Jag ga ma ma ga dhe re ka ga re. Jag ga ma ma ga dhe re ka ga re.
Om Avtarine Shri Swaminarayanaya Namo Namah
Shri Harikrishnaya Namo Namah
Shri Purna Purushottamaya Namo Namah
Shlok number 106 continue
Trigunatmatamaha Krishna Shaktir Deha Tadiyayoho Jivasya Chaham Mamata Hetur Maya Avagamyatam
Bhashya
Now, it describes Maya.
Trigunatma Prakriti creates strange things.
And because it is astonishing, it is referred to by the word Maya.
Nothing else is as astonishing as Maya.
Whatever appears strange in the space of the universe
Maya has two meanings.
Indrajal (magic)
To show something false as true.
That is called Maya.
That Lal's Maya has ensnared.
So that is called Indrajal.
Here, the word Maya is not used in that sense.
Trigunatmatamaha Krishna Shaktir Deha Tadiyayoho.
So the word Maya is used in the sense of astonishing powers.
Creation happens from Maya.
No human intellect can reach there.
Do fire and water mix?
No.
If fire comes, water... if water comes, fire extinguishes.
They don't mix, but God creates everything by communicating with all of them.
To everyone.
In our local language, it's said that he puts pots in a circle.
These five elements are such that even if they are opposite to each other, God mixes them appropriately and does such work through nature that no one else can do, that is why it is called Maya.
But Maya does not mean Indrajal or Lal's magic.
Nothing else is as astonishing as Maya.
Whatever appears strange in the space of the universe is merely the sport of Maya-like nature.
Therefore, it can be said that the word Maya has become famous in the form of wonder.
By referring to this word Maya, the Advaitin's doubt about the falsity of nature is proven wrong.
If an object actually exists and is astonishing, then the word Maya is used for it.
For example, in the Shri Vishnu Purana, during the protection of Prahlad, it is said that the swift-moving Sudarshan Chakra protected the child and destroyed thousands of Mayas of Samrasur one by one.
Those weapons of Maya were not false because the Sudarshan Chakra destroyed them one by one.
Wherever a magician performs magic, even there, immediately, those objects that he creates, such as gems or mantras, appear astonishing.
The Shruti also says that one should know Prakriti by the word Maya and the great Parameshwar by the word Mayavi.
Maya tu Prakritim Vidyat Mayinam tu Maheshwaram.
So Maya means Prakriti.
And God is its owner.
The controller of Maya, Paramatma, creates this universe from it.
And in it
In it, sattva-guna is pure, hence it is illuminating and light, invigorating. Maya has three gunas.
Sattva, rajas, and tamas. The three gunas are Maya.
Not like that.
Maya has three gunas, that is Maharaj's belief.
What's the difference between the two?
Maya has three gunas, so there is much more to it. But if the three gunas are Maya itself,
then nothing else would come.
If the three gunas are Maya itself, then the material of Maya becomes those three gunas.
The material of Maya is the three gunas.
That's the meaning.
But Maya has three gunas, meaning Maya's material is separate and its qualities are separate.
So Maharaj believes that the three gunas are not the material of Maya, but its inherent nature.
It has distinct characteristics.
So, the meaning of 'trigunatmak trayogunaah yasyaah saa' is
according to Maharaj's opinion.
The meaning 'the three gunas are prakriti' is not correct.
In it, sattva-guna is pure, hence it is illuminating and light, invigorating.
It is healthy.
It binds the jiva in the world with the bondage of knowledge and happiness, making it feel, 'I am knowledgeable, I am happy.'
Rajas-guna
There, sattva is pure, hence it is illuminating.
Of sattva-guna, it is pure and illuminating.
We discussed it yesterday, didn't we?
Light
Illuminating.
Illuminating.
So there is purity.
And how does sattva-guna bind?
By attachment to happiness.
By attachment to happiness.
By attachment to knowledge.
It binds by attachment to knowledge.
There is a lot of happiness in sattva-guna.
Happiness means there is a lot of comfort.
There is a lot of comfort; even the senses become favorable to the jiva.
So, there is a lot of it, meaning by attachment to happiness, if one gets happiness from it,
then one is bound in Maya, due to sattva-guna.
If we have some good skill, and we can do it while others cannot.
Then that is called the influence of sattva-guna.
That we can do it and others cannot, even though everyone has been given the same instruments.
But we can do it, and they cannot.
So, we attain a special quality from it.
Its special advanced advantage.
We get a benefit, so to speak.
If we start taking that benefit, we become bound.
By attachment to happiness.
