Ravana, Hiranyakashipu, Kansa, etc. At his last breath, Ravana felt that he had failed. Until then, he believed in his mind that there was no one like him. And indeed, who was like him in this world? No one had the worldly pleasures that he enjoyed, not even the demigods. If the demigods bowed to him, all his pleasures remained intact. If they did not bow to him, it was nothing, all of his... Ruined... Yes, what? He would ruin it. Yes, he would ruin it like that. Still, one realizes at the end. One realizes about life only at the end. Vyas Bhagwan showed us like that just to demonstrate to us that divine people realize a little in advance that, 'Oh, something of ours is not going well in this.' Yes. That is why Bhagwan showed that. The other one does not even realize that. The other one realizes at the end, in the last moment. When there is no possibility of doing anything anymore. Rama shot the arrow, and then he realized, 'Oh, now it is not right.' Before shooting the arrow, before aiming, if he had shot it, if he had realized, he would have run with folded hands and reached, then everything would have been resolved. But everything happened after the arrow was shot. It is happening as seen through the history of the lives of Ravana, Hiranyakashipu, Kansa, etc. Therefore, they are called 'Mogha-karmanah'. Meaning 'Upakrama-pravritti nishphala-pravrittayah'. His efforts lead him on a futile path. Ramanujacharya writes so. 'Upakrama-pravritti nishphala-pravrittayah'. If we want to establish any point, we should not do it on our own. We should look at the ancestors somewhere before. Whom have the ancestors established? If we do it on our own, it is called our ego. They make a lot of effort, but on the wrong path. So that the effort cannot reach the fruit. And that effort itself cannot be the one to give them peace. The fruit is bound to bring misery, but from the moment they begin the effort, it becomes a source of unrest and misery for them. In many beginnings, meaning efforts, even if the fruit is to be obtained in the end, they bestow peace in the heart of the seeker. Peace also comes. The fruit is to be obtained after receiving it, but peace comes to him from now on. Therefore, it is said, 'Moghasha mogha-karmano'. 'Mogha-jnana vichetasah'. And successful hope, successful action, successful knowledge, and successful consciousness. He gets to be at peace from now on. If he performs such action, he gradually begins to feel coolness from now on, that 'Yes, we are enjoying it.' And it feels as if our life is becoming successful. Many beginnings... Ravana had made efforts everywhere from the start, but still, in his mind, he felt till the very end, 'Oh, why is everything of mine not going smoothly?' It would remain a little distant, wouldn't it? It would not remain smooth. Take Hiranyakashipu, everything was fine. The demigods were trembling. Still, he felt, 'Why is my son not walking on the straight path?' So, somewhere or other, he would have that feeling. And even though everything was not smooth for Dasharatha Maharaja, still he felt in his mind, 'Oh, all the wealth of the three worlds has come to my house.' Shastriji Maharaj says so, Swami used to say so, 'All my wishes, my wishes have been fulfilled more than expected.' Not to speak of any being incomplete, but none was just as expected, each was fulfilled more than expected. When Swami was to establish the Gurukul, Swami was thinking that if there are 50 boys, they would sing devotional songs and we could follow our dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → No one would stop us from following our dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → So, did it remain at 50 boys? How many had they become in Swami's presence? Three institutions were there at that time. So, the wishes were fulfilled more than expected. In many beginnings, meaning efforts, even if the fruit is to be obtained in the end, they bestow peace in the heart of the seeker. From the beginning, from now on. They bestow peace from now on, the fruit is to be obtained then. In the 28th verse of the 17th chapter... The rain is to come late, after an hour or half an hour, but its news starts coming that 'Now it has come, it has come.' And when the heat starts coming, then one realizes that... The mango tree also... When the mango tree becomes five years old, mangoes grow. Yes. In the 28th verse of the 17th chapter, Bhagwan has said that those who do not have faith in me, in Paramatma, meaning those who are averse to me, even the auspicious actions like yajna, charity, penance, etc., prescribed by the scriptures performed by them become 'asat asat 1) False. 2) Temporary, perishable, and changing. Is bound by the past, present, and future. Tap to open in glossary → Ravana used to perform yajna, but it became 'asat asat 1) False. 2) Temporary, perishable, and changing. Is bound by the past, present, and future. Tap to open in glossary → Hiranyakashipu used to perform penance, all of that became 'asat asat 1) False. 