2. Kama, esha, krodha, esha, rajo guna samudbhava: mahashano mahapapma viddhye namih vairinam. Moreover, the fulfillment of desires is not certainly possible for everyone. Nor is it possible forever. 3. But the renunciation of desires is mandatory for everyone and forever, and it is certain. There is no exception to this. Desires must be given up even after they are fulfilled, and even if they are not fulfilled, they must certainly be given up. 4. Time and death will make one give them up. It is much better if you understand and give them up; otherwise, Yama will certainly make you give them up. Someone resolved that he wanted to become a millionaire. 5. If 100 people resolved that they wanted to become millionaires, not all 100 of them would become millionaires. Some might become millionaires, some might not, and some might become half-millionaires. 6. Some might become a quarter-millionaire. Some might get a little something in their hands. But giving up is mandatory for everyone. 7. Becoming one is not compulsory. It happens sometimes if one is lucky, and if not, it won't happen even with effort. So, making wishes and having them fulfilled... 8. ...is not very likely, and if it is, one has to give them up someday. If someone becomes a millionaire, they eventually have to give it up. And if they don't, whatever they got in their hands, they also have to give up. 9. Giving up is mandatory; becoming is optional. So, God said to prepare in advance to give up. Prepare in advance before doing anything. 10. Karmanevadhikaraste ma phaleshu kadachana. Everyone becomes attached to the fruits. No one becomes attached to performing actions or fulfilling duties. 11. In that, only laziness and dehabhiman arise. It is much better if you understand and give them up; otherwise, Yama will certainly make you give them up. Therefore, the fulfillment of desires is impermanent, and their renunciation is eternal. 12. Yet, if a person does it knowingly, they have to do it, and if they don't, they still have to do it. Therefore, the fulfillment of desires is impermanent, and their renunciation is eternal. Yet, if a person understands and gives up desires before death, it becomes a source of infinite happiness and self-realization. 13. And if we do not give them up before death, and time forcibly makes us give them up, it becomes the cause of infinite sorrow and the cycle of birth and death. Therefore, their renunciation is essential for our happiness. We do not give up attachment, affection, and worldly ego, which is why we cannot become nishkam. 14. And desires do not go away. Therefore, detachment does not come, and until detachment comes, freedom from vikars does not come. Therefore, the root of everything is desire. 15. Moreover, regarding this, 'Athkena prayuktoyama papam charati purushah?' By whose inspiration does this jiva commit sin? God answered this. 16. The root of everything is the desire for something in this world, big or small. If someone has a big desire, they commit a big sin, and if they have a small desire, they commit a small sin. 'Athkena prayuktoyama papam charati purushah?' 17. Why does one commit sin? One does it to fulfill the desires of this world. No one has to commit sin to fulfill the desire for the other world, that is, the desire to go to God's abode. 18. For that, one has to earn certain merits. Otherwise, it won't happen. And if one desires, one desires to earn merits, not to commit sin. 19. Moreover, it is necessary to pay attention to this: we experience great difficulty in renouncing desires. So, is it easy to fulfill desires? If someone resolves to become a millionaire, is that easy? 20. It's not easy at all. There is more suffering in that. And if someone says they want to give up everything, is there something in that? 21. In that, some things are easy. But who hinders in giving up? Our relatives hinder, at most. They say, 'You don't have to give up.' 22. Otherwise, no one else hinders. Our prarabdha also does not hinder. No one hinders in giving up; God keeps us free. 23. In gaining, everyone has set so many barriers, saying, 'Cross this, cross that, then you might get it; otherwise, you won't.' Who stops Sundarji Bhagat? The children push him, don't they? 24. [inaudible] that 'Go, go!' So I think that the desire we have to give up, to give up, is right. But if it's not being given up, what is the reason for that? 25. Attachment. Attachment. It's our domestic attachment. 26. Right, that's why it's not being given up. We think we have love for God, but if we had love for God, we wouldn't be stuck here. We have attachment, that's why it's not being given up. 27. And attachment is there, but there is no desire to give it up; there is a desire to increase it. A buffalo, when it sits in a muddy puddle, enjoys it. It enjoys it like going to a beauty parlor. 28. People go to beauty parlors and do all sorts of things. So, when a buffalo goes into a muddy puddle, it enjoys it like a beauty parlor. And if a little mud sticks to it, it enjoys it. 29. Thinking, 'Yes, this push was successful.' And if nothing sticks at all, then? 30. Then it won't enjoy it. It will feel like it just dipped in water, but nothing like a beauty parlor happened to us. So, we enjoy sitting in muddy puddles a lot. And does it enjoy going home or staying here? 31. If they went for a day or so, would that current last for a month or not? So, it's because of attachment. Yes. 32. We experience great difficulty in renouncing desires. So, is it easy to fulfill desires? No one's desires have ever been fully fulfilled to this day, and it is also impossible. 