By attachment to knowledge.
In knowledge, in sattva-guna, knowledge increases.
And still want to gain, still want to gain, still want to gain.
That's what happens to him.
Some people study until they die.
Not just learning institutes, mind you.
When they study, they are given university degrees.
University degrees, one degree, two degrees.
Have you seen the degrees of many great scholars?
They don't fit on one page.
So-and-so Lit, and so-and-so Lit, and so-and-so Lit.
There are such degrees that don't fit on one page.
So they keep acquiring knowledge, keep acquiring knowledge, but don't use it.
So, by attachment to knowledge, knowledge
One feels more hungry for food. One should feel more hungry for God than for knowledge.
Knowledge is called a pickle.
The use of pickles makes the food more delicious, and a lot of food
Everyone desires to eat a lot of food.
So, there is this pickle so that a lot of food can be eaten.
So, knowledge explains the glory.
So, God is digested more by us.
And the worship of God increases.
But if one remains stuck in knowledge and pickles, then it becomes like Surakhaati's mare, 'My carrot is my enemy.'
Maharaj tested everyone and said, "Come on, everyone close your eyes."
I will serve a little bit of everything.
Not everything, just a little bit of each small item of food.
bread
and
a piece
of vegetable
two
pieces
one
one
pickle
In the pickle
many
are there
then
many
everything
served
it
Then
everyone
was told
that
eyes
closed
do
go
and
first
hand
put
eyes
closed
after doing
hand
to put
Whatever
comes
then
that
only
to take
nothing
else
not
to take
The server
should pay attention
that
nothing
else
should be given
to him
If
Surakhaati
put
his
hand
in it,
he got
the carrot
pickle.
Surakhaati
composed
a poem.
My
carrots
are my enemies.
Surakhaati
made
it,
then
some
saints
also
made
it,
but
it was
based
on
Surakhaati's
feeling.
So,
carrots
are not
meant
to be
eaten
like
that,
they
are
a pickle.
So,
knowledge
should
work
as
a pickle,
and
God
should
work
as
the main
food,
then
it's
correct.
Otherwise,
knowledge
is
not
a bond
and
does
not
bind.
Pleasure
is
a bond
and
a chain.
If
one
goes
to take
that
pleasure,
then
the pleasure
of God
is
left
behind.
What
kind
of
pleasure
is
the pleasure
of
knowledge?
It
is
the pleasure
of the
soul,
that
is
the pleasure
of
knowledge.
Kaivalyam Sattvikam Jnanam.
Man nishtham tu nirgunam.
God told Uddhavji, "Man nishtham tu nirgunam."
My knowledge is nirgun knowledge.
So it is very blissful.
Nirgun means it is full of extreme happiness and extreme joy.
And Kaivalyam Sattvikam Jnanam.
The knowledge related to the soul is called sattvic.
There is happiness in it, but only a little.
Regarding God.
So if one goes to take this happiness, one will be deprived of the other.
Who is the enemy of 'great'?
The enemy of 'great' is 'good'.
If it became 'good', it's over, then it cannot become 'great'.
We became good sadhus, so it's enough.
I have moved ahead of others, I have moved ahead of the foreign countries.
So, completely.
So, that is with him, that is his enemy.
A spark should ignite.
But the spark does not ignite.
If even a spark doesn't ignite, then how can a flame ignite?
So,
That is its enemy.
Happiness is a bond, and even if there is happiness, it is a bond, and knowledge is not a bond.
Knowledge should not be the target.
God should be the target.
Happiness should not be the target.
Service should be the target.
If service to God is done, then that should be the target.
If sorrow comes while serving,
then do it in such a way that happiness comes.
If sorrow comes, it should be a giver of happiness, so one should not have attachment to happiness.
But every human being has an attachment to happiness.
It is without understanding.
One should also accept sorrow that leads to more happiness.
And one should also give up happiness that leads to more sorrow.
In it, the sattva guna is pure, therefore it is illuminating, light, invigorating, and healthy.
That jiva, I am somewhat knowledgeable
I am happy.
Such knowledge and the bondage of happiness keep one bound in the world.
I am happy.
What is the perspective in that?
The material around me.
I am happier than others.
I am happier than others.
I am smarter than others.
That is what brings happiness to a person, nothing else.
No one has happiness for the sake of happiness.
There is happiness in comparison.
So, in this life, he gets stuck in this world.
He does not reach God.
One who learns to take happiness from comparison does not reach God.
I am better than others, I am happier than others.
He does not go to God.
He has not even looked at God's happiness.
