Bhagavad Gita Ch16 part 15 on 03 October 2021

Full Transcript(Not Corrected)

Om Jananim Sharadam Devim Ramakrishnam Jagadgurum Pada Padme Tayo Shritva Pranamami Muhur Muhur Om Vasudevasutam Devam Kamsa Chanuram Ardhanam Devaki Paramanandam Krishnam Vande Jagadgurum Sarvopanishadho Gavo Dogdha Gopalanandana Partho Vatsasudeer Bhokta Dogdham Geetam Ritam Mahat Mookam Karuthi Vachalam Pangam Langhayate Girim Yath Kripathamaham Vande Paramanandam Adhavam By the grace of God, we were able to complete in quite a detail the 26 spiritual qualities, whoever is born, practicing these things from so many lives, such a person will be born as endowed with these 26 qualities. That's what after enumerating all these 26, Bhagawan Krishna is telling, Bhavanti Abhaya Adhini, all these qualities beginning with Abhaya, fearlessness, etc. Eta Dantani, up till now the last one is Na Atimanita, not having any type of egotism, that means attributing everything to God. Sampadam Abhijathasya, a person who has been struggling to acquire these qualities since Janma Janmantara, such a person naturally as soon as he grows up, he takes up from where he had left. Kim Vishishtam Sampadam, what kind of wealth is this? Treasure is this. Daivim Devanam Aya Sampat, these are called divine qualities. In simple words, spiritual qualities. Sampadam Avilakshaya, and pointing this out, what does the Lord say? Jatasya Deva Vibhutirhasya, Bhavi Kalyanasya, Iti Artha Hey Bharata, O saiyan of the Bharata dynasty, and one who is worthy of the excellence of the gods, that is one who would be illustrious in future. What does it mean? It means he will be known as a realized soul. Let these qualities be there. He has progressed a great lot. But if a person doesn't have, that would be the first thing. Like if we wish to go to a upper floor, then we have to slowly transcend all the steps. Only then we can reach the upper floor. Only thing is, it may take many, many lives because this is not going to a physical building, but building up of a spiritual body. Now we proceed to the next verse, which is the fourth verse. From first to third, 26 spiritual qualities have been beautifully described. Now in the fourth verse comes, what do we expect? What then are the qualities of an unspiritual person, a worldly person, simply called Asuri Sampath, demonic attributes. Now demons, you know, when we were young, we used to read with great delight, the adventures of great people. And there so many Rakshasas will be there. And those Rakshasas, their hair will be wiry and crawling all over the head. But their teeth, terrible sharpened teeth. Why? Because they have to eat alive, even so many human beings, etc. We should never think that this is what is referred. We are referring solely, a physical body will be exactly the same, whether a person is of God or of a demon. But if we go beyond the body, the mental structure is entirely different. One is traveling from a high state to a low state and another is traveling from a low state to the high state. One is day by day deviating from the true nature and another is giving up the false nature and slowly climbing up to the divine nature. So, why do we need? After all, God has given us a beautiful description of these 26 spiritual positive qualities. Why should He describe? So that whenever we are angry, we are possessed of uncontrollable anger, lust, miserliness, gluttony, etc. We should be immediately awake and say, Oh, this quality is raising its head. I must root it out from now onwards. So, the more knowledge we have of either good or evil qualities, that is the beginning of spiritual progress. So, Krishna begins a description of the Asuri Sampath, demonic people's nature. First, in this fourth one, very briefly, only six qualities, then He gives in detail. So, what is the Lord going to do? That from fourth, fifth and sixth, a little diversion. The verses 5th and 6th. But from 7th verse to 21st verse, Asuri Sampath is dealt with in great detail. Whereas, the spiritual qualities are dealt with only in three verses. But the Asuri Sampath, demonic qualities, worldly qualities, materialistic qualities are dealt with so that we just act like a mirror. Or they should act like a fingerprint reader. You know, whenever we try to cross the border and go to enter into a new country, they will usually read our thumbs. So, to find out whether we entered the country earlier, whether we committed any kind of crime, whether our name is firmly registered in the international criminal society, etc., etc. So, that's why one of these chapters is a marvellous chapter. So, 4th verse and 7th to 21st verse. So, Asuri Sampath, demonic characteristics, means what? Pure materialism. What is pure materialism? Body is everything. Enjoyment of the sense objects is everything. Accumulation of money by hook or crook is everything. Everything is there only, begins with the body and ends with the body. That's why the Charu Vakas, sweet-talking persons, what do they say? Two things, very popular sayings are there. Once this body is cremated and turns to ashes, there is no question of its coming back exactly in the same form. Second is, therefore, what should be the goal of life? You obtain from various