"The multitude of beings, having been born again and again, dissolve helplessly at the arrival of night, O Partha, and manifest again at the arrival of day." "That very same multitude of beings, being helpless, is born again and again, O Partha, and dissolves at the arrival of night, and manifests again at the arrival of day." "That very same multitude of beings" is the same community of beings caught in the cycle of birth and death since time immemorial, which is born again and again during Brahma's day and dissolves during Brahma's night, i.e., in the dissolution. Although the community of jivas is eternal, being a part of Me, yet, bound by 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 → Material objects keep changing and getting destroyed, but their relationship continues because the jiva has assumed it. Therefore, even if the object goes away, the relationship does not go away, and the jiva, holding onto it, gets swept away in the flow of prakriti. Just as when someone has a son... Just as when someone has a son, and he perhaps dies, even then, his father continues to maintain the belief of his fatherhood. "He was my son," like that. The relationship does not leave the mind. A relationship, in reality, is dual. It is called a relationship when there are two, right? And both ends touch. If both ends of the relationship touch, then it exists. But this relationship is such that it is one-sided. Even if that boy passes away, he still believes, "He is my son." That is, the boy breaks the relationship. Even if he doesn't pass away, he still breaks it, saying, "This is not my father at all," and leaves him in that old age home, in the home for the elderly. Even then, he still believes, "This is my son." So, that is called his vasana of relationship. It is called the vasana of relationship. Once we feel that "I have become a speaker," Can one then become a listener? Huh? Then one cannot become a listener. These Swamijis are still delivering discourses, so if they get well-practiced in delivering discourses, then they don't listen to anyone. They only make others listen. Why? He has formed a relationship with speaking. A relationship with listening is then not worth keeping. In being a listener, one has to bow one's head, right? In being a speaker, one has to hold one's head high. Therefore, he does not remain bowed down with a lowered head. Devanand Swami has written so, right? So, bowing one's head is not acceptable to anyone... So, he himself... that is called the vasana of relationship. That cannot be called a relationship. God has cancelled that relationship. God has cancelled that relationship. A relationship works when there are two people. He gave a son to his house, so a relationship was formed. The relationship of the son and the father, the father-son relationship was formed. For some reason or another, the relationship with the son was rejected. Sometimes the son himself rejects it. Sometimes even the father rejects it. If the boy has become mischievous, he gives an announcement in the newspaper, "This is our boy, we have no relationship with him. Now, whoever deals with him, you all know and he knows." So, the father rejected the relationship. Or the boy rejects it, saying, "This is not my father," and doesn't speak, but leaves him in the old age home. So, he rejected the relationship. Even then, one who has the vasana of relationship... ...does not let go, saying, "No, no, this is my son. This is my father and this is my son." He says so. Relationship... that is called the vasana of relationship. Once we have become a mahant here of an institution, and then if we are rejected from there, whether one gets rejected knowingly or otherwise, even then... ...he feels, "I am indeed the mahant"... That institution has rejected him, but he has the vasana of being a mahant, of mahant-ship, so that vasana does not go away. And this is very terrible. Does vasana remain after being rejected? If the boy is there and one believes in a relationship with him, that is considered very good. But the boy has rejected it, the father has rejected it, and then even if he still believes, "This is mine," then that creates a great tragedy in it. Neither that one gets happiness nor this one gets happiness; neither of the two gets happiness, and both go on stumbling in birth and death. Because there is vasana, that's why. The real thing does not cause birth and death sometimes, and sometimes it does. But it is vasana that causes birth and death. It casts one into birth and death. Suppose we became sadhus and rejected the relationship with relatives and parents, and yet if it remains, and yet if they are remembered, then what is that called? Vasana. That is called vasana, the vasana of parents. Just as those parents have the vasana of the son, this one has the vasana of parents... this one has the vasana of parents. So, it is vasana that creates tragedy for him. Vasana