Otherwise, he would not feel that I am happier than this person and happier than that person.
He just feels
that I still have a lot left to do.
God's happiness is so immense.
From where words return, along with the mind, without attaining it.
One who knows the bliss of Brahman
does not fear anything at all.
One who knows the bliss of Brahman
If one tastes the bliss of Brahman even once,
then he does not fear anyone.
And he is not tempted by anyone.
He does not compare himself with anyone.
He starts running away.
Rajas Guna causes the jiva to be attached to various types of five sense objects.
And that craving
Rajas Guna causes attachment to these five sense objects.
Rajas Guna causes the jiva to be attached to various types of five sense objects.
What did the Gita say about how Rajas Guna binds?
Attachment.
Rajas is of the nature of passion.
Yes.
Rajas is of the nature of passion.
Know.
Bound by the attachment to action.
By the attachment to action.
Yes.
By the attachment to action.
Desire.
It binds with that.
So, desire means
attachment to relatives.
Desire for a person.
Not just in relatives, but in any person.
When one becomes bound, it is called desire.
In the five sense objects, the desire for 'I want this, I want that' is all called desire.
So, Rajas Guna binds with that.
So, it is visible to everyone that this binds.
But the bondage of Sattva Guna is not visible to anyone.
Therefore, it is difficult to avoid it.
It is called a golden chain.
Someone put a golden noose around us.
Then how sweet it feels.
Don't break it.
Let it be, it will be useful.
So, it is called a golden chain.
Sattva Guna is a golden chain.
Happiness, comfort, all that comfort zone, all that is a golden chain.
We barely manage to stay in our comfort zone for five or ten years, and then someone pulls our ear and says, 'Come on, get out of here!'
Then how does everything become?
So, no one comes out of their comfort zone.
Householder or renunciant.
If he is a householder.
And we tell him, 'Come on, surrender yourself.'
Then even if there is convenience in everything, he does not come to do it.
Comfort.
Even if there is more happiness here than that.
His setting is done.
It became a comfort zone.
He has everything.
My son calls me in the evening.
My family calls me three times a day.
They do this, they do that, they do that.
At home.
Meaning, he has created his own comfort zone.
Challenge.
They do not even want to challenge for God's happiness.
God's happiness is not attained without a challenge.
He takes on challenges.
So, he stays in his comfort zone.
He finishes his whole life.
Comfort zone is convenience.
So, it is sattvic.
It is a golden chain.
A golden chain does not break for any reason.
If it's iron, just cut it off.
And throw it in the dustbin, what do we need it for?
And if it's a golden chain, even if someone tries to wear it down, it won't.
Let it be, what's our problem?
Just eat with both hands like this.
The question is only that.
Rajogun causes the jiva to be attached to various types of five sense objects.
And it is full of desires, it is born.
By engaging the jiva in various types of work and business activities, it keeps the jiva bound in the world.
Karma means for wealth and for family, that is called the path of activity.
In that, rajogun binds.
Tamogun is born from ignorance.
It creates delusion in every living being.
It binds the jiva with the bonds of प्रमाद (negligence), laziness, and sleep, etc.
Negligence, laziness, and attachment bind.
By creating negligence,
Negligence feels very good and causes tickles. If you are lying down, it's fun, it's fine. Even if you stretch for an hour, it's still fun even if you don't do anything, even if you just wander around.
If you're lying down, it's fun, it's fine.
Even if we stretch for an hour, even if we do nothing, it's still fun.
Even if we just wander around, it's like that.
So, negligence and laziness arise, and tamogun creates bondage.
That is very difficult.
Laziness should go from within. Everything should be equal, the body should be equal, the intellect should be equal. God has given all instruments equally.
And yet, if we don't produce, that's called negligence, that's called laziness.
If all machines are running, production should come out, right?
Even if it's a good machine.
And not to produce.
Just keep it safe as it is.
It's a good machine or a good car, if you've bought a Mercedes car,
then you just keep it at home.
Just keep it at home.
No mud should stick to the wheel anywhere.
Even on the wheel, okay, on the body it's fine.
But no mud should stick to the wheel, then
That is called laziness and negligence.
God has given all the power.
The inner self should be able to think.
The body should be able to work.
It should be able to produce more.
And production is zero.
That is called laziness and negligence.
In negligence, it's negative.
Negative production.
What needs to be done, he doesn't do.
He does what he shouldn't do, so he goes into the negative.
Laziness means zero production.
We have no production at all.
No fruit at all.
Then that is called tamogun, even if he is not sleeping.
He is not sleeping.
So, in the Gita, God said this.