banks, several credit cards, go on borrowing and go on enjoying. And how are you going to pay? That's not my headache. It is the headache of the banks and that's what exactly brought down the financial crunch about 15 years back, I think 2008 to 2010, something like that. So, now we are going to hear six demonic qualities. What are these six? One who is born with these qualities and just as a spiritual person is born with all the good qualities for which he has been struggling since many, many a birth. Exactly the same way, a worldly person has also been struggling to develop these qualities with great assiduousness. That's why nothing comes without payment. We have to work hard. Good impression, good samskara, bad samskara, everything is through repeated practice. The samskara, a particular type of habit, becomes very strong whether it is good or evil. So, let us deal with them, as I said very briefly. Dambha. What is Dambha? Ostentation, arrogance, self-conceit, anger, rudeness and ignorance. These belong to him who is born to the heritage of the demons. Now, I have to change the order of the Sanskrit shloka slightly. Six qualities are mentioned but actually they are not six. They are only five. Then what about the sixth one? Sixth one is the mother, a real root cause of all other evil qualities. And in future, from 7th onwards, Lord is graphically going to describe these qualities. So, what is the sixth one? This is called Agnanam. Gnanam means right understanding. Agnanam means ignorance. Ignorance means improper way of discriminating things. That means understanding things exactly in the opposite way. A Gnanic Purusha, a person with right knowledge, he understands. First he understands, I have a body. Before that, I am the body. But when he struggles, by God's grace, I am not the body but I have a body. Thereafter, he will be struggling a little bit more and then he says, I am the mind and it possesses a body. But in the third stage, there is no body, there is no mind. I am the pure self, pure consciousness. This is the description of Gnanam, a right knowledge. This is the result of right way of discriminating. Whereas, wrong way of discriminating is the opposite. I am not the consciousness. Why? Because when I am unconscious, when somebody makes me enter into a chromatic state, when I am sleeping, then I don't know there is any body or mind which proves adequately that there is no consciousness at all. That means it is an epiphenomena, means it is the by-product of the body as well as the mind. So, what is the Lord telling? Agnanam. And from this Agnanam, five evil qualities, demonic qualities, worldly qualities arise. What is the first thing? Dambaha. Ostentation. We will discuss about it. Then comes arrogance. Then comes self-conceit. Then comes anger, rudeness. And these belong to him who is born and inherited as a demon. Asura means belonging to an asura, a demon. And it means one who is completely identified with the body and five sense organs. Now, we should never blame the sense organs, the body or the mind. Because any type of conflict and there is always a tremendous battle going on between the good samskaras and bad samskaras. We will detail them a little further on. So, every conflict first happens within our mind. Then they express themselves in the external world. Every war is first waged in the mind. I do not remember but when the UNESCO was established, a great well-known general, military general, he was invited to give a talk and he gave a very beautiful statement. All wars are born from within. Therefore, without getting rid of that ideas of war, conflict from within the mind, it is impossible to make peace from outside. Whatever means we may adopt, they are bound to end in damn failure. So, the good quality, bad quality is always at loggerheads. And that is what is portrayed including this Bhagavad Gita. How does it start? My children. The emphasis is on my. Who are they? Kauravas. And what about Pandavas? They are the children of Pandu, not mine. So, they gathered together what had happened. And the answer also is he himself has given unconsciously. What is the answer? That this war is going to be waged between these good and evil people. It is a war of Dharma. And where is it going to be waged? Dharma Kshetri. On the field of Dharma, what does it mean? Dharma means you sow a bitter seed and you reap bitter fruits. Sow a sweet fruit and you reap sweet fruits. That means you develop divine qualities. You will enjoy the world, health, wealth, right knowledge and bliss. The opposite is evil qualities. He was very much aware of it. It is said in the Mahabharata when Duryodhana before starting to participate in the war went to obtain the blessings of his own mother Gandhari. Incidentally, Gandharadesh in the present Afghanistan so our whole Mahabharata war, the war that is going on even today between the good and the evil is related to the Mahabharata. So, this Gandhari was married to Dhritarashtra and ever since that time their offspring the result of their own seeds it is going on and on and on practically we can see it in every country. So, what is said is every war is first the seeds of war are sown in the mind therefore they should be uprooted