2) Temporary, perishable, and changing. Is bound by the past, present, and future. Tap to open in glossary → They do not bring happiness or peace in this birth or even after death. On the contrary, in the end, they cause misery and unrest. When, with faith in Paramatma, whatever beginnings are made for Paramatma, meaning whatever actions are performed with the intention of pleasing Paramatma, and which actions are offered to Bhagwan, meaning performed to be offered, then they bring supreme peace and happiness to his soul. In that, the exclusive greatness that lies in Paramatma, greatness that is nowhere else, performing with the knowledge of 'mama bhuta-maheshvaram'. There should be exclusive greatness. If they do it as if it exists in others, then until then, they do not get faith and joy. If another has a bungalow and this one has a bungalow, both bungalows are similar, bungalows of the whole line, then does he feel any joy? If no one else has it in the street and only one has it, then? Therefore, there should be exclusive greatness. And knowing the exclusive greatness, and if he knows Bhagwan, then he is said to have faith. It is said, 'mama bhuta-maheshvaram'. So, what is the meaning of faith in Bhagwan here? Exclusive greatness, that's all. If he knows in this that what is in this is nowhere else, if he connects with such knowledge, then he is said to have faith in it. If he connects knowing that 'this is very good', then it is called bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → What is in this is nowhere else and 'I want to serve only this', then it is called upasana. 'I want to spend my life only in its service', then it is said to be his upasana. In the 28th verse of the 17th chapter, Bhagwan has said that those who do not have faith in me, in Paramatma, meaning those who are averse to me, performed by them even the auspicious actions like yajna, charity, penance, etc., prescribed by the scriptures performed by them become 'asat asat 1) False. 2) Temporary, perishable, and changing. Is bound by the past, present, and future. Tap to open in glossary → They do not bring happiness or peace in this birth or even after death. On the contrary, in the end, they cause misery and unrest. When, with faith in Paramatma, whatever beginnings are made for Paramatma, meaning whatever actions are performed with the intention of pleasing Paramatma, and which actions are offered to Bhagwan, or performed to be offered, then they bring supreme peace and happiness to his soul. And they bring true fruits. 'Karma Karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → Therefore, such people are shown as 'moghasha'. I am reading the verse, 'Karma Karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → 'Tad-arthiyam karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → sat sat 1) True. Real. 2) Permanent, imperishable and unchanging. Is unbound by the past, the present, and the future. Tap to open in glossary → If performed for Paramatma, then all of them become true actions. Paramatma is not one to be deceived. A person can deceive society, but what he does, both Paramatma and he know for whom he is doing it, whether he is doing it for me or for himself. Therefore, such people are shown as 'moghasha'. Those who have a disposition against Bhagwan and those who have a disposition against the true devotees of Bhagwan, their desires can never bring good fruits. Good desires do not become capable of bringing good fruits. What? His desires may be good, still good fruits do not come. Duryodhana... Duryodhana felt, 'I want to give as much charity as Yudhishthira, twice as much charity as him.' So, is that desire called good or bad? What? Still, the fruit does not come good. The fruit of giving charity does not come good. Karna desires that 'I should be a renunciant... never have my feet washed.' 'And if anyone asks of me, even if he asks for my life, I must give it.' Still, the fruit did not come good. Still, the fruit did not come good. The fruit of good wishes does not come good. Why? One button has been fastened wrongly. And his attention does not go to that button at all. So, if attention goes to that button, then all buttons can be fastened correctly again. Those who have a disposition against Bhagwan and those who have a disposition against the true devotees of Bhagwan, their desires can never bring good fruits. Even if the desires are good. What the scriptures write, just look. What do the scriptures say? These sitting here are not listening to me at all. Why, are you listening to the spiritual discourse? What? But this Gita says no, that they are not listening. These sitting here are not listening to me at all, it says. They listen to their own thoughts instead. In parallel, they have set up their own thoughts on the side. As each verse of the Gita comes, their own verse comes and they listen to that. They do not listen to the Gita. Those who have a disposition against Bhagwan and those who have a disposition against the true devotees of Bhagwan, their desires can never bring good fruits. even the measures taken with the best method cannot reach good fruits. Karna... learned the knowledge from Parashurama, which is called the best method. What? Best tutor. Best tutor. Who is the best tutor in the world? Going to him, and what method did he keep? Even if a beetle pierces through, he would not move. Is that any less sacrifice? Still, the fruit did not come good. Good fruit did not come. Even if the desires are good and performed with the best method, still, one button is not fastened correctly, so that does not come correctly. If one button is not fastened correctly, the whole shirt remains like this, one shoulder is pulled and one shoulder remains open. And on top of that, if a tie is tied, how does it look? Indeed, even the measures taken with the best method cannot reach good fruits. Though, his intention is also not in the good fruit. But the meaning of 'moghasha' is that they cannot even reach the desired fruit. All the desires of people with a disposition against Bhagwan and his true devotee turn out to be futile. 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