In person, everyone feels that way.
Based on the scriptures, whoever has faith believes that God created the visible world.
So, it is believed in that.
And why is this also in a dream?
There was a place for such a doubt, so Maharaj answered that the creator of the dream world is also God.
On what basis does he create? He creates based on the past karma of the jiva.
Just as the visible world is created based on the karma of the jiva, similarly, that world is also created based on the karma of the jiva.
So, based on the karma of the jiva, such objects appear to him in a dream.
Nothing else is seen.
If two people are sleeping and both have a dream, one might be begging and the other might be sitting on a royal throne.
Their karmas are different, and based on those karmas, God makes them experience the fruits in their dreams.
He makes them experience happiness and sorrow.
The meaning of enjoyment is happiness and sorrow.
If happiness and sorrow cease, then his enjoyment ceases.
And his karma ceases.
Happiness and sorrow, if happiness and sorrow cease.
Then karma does not affect him.
It is said so in the Gita.
So, if one wants to transcend karma, to be under karma and beyond karma.
The only difference between the two is that one does not become happy or sad, and the other does.
Does not become happy or sad.
If there are circumstances of happiness and sorrow, and one does not become happy or sad, then it is said that he has transcended karma.
And he is said to have become brahmarup.
Karma does not apply to him.
Yes.
And if he comes within it, he becomes happy and sad.
So, God creates the fruit of karma.
In what form does he give it?
He gives it in the form of favorable and unfavorable circumstances.
God has given us the world in common for us to experience our karma.
Air is common to all, water is common to all, all this creation.
And the objects like pots and clothes, if a potter has made a thousand identical pieces of one brand, anyone can bring them.
And that is common to all.
So, how does it happen that God created this world for everyone as the fruit of their karma?
So, the same object brings happiness to some and sorrow to others.
If it's cold now, someone who is weak might say they're dying.
And if there's a strong, healthy person, they'll say it's fun outside.
So, the cold is the same.
But God makes a person experience it in that way.
But if he enjoys it, then that enjoyment is recorded.
Or if he becomes sad, then it is written in God's account that yes, all this has become one.
What we wanted to complete has been completed.
If those people have cleaning staff, then they have a supervisor.
So, he says, "Okay, clean the simple ashraf," and when he cleans and shows it, then he marks it, "Okay, this work is done."
So, if one becomes happy or sad, God marks it.
But if he doesn't become happy or sad, then what should God understand, what should we understand about him now?
Even though he has karma, he doesn't become happy or sad.
And becoming happy or sad is not something God has made compulsory.
Not compulsory.
What is compulsory?
It is adversity and favorability.
According to our karma, God gives adversity and gives favorability.
But when he gives favorable circumstances, one should become happy.
And wagging one's tail like a puppy is not compulsory.
That's why many people who keep dogs cut off their tails.
I don't know why they cut off the psychology, we don't know.
But they do cut them off, I've seen such tailless dogs.
So, they cut off its tail.
So, that is not compulsory.
Wagging the tail upon seeing enjoyment is not compulsory.
And tucking the tail is not compulsory.
Swami, many times we don't want to be happy or sad, we do have a desire to remain beyond honor and dishonor.
But when circumstances, events, and incidents occur, happiness, sorrow, joy, and grief arise.
So what is the reason for that? Due to what does happiness and sorrow occur?
That is called body-consciousness.
The body-consciousness we have, it's not just the body that is body-consciousness.
The mentality, the feelings in the inner self, if we accept them, all that is called body-consciousness.
So, when we saw favorable and unfavorable circumstances, we became happy and sad.
Even then, we became happy and sad.
And based on that, we become happy and sad.
So, that is called body-consciousness.
We just talked about it, didn't we, that in happiness and sorrow, one should not be affected by either happiness or sorrow.
Almost 99% of the time, if happiness comes, there is some feeling in the body, and if sorrow comes, there is some feeling too. So what should we understand from that, how?
It can also happen.
I am saying that it is not compulsory for something like that to happen.
What God has created, he has not made compulsory.
When Shastriji Maharaj was there, no one could tell from his face whether he had gained anything today or faced any difficulty.
The reason is that he does not become happy with happiness and does not become sad with sorrow.
Does not become happy with happiness.
Some are like that.
He experiences happiness and sorrow, joy and grief.
