"Shitoshna-sukha-dukheshu samah." Here, two types of equanimity are shown. One is equanimity in cold and heat, and the other is equanimity in pleasure and pain. What is the difference between the two? Equanimity in cold and heat, and equanimity in pleasure and pain. Shitoshna means cold and heat. Hot and cold. Pleasure means favorable circumstances and pain means unfavorable circumstances. But what is the difference between these two pairs? What is the difference? Cold and heat are physical, and pleasure and pain are mental. Cold and heat are physical capacities, and pleasure and pain are subjects of the mind. Where do pleasure and pain occur? In the mind. In the arm, in the hand, in the leg, where does it occur? It occurs in the mind. Like, "He said this to me." So pleasure and pain are the dualities of the mind, and cold and heat are the dualities of the body. One must learn to tolerate the dualities of the body, and especially those of the mind, those of the mind. Here, two types of equanimity are shown. Dualities must be destroyed. As long as dualities exist, a person keeps tossing around in the world, getting pushed. If pushed this way, he goes that way; if pushed that way, he goes that way. If he does not get pushed by them, then he moves forward. And if he gets pushed by these, he keeps tossing around in them. What happens if there is equanimity in cold and heat? Huh? If there is equanimity in cold and heat, physical equanimity, then if you and Saral Swami are there, and it is extremely cold, and there is only one blanket between the two of you, and you do not fight, that is called equanimity. If they do not fight over it and say, "Here, you take it." Then that is called equanimity. And if both clash, then equanimity cannot be called equanimity. And disturbance, they would get disturbed, right? Disturbed, they would get disturbed in the morning program, and if they cannot sleep at night, right? Right? That is correct. So, we should get another one beforehand and give it to him first. Then both will not be disturbed, that is called his equanimity. It is called shitoshna-sam, right? Find another one and say, "Here, take this," we should give him the better one, "You cover yourself first." And then I will cover myself. That means learning to tolerate. Learn to tolerate all physical feelings slowly, slowly, slowly, so that they do not cause disturbance. Should we try to cultivate this pleasure-pain, honor-dishonor, or does it come automatically if we perform selfless service, selfless bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → I did not understand. If we perform selfless service, does this equanimity come on its own, or do we have to cultivate it? We have to cultivate it; it does not come on its own. One has to cultivate it oneself. Pleasure and pain, equanimity in both pleasure and pain, that has to be cultivated; it does not come on its own. It is said to be a by-product. It was said that this is a by-product. So automatically, but equanimity, if one performs that selfless service-yoga properly, then it is its by-product; it comes automatically. It comes automatically, but it gets cultivated automatically. Selfless 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 → It happens when all of these develop automatically alongside it. Just like that, not everyone can do selfless 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 → It is not like that. If the inspiration comes for a moment and then goes away, selfless 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 → This is about putting one's entire life at stake. So. So, only then does selfless 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 → 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 → Otherwise, if I started today and wait, expecting those virtues to appear in me. Then it does not happen like that. Here "Shitoshna-sukha-dukheshu samah." Here, two types of equanimity are shown. One is equanimity in cold and heat, and the other is equanimity in pleasure and pain. Shitoshna means cold and heat. Cold and heat are subjects of the skin sense. A devotee does not remain equal only in the subject of the skin sense; he remains equal in the subjects of all senses. Therefore, here, cold and heat should be understood to represent favorable and unfavorable subjects, good and bad subjects of all senses. Upon encountering those subjects, the devotee does not feel joy or grief; he remains equal in them. That is, upon encountering favorable subjects, he does not feel pleasure or joy, and upon encountering unfavorable subjects, he does not feel depression or grief. He accepts subjects only as much as necessary for sustenance and stops there. An ordinary person experiences pleasure upon obtaining favorable objects like wealth, and pain upon obtaining unfavorable objects. But the devotee of God, a selfless service-yogi yogi 1) A person who has mastered the art of yog. 2) A person who has attained siddh-dashã and other extraordinary powers. Tap to open in glossary → Remaining equal in pleasure and pain and being free from pain, both have been used in the same sense in the Gita. The situations of pleasure and pain are inevitable, so being free from them is not possible. Therefore, the seeker, in favorable and unfavorable "Dukha-samyoga-viyogam yoga-sanjnitam," is said in the Gita. What is the shloka? "Tam vidyad dukha-samyoga-viyogam yoga-sanjnitam." So, what does that mean? "Tam vidyad dukha-samyoga-viyogam yoga-sanjnitam." So, what does that mean? The connection with pain that is felt, should not be felt. One whom pain does not touch, know him to be a yogi yogi 1) A person who has mastered the art of yog. 2) A person who has attained siddh-dashã and other extraordinary powers. Tap to open in glossary → Know him to be a selfless service-yogi yogi 1) A person who has mastered the art of yog. 2) A person who has attained siddh-dashã and other extraordinary powers. Tap to open in glossary → He is indeed a selfless service-yogi yogi 1) A person who has mastered the art of yog. 2) A person who has attained siddh-dashã and other extraordinary powers. Tap to open in glossary → Him, a selfless service-yogi yogi 1) A person who has mastered the art of yog. 2) A person who has attained siddh-dashã