Do not be attached to inaction.
Don't get lost in tamogun.
Do nothing, eat, drink, and live.
That is called tamogun.
There is a principle of living by eating and drinking.
Those people who have principles are devoted to truth.
Gandhiji was devoted to truth.
And Narendra Modi is devoted to India.
Similarly, many people's lives are dedicated to living by eating and drinking.
Arrange for three meals wherever it happens.
And arrange for two times toilet, it's done.
To live by eating and drinking.
There should be some production.
No achievement in life.
And a lot of wandering.
Much effort.
No achievement.
No production.
He wanders more than others.
He makes a lot of effort.
He works hard.
But there should be a result.
It should be result-oriented.
Until it becomes result-oriented, we are consumed by negligence.
How much effort do I put in?
We say, just look at my effort.
But we don't have the habit of looking at effort.
What is our production?
What results did you bring?
Did they bring minus or plus?
We work very hard.
We work very hard.
So, not working hard has its importance.
The importance of working hard is not that those who don't work are better.
But the importance is not in working hard, it's in how much success one achieves by working hard.
So,
For a householder, destiny might be an obstacle.
If someone tries to become a billionaire, destiny might not let them.
Sadhus don't have anything like that.
So, they only have one thing: they are devoted to प्रमाद (negligence).
And they are devoted to laziness.
There are two of them.
So, if we say that you are tamasic, they feel very bad.
But you are not getting any results.
Then that's what it means.
You are not getting any results.
You are just as you were.
You remain in one state.
That's called being in one state, isn't it?
Nothing changes.
If nothing changes throughout life, it's called being in one state.
And Gunatitanand Swami said that remaining in one state is rare.
Tamas guna arises from ignorance.
It creates delusion in all living beings.
It binds the jiva in the world with the shackles of negligence, laziness, and sleep, among others.
It creates delusion.
The delusion of the comfort zone.
What does delusion mean?
If one wants to leave one thing and go to another, they don't go.
If one wants to leave one degree and go to another, they don't go up.
I see, that's right.
What happened is that the comfort zone has been set up.
So, no one comes out.
Sattva guna binds through the feeling of happiness.
Rajo guna binds the jiva in various types of karmic activities.
And tamas guna binds the jiva in greedy activities.
Not just activities.
But it binds in greedy activities.
His greed never ends.
Of this world.
Not of God.
And tamas guna covers the jiva's true knowledge and suppresses it in negligence.
When the jiva feels lightness in all the senses of its body and in the antahkaran (inner instrument), and when it feels enthusiasm in its intellect, then it should be understood that sattva guna has increased.
Out of the three gunas, one guna is always present.
But how to recognize it? As it is said in the Gita.
That when there is enthusiasm in the senses, enthusiasm in the body, and clarity in the antahkaran, it immediately becomes apparent to him that this is how it is, and this is correct.
Discernment
Then one should know that sattva guna has come to me now.
Delusion occurs.
Then one should know that it is rajo guna.
One doesn't feel like doing any work.
Many children, when they are studying, they do this: they take a history book for a while, then put it down and take a language book, then put it down and take a math book, then put it down and take a geography book. They spend an hour or two and nothing gets done.
So, that is the nature of rajo guna.
When there is a lot of greed, a constant desire to work for sensual pleasures, thirst increases, and there is never any peace, then one should understand that rajo guna has increased.
When the jiva in its heart
The difference between sattva guna and rajo guna is this much.
No matter how much effort one puts in, rajo guna creates restlessness.
And when one works hard in sattva guna, it creates supreme peace.
The more effort one puts in, the more supreme peace one attains.
Oh, today a lot of work got done.
Today this work was completed.
So, both of them work hard.
Since it is sattva guna, if one is a devotee of God, they work very hard.
But that effort brings him supreme peace.
So, this one also works hard, but doesn't have supreme peace, and this one also
He works hard and has ultimate peace, what is the reason for that?
And he works hard under his own control.
And this attachment makes him work hard.
What did you say?
What did you say, what is the reason for that, brother?
One works hard and restlessness arises.
And one works hard and ultimate peace arises.
What is the reason for that?
He does what he wants, clinging with attachment.
He does it out of greed and selfishness.
He works meaningfully.
And that one works meaninglessly.
If it's meaningful work, he should definitely find peace, right?
If it's meaningful work, he should find peace.
And if it's meaningless, there will be no peace, even if some people's restlessness increases.
So, if restlessness increases, it is the result of rajo-guna.
And if peace increases, it is the result of sattva-guna.