before. If the inside is ok, outside also will be ok. So, this is depicted whether it is Ravana Yuddha in Ramayana or Kaurava Pandava Yuddha in the Mahabharata or Daiva Asura Yuddhas in every Purana God comes as incarnation only because the good people, good people means outside there is no difference as I mentioned just now everybody whether they are demons or whether they are divine people they all exactly have the same type of body but mind is totally different. So, these two are always at loggerheads and this is portrayed as the eternal fight between the good and evil and within each one of us one side pulses that if do you want happiness, eternal happiness then you will turn your attention to spiritual life to godly life or if you want the other side a worldly happiness what is the difference? Two differences are there spiritual happiness or godly happiness it is eternal, it is complete and once a person reaches he is never going to lose it just exact opposite is worldly happiness. It is temporary and it creates so much of what is called the exact reaction in the form of suffering etc and it brings misery not only to oneself most often to everybody else so this is the true nature but tug of war is going on. We may ask Hindu philosophers ask that question. Why is it? Why is it? Because nobody can explain. It is the divine maya. It is the maya which makes a person get drowned in ignorance and it is again the same maya which uplifts also and makes a person's mind turn towards god which Ram Krishna had very aptly named as vidya maya and avidya maya. Now with this background what is the act of ostentation? You understand the English word ostentation means showy and bluster. A person he has some things but he wants to blow them out of all proportions I am the greatest I am the wealthiest I am the strongest I am the most beautiful these descriptions will come very soon when we come there so dambha excessive display vain and unnecessary display especially for the purpose of attracting attention admiration or envy pretentiousness oh there are some examples are given she dresses stylishly without ostentation and he tries to make jokes and attract the attention of people. The purpose is whether a person is dressing in a particular way or talking in a particular way behaving in a particular way they want to draw other people's attention so that the attention of other people would not go anywhere excepting only towards oneself this is the most wonderful thing we have to understand so this is the ordinary definition of what is called dambha excessive show display and unnecessary a person doesn't deserve but Shankaracharya gives a unique meaning to this dambhaha dharma dhwajitvam Shankara says what is this dambhaha hypocrisy with reference to dharma this was what Jesus Christ was referring you put on long faces you put on as if you are suffering performing long austerities and publicly you want to draw the attention of everybody he was talking about the priests the rabbis that were prevalent you hypocrites because he could immediately detect it this is what Ramakrishna is telling that there are people who talk so high they are like vultures soaring very high in the sky but where is their vision fixed, attention fixed on sharnal pits means lust and lucre, sex and money so dharma dhwajitvam so someone who has dambha proclaims himself as one who follows dharma and others do not follow like himself doing noble actions even sometimes they do somewhat noble actions not for the benefit of others but for his own recognition excessive pride arising from wealth relatives, learning power, position etc. yesterday I discussed in quite detail how many ways pride can manifest itself so this is called dambha, what is it the person has something but he blows it out of all proportions trying to make everybody cognize it oh such a wealthy man, such a beautiful man etc. then darpa darpa is pride because of some knowledge or skill or some wealth either inherited or earned or perhaps because of being born in a good family or any of a number of things not understanding all the factors responsible for what the person has, he has darpa, pride if anything can change in a twinkling of an eye a person so much of wealth is there and he is paralyzed and paralysis does not come with 5 years notice all of a sudden it comes, anything can come, accident can come, anything can come, so this is called darpa is terrible amount of pride and in yesterday's class I discussed all this pride so this pride not only this person born of this unspiritual qualities not only he doesn't try to overcome them but he tries to go on increasing them in the false hope that everybody will recognize it, then abhimana we also said in the last spiritual quality naatimanita atimanita is min na vartate saha naatimanitaha in whom that excessive self-worship, self-regard self-respect is terrible now we hear this person has got all those things I am somebody, I am, I am I am, what he is God alone knows but he goes on feeling I am somebody the sad thing is he really believes in it that I am somebody and if anybody tries to tell him that everything can vanish like vapour, anytime by God's will or your past karma, he doesn't accept