In the great sin of great hunger, as it is written in the verse, 'Kama esha krodha esha rajoguna samudbhava: Mahashano mahapapma,' meaning, 'It is desire, it is anger, born of the quality of rajas; it is a great devourer, a great sinner.' This desire is such that it causes all sins. The desires of this world. And 'Mahashanah' means it is never satisfied. No one's desires were fulfilled. Ravana had some remaining. Ravana had desires remaining to such an extent, that he wanted to complete two or three tasks. If God had killed him a little later, he would have completed two or three tasks. One was to build a ladder to heaven. And he wanted to make the salty ocean sweet. He knew there are many water problems now, Ravana must have known that we would have problems at this time. So he wanted to make the ocean sweet. He had all these desires, but they were not fulfilled, no one's are. No one's desires are fulfilled except Rama's, not even Ravana's. So, one should join with Rama. Then one's desires are fulfilled. Shastriji Maharaj used to say that God has never left any of my resolutions incomplete. Because my resolutions were related to God. If he had made them related to the world, they would not have been fulfilled. That is how it is. 'Mahashano mahapapma.' Just as by getting wealth, the desire for wealth keeps increasing, similarly, as enjoyments are obtained, desires keep increasing. 'Na jatu kamah kamanam upabhogena samyati havisha krishna krishna 1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan. Tap to open in glossary → Because there is no sin that cannot be committed out of anger. As soon as desire arises, a person turns away from their duty, from the contemplation of their true self, and from their chosen deity, Paramatma. And they turn towards perishable worldly objects. Attachment to perishable objects begins the cycle of sin. And as a result, one attains hells and lower species. The perception of happiness born of union makes the world seem real. And the body, etc., which changes and perishes every moment, appears stable. Only by considering worldly objects as stable does a person desire them and enjoy them. Earlier, they used to show pictures in theaters. Now, theaters have come to every home. They have come into our hands. They used to show pictures. There is a scientific philosophy or method about those pictures. That the same type of picture changes more than 16 times in one second. So it appears alive. It doesn't seem like they are showing us false pictures. They are pictures. But they are shown so fast. So it seems real to us. In the same way, God changes the picture of the world so fast that we think everything is eternal. Our son is eternal. Everyone is eternal. That's how it appears to us, but no one is eternal. Only by considering worldly objects as stable does a person desire them and enjoy them. Their transience is not seen, and they see enjoyment and themselves as stable. But neither of the two is stable. By considering the changing world as stable, the gaze does not go towards the truly stable element, Paramatma, or towards one's own Atma-swarup. Their gaze changes. Someone got a lakh rupees in their hand. No one keeps a lakh rupees in their pocket, but a 500-rupee note came. How long will that 500-rupee note stay in our pocket? For big people, the note comes to their hand. As soon as it goes to the market, it returns. Then it goes into someone else's pocket, from someone else's to a third person's pocket. It never stays in one person's pocket. And yet everyone wishes that they had a 500-rupee note in their pocket. That would be good. They get attached to it. So this is changeable. So what happens is that attention goes after it, and attention shifts away from God. Attention shifts away from doing good for one's own jiva. It's not in our hands to do good for our child, is it? And yet we try, so our own good remains undone. In trying to do good for others, what we were supposed to do for ourselves remains undone, our jiva's salvation. So, by considering perishable things as stable and running after them, what we are supposed to do remains undone, and neither their good nor our good happens. Both go into a ditch. By considering the changing world as stable, the gaze does not go towards the truly stable element, Paramatma, or towards one's own Atma-swarup. There is a very beautiful shloka in the Upanishads: 'Dva suparna sayuja sakhayo samana vrikshe parishasvajato. Tayo ekah pippalam svadvatte anyo anashnan abhichakshiti.' Two birds are sitting on a tree, one on a lower branch and one on an upper branch. And one is eating the fruits of the peepal tree, as it is a peepal tree. And the other is not eating anything and is looking at the first one. And it is waiting, thinking, 'If this one looks at me, I will feed it mangoes, kesar.' But it is enjoying the peepal. It is enjoying the fruits of the peepal. The pleasures of this world are all like the fruits of the peepal. Continuous happiness comes. Does the happiness of a child come continuously, or is the child continuously...? Just when things are barely good, he fails in the tenth grade and I say, 'My son turned out to be a dud.' So continuous happiness does not come. Happiness that does not come continuously is called a peepal fruit. And if happiness comes continuously, it is called the happiness of God. So the happiness of God does not come to him. His attention is stuck on the peepal fruit, so good things are left behind instead. So God has said that if our jiva is engrossed in all the perishable things of this world, then God's work of bringing salvation to our jiva remains undone. And in this worry and worry, our life ends. Then death comes and says, 'Come, we have to go.' It doesn't even say 'come,' it just grabs from behind. By considering the changing world as stable, the gaze does not go towards the truly stable element, Paramatma, or towards one's own Atma-swarup. By not looking in that direction, a person turns away from it and gets entangled in perishable pleasures. This proves that no one enjoys worldly pleasures without turning away from the real element. And the more one enjoys with attachment, the more that person definitely turns away from Paramatma. A pleasure-seeking person can never escape violence. Therefore, mostly, people forget God the most when they are enjoying pleasures. Most people forget at mealtime; only a rare few remember. Otherwise, they become engrossed in eating and then forget. Similarly, when enjoying any worldly pleasure, people tend to forget God. When they get interested, the other thing is forgotten. A pleasure-seeking person can never escape violence. Therefore, they cannot escape sin either. Yes, by enjoying the pleasures necessarily prescribed for the sustenance of the body, one does not become a partaker of sin. Even in the sustenance of the body, there should not be a taste for pleasure, but a sense of sustenance. Furthermore, if one first worries about their dependents and then thinks about themselves, they do not become a partaker of sin. When liberated souls use objects with a sense of sustenance, then that object becomes meaningful. It is put to good use. AI translation of the Gujarati transcript above, produced in the same pass that transcribed the audio, one English segment per Gujarati segment. Devotional and technical terms with no precise English equivalent (kirtan, satsang, vasana, samskara, and similar) are kept as their plain transliteration rather than force-translated. Not human-proofread., AI-translated, unverified · Source details