For a householder family, when we do work, is it considered meaningless or meaningful?
If one does it in moderation and to the extent of their spiritual capacity, then they find peace.
It's not that it won't happen.
That is his duty. If he has fulfilled his duty, then there is peace in fulfilling that duty.
If he does it with attachment, he won't find peace.
If he does it out of duty, he finds peace.
And if there is attachment, he won't be satisfied. Attachment itself is restlessness.
I had my schedule and I completed it.
What does Narendra Modi say?
That if you work 18 hours, you don't get tired?
So what did he say?
One who works doesn't get tired, they feel satisfied.
There is no fatigue from work.
There is fatigue from not doing work.
If work is not done,
Even if one works hard, the work might not be done.
So then, as it keeps accumulating, it creates restlessness in his mind.
If he finishes today's work today, he finds peace.
He feels relieved.
And it happens like that.
So, if one fulfills their responsibility by working hard, they find peace.
But if one is running away from responsibility, then one has to run to escape, right?
One who keeps running away from responsibility will remain restless, even if he works hard until evening.
He works very hard.
But where it needs to be done, he doesn't do it.
Where it's not supposed to be done, he does double the work.
So, the result won't come.
So, that's not called proper hard work.
Rishi Swami's question is that if we are working hard to advance on the path of God, but we are not getting the desired results, then what should we do?
Take guidance.
Take guidance from someone who has achieved results.
Take guidance from the scriptures.
Match it with the scriptures.
Don't just work hard for the sake of working hard.
But what is the meaning of successful people? To make them role models, what is its meaning?
From that, we get guidance.
From that, we get guidance and we should do as they do.
That is not called a herd mentality.
That is called bravery.
Following good people like Gandhiji is called bravery.
Following other such people without any discretion is called a herd mentality.
So, if our hard work is not yielding results, one should think, why are the results not coming?
If one works hard, results must surely come.
No one who does good deeds ever meets a bad end, his hard work will never go in vain.
The path of God is such that one's efforts never go in vain, never.
It's like one plus one equals two; if you do one, God immediately gives you the fruit.
It's not like he gives it late either.
So, even if the hard work is not successful, then he should
First, he should think about what shortcomings he has.
If there is some flaw, then the result won't come, which means there is some flaw.
Why do I have shortcomings?
Ask others, becoming humble.
If I want to get results in this, what should I do?
That's it, and don't follow it.
Then the result will come.
If you work hard and it doesn't come, there is no darkness at God's house.
God always gives results.
When there is a lot of greed, a continuous desire to work for sensual pleasures, and the craving keeps increasing, and there is never any peace, then one should understand that the rajo guna has increased.
The main nature of rajo guna is restlessness.
In Samkhya, it is said that attachment is sorrow.
Attachment is sorrow.
Attachment is sorrow.
On the contrary, after so much effort, he has more sorrow.
More restlessness, restlessness means sorrow.
He doesn't find peace; he thinks that if he hadn't done this and had done that, it would have been better.
And if a sattvic person works hard, he feels that he has finished the work today.
Today, our work is finished.
So, there is only that much difference between the two.
All the actions of seva
Are all actions performed through sattva guna, or are they done through the medium of rajo guna and tamo guna?
Seva is a very difficult path.
So, it involves rajo guna, tamo guna, everything.
If someone had to get angry because of seva, then
That is not called sattva guna.
If one had to get angry, had to express anger, then tamo guna will definitely come.
Tamo guna.
Even if tamo guna comes, he does not experience restlessness.
If he has the skill.
That is the specialty.
Yoga is skill in action.
It talks about the skill of action.
Yoga is a skill.
The art of living life.
Everyone talks like that, don't they?
The art of living life.
So what is the meaning of art?
Huh?
Skill.
Expert.
There should be skill.
When it doesn't come to another's intellect, then it's called art.
If it comes to another's intellect, it's called science.
It comes to another's intellect, one plus one is two.
Newton discovered the formula that if you do this, this happens.
So.
So, one plus one is two, that's called science.
But if someone plays the tabla, they might say, 'You play the tabla well, but when I play, it just makes a thumping sound.'
In that, only some people's intellect reaches, not everyone's.
It just makes a thumping sound.
So, that is called art.
No one can measure art with intellect.
All the artists.
So, you see artists, they are all stubborn.
Why don't others do it?
Huh?
So, it's art.
And that is called art.
So, it's called the art of living life.
So, even if he gets angry, he doesn't feel restless.
And if he never gets angry, then his restlessness knows no bounds.
He never gets angry.
And the more he doesn't get angry, the more restless he becomes.
