Bhagavad Gita Ch12 part 09 on 03 January 2021

Full Transcript(Not Corrected)

OM VASUDE VASUDAM DEVAM KAMSA CHAANURA MARDANAM DEVAKI PARAMANANDAM KRISHNAM VANDE JAGADGURUM SARVO PANCHADHO GAVO DOGDHA GOPALANANDANA PARTHO VATSHA SUDHIR BHOKTA DUGDHAM GITA AMRITAM MAHAT MOOKAM KARUTHI VACHALAM PANGUM LANGAYATHE GIRIM YAT KRIPA TAMAHAM VANDE PARAMANANDA MADHAVAM We have been studying the 12th chapter of the Bhagavad Gita. In our last class, we have been discussing about the certain spiritual qualities that have to be developed by every spiritual aspirant who would like to become dearer and nearer and dearer to Bhagawan. In this beautiful 12th chapter, such characteristics are being beautifully explained to us. ASHRADI VISA ANAPEKSHAHA SUCHIHI DAKSHAHA UDASINO GATAV YADHAHA SARVARAMBHA PARITYAGI YO MAT BHAKTAHA SAME PRIYAHA He who is free from dependence, who is pure and prompt, unconcerned and untroubled, and who has renounced all undertakings, such a devotee is dear to me. He is the man who is devoted, really devoted to me. So Anapekshaha, yesterday we discussed a person who doesn't expect. I mentioned two types of expectations. One is realistic and another is unrealistic. If we have done something and expecting, it is a realistic expectation. Without doing anything, we just hope something will fall from the sky. That is unrealistic. Usually people will be disappointed. A devotee gives up both. Why? Because he totally surrendered himself to God, says whatever God ordains in my life to me and he knows better than me what's good for me, what's not good for me, whatever comes, happiness or unhappiness, I totally depend upon him. This is called free from dependence from all worldly things. But total dependence upon God is called Anapekshaha. Such a he, inside, outside, not only clean but inside and outside, he thinks only of the divine which is called purity. Cleanliness belongs to the external world and purity belongs to the what we call spiritual world. Then there is a word Dakshaha and what is Daksha? Extremely skillful. What does it mean? Here also yoga is described in this very Bhagavad Gita. Yogaha karmasu kaushalam. That is dexterity, skillfulness in yoga is called yoga. A person who is dull, who is unintelligent, who is manda buddhi, he can never become really a spiritual person. That's why Swami Brahmanandaji Maharaj used to tell something very important. A person who is unsuccessful in this world can never be successful in spiritual world. Only one who is very successful in worldly affairs has a chance to become very successful in spiritual life too. Why? Because success requires certain qualities, at least three qualities. First of all, there should be a strong desire, I only want this goal and nothing else. Second, he needs absolute attention or concentration. Third, he requires what is called complete self-control. If we study the greatness of any great being, the success of any great person, we invariably find these three characteristics, a fixed goal, concentration, the ability to focus and self-discipline, what is called powers of the will, both to concentrate and to eliminate any distractions and that is what is said. Viveka means fixing a goal. Vairagya means controlling the mind so that it will not go towards what we want to give up but go only towards that which we ardently desire. Such a person is called Daksha. Not only that, Ramakrishna's life gives us wonderful practical hints. Once, one of his close devotees, Amparanga, Swami Yogananda, he went to buy a pot and the shopkeeper cheated him by giving him a very holy pot. When Sri Ramakrishna came to know, he issued one of the greatest guidelines to each one of us. Bhakta hole, boka hobi keno. If you are a devotee, why should you be a fool on that account? In fact, a devotee is one who has developed this power of discrimination to the umpteenth degree and therefore, he would be the first person to learn. Sri Ramakrishna's wise saying is also, before you buy something, you visit four or five shops, find out the quality and the price and where you can get the best thing, there only you show. And Sri Ramakrishna's whole life is, he never wasted energy in even the smallest thing like striking a matchstick against a matchbox. So many lessons we have to learn from Sri Ramakrishna. So this Daksha, ordinary worldly people, they have two kinds of attitudes. One is terrible hard-heartedness. I don't care. Let people suffer. I don't care. Of course, as Swami Vivekananda says, it becomes like a wall. A wall doesn't feel neither happiness nor unhappiness. But it doesn't also become anything else excepting a lifeless inert wall. A devotee must have very strong will. At the same time, a very tender heart. So far as oneself is concerned, very strong will. He can override any ups and downs. And so he is always even-minded and his mind is in balance. He is absolute emotional control. But at the same time, he is very sympathetic and