But what about those who take action?
What should we understand about those who start taking action?
So, that means happy and sad.
So, whether a person is beyond the gunas or under the gunas, it means that we first become happy or sad and then take action.
That of happiness and sorrow.
Just as there is a result of favorable circumstances.
What is the result of favorable circumstances? Happiness and sorrow.
Similarly, what is the result of happiness and sorrow? Action.
Its action.
If there is sorrow, we bang our heads. Why do we bang our heads?
That is an action, that we are expressing sorrow, nothing else.
And if one is happy, their action is different.
So, that is action itself.
It means that we are completely immersed in happiness and sorrow.
Our jiva is immersed in happiness and sorrow.
So, God, Maharaj said here that in dreams, there are many actions, and the jiva performs so many karmas that they are mental karmas.
Many karmas are mental.
We had ill will towards someone, or we had good will towards someone.
So, if there is a good person and one has good will towards him, God records the fruit of that.
And if someone has ill will, God records the fruit of that.
That this fruit is to be given to him.
Now, he had only imagined it mentally, so he hasn't performed any real action.
So then, how should God give him the fruit? He gives it in a dream.
In this way, if one performs a mental action, then he gives a mental fruit.
So, he gives him its fruit in a dream.
But a fruit is a fruit.
One does become happy or sad.
If the dream is not good, what kind of fruit is it?
If the dream is not good, it's considered a bad fruit, isn't it?
That is considered a bad fruit.
What else?
A good dream.
It is said that bringing a good dream or not bringing a good dream is not in our hands.
From this, it is clear that the giver of the fruits of karma is in God's hands, so bringing good or not bringing good is not in our hands.
God does it according to our karma.
A dream, some people have it, some don't, some have good ones, some have bad ones, it happens based on karma.
So Maharaj said that God creates it for him, and God creates it according to his karma.
God does not create it according to his own will.
So, if God knows that his karma is of a mild type, and he is to be given sorrow, then he gives a little sorrow in a dream.
And if there is something to make him happy in a dream, then he makes him a little happy in a dream.
And such is God.
Swami Prakash Swami, I read in his diary that he used to write down all his daily dreams, and he only wrote good thoughts.
Then understand good karma.
What's wrong with understanding good karma?
If there are bad karmas, understand them as bad.
So, one should understand it as dreams that come.
Swami, Maharaj said in the Vachanamrut that a jiva who has attained strength does not even have bad dreams.
So, we do have control over ourselves, don't we?
So, that means he has transcended.
He has transcended the senses and the inner self, and he has transcended karma.
That is called strength.
A strong person, whose jiva has attained strength, does not remain subservient to karma.
He rises above karma.
And in rising above karma, God has given power even to the weakest jiva.
It's not that only those who have become brahmarup and are great saints have been given power.
He has given it equally to all jivas.
What? Not to become sad in adversity.
When adversity comes, one should not become sad.
When favorable circumstances come, one should not become happy, should not become too pleased.
They say 'harkh paduda' (overjoyed).
I don't know why the litterateurs used that word, but they say so.
So, don't become like that.
So, to avoid becoming like that, one must be careful.
So then, what should one do?
What care should be taken, that is good.
What should he do?
He should remain focused on his goal and objective.
Happy and sad, they transcend limits, they break limits.
If someone is very sad or very emotional, then he doesn't care about what to do and what not to do; he will grab onto anything to escape from sorrow.
Yes.
So, he has no limits.
And those who become overly joyful have no limits; we see that sometimes when people meet us in person.
It came yesterday, didn't it, in person.
Then.
So, it transcends limits, it breaks limits.
And if he walks straight within the limits, then he is said to be beyond happiness and sorrow.
God said to transcend happiness and sorrow.
So, one must follow Maharaj's command; even if sorrow comes, keep going, and even if happiness comes, keep going, never stop.
Then he is said to have transcended.
So, happiness and sorrow, Narsinh Mehta had fewer sorrows.
He had everything, yet Narsinh Mehta would say, "My happiness is immense."
God has to think, "Now I want to give him sorrowful karma, so what should I do? He doesn't become sad no matter what."
Yet Nishkulanand Swami wrote that he gave immense joy.
So God gets confused, "I want to make him sad, but he's not becoming sad, so what should I do?"