Because his.
If he doesn't fulfill his responsibilities, and then doesn't get angry, some people still get annoyed everywhere.
Then he only feels restless.
So, it's art.
That's why God said in the Gita, "Yoga is skill in action."
If someone sits and just hisses, that's not called skill.
He does Anulom Vilom like this.
So, that's not called skill.
Who is called skilled?
Yoga in action is indeed skill.
Perform actions in such a way that supreme peace is attained.
God becomes pleased.
What is the last verse of the second chapter of the Gita?
This.
This Maya is complete.
This Brahma.
This Brahma.
This is the Brahmi state, Partha, having attained which one is not deluded.
At the end of time.
Attains Brahma-nirvana.
Attains Brahma-nirvana.
Even at the end of time, if one attains that state, one attains Brahma-nirvana.
Attains the bliss of Brahma.
In the Gita, God has spoken about Karma Yoga.
That this.
This state is attained through Karma Yoga.
The example of the sun was given, the example of King Janaka was given, not a moment of leisure.
The sun has no leisure for a moment.
And yet, having attained this Brahmi state, O Partha, one is not deluded; even at the time of death, one attains Brahma-nirvana.
He attains Brahma-nirvana, that is, the happiness of Brahma.
Running, running.
The sun is running, isn't it?
Even then, God has said that he attains the happiness of Brahma.
Even if he is sleeping, he will not get it.
He attains Brahma-nirvana.
That which brings ultimate peace,
is the result of sattva guna.
And that which brings ultimate restlessness is the result of rajo guna.
There are both results, both are activities.
There is nothing that does not involve activity.
So that is activity, and that is also activity.
And if there is an activity of sleeping, then that causes the most delusion.
There is no desire to get up from elsewhere.
That is called delusion.
What if someone forcibly woke you up today?
If you don't feel like doing it the next day, that's called negligence.
If someone grabs our ear and lets go, we don't feel like doing it.
Then that is called negligence.
God said not to desire the fruit.
And here, if the decision of peace or restlessness is based on the result, then how can one balance both?
Not to desire the fruit, God said, means not to desire one's own private fruit.
It doesn't mean not to bring results.
That no result should be brought.
Keep working hard.
The fan is rotating.
But even if it runs for two days, how much does it run even if you walk a lot?
The unit runs, the bill runs.
The fan does not run.
It should have speed with it.
It should have a direction.
That I want to walk in this direction.
What did you say?
Not to desire the result of both.
The desire for the fruit of the result.
Not to desire the fruit means not to desire one's own private gain or loss.
What is mine, what is mine, like that.
In simple language, we say that
Brother, what do I get if I do your work?
What percentage do I get?
All these traders are clever.
If someone took us to a cloth shop, then one person
Then he would signal to him to keep half a percent for me.
What is mine?
I am getting you so much business.
So mine
Masons and carpenters might have come with us to buy some goods.
Cloth merchants might have come with us to another shop.
Then they immediately start talking and ask, 'What about me?'
So we shouldn't do that while working, asking 'What about me?'
When we are serving, we should not ask, 'What about me?'
That's all God has said:
Do not desire the fruits.
The restlessness that arises from the failure that comes as a result of actions related to God.
It's like we haven't used our art in it.
That's what it means.
Success related to God was achieved.
But you are saying that we became restless, right?
Failure was met.
So that failure is not of sattva guna.
We only experience failure when we have missed something in the procedure or effort.
So if there is a miss, then failure will come, there is nothing to it.
If there is a miss, then restlessness comes from it.
So, one should be careful that it doesn't miss again.
It is God's work.
So it's not like everything has turned to gold.
And just because it's gold doesn't mean there's no action or reaction in it.
If there is no action-reaction, or if action-reaction comes, that is considered one's own fault.
And yet God
Its work is to be golden.
If there is action and reaction in this world, then one should tolerate it.
In that, God said, 'Taan Titiksha Swabharat'.
In the fire, the eternal Taan Titiksha Swabharat.
If you serve God, then you will not feel any restlessness.
It is not written that it should be given.
It happens.
Because in Gunatitanand Swami's talks, it is written that Maharaj also used to suffer.
Maharaj also used to suffer.
This world is such that I will hit a photo and keep my face red.
God himself suffered.
Lord Shri Krishna himself suffered.
Lord Rama himself wandered in the forest.
So God used to suffer.
So God says, 'He who is in the fire, his eternal Taan Titiksha Swabharat'.
You become my refuge.
So I am not making such a condition that nothing will happen to you.
No fly or mosquito will bite you.