his heart just weeps. That is the nature of a great soul. That is what he is telling it. But a worldly person can be hard-hearted in everything including God. Or on the other hand, there are some people, they are like jellyfish, what Sri Ramakrishna used to call, what? Butter. Melted butter. That means, not in a good sense, they have no grit. They have no willpower. They weep very easily and they are cheated all round, left, right and center. Such a thing also has to be avoided. Practice of Vedanta never allows anybody. One should allow oneself to be exploited by others. That is what Sri Ramakrishna says, Now, Pandavas suffered is an incidental subject I am bringing. And everybody is brainwashed. All of us are brainwashed into thinking Pandavas are very good people, dharmic people. But whatever the reason and good people always suffer. I can never tolerate this kind of stupid interpretation. The Pandavas suffered not because of their goodness, because of this jellyfish attitude. Who asked the Yudhishthira, first of all, to go and gambling? Does he not know, gambling is one form of Kali, one form of sin. Whether he is a Kshatriya or not, gambling among friends without losing anything for entertainment for a short time is okay, like listening. Nice devotional songs, etc. is absolutely fine. But he is seriously jeopardizing the lives of everybody, including himself. He dragged the entire family, including Draupadi, who is the wife of all of them. She was an innocent lady. The only sin she committed was to be won over by these Pandavas. What am I talking about? Pandavas suffered not because of their dharma, but because of their stupidity, especially one person's stupidity. Had he avoided gambling, had he been a more intelligent person, okay, first time he lost. But Dhritarashtra was forced to give back whatever he'd lost. What did he learn? What lesson? No lesson he learned. Again, when they were returning back, same Dhritarashtra sends news, this time instead of running away, again he came, fell into the trap and suffered. Anyway, this is what Sri Ramakrishna meant. If you are a devotee, doesn't mean you behave like a stupid idiot fool. Be intelligent. In fact, you should be more intelligent. That's why if a devotee starts a business, he should be more successful than anybody else. Why? Because first of all, he does good jobs. Secondly, he is very alert. Thirdly, he depends upon God. And fourthly, he is practicing discrimination at every moment. Therefore, he should be successful. And when other worldly people who have doubts about God, look at this person, how successful every spiritual aspirant is. And that is the ideal. Then they will get inspiration. These people are prosperous. They are successful because they believed in God. And if I believe in God, I also am going to become successful. All these ideas are implied in this word, Dakshaha. That is very, very important for us to understand. So also, there are some people who are supposed to be practicing Ahimsa, non-injury. That is what also is implied here. A devotee's first quality is Ahimsa. That is why he says he is not afraid of anybody and the world also is never afraid of him. Yesterday, I gave the example. When a person, maybe a timid person, is a coward, grown-up person, but when he comes across a baby, that person also becomes fearless. Why? Because baby means what is called fearlessness. He will not cause any injury. He will not be able to do that. That should be the characteristic of a true devotee. We have to understand it. All the time, we have to understand it. But in spite of whatever we do, sometimes, why sometimes? All the time, some tragedies will come not because of our fault, not because of what is called anything, but it is first of all God's play. Secondly, Prakruti, what is called Adhibhautika and Adhidaivika. They are not under our control. When such things happen, we must become Udashinaha. When enemies of Jesus Christ, because of ignorance, made him go through this crucifixion, his last prayer was, Father, forgive them, for they do not know what they do. That is what we have to understand, Udashinaha and Gatavyadaha. Gatavyadaha means this devotee will not look back and say, why such and such negative things, unhappy things happened in my life or maybe some things like that are soon going to come in to happen in future. Example, Sudhiram, as soon as he refused to bear false witness, knew that disaster is awaiting him. It is his, in a few days time, a very short time in future, he is going to give up everything. Was he worried? Absolutely no Vyatha. How come? Because he is totally dependent upon Rama, upon God. Let anything come. My Lord is looking after me. I have nothing to worry. Just as a baby never worries what is going to happen next second. He knows there is my mother. That's all. I am in the presence of the mother and that's the last thought. That's all. This person, Sarva Aramma Parityagi, all