creates tragedy. If there is no vasana, then even if those are there, it doesn't matter. Even if they are present. A relationship is always said to be dual, right? Therefore, it is written in this, "The multitude of beings, having been born again and again, dissolves," and again, "dissolves helplessly at the arrival of night, O Partha, and manifests again at the arrival of day." "Manifests," like that. "Dissolve" and "manifest." "Dying again and again, they manifest," and "having been born again and again, they dissolve." "Dying again and again, they manifest." Having died, he is born again; having died, he is born again. And again he is born, and again he dies; he is born, and again he dies. The cause of that is vasana. Not the relationship. Just as there is vasana for objects, so a person has vasana for relationships. That is why Maharaj gave us the vow of being free from affection (nihsnehi vartaman). In the vow of being free from affection, is that not what is said? Just as when someone has a son, and he perhaps dies, even then, his father continues to maintain the belief of his fatherhood. Similarly, despite the objects going away, the jiva does not let go of their relationship from the heart, and on the contrary, keeps forming new relationships with material objects and individuals. Remembering that relationship, he becomes extremely miserable. If someone's son has died, and he remembers his son, then? He becomes miserable. He becomes extremely miserable. Who makes him miserable? The vasana of relationship. The relationship does not exist now. A relationship is said to exist when there are two people, it is called their presence. The relationship does not exist, so it makes him miserable. Similarly, the vasana of relationship with all objects makes a person miserable. If there is a relationship with parents, and if there is vasana for it, then that makes him miserable. It haunts him, it becomes a ghost. If there is a relationship with a son, a relationship with parents, if there is money, then there is a relationship with it, right? "I am this rich." Then, if it goes away, it makes him extremely miserable. If it had not come at all, then? Then he would not be miserable, "We are doing fine as we are." But if it comes and then goes away, then? So, he becomes miserable. Similarly, we became the mahant of this institution and then left, if the institution has rejected us—sometimes they reject, saying, "You are not fit to get along with us here." Then how much grief do we feel? Do we feel as much grief as when a son dies? Huh? It must be more than that. So, that is called the vasana of relationship. One who creates and yet has no vasana, who has no vasana in His own creation, such a one is called God, right? Then that... Huh? "Having created it, He entered into it." No, no, that is what God said about the vasana for women. But in this, God said in the Gita, right? "The fourfold order was created by Me according to the division of Gunas and 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 → Why my work? If Swamiji sings a kirtan kirtan Divine songs about Bhagvãn and His charitras, usually sung to the accompaniment of musical instruments. Tap to open in glossary → kirtan kirtan Divine songs about Bhagvãn and His charitras, usually sung to the accompaniment of musical instruments. Tap to open in glossary → That is, those who are educated, whoever learns, has seven miseries. First of all, "I have to learn," that itself is said to be a great misery. No matter how much we struggle, we just don't learn. So, and learning is said to be a great austerity (tap tap Physical strictness. Penance. Enduring harsh weather (pronounced tup) conditions. Tap to open in glossary → tap tap Physical strictness. Penance. Enduring harsh weather (pronounced tup) conditions. Tap to open in glossary → So, one is learning, not forgetting, and... Huh? Competition. Competition. "Someone surpassed me. We both were going equally, and yet he surpassed me." So, that. Victory and defeat. Victory and defeat. Learning and forgetting, and defeat and victory. Victory also has to be maintained, "This time I got a good score, then will it be like that tomorrow? How?" So, that is a misery. Losing, winning, learning, forgetting. Those are four extra for the learner. He has four extra miseries. So, it is not only for the student, okay? But for you, for anyone who learns anything. Even if Swamiji is learning a kirtan kirtan Divine songs about Bhagvãn and His charitras, usually sung to the accompaniment of musical instruments. Tap to open in glossary → kirtan kirtan Divine songs about Bhagvãn and His charitras, usually sung to the accompaniment of musical instruments. Tap to open in glossary → kirtan kirtan Divine songs about Bhagvãn and His charitras, usually sung to the accompaniment of musical instruments. Tap to open in glossary → 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