33. Whereas, their renunciation can certainly happen. Yet, the irony is that everyone does and is ready to do the impossible thing. While no one does or is ready to do the possible thing. 34. There are four types of these desires. These worldly desires, or kamana, have four types. There is a classification of which ones are fulfilled, which are not, and who should pursue them and who should not. 35. Even if we desire something related to God, it is still called a kamana. If I want to go to God's abode, to Akshardham, that is also a type of kamana. We have to make that desire. Just as we have to desire to become a millionaire, we also have to resolve to go to God's abode, that 'I want to go.' 36. If we don't resolve, we'll remain stuck here. There are four types of these desires. First. 37. Essential desires for the mere sustenance of the body should be fulfilled. In such desires, four things must necessarily be present: they must have arisen in the present moment. For example, the desire for food when hungry. 38. When one feels hungry, the desire to eat arises. So, Lord 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 → 39. And if one does not even desire what is necessary for the sustenance of the body, then one suffers a loss on the path to the other world. Because if the body does not function, one cannot worship God, nor can one go to God's abode. 40. So I feel that the desire we have to give up, to give up, is right. One goes to God's abode by using the body, not by renouncing the body. But if it's not being given up, what is the reason for that? 41. Attachment. If one renounces the desires of this world, if one renounces attachment, then one goes to God's abode. We think we have love for God, but if we had love for God, we wouldn't be stuck there. We have attachment, that's why it's not being given up. 42. But some attachments are such that they should be fulfilled a little, within limits. And attachment is there, but there is no desire to give it up; there is a desire to increase it, not to fall down. 43. That it should increase a little. When a buffalo gets what it likes, it shouldn't fall down. When it sits in a muddy puddle, it enjoys it. 44. It enjoys it like going to a beauty parlor, but it should be fulfilled as much as necessary. People go to beauty parlors and do all sorts of things. 45. Essential desires for the mere sustenance of the body should be fulfilled. In such desires, four things must necessarily be present: they must have arisen in the present moment. This push was successful. For example, the desire for food when hungry, as well as the desire to drink water, the desire for necessary clothes, etc. 46. And if nothing sticks at all, then it won't enjoy it. Moreover, the means for its fulfillment must be currently available. It felt like it just dipped in water, but nothing happened to us. 47. It must be impossible to remain alive or for life to continue without fulfilling it, and its fulfillment must not cause harm to oneself or others. So, we enjoy sitting in muddy puddles a lot. When we satisfy our hunger, no one is harmed. 48. And does it enjoy going home or staying here? Unless someone is doing it by killing someone. If they went for a day or so, would that current last for a month or not? 49. Many people commit violence to satisfy their hunger, so fulfilling such hunger would not be innocent. We experience great difficulty in renouncing desires. So, there is no sin in satisfying hunger if no one is harmed; it should be done. 50. So, is it easy to fulfill desires? And it should be done; if one is not doing it, one should. No one's desires have ever been fully fulfilled to this day, and it is also impossible. 51. It must be impossible to remain alive or for life to continue without fulfilling it, and its fulfillment must not cause harm to oneself or others. Yet, the irony is that everyone does and is ready to do the impossible thing. In this way, there is no fault in fulfilling essential desires. By fulfilling these necessities, we gain the strength to renounce unnecessary desires. 52. If we fulfill certain desires, we can renounce other unnecessary desires. There are four types of these desires. If we satisfy hunger and the body starts walking on the path of God, then the desires of this world can be renounced a little. 53. There is a classification of which ones are fulfilled, which are not, and who should pursue them and who should not. Even if we desire something related to God, it is still called a kamana. If I want to go to God's abode, to Akshardham, that is also a type of kamana. 54. We have to make that desire. Just as we have to desire to become a millionaire, we also have to resolve to go to God's abode, that 'I want to go.' If we don't resolve, we'll remain stuck here. 55. There are four types of these desires. 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