his desires are completely fulfilled only in God. By thinking of God, by singing of God, by hearing of God, by praying to God, by meditating upon God, by visiting holy places, this person derives the greatest joy which is a boredom for most of the people if it is continued for a long time. You ask any of our devotees, so Kashi is a wonderful place. Why don't you go? Yes, yes, yes, I will go. For how long? Maybe three days, maybe ten days, but after that this hook is pulling them back to their respective places. Can you stay here forever? Oh no, Swamiji, I wish but I cannot. What a terrible lame excuse it is. If you are really devotee and if such an opportunity comes, I don't say everybody will get the opportunity. We should jump up and say my life will not change whether I live here or in holy place. Why? Because here also God only is looking after me. There also God only is going to look after me. So wherever I go, it doesn't make the least of difference to me. That's why Sarva Aramma Parityagi. He will never do anything of his own will, he depends totally upon God's will. In this respect, context, I was talking yesterday, this life of holy mother, especially some incidents in her life. I mentioned one that Sri Ramakrishna never called her even though he was not unaware of it. He was fully aware my wife must have grown up. She must be 17 or 18 years old and Sri Ramakrishna's memory is marvelous memory, don't forget. Unless he was in Samadhi, always he was not in Samadhi, he would definitely remember holy mother. But as I mentioned, he would never do anything without express commandment that directly comes to him from the divine mother. Another incident, many times I have repeated it, Swami Prabhanandaji was in Madras with Swami Brahmanandaji and many times they make a program, we will go to Mysore, we will go to some other place. He says yes, yes, yes, fix a good day, look into an almanac. But when the time comes, he invariably, inevitably he will find an excuse and say today I am not feeling well. So one day Prabhanandaji, he became annoyed and he asked, if this is your condition, you yourself ask us to fix a date and on that date invariably we find you refuse to go. Then Maharaj said, my child, you do not understand. I do not do anything of my own. I fixed the date for your satisfaction. Then why do I refuse? Because the commandment from Sri Ramakrishna has not come to me. Do you mean to say Maharaj, every time Sri Ramakrishna comes and commands in every respect, Maharaj quietly said yes. Until I receive a direct commandment, I am not going to lift a small finger. Everything I do. In that context only, the same Prabhanandaji, he went to Mahapurush Maharaj and he was more free with Swami Shivanandaji Maharaj. This Mahapurush Maharaj used to be many times by the side of Swami Brahmanandaji and whatever Swami Brahmanandaji says, he says yes Maharaj, yes Maharaj. So one day Swami Prabhanandaji caught hold of this Mahapurush Maharaj and said, you have become a yes man to Maharaj. Mahapurushji understood, laughed and he explained, avani, avani is the name of that Swami Prabhanandaji's Purvashrama name, avani, you do not understand Maharaj. He is nothing but outside Maharaj, inside Sri Ramakrishna. Whatever comes out of the mouth of Brahmanandaji is directly coming out of the mouth of Sri Ramakrishna. Therefore, if Sri Ramakrishna says something, will you say yes or no? You have no option but to simply say, not assent. That's all. So that is what I do it. If you hear something from me, then you use your rationality, find out whether it is right or wrong, good or not so good, then only you act accordingly. But if it comes from the mouth of Maharaj, then you close your eyes, ears, mind and just follow what he asks you to do. This is the attitude of a true devotee of God. Therefore, sarvaarambha parityagi, he will not say, I am going to do something, undertake anything but we are in the beginner's stage. So what do we need to do? Pray, O Lord, this is what I am thinking of doing it after lot of thinking and discriminating. If it is Thy will, let it be successful. If it is not Thy will, let it not be successful at all. Now this topic brings another doubt to some of us. What is the doubt? Many devotees have raised this topic in front of me. How do I know what is God's will and what is my own will? And the answer I could give after prayer is that God doesn't come like to Swami Brahmananda like Merabai. He will only manifest through your will. So you pray like this, O Lord, I do not know whether it is right or wrong or good or bad but this is what I could think of best thing to do and I will do. Pray like this and say, if it is not right, you please make it happen some otherwise. Then a magic happens. What is that magic? Whatever we do wholeheartedly after praying and surrendering to God, the outcome of whatever we do will be only good because the Divine Lord converts. Even if it is bad, He