it at all this is called abhimana abhimana means an exaggerated opinion about oneself and demanding respect from others, then krodaha krodaha is anger because you are not able to accomplish something, there is an anguish born of disappointment this anguish can develop into krodha, anger earlier we have discussed it the root cause of all anger is the thwarting of some intense desire, supposing somebody has got a desire I want to eat a sweet but it's ok, whatever type of sweet, whenever I get it, I will try to enjoy it is not, it will not produce that much of anger but now I want to enjoy it and if anybody thwarts it, sometimes you see in children that I want to eat ice cream, I want to eat this pudding etc but the child is sick so mother says ok, ok, you will have it but first of all you will have to become well, this was what Sairam Krishna was illustrating that here is a person who is suffering from typhoid he says I will drink bucketfuls of water I will eat potfuls of rice, I will eat potfuls of curries sweets etc and the understanding physician says yes, yes my good man first you take this medicine, get rid of this typhoid and become better, regain your old health, after that your heart's content, you can go on eating and drinking anything that you like so once a person is overcome, what happens we discussed it in the second chapter, it says a person who is angry he forgets who he is who are the others, what is his relationship with others what should be spoken what should not be spoken what should be done, what should not be done sammoha means completely deluded he forgets all that he knows about what is and is not to be done and will repeat the same actions that brought him such dire consequences before not that this is the first time out of ignorance, this person is behaving like that many times he has behaved why? he has cultivated that habit, flying into uncontrollable rage so many times whenever his wishes are thwarted we see in so many mad caps so many mad kings etc, if you study the history of British monarchy you will get so many people getting rid of their wives getting rid of any person who they think is standing in his way of his fulfillment then comes parushya, parushya means what? parushya vachanam, what does it mean? speaking harshly rudely using unkind words so here Shankaracharya gives such a marvellous soft touch to this harsh words do not always mean, the fellow is overcome with terrible anger he raises his voice and he goes on talking irrelevantly and hurting the other people, pinching the other persons, here we are talking about somebody who talks in such a way, ridiculing sniping and snickering, all these things Shankaracharya says you know here is a person who is full of this kind of demonic quality and he comes across a what is called blind person and then he says bah, ahahaha what wonderful eyes you have, I have never seen such beautiful eyes in anybody you deserve Mr. Universe's title, I am mesmerized by your sight such, so beautiful in Bengali we have got some funny situations some child is born, he is squint eyed, but the parents would they agree, no they will give him a name, lotus eyed, padmalochana like that padmalochana so when a person this kind of demon demonic person comes and says chakshusman what beautiful eyes you have, when this person comes across very ugly person because of maybe eyes are not proportionate ears are not proportionate and body is not proportionate he says rupavan oh ho ho ho, I have never seen such beautiful person like you such handsome person like you and he comes when he comes across a person who is of low birth so he, the real cause of his anger is somewhere but he wants to take it out on somebody, this is very common phenomena, this is called psychological transference a boss or your boss is scolded by his wife and what does he do this fellow, he wants to take it out on his juniors it could be manager, it could be a little bit higher position than you and this is what most of the time this is called the phenomena of transference so when he sees somebody who is unfortunate to be born in a low class or low caste etc, not very well educated or not at all educated, illiterate says uttamaabhijanaha so, oh my god you are born in such a high family I cannot but bow down to you and he also bows down sarcastically so, yatha kaanam chakshushman, seeing a blind fellow, you are having most wonderful eyes virupam drishtva rupavan, by seeing an ugly person, he addresses him, you are the most handsome person on earth and seeing a low caste person uttamaabhijanaha you are one of the your family comes from the highest lineage so, this is called parushyam according to Shankara, so we are all subjected to these things because all of us are demons, mind you if we are excessively attached to body and mind and all the five sense organs, we are called asuris, asushu, brahmate iti, asuraha one who delights identifies and delights in the body, in the five sense organs, trying to enjoy all the five sense objects and his delight is only in these five such a person is called a demon, in other words completely body identified person, so it is cruelty in speech, talking in a manner that is hurtful to others especially with sarcasm