So, even if he has karma, God cannot make him sad if he doesn't want to be sad.
And not becoming sad is in our hands.
We weave our own web and then get entangled in it, and become sad.
Because I believed it was mine, I have to suffer.
Because I believed it was me, I have to suffer.
I considered this body as myself, and then if someone insults us, then what?
Then we are compelled to become sad.
And if one has not believed it, then he does not have to become sad.
So, whether to become or not to become is in our hands.
And God, his duty is only to create favorable and unfavorable circumstances.
Swami just mentioned that whether happiness or sorrow comes, one should focus on the goal.
Even if happiness comes, if one keeps their focus on the goal, then they transcend it and don't get caught up in happiness.
Even if sorrow comes, if one keeps their focus on the goal, then there is no problem.
But if sorrow came for the sake of the goal, then happiness and sorrow occur.
If that goal is related to God, and happiness and sorrow come in it, then that is considered devotion.
Maharaj has said that when Ramanand Swami went to his abode, everyone became sad.
But Raghunathdas did not.
And so Maharaj said that when a devotee of God experiences sorrow, then he should definitely become sad.
That sorrow is not sorrow; that sorrow is devotion.
It is sympathy.
It is sympathy, meaning it is a feeling.
And towards whom is that feeling?
Towards the devotee of God.
It is towards God and towards the devotee of God.
So, that is not sorrow.
So, God is not pleased by that, thinking, "I wanted to make him sad, and he became sad."
Some people receive a reward for that sorrow, they receive a reward for that sorrow.
That he became sad, so God is pleased and gives him a reward.
The other one who became sad doesn't get any other reward.
If one becomes sad naturally, then he does not receive a reward.
And for this one who became sad, God gives him a reward.
My Maharaj has said that if someone dies for the sake of a devotee of God, then his sins like brahminicide are destroyed.
And God is very pleased with him.
He became sad for that person, that's why it happened.
So, that sorrow is different.
Similarly, those devotees who are separated from God have an ocean of sorrow.
But that sorrow is not sorrow.
In that sorrow, there is even more joy than in happiness.
He has more joy.
That yearning in separation from God, or becoming sad due to the sorrow of God's devotee, or feeling sympathy in one's heart.
That is something else, there is more joy than even ordinary devotion.
So, that is not sorrow.
This is about worldly sorrow.
Maharaj said in the Vachanamrut that a great person has set a very big goal, that he wants to propagate God's dharma, limits, commands, and worship.
And in that, if some jiva, his resolve.
If someone obstructs his resolve.
He wants to lead countless jivas on the path of God, and if someone obstructs that.
Then he gets angry at them.
If anger occurs, then anger occurred when there was sorrow.
So, it is called anger.
Sorrow, it is said that sorrow is accompanied by grief.
When sorrow occurs, a person becomes immersed in grief.
And this anger occurs.
Maharaj said that, but still, if one wants to consider it sorrow, they can.
But it is God-related, meaning it is God's resolve.
And the resolve to please God, and someone broke it, so he feels sorrow, that is a kind of devotion.
So, what is his feeling?
To please God.
So, it was for pleasing God, so it is considered a kind of devotion in God's eyes.
But the sorrows of this world.
That my this was destroyed and my that happened, that sorrow, God makes one experience the fruit of karma.
That is not based on the fruit of karma.
That happened based on the feeling towards God.
The happiness and sorrow that occur.
The more extreme his affection for God, the more happy or sad he becomes.
As much as extreme in God.
So, is that considered good or bad?
That is considered good.
Swami, what practice should one do to avoid becoming happy or sad?
To remain detached from this world due to body-consciousness.
Maharaj God said so in the Gita.
That, 'He who has no egoistic feeling, whose intellect is not tainted, actions do not bind me, nor do I have any desire for the fruits of action.'
With such a feeling, one can rise above this world.
We have to perform all our duties.
But the more we cling to it, and the more attachment we feel, the more we lighten that attachment, the less happy or sad we become.
Any situation is bound to come.
Situations will come according to our karma.
Now, what has happened and what has passed, we cannot change that.
But the control of emotions is currently in our hands.
Whether to be happy or not to be happy, whether to be sad or not to be sad, we can control that right now.
And if we do that, it means that we have transcended the gunas, transcended karma, and transcended the gunas as well.