will convert into good because we prayed and we are trying to surrender ourselves to Him and God takes charge and He will turn it into Shubha. Every Ashubha turns into only Shubha. That is why Divine Mother is called Sarva Mangala Mangali. She is the root cause of only all Mangalas. Is there no Amangala? Yes. Divine Mother is also Mithya Jagat Adhistatri Muktida Muktirupini. Without dualities, this world does not function. If there is something called Mangala auspiciousness, there will be its opposite which is inauspiciousness but if a person takes refuge in God, every inauspiciousness turns inevitably to auspiciousness. This was the idea expressed in Shiva Mahimana Stotram by one devotee, greatest devotee called Pushpadanta. He says that you live in smashanas and all these inauspicious things like snakes, they adore on you, Bhuta, Preta, Pishacha, these are your Sahacharas, companions and yet what a strange thing it is, what an un-understandable truth it is, whoever takes your name, everything turns out to be the greatest, most auspicious thing in the world. So when we are doing Stotram of the Divine Mother Sarva Mangala Mangali, what it should mean is Mother, I am your child, so you convert even the most inauspicious thing which I do out of sheer ignorance into the most auspicious thing. So this is one of the spiritual qualities we have to develop. Now we move on to the 17th shloka. Another five spiritual qualities to be developed by every sadhaka, spiritual aspirant who wants to progress, for progress these qualities are a must, there is no choice, I have some qualities but I don't need every quality. As I mentioned earlier, one good quality brings in its turn every other good quality, they are all like a gang, they are all like a huge creeper, they are all twined together. But the bad qualities also, if there is one bad quality, then everything will turn into a bad quality. There is a funny story, a prospective bridegroom was there and his prospective father-in-law went to interview him. So the father-in-law was asking the mother of that boy, because directly if you ask, they will tell only what is called pleasing things. So does this boy have any bad qualities, does he tell a lie, does he drink, does he smoke, does he eat meat, does he do thieving, like that. For every question, no, no, no, he is a good boy, etc. Do you mean to say there is no bad quality? The mother says yes, there is only one bad quality, he tells lies, that means what? He was a drunkard, he was a thief, he was a meat-eater, he was all bad qualities. He was saying no, that means I don't have, that is a terrible lie. So all bad qualities come together. If you try to develop one bad quality, all his companions, bosom, friends come together in one group. So also, all the good qualities also come together in one group. So in the 17th shloka, यो नःरिष्यति नद्वेष्टि नशवचति नतांग्रिष्यति शुभः अशुभः परित्यागि भक्तिमान्यः समेप्रियः He who rejoices not, and hates not, who grieves not, and desires not, who has renounced both good and evil, and is full of devotion, is dear to me. So these are the five qualities. What is it? He doesn't rejoice. He doesn't hate. He doesn't grieve. He doesn't regret. Third, नकांशति. He doesn't desire anything. And last, fifth quality is शुभः अशुभः परित्यागि. He is indifferent to both what is auspicious or favorable and unfavorable. Such a person, such a sadhaka who is trying to develop these qualities, he will definitely get more and more devotion towards me. How? Because when these qualities are developed, the mind becomes like a clean mirror. And just as when we stand in front of a clean mirror, our whole image is reflected as it is without distortion. So also, the divine Lord who is inside, outside, stands in front of the mirror of our purified heart, we will be able to get a true picture of Him. This is called a right knowledge about God. And when a person has the right knowledge, then his devotion to Him increases. Why does the devotion increase? Because of that knowledge. What is that knowledge? He whom I am thinking is someone else, is none other than me. He is the soul of my soul. So I am only externalizing my own self with a capital S and I am worshipping myself until I have the capacity, I acquire that skillfulness to perceive the same God as me, as my own self. So really speaking, when somebody says, I don't believe in God, he is denying himself. When somebody says, I believe in God, he is only making a statement that, that God whom I imagine having such and such a quality is none other than potential me. Me in my nijaswarupa, real form, is nothing but God. But because of ignorance, I somehow come to feel that I am not that God. This is the effect of avidya, covering. So this fact is being told, a devotee, he should not rejoice. What type of quality is that? Do you mean to say a devotee should become an embodiment of grief, unhappiness, despondency, inferiority complex, depressed