I went and sat among the mosquitoes, and they still clung to me.
Arrange for a mosquito net for that.
So, as devotees of God, we have served all day long, properly, with devotion.
And then we say, 'Why do mosquitoes bite me?'
If I do God's work.
Then
It still bites.
So, one should be careful to keep the mosquito net without any holes or gaps.
And sit down.
Again, we should not keep devotees who tie mosquito nets; we should tie them ourselves.
The devotee first looks up to check if it's correct.
So, if there are mosquitoes, they get an entry.
When there is a lot of greed, there is a constant desire to work for sensual pleasures.
Thirst keeps increasing and there is never any peace.
So, we are doing work related to God.
Even then, a little caution should be exercised for that reason.
That if there is unrest, advance preparation is needed for it.
That is advance preparation.
Then it won't happen, or it will be less.
Even if it's going to happen, it will be less.
Otherwise, the nature of activity is such, the nature of this worldly activity is such.
That it does a little bit.
It does a little bit.
Maharaj says, the question came, 'What if one gets angry like this?'
Then Maharaj says, 'An angry person is called angry'.
An angry person is called angry.
For the other person.
But in that, Maharaj said, 'Why did he leave it?'
It is said in another Vachanamrut.
That he who has considered it a great fruit to make many souls worship God, has considered it a great fruit.
And regarding that activity, sometimes he has to face such a situation, he has to get angry.
Even then, if he gives up that activity, he can give up anger.
And as long as there is activity, we have understood it, but have all others understood it?
Have all others understood it? Are all others Muktanand Swami and Parvatbhai?
They are all just houses of their own nature.
And we have to take work from him.
So, his nature touches us, and all these touch points happen to us.
When we touch it.
So, it happens, how to reduce it, how to do it, one has to prepare in advance for that.
One has to do advance preparation.
In activities related to the service of God, the failure that occurs, does it come more due to missing methods or due to wrong intention?
Those with wrong intentions almost always succeed.
That is mostly considered successful, isn't it?
If something goes wrong, then it is called successful, isn't it?
Even if there is a wrong intention, one gets failure.
Even then, it cannot be called a failure for him.
It is called a failure for the owner.
If there is a big company and its CEO, and some of his subordinates have a bad intention.
Then for whom is that failure counted?
It is counted for the owner.
If it breaks, it is a failure.
That is not a failure.
So, failure is relative to the individual, isn't it?
Relative to the individual.
But if we are doing God's work, or if we are serving God, and we encounter failure according to our calculations,
then either it's our negligence,
or we didn't put in as much effort as we should have,
or the procedure wasn't correct.
There must be some problem.
When there is a lot of greed, a constant desire to work for worldly pleasures, and craving keeps increasing, and there is never any peace, then one should understand that rajo-guna has increased.
So, a devotee of God, who is sattvic,
still engages in activities.
There is that shloka, what is it? 'Saktah karmanyavidvamso' - that's right, from our 18th chapter. 'Mukta-sangah anahamvadi dhrtyutsaha-samanvitah siddhyasiddhyor nirvikarah karta sattvika ucyate.' And even then, one should not desire perfection.
And yet,
of perfection
one should not desire.
To desire perfection is half foolishness.
To keep it for a long time, there is no problem.
But I will only do it if it becomes perfect.
No person is perfect.
And no work is perfect.
100% success is written in books.
It is not in practice.
And it's not there at all in the beginning.
As a person keeps practicing, they keep getting better.
There's that saying, isn't there, that practice makes a man perfect.
So that is wrong.
No one can become perfect except God.
But practice makes a man better.
He becomes better this time than he was last time.
He keeps getting better and better than he was last time.
Perfection never comes, perfection never comes.
Perfection never comes.
So if we hold onto perfection and postpone it,
then that is not the right way.
One should definitely try to achieve perfection.
Perfect
And that is try and try, try and try.
One should keep repeating and repeating it.
Keep repeating that task.
And be careful.
Then there will be betterment, not perfection.
Perfection does not come.
Betterment comes.
This is a practical rule.
That is the ideal rule from the book.
That
Who is called a perfect sadhu?
Who is called a perfect bhagat?
There are only 'bhavda'.
If I find a perfect one, then I will make him a sadhu, or if I find a perfect one, then I will make him a bhagat.
You have to catch the 'bhavda', and who else will you get in your hand besides the 'bhavda'?
There is an animal called 'bhavda'.
And it's just like us.
One who doesn't understand anything is called 'bhavdu'.
So it's just like us.
And it's an animal, but not exactly like us.
