Yastvatmaratirevasyadatmatriptashcha manavah Atmanyevacha santushtastasya karyam na vidyate. So the word is used to show distinctiveness. Criticizing those who do not fulfill their duty, it now shows the distinctiveness of those great souls who have diligently fulfilled their duty and severed their connection with the world. As long as a person considers their connection to be with the world, their attachment to sensory pleasures, and to wife, son, family, etc., never fully satisfies or remains constant. Such is the nature of the world. No person's affection in the world remains with one thing or person. This is everyone's experience. The attraction between two people after marriage does not last long. The satisfaction of food is momentary. The satisfaction of wealth is also momentary. Yet, it seems to increase day by day in life because as a little wealth is acquired, new and stronger desires arise, making it feel new, and thus the craving for it continues incessantly. These three do not remain stable in any one thing. A person only perceives affection, satisfaction, and contentment in worldly objects, but it is never real. And if it were real, then disaffection, dissatisfaction, and discontent should not arise again. But they arise continuously. Therefore, it is as if that was never real. If affection, satisfaction, and contentment are found in the Supreme Being, then there is no possibility of their absence arising again. The devotees of the past, once they experienced affection for the Supreme Being, never felt its absence. And they did not have to search elsewhere. This shows that true affection, satisfaction, and contentment are essentially in the form of the Supreme Being. Therefore, the form of the Supreme Being is self-evident, desireless, and fully fulfilled. Here, God says: Yasto atmarati revasyat atmatriptashcha manav. Atmane evacha santushta tasya karyam na vidyate. Until now, God strongly advocated performing nishkam karmayoga. But now God says that if one is like this, it's okay if they don't do anything. In the Gita, God has made three divisions. Firstly, those who are in the stage of spiritual practice and still have something to achieve. They should perform nishkam karmayoga, nishkam sevayoga. There is no other shorter or more fully rewarding method than that. Now, it speaks of the second category: Yastu atmarati rev. One who has completed their work. They have attained what was to be attained from God. So the word 'atma' is used for the Supreme Being in the context of 'atmarati'. Here, in nishkam karmayoga, it is used for the self. But truly, in the Upanishads and elsewhere, the word 'atma' is used for the Supreme Being. Therefore, 'atma vaare drashtavyo shrotavyo mantavyo nididhyasitavyah.' Here, the word 'atma' is used for the Supreme Being. So, one who has truly found joy and interest in the Supreme Being, does not need to search for interest elsewhere. This jiva, from the time it was born—no, not from birth, but from infinite births—has a hunger. To achieve something. It seeks pleasure. But it doesn't find it anywhere. If it finds it, it's not the kind that brings satisfaction. Muktanand Swami wrote that wherever the jiva takes birth, its bad habits do not leave it; it becomes the head of infinite types of husbands, like dogs, pigs, and donkeys. That is its hunger. When a child is small, it shows great affection for its mother. It doesn't separate from its mother for a moment. In olden times, if the mother went to fetch water at the village well, the child would cry loudly. Now, there's been a slight change. Now, if you give them a mobile, all the crying stops, and they have more affection for the mobile than for their mother. Because they are born having passed through this generation. So in Surat, even sisters-in-law are not free; they are on their phones. And they keep them at home. They keep watching new reels. So in this new generation, it happens that there isn't much affection for the mother. But if we talk about olden times, going back 50 years, it was like that. The child would not separate from the mother for any reason. Even if she had work, if she put the child down, it would cry loudly. But as it grows up and goes to school, it makes friends, and its affection for the mother decreases. Sometimes, it develops such affection for friends. That even if parents tell them not to stay with that friend, they won't listen. They show affection for their friends. When they grow up, there are family members. Affection develops for them. That doesn't last long. When that doesn't last long, affection develops for children. Then for grandchildren. Why does this attachment have to change from one moment to the next? Its hunger is not fully satisfied. The shastrakars say that its greatest hunger is for love, for affection. It wants someone to give it what it likes. So there is such a hunger. So it flares up for hunger. But then it changes because it's not fulfilled. It wasn't fulfilled with the mother, so then it goes to others. There's a very nice story in Jain Jain A follower of Jainism – the non-Vedic religion of India propagating strict ahinsã, tyãg, and karmas as being the only factor responsible for creation and the continuing unfolding events and activities of the world. According to Jain philosophy, karmas themselves can grant their own rewards. Therefore, Bhagvãn is not a necessary element of their philosophy. Tap to open in glossary → 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 → He had a dream, and in the dream, he was very thirsty, so thirsty that you can't even imagine. He kept drinking water, kept drinking, and he drank the water of the entire ocean, the Pacific and all the Arabian Sea, by himself. Yet his thirst was not quenched. Then he searched for ponds and emptied all of them. He searched for rivers and sucked them dry. Still, his thirst was not quenched. Then he started sucking on a clod of earth wet from rain. Now, will his thirst be quenched? This jiva has such a thirst. For money, for all these things. There is no particular thirst. It's just that there is thirst. Now he thinks, let me test if eating this quenches thirst, if eating that quenches thirst, but it doesn't quench anywhere. In one lifetime, how many places must he have changed? Have all been changed, or not all? Jayantibhai raises his hand. He says he went all the way to Pune, that's the focus. Not anywhere this side of Pune. Why? Because he found what he was hungry for. So, how many places have we changed since we were born? And still, nothing has settled down. So, the hunger that is satisfied never comes from worldly objects. And Mirabai, Narsinh Mehta, or our saints, or our great haribhaktas. The hunger for wealth keeps becoming new. He developed affection for Maharaj in one place. Once a desire arises. I want to become a millionaire. And he got a million rupees. So, before that desire is fulfilled, he grabs another one, saying I want to become a billionaire. Then I want to become a trillionaire. So, before one is fulfilled, he grabs another. In reality, the first one gets fulfilled. But then he grabs another, so he feels it's new. So it doesn't get old. In reality, it does get old, and if it gets old, a little aversion comes, but that doesn't happen. Swami, if there's a new product, a new product, they go to the mall and offer free testing. So if they like the taste, they start buying it, and then it continues. So how do we make someone taste God's flavor in this? You are talking about bringing a new version, a new version coming out. A new version of a mobile, a new version of a computer, by testing it. So this God. If someone puts their mouth into God, they don't need to search for anything new. It's said here. Satisfaction and contentment come to them from one place only. Because the happiness of God is eternally new. 'Kshane kshane yat navata mupeti tadev rupam ramaniyataya.' God said that. If one has experienced God's happiness once, and it is the same, it still feels new, new, new to them. So it is the nature of the mind to seek novelty, to seek complete satisfaction. But satisfaction is not found anywhere else. It is found in God, but we don't want to attach ourselves to God. And we want to find it elsewhere. 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