Initially, there is happiness in the sense objects, and then there is none. So, has God made the sense objects like that, or... The sense objects are indeed like that. There is only misery in the sense objects. That is what our scripture writers and great personalities have written. The happiness one gets in the sense objects is because of the demand of one's vasana. If it is the very same sense object, still, it becomes a source of misery for one person. It is not that it is miserable for one and happy for another; it can become miserable for the very same person. Didn't we give an example earlier? That, brother, suppose you are sitting down to eat and you like ladus very much. So, when you were given the first ladu, you got great happiness. When the second was given, it was less than that. When the third was given, it was even less. Then, you are full up to the throat, and if someone forces it on you, then? You feel like vomiting. So, the fifth ladu, was made of the same material, as the first ladu, which was also made of the same material. Then why did the first one give happiness and the fifth one did not? If happiness were in the object itself, then the fifth one should also give the same amount of happiness. And the first one should not give less; both are made equal. They come at the same time. So, there is no happiness in it. Therefore, our scriptures and all say that there is no happiness in the five sense objects. And if there is, it is insignificant. It is very little. So, God has kept a little of this to ruin... ...people. So, there is no happiness in it; all objects are like that. So, if one gets attached to objects, even if he is a devotee of God, he will be ruined. And sometimes, even if it is related to God, he gets ruined. If it is related to God and is used for God, and he utilizes it, then there is no problem. But if he just keeps accumulating it, it will be of no use to him. So, God made such an arrangement that He gave 24 hours. Right? If he utilizes it, well and good, otherwise nothing; nothing comes out of it. God gave 24 hours. Similarly, whatever things He has given, the senses and the antahkarana He has given, if one utilizes them, there is happiness, otherwise, if they lie idle, they rot. If it lies idle, if we have the capacity and it lies idle, it becomes useless. Suppose we have the capacity to memorize one verse of a kirtan kirtan Divine songs about Bhagvãn and His charitras, usually sung to the accompaniment of musical instruments. Tap to open in glossary → So, we didn't do it for five days. And if we go to do it on the sixth day, will six be done at once? So, the capacity that God has given is for us to use up. Use it or... leave it or give it. Either you leave it or give it. Either you live it or you leave it. It will slip away from you. Today's capacity will be of no use tomorrow. Today's hour will be of no use tomorrow. God has made this world like that. So, if one utilizes it, utilizes it to the maximum, he benefits. And if he does not utilize it, it is gone. This is what God has given in our prarabdha. And what He has given is very limit... given in limit. And with what condition, what condition? Leave it or give it. Either you utilize it, or else it slips out of your hands. Time, this capacity, they are all like that, that yesterday's is of no use. God has given us today's capacity only for today. Today's capacity is not for tomorrow. Tomorrow, God is going to give another. Today, if you have used one and a half times, perhaps, a little, as we said, right? How much effort to make? 10% extra. To do 10-15% a little extra. So, God gave today's, then tomorrow God may even give 10-15% extra. Tomorrow, God will give extra. But if today's lies idle, it won't double tomorrow. The capacity to do seva, the capacity to do bhajan bhajan Worship. Tap to open in glossary → the capacity to memorize, whatever capacity to do bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → Not for tomorrow. And if one keeps it for tomorrow, it is useless. In fact, from what God was going to give tomorrow, He might reduce it by 5%. Thinking, 'He doesn't need it, so so much should not be given.' And if he uses more by borrowing, it can only be borrowed from God; no one else would give it. So, if he uses more, God thinks that he needs more. 