and derives laughter, Shankara says it is calling someone who has one eye or some other defect, beautiful this criticism in the form of sarcasm hurts people, using words without any sensitivity for the damage they can do is called parushyam that's why we say we pray to God, O Lord let my tongue be like honey let the words that come out from my mouth and uttered by my tongue is like melted honey jifame madhumathama, I will come to that let my tongue be of utmost sweetness, then the last quality, the root cause the very mother from where all these unworldly tendencies, unspiritual tendencies spring is called ajnana, ajnana Shankara says is aviveka jnanam that is the discriminating power is completely removed, so what is this indiscriminating knowledge, kartavya akartavya di vishaya mithya prateha, false conception regarding what ought to be done and what ought not to be done and he understands it exactly in the opposite way so ajnana means wrong understanding, misunderstanding opposite understanding and this comes only because our viveka buddhi which God so graciously had implanted within us we have not learnt how to awaken it, how to use it properly, a small example we will do, supposing there is a person and he understands if I hurt other people if other people hurt me, I feel so much of pain, so naturally I have to learn my lesson if I hurt other people just as I felt pain so also other people will feel somebody steals from me then I feel pain so also if I steal from somebody I feel pain etc. now one very important point we have to understand here, we are not talking that these demonic people having ignorance so in vedantic terminology knowledge means all knowledge about the self and ignorance means complete absence of knowledge regarding the self but here we are not talking about vedanta, we are not talking about philosophy, we are talking about ethics and morality these demons they are completely ignorant ethics and morality if somebody encroaches upon my house I feel bad so if I encroach upon other people's house other people's country other people's property then they feel equal no no no, I have every right because I am mighty I have got so much of military power, I have got so much of technological superiority I can do whatever I like and go on creating, open your eyes you will see all these things so Krishna is telling that these people who are born with these demonic qualities, they do not know what is right and what is wrong so Bhagavan Krishna wants to say ok, somebody is born with good qualities, divine qualities, spiritual qualities somebody is unfortunately is born with worldly qualities, what is the result, what would be the outcome if we do not awake and then practice discrimination and try to change our own mind and body, what is going to happen so that is what is being said here in this in the fifth verse hey Pandava, hey Arjuna after hearing all these things Arjuna may have a doubt the Lord has described 26 divine qualities and 6 demonic qualities now I wonder in what category do I fall and of course Lord Krishna is the indweller, he understands everything so he is telling here Oh Arjuna do not grieve you are born with all spiritual qualities I will come to this point let me see, what is the result if someone is born with divine qualities let us remember it doesn't come in one life it comes in maybe hundreds and thousands of lives, slowly slowly we evolve evolution in fact is nothing but getting only the spiritual qualities so as a person goes on developing spiritual qualities slowly slowly his bondage becomes loosened and a time will come when he understands I am not the body, I am not the mind, then he understands I am God, then he understands everything is God then there is no duality therefore if everything is me, there is no question of good or evil, I transcend all the dualities of good and evil and everybody is me and in fact even that is only for human understanding when a person knows there is only one, the question of using the word everybody doesn't arise at all on the contrary Asuri Sampath harmonic qualities, what do they do? Nibandhaya they go on binding what does it mean? Binding and liberation, it means you say the mind creates I am very happy and at the same time I am very unhappy I am fulfilled and I am not fulfilled, I am healthy I am not healthy everything depends upon the mind spiritual practice is nothing but going beyond the mind but the mind alone by developing from or going forward from Tamas to Rajas Rajas to Sattva it can take us only to the frontiers of Sattva Guna Gnanam it cannot reveal the Atman it need not reveal the Atman because just as soon as we bring light what does the light do? it does not reveal the rope but it destroys the snake there was no snake that understanding, there is no snake, then what is there? only rope is there, rope need not be revealed because it is an ever present fact even when we are witnessing a snake, we are not seeing anything there, any snake there but we are seeing only the rope, so the Lord assured Arjuna that you are born with these qualities how do we know? how do we know? because Krishna is considered as Bhagawan and in case any one of you have doubts anybody who could