That one is a four-legged animal, we are two-legged.
But generally, the semi-literate ones are all the same, the semi-literate ones are all the same.
When the jiva does not have the power to make a decision about any matter in its own heart,
He keeps working without understanding.
When there is great delusion and laziness, then one should understand that tamogun has increased.
All three gunas of Maya bind the jiva in the same way.
All are binding, even sattvaguna is binding.
It certainly binds.
Ego and possessiveness are bad, even if it is sattvaguna.
So if that ego is not properly bound, then that ego becomes a bondage for him.
On the contrary,
Bhishma Pitamah and all were very perfect men.
Where would he have perfection?
Bhishma Pitamah.
Whom even Lord Shri Krishna could not point a finger at.
That there is a flaw in this.
But even then, no one like Arjuna came to God forever.
No one like Arjuna came forever, and his efforts like Arjuna were not successful.
His efforts were considered perfect, but not successful. No one could do what he did. But he was not successful. What success did he achieve, tell me? Even though they were such great warriors, the Kauravas did not win. They could have defeated all the Pandavas in one day, but the Kauravas did not win. And who would count someone like him? Where else would there be such perfection? But just because there is perfection, it doesn't mean there is success. And even if he didn't have any manners, he succeeded. And even if he didn't have any manners, he succeeded. If it is meaningful, then it is called successful. If it is meaningless and there is perfection, then how can it be called success?
No one can do what he does.
But he was not successful.
What success did he achieve, tell me?
Even though they were such great warriors, the Kauravas did not win.
They could have defeated all the Pandavas in one day, but the Kauravas did not win.
And who would count someone like him?
Where else would there be such perfection?
But just because there is perfection, it doesn't mean there is success.
And even if he didn't have any manners, he succeeded.
And even if he didn't have any manners, he succeeded.
If it is meaningful, then it is called successful.
If it is meaningless and there is perfection, then how can it be called success?
When the jiva no longer has the power to make a decision about anything in his heart,
he keeps working without understanding,
when there is great delusion and laziness, then one should understand that tamogun has increased.
All three gunas of Maya bind the jiva in the same way.
All bind in the same way.
Even sattvaguna binds.
And rajogun and tamogun, all bind.
It is said in the Gita, isn't it? With the company of happiness and the company of knowledge.
Sattvaguna binds with the company of happiness and the company of knowledge.
If one does not pay attention.
The difference is that if a sattvaguni person does a little introspection, he can see his own bondage.
Those with rajogun and tamogun do not see their own bondage.
And it is difficult to get free.
In fact, it is difficult to get free from sattvaguna.
It is very difficult.
Bhishma Pitamah and all the good ones could not give up their beliefs.
Balaram Daubha cannot give up this, Vidurji cannot give up this, Bhishma Pitamah cannot give up this.
Akrurji cannot give up this.
Who were the great warriors and the limit of perfection.
Dronacharya, where was the flaw in his perfection?
But even then, they could not give up anything.
Arjuna was not that perfect, but he still did the work.
In the path of God, it is like this.
In the path of God.
So all three gunas are binding.
All three gunas.
And if one pays attention, one gets free quickly.
Even if it is like that.
I had a question.
There was an online question: Is Maya embodied or abstract?
Maya
Is it embodied or abstract?
It is always embodied; if we encounter it, it is embodied.
What God created is abstract.
But it comes to us in an embodied form, as Maharaj said in the Vachanamrut.
That which comes in the way while meditating on God and creates a covering is called Maya.
A covering means it became embodied.
That which creates a covering becomes embodied.
So it's not just that it creates a covering only when meditating.
Because if we are not meditating, does that mean we are free from Maya?
We never meditate in our entire lives.
So he is free from Maya, and there is no question of a covering coming to him.
So that's how it should be interpreted.
Whatever we do on the path of our salvation, if we are not successful in it, if there is any obstacle in it, then all that is called maya.
If we are serving God, it reduces our enthusiasm in His service.
If we are singing devotional songs to God, it reduces our enthusiasm in those songs or diverts us.
If we are doing satsang of God, it diverts us from that satsang.
So all that is maya, and it is always in a physical form.
If you pay attention, you will know, otherwise it will go away again.
We don't know where a mosquito bit us, or where it went, or where a bump will appear.
But now we don't know where it went.
If we catch it, we take revenge on it.
But it bites and goes away, maya is like that.
It diverted us.
And it went away, we don't know who did this.
But it has diverted that thing in the ear.
So maya is almost always in a physical form. Good. Victory to Sahajanand Swami Maharaj.