'Take 5% more today.' Then He won't increase it by 50% straight away. Again, if he utilizes that 5% tomorrow, then God gives a little more. There is nothing like whether the worldly objects are happy or miserable. God has just used them, kept them, to run this universe. The happiness that comes from them comes from the person's vasanas. How dense is his vasana, accordingly he understands its great mahima. And if it is the very same thing, and he develops vairagya, then it all feels miserable. The objects remain the same; there are no others. The time is the same, the objects are the same, our senses and antahkarana are the same; it is all like that. The pleasure, the amount of pleasure, that comes from listening to talks of sense objects and enjoyments does not come from the enjoyments themselves. The pleasure, the joy, that a youth gets in talking about marriage, that much joy does not come after getting married. Yām imāṁ puṣpitāṁ vācaṁ pravadanty-avipaścitaḥ. When rajasic men hear of the happiness of heavenly enjoyments, they find that happiness very dear. Their mouths water. When they hear of the happiness of sense objects, they find it very dear. And the mind becomes completely enticed. It gets tempted for it. The implication is that the happiness of heaven and the happiness of sense objects seem very dear when heard from afar. Because there is vasana, right? It has made a great demand; seeing others, he has understood its great mahima. So, he likes it very much. The very meaning of vasana is demand. But when one goes to heaven and enjoys happiness, or enjoys some previously heard sense pleasure in this world, it does not seem so dear. And the happiness that was anticipated does not come from it. Therefore, rajasic happiness seems like nectar in the beginning and becomes like poison in the end. Pariṇāme viṣamiva. In the beginning, sense objects seem very beautiful. Sattvic happiness is not like that; in sattva, there is a little enjoyment in the beginning. Then, as one does more, the more enjoyment one gets. This is the difference in rajas. In rajas, even if one gets a little, there is great happiness. And in sattva, if one gets a little, only a little comes, and if one gets a lot, a lot comes. And the same is with the happiness of God. In tamas, one does not even know how much happiness or how much misery one got. So, it is completely blind. So, it is characterized by delusion. There is nothing like how much happiness he got or how much he didn't. In rajas too, if a little comes, it seems like a lot. In rajas? Even if a little happiness comes, it seems like a lot. From the beginning, it appears pleasing on the surface. Its beginning, makes him feel, 'Oh! No one else got it, but I got it.' And he becomes very, very happy. His joy is greater. His experience of happiness is greater. Then, if the same thing accumulates, it does not remain. Not so in sattva. In sattva, it is ātmabuddhi-prasādajam. Ātmabuddhi-śuddhijam. That is, when purity accumulates and his senses and antahkarana become extremely pure, it is not that he gets bored. On the contrary, even more and more; the more it comes, the more it feels. And the same is with the matters of God. That right now he doesn't get any, he gets it with great difficulty. And then, as he takes more, and more suitability has come, it is not that he gets bored. Rather, the more he enjoys, the more he tastes it and the more his hunger opens up. Do some, some get satiated after taking satsang satsang 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company. Tap to open in glossary → satsang satsang 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company. Tap to open in glossary → In the beginning, sense objects seem very beautiful. Great happiness is felt in them. But as one goes on enjoying them, that happiness turns into tastelessness. And in the end, those very sense objects become like poison. Yet, the tragedy is that despite becoming like poison, they cannot be abandoned. And they cannot be tolerated while enjoying. A man man Mind. One of the four antah-karans, with the function of (pronounced mun) generating thoughts and desires, and governing all of the indriyas. Tap to open in glossary → Someone might say that it does not happen to everyone, then how can such a statement or opinion be given? So, the explanation for that is that everyone does not get the chance or opportunity to get trapped like that. The leaf of fortune does not let him reach there, but it is not that the desire is less. Nandraja got that blow of wealth, so he was never satisfied. So, brother, his desire became so great. Why doesn't it happen to everyone like that? Everyone does not get the chance. His prarabdha stops him; God does not let him get a platform as big as Nandraja's. Otherwise, everyone would stand as Nandraja. As many living beings as are imprisoned in the world, as many as are fallen into the 8.4 million life-forms and hells, the sole reason for that is only the sense objects and their enjoyment. They have taken its pleasure and are still taking it, because of that... ...whoever has suffered downfall, it has happened due to the association with sense objects. Otherwise, it would not happen. That is what the scripture writers say. So, one who understands like that is called a Sankhya. The implication is to understand Sankhya. 'Pariṇāma-tāpa... duḥkham-eva vivekinām' - such is the aphorism of Sankhya. Pariṇāma-tāpa-saṁskāraiḥ duḥkham-eva. Duḥkham-eva vive... sarvaṁ duḥkham-eva vivekinām. To him, even happiness appears as misery. 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