create a teaching like Bhagavad Gita he cannot be none other than Bhagawan himself because this is the highest knowledge, Krishna as an individual you forget Krishna as the embodiment of the Bhagavad Gita wisdom and he is the real Bhagawan so a real Guru, a Sadguru a real teacher is not going to teach a donkey he understands, he has that wisdom, he has that discrimination here is a person and who is fit and even then we have seen in the entire first chapter and especially the beginning of the second chapter, Arjuna first gave a huge sermon to Bhagawan Krishna until the practically the tenth shloka of the second chapter but he realized, I am talking big but I have no experience I am a fool because foolishness is equated with unhappiness delusion and knowledge is equated with bliss and health so he understood, immediately he surrendered himself to the Divine Lord and said you command me because I understand that I do not know what is right or wrong but I have this much knowledge that you know what is right and wrong so I take refuge in you you pass on your knowledge to me, you brainwash me because I can claim that I have a brain to be washed, ready made previously it was unwashable so much of dirt and dust was clinging to it now by the act of surrendering or through viveka, discrimination I understood my problem and I have removed all the dross, all the dust and dirt now this is a mind which will take in whatever you are ready to give and that is the proof that Arjuna was born with this one. How do we know? Shadhimam that is a very important two words command me, means what you just tell me, what to do, what not to do, I will listen then I will see whether I can do something, let me see what I can do. No, you command me, I am like a soldier and immediately I will do whatever you command me because I know without the least bit of doubt that whatever you command me is for my good so in this fifth verse slowly spiritual qualities will make us progress in spiritual life, I come to know what is my true nature a day will come, all the dross will go away, I attain to the highest amount of what is called detachment, I know that I am pure consciousness so I become free, that knowledge itself is called freedom whereas on the other hand these demonic qualities, demonic type of thinking, worldly type of thinking will make me fall into the net of the world more and more and more and then the Lord assures Arjuna that your listening to me is not in vain because you are going to practice what I am going to tell you because you are born with spiritual qualities, there is no chance at all Oh Arjuna, do not grieve, do not doubt that whether you are fit to receive these teachings or not so you have been born for the sake of Moksha and you are going to get Moksha there is no other way the only point we have to understand is whether it is Arjuna or I or you or anybody, this is not the result of one life's work, if I don't have, let us start let me start right now so that next birth next birth, next birth let me not care how many births but one day I will be free, I will see the light at the end of the tunnel now sixth verse Dvav bhutasargao loke asmin daiva asura evacha daivo vistarasha proktaha asuram parthameshranom Hey Partha Oh Arjuna asmin loke, in this world bhutasargao, two types of creations are there, dvav bhutasargao, dvav means two, bhutasargao creation of all beings, daivahacha asuraha, so of the divine as well as the demonic now having said that, daivaha eva vistarasha proktaha so far from the first verse to the third verse I have told you all the 26 qualities and many more also implied there and then I told you in the last verse that you are born and whoever is born with spiritual quality he is going to become free, now what about the asura only 6 qualities have been enumerated, pointed out but they have not been elaborated, that's what he says, so asuram vistarashaha meshranom in detail how these things are going to affect you, bind me bind me means what from sat, I become asat, from chit, I become achit from ananda, I attain to nirananda, that means what, very simple formula how do we know we are progressing spiritually, if we are progressing more sat, goodness purity, physical health will be manifest more chit, more and more discriminating power right knowledge will manifest in me and proportionately more bliss also will be coming out of me and so by taking God's name, not by merely taking God's name but by striving to attain these divine qualities my joy will increase the more joy I feel in life and philosophy has a lot to do with this experience of joy the definite sign that I am progressing in spiritual life and the exact opposite is I am sinking more and more into the mire of this worldliness, that means my health will go down, my mind is full of worries, my way of thinking gives me only either partial or completely wrong knowledge and I am always under the most happy external circumstances I will be feeling only most miserable there are two types of beings created in this world the divine and the demonic the divine have been described at length here now from me, O Partha concerning the demonic, so here Krishna says, hey Arjuna the entire humanity can be divided into