personality? No, sir. What it means is, when this kind of devotee develops certain qualities, then earlier as we said in the Mandukopanishad, Atmarathi Atmakridaha, he turns his eyes inward, he sees Sachidananda. He turns his word, his sight outside, his drishti outside, he sees only Atmakridaha. Outside is his manifestation of God. Inside is he, there is no he, only God is manifesting as his mind, as his buddhi, as his prana, as his anandamaya kosha, as everything. Outside what is called anandamaya kosha is God, inside all the other four koshas are nothing but the same Brahman. Therefore, he is only happy all the time. He becomes what is called Atmaramaha, Atmarathi, Atmakridaha. Krida means a play. So what is the difference between Atmarathi and Atmakrida? This is beautifully explained earlier. One closes the eyes, focuses upon the most inward consciousness and revels in that anandamaya sagara. That is called Atmarathi, complete absorption in the ananda aspect of one's own self. That was what Hari Maharaj told to Shri Ramakrishna. No, no, you are not suffering, you are swimming in the ocean of bliss. Ananda sagare, you are swimming. But when the same person opens, there is no inside, there is no outside. He is Ananta, he is everywhere, there is nothing else excepting God. Isavasyam idakum sarvam, everything is nothing but God. When Shri Ramakrishna turns his sight inside, then he sees nothing but Divine Mother. And when he turns the same sight outside, he sees nothing but Divine Mother. Only difference is with different names and different forms. That fact we have to keep in mind. So a devotee is supremely joyful. So if a person has got what is called a billion billions and you go and want to increase his wealth, say I am giving you one rupee, this will make you whatever you had plus one, that do you think that billionaire is likely to bless you? Of course, he will appreciate your goodwill, but it makes no difference to him because he knows what I am having is more than most people have it. That is the meaning. Such a devotee is not excessively rejoicing if things are favorable. So also his serenity, his happiness within is not disturbed in the least if some unfavorable circumstance comes. And this again Shri Ramakrishna illustrates it through the story of the devout weaver. Ramericha, everything is the will of Rama. A devotee should not become exceedingly, excessively happy when some favorable things happen. Neither he becomes depressed or becomes desolate when something contrary, unexpected, the negative, some experience comes. Therefore, Nadveshti, therefore, wherefore, because when we see here is a person and suddenly he did some good to me and therefore I am very happy, therefore I love him, but here is a person, but for him I would have gained something, I would have been happier, but this fellow put his foot down, obstructed me. So that is where the devotee says it is God who gives, it is God who takes away. Not only that, it is God who is near me, who is taking care of me and I am in his lap and therefore there is nothing for me if something happens with the will of God. Somebody abuses me, who is abusing? God is abusing me. Somebody criticizes me, God is criticizing me. Somebody finds faults with me, God is finding fault with me and for what purpose? For my own good. Therefore, this idea of dvesha, that is hating somebody, never arises in the mind of the people. There is a beautiful incident. There was a very wonderful saint, a lady, woman saint called Prabiya and once some of her followers reported that some of the mullahs, they are abusing you right and left, they would like to destroy you and they were expecting some reaction, could be fear, it could be hatred, it could be curse. She was capable of cursing, by God's power was working through her but she said that I am so much absorbed in God. So if you come and report, some people are pleasing you, I am not going to pay attention to them because I get more happiness from God than anything else. If you report, some people are criticizing me, I don't lose anything. I am so happy, God has filled my heart to such an extent. There is no place for another emotion called hate. It is impossible for me and this Prabiya expressed most beautiful prayer. She said, O Allah, if I am praying to you because I desire to be escaping from hell, then voluntarily you throw me into the hell so that I suffer. If I am loving you, expecting that you will lift me up and put me in the paradise, kingdom of heaven, then exclude me from heaven, do not allow me, put me in the hell but if I am praying to you without any expectation, without any fear or favor, then do not exclude me from yourself. The same idea as Ramakrishna says, all jackals howl in the same way. Whether it is Rabiya, St. John of the Cross, St. Teresa of Pavela, Merabai, Peevat, Meera, Haseera, Vishapiyala, Rana Ne Bheja. We don't care because there is someone who is doing everything