and other extraordinary powers. Tap to open in glossary → In performing service. As long as unfavorable circumstances are visible, he is still immature. He does not see unfavorable circumstances. He sees service. He sees selfless service. But he does not see unfavorable circumstances. We see unfavorable circumstances first, like, "It is like this, like this, like this." Therefore, it does not happen. An ordinary person experiences pleasure upon obtaining favorable objects like wealth, and pain upon obtaining unfavorable objects. But the devotee of God, a selfless service-yogi yogi 1) A person who has mastered the art of yog. 2) A person who has attained siddh-dashã and other extraordinary powers. Tap to open in glossary → Remaining equal in pleasure and pain and If there is a merchant, and it is his peak season, and many customers have come, then until evening, does he remember to eat? So, is he not hungry? Then? Does he not feel anything in his stomach? Then how does he manage? His focus is on that. His focus is not on that; his focus is on the business. No, no, it is not like that. His focus is there, but because he has more interest in that money, the other interest becomes secondary. Now, are we interested in selfless service, or are we interested in this pleasure and pain? Are we interested in someone praising us, or are we interested in selfless service? Because there is more interest in that, the other is forgotten. Otherwise, is it that he does not feel hungry, while everyone else does, and he does not? Is it like that? Is it that he does not have to go to urinate, while everyone else has to, even if they do not want to, they have to, and he does not? Is it like that? But does he forget all urges or not? He even holds his urine until evening. He certainly suppresses his hunger. So, he has more interest in one place than another. We do not have interest, and these are all subjects of the mind. Because this is praised, we feel, "I should take it." This is not genuine interest. We do not have interest in it, but because, brother, selfless 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 → There is no interest in selfless service. If interest comes, then the by-product is said to come naturally. For him, tolerating pain, tolerating the pain of hunger, what is that? It is indeed a by-product. It is a by-product, and what is he interested in? In money. He is interested in money, interested in business, so the other is a by-product. He does not even remember whether the tiffin arrived today or not. He does not even remember that. He has so much interest in money. So, when we have that much interest in selfless service, then all these by-products come, right? But there is no interest in selfless service at all. Even if there is, it is in that other service. One that gets noticed. If it is not noticed, we do not do it at all. If it is not noticed, we do not perform such service at all. So, if there is interest in selfless service, it overtakes everything else. All these honor, dishonor, cold, heat, pleasure, pain, like that. All those are said to be by-products. When does a by-product happen? When there is more interest in that than in this, then automatically this becomes a by-product. It is forgotten. A person can do only one thing: either do business or sit down to eat from the tiffin. If there is no interest, then practice If there is no interest, then practice can be done like this: hear its mahima and then practice accordingly. If there is no interest, we can still practice. Interest is acquired. Acquired interest is stronger than natural interest. Interest can be acquired, right? These children study, so how is it that some develop an interest in science, and some develop an interest in commerce, and interest is formed in that way. So, they have indeed acquired it. And slowly, year after year, by the time 15 years pass, how much interest they have acquired. So, if one wants to acquire interest in this in a single day, how can that happen? Interest cannot be acquired in a single day. They study for their whole life, study for 25 years, then they become doctors in America; they study for 27-28 years. It finishes at 35 years of age. And only then do they become proper doctors. So, for those many years, they acquired interest, right? So, if his vehicle has traveled on the path of God, for how many days does it travel? If vows are taken during Chaturmas, for how many days do they last? We have taken vows for the Bicentenary, let's see how long they last. Interest is acquired. Some might be born with an interest in the devotion of God, but then why would they need to be born? If they already have that interest, why would they be born? If such devotion is there right from birth, why would they be born? Would they not have gone straight to the abode of God? So, they have to acquire it. And if they acquire it, then no one can affect them. So, it is interest that overtakes this. All these are natural feelings. Enemy and friend, ups and downs in that, honor and dishonor, ups and downs in that, all those are natural feelings. We have interest in natural feelings, so they confront us. We have not developed more interest anywhere else yet. If more interest than that is developed in the service of God, then the others automatically become by-products. One does not have to do anything for that. One does not have to manage them. They get managed automatically. So. In this, God said, "Ye tu dharmyamritam idam yathoktam paryupasate." This, this has been called nectar by God. This chapter, the 12th chapter, is the chapter of nectar. Which nectar? Huh? The interest that comes? Only when interest comes does the feeling of nectar arise, right? Here, does it feel like nectar? If we do not like bitter gourd and then they are prepared, then. And in that, Swami, if no gram flour or anything is added, and then we give it, saying, "Here, eat this nectar." "Ye tu dharmyamritam idam yathoktam paryupasate." So, we worship it, but "yathoktam paryupasate," God is like that, He does not forget, right? He is very bent; even when standing, He does not stand straight. In that, it is not very likely that we will pass through easily. 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