for me. Let anybody deal with that someone and that is the consequence that will come to me. I am not worried. So another idea is also there. There was one Maharashtrian woman devotee. One day at the incitement of his own mother, the husband started beating his wife black and blue without any justifiable reason. There is no reason to beat some other human being whether it is wife or a servant or anybody. It is completely unjustified. Now this lady knew nothing but accepting Pandarinath. She went on saying Pandarinath, Pandarinath meaning Bhagavan Krishna, Narayana and the priests were bathing the image of Pandarinath in the temple. Suddenly blood started flowing, oozing out from the back of Bhagavan Pandarinath. They were astounded. They were shocked. How can this image made up of stone ooze out this blood? Then they came to know some bhakta was being injured. She was not feeling. Only the Lord is bearing all the devotee's burden. A most telling story we have to remember that this exactly happened. It's not a cock and bull story. In the life of Sri Ramakrishna also when one boatman gave a blow to another weaker boatman and Sri Ramakrishna was watching from bank of the Ganga at Dakshineswar. He got the blow because he identified himself with that whatever he was witnessing and he was shocked that such a thing could happen to any human being. There are so many examples are there. Once a rough man was walking with rough shoes on a newly grown Durva grass and Sri Ramakrishna felt that man was walking on his own chest. This Sarvatma Bhava is being indicated here. He rejoices in God. Therefore, he doesn't depend upon any favorable external thing. Neither he hates anybody because everybody is nothing but God. Nashocati, he doesn't grieve because everything will turn out to be the most auspicious thing. Nakankshati, he has no unfulfilled desire because he got God himself. As when a person gets infinity, there is nothing more to desire for him and this aspirant has achieved, has reached that state where he could see the divine Lord everywhere. Such a person is called immortal. He will be rejoicing all the time but he will be saying like Bhagwat Leela. That is what is called Nithya and Leela. Upon realization, live in the state of Leela. Such a person naturally, Shubha Ashubha Parityagi, he is the renouncer. He naturally, of course at the beginning stages, there is nothing called auspicious. There is nothing called inauspicious. There is a beautiful song of Purandara Dasa. Lord Narayana, Purandara is the Lord who created Navagrahas. Shani, Mangala, Kuja, Budha, etc. Some superstitious people are always under the sway of astrologers. Oh, this Graha is dominating. You will have to suffer. That Graha is coming. You will be freed from all this, etc., etc. But Purandara Dasa says that I am not frightened of any Graha because the creator and control of all these Navagrahas is my Narayana and at his bidding only these carry out and according to the Karma phala of each one of us. So what can they do to me? I don't care for them. I am not too scared of them because my God is much more powerful. He is the father and mother of all these Navagrahas and that is what every good devotee must feel. God is my mother, my father, my protector, Mata, Pita, Pitamaha, Bandhu, Sakha. Everything is God. When a person reaches this right understanding and realizes it, he doesn't need to do anything voluntarily. On the contrary, whatever he does turns out to be the most beneficial, the most auspicious not only for himself but for everybody else. So a devotee should not go on, this is a good day, this is a good tithi, this is a tithi that should be avoided by all cause, etc., Shubha, Ashubha, Parityagi. He becomes indifferent but at the same time we should not try to understand. A devotee becomes callous, becomes hard-hearted, that means he will do whatever he likes. Simply he says, So Lord, You sit in my heart and You run my life for me and nothing wrong will go if You drive my chariot. That is the symbolism of Bhagawan Krishna driving the chariot of Arjuna. Interesting incident is that chariot which Arjuna used just before the fight between him and the Kauravas at that Kurukshetra place, that episode, that was a divine chariot. The horses were divine and therefore whoever is sitting there, he has no control over them. It is only God who is controlling them. That is the symbolism. Krishna, God himself, because Arjuna surrendered, Krishna himself started guiding his life, Dhyo Yonaha Prachodayat. That's why, Yatra Yugeshwara Krishna Yatra Partho Dhanudhara Tatra Sreer Vijayo Bhutir Netir Matir Mama This victory is sure to come where a devotee completely surrenders himself. This is the essence of all Bhagavad Gita messages. Sarva Dharmaan Parityaja Giving up dependence upon everything which you thought dependable earlier. Take only complete refuge in me and me alone and I will guide your life and you will be happy in this world, happier in the other world. You will be free from all ignorance and you will attain to the highest felicity anybody can do. Those ideas are being a little more explicitly manifested here, expressed here. So the devotee must develop five qualities. He should rejoice only in God. If he does that, no external worldly enjoyment can ever make him a slave, but he will rejoice. The whole life of Sri Ramakrishna, Holy Mother, especially, I'll tell you, Swami Vivekananda enjoyed chocolate ice cream. But if anybody thinks he was a slave to this chocolate ice cream, I pity that person from the bottom of my heart because seeing his happiness, his friends, his devotees were made to be most happy. He seems to be happy but at the same time he knows what happiness comes from outside is nothing. But the inside happiness that I directly experience through God is everything. Therefore, there is nobody in this world who should be hated. Every person is a manifestation, representation of his own Ishta Devata in that particular form. Therefore, Nashavachati. Whatever happens, he knows. When I get God, there is no way of losing God. And if God is there, nothing is lost. If I am infinite, nobody can lose anything. Supposing somebody steals something from me and that property, object goes to the thief. But if I am that thief who actually stole from oneself, I have stolen from my own self, that is what happens in dream. We are not talking what is called errant nonsense. We are not talking unrealistic imaginations in dream which seems to be absolutely real, absolutely true while the experience lasts. We see somebody comes and takes away my money, my property, my beloved objects and upon waking up, do I laugh or do I grieve? I enjoy that dream. When does that enjoyment comes? Only upon waking up. Keep that example in mind. When we have this true knowledge, when we awake to the fact it is a Leela Brahman, Brahma Leela, then whom are you going to hate? It is all a beautiful, enjoyable, delectable play, Nataka, cinema of the Lord. So, he doesn't grieve because he lost something. Nakamshati is absolutely no desire. Here is another hint. When we have a desire, then we work and get it. And when we lose what we got it, then only regret comes, unhappiness comes, grief comes. But when we have no desire, even if somebody gives us something which is totally useless, I am not going to grieve. Perhaps one simple example. Here is a child and some rich father or rich uncle presents the child with a Formula 1 car. Is that uncle so foolish to expect his baby will be bubbling all over? Oh, my uncle, I love you. I cannot live without you. I am so grateful. I know you love me. That's why you presented me. In fact, for the baby, this is a terrible burden. Where am I going to keep it? Who is going to look after it? So, if somebody comes and takes it away, then it will be most wonderful thing in the whole world. A devotee is not under the sway of either happiness or unhappiness. He had no enemies, no friends, and he doesn't grieve whether something comes or something goes, and he doesn't have any desire. Why? Because desire means I lack something. And if I get fulfillment, as if that something has made me full, at least for the time being. When I am hungry and food is lacking and I feel it, that's called hunger. I eat the food. I feel fulfilled and for a short time. And again, same drama will start after a few hours. But a devotee, Nithyam, all the time, he is cherishing. He is with God. He is in God. He can never be separated from God. Therefore, there is nothing auspicious. There is nothing inauspicious. In a drama, everything is enjoyable. Somebody kills somebody, that is neither an auspicious thing for the killer nor an inauspicious thing for the killed. Everything is a divine play. He who rejoices not and hates not and who grieves not and desires not and who has renounced both good and evil and is full of devotion, Bhaktimaan, he is dear to me and he will be near to me. And he will be in me. He will be me. These are the hints given to us simply praying, O Lord, give me devotion. We all pray for that. Every day, I also pray at the end of the class. I say Ramakrishna, Holy Mother and Swamiji, grant us bhakti. But what we have to understand is, God has already is keeping the bhakti. But to receive that bhakti, we have to be fit. And that fitness can be acquired only by developing these qualities slowly, gradually, but surely. Until we become fit, we will not be able to receive and even if we receive for a short time, we won't be able to retain it for a long time. These are most wonderful ideas and another three verses are there which we will complete in our next class. May Sri Ramakrishna, Holy Mother and Swami Vivekananda bless us all with bhakti and I wish the newcomers who have joined this Bhagavad Gita class a very spiritual new year. May Sri Ramakrishna help us, guide us and fill us with spiritual knowledge.