two groups and these two groups you should never misunderstand only Hindus, only Indians, only those who are in India, no it is nothing to do with India or Hinduism or any ism, but the entire humanity can be divided into two groups based upon what? based upon their inner tendencies that means their values, what is it they value? if a person is valuing God good righteous life and selflessness and caring and sharing that is the good tendencies the opposite is wrong tendencies, so this same subject has been brought up practically in every Upanishad, in Kathopanishad Yamadharma Raja, you know Naciketa approaches Yamadharma Raja and what for did you come? and I want to know about the Atman, oh that is very difficult question you ask some other bone Naciketa flatly refuses and says I don't want any other bone, I want only this bone, that means what? this Naciketa in his previous births had gone through horrendous sufferings and he also developed pure spiritual qualities these 26 plus spiritual qualities only such a person can ask the question, so Yamadharma Raja tells there are two goals in life Sreyaha and Prayaha Prayaha means worldly happiness always binds us Sreyaha means always liberates us and there are people who are foolish ignorant, indiscriminate and they deliberately choose what is worldly happiness even though they are suffering all the time, but there are a few, very few evolved people who have developed the spiritual insight and they are not hampered, they do not care, they want only one thing, I want God I want self-knowledge, I want to become free from all the trammels of this transmigratory existence so that is what in this particular 6th verse is being told that if somebody has got divine qualities, it will free, but if it is not then it will bind him more and more but one note we have to understand here, according to Hinduism, we are all children of God, nobody is going to remain forever in eternal hell, there will come a turning point when the person has gone to the deepest depths and there is no further downfall because he reached the rock bottom and the only journey can be now only upward, it may take time but what is time? In eternity, time doesn't count at all, now we enter into the 7th one verse, as I mentioned earlier from verse 7 to verse 21st very beautiful description how these demonic qualities manifest in the life of people is being described 7th verse so here it is said 5 things here so Arjuna those people who are born along with these tendencies they first of all completely ignorant, as I said ignorance here is not the primal ignorance but ethics and morality, what is right, what is wrong with relationship to one's own body as well as in relationship with other people's lives that is social life now says these people they are completely ignorant what are they ignorant of? pravarutincha, what is right to conduct? pravarutincha, what is wrong to conduct? naviduhu teshu, in such people nashaucha, there is no either external purity or internal purity earlier we have discussed shaucha or purity is one of the divine qualities both external as well as internal, external purity is to keep the body, environment, social relationship on a healthy level, internal means control over our body and mind so in such demonic people first of all they do not know what is right conduct and they do not know what is wrong conduct it is very important for us to know what is wrong conduct what is right conduct because if we don't have knowledge a desire for desiring for such things do not arise at all, we discussed it earlier also so pravaruti means what does the scriptures say, what does a great person, a sage, a saint what does he say, how did he become great and on the other hand there are people, plenty of wealth power, position but the most unhappy people mentally sick people they are cruelest people they go on suffering themselves they go on imposing all sorts of unhappiness they inflict literally upon everybody just since the topic came now and then I cannot help myself but to point out from the present situation, when you look around just look at one mad fellow, he says that I have the latest developed missiles and they can destroy entire areas of land, maybe even small countries, bigger countries I have that knowledge now it is interesting to note and alarming also to note that if this person he has the power but where to use it, how to use it and when to use it in what way to use it if that discrimination is not available, mere knowledge will not do, yes there is an instrument, yes there is knowledge how to use that instrument but this is the job of the scientist but these people, they threaten everybody, you say one word against me, I will destroy you your family, your country your everything the world is sinking very fast towards that I am not a pessimistic person but as we see that since so many years, the world is going from bad to worse I don't know where it is going to turn back, so these people, they have no absolute knowledge and they have no desire also to know about it, they are the two what to do and what not to do, then there is no inner or outer purity, they have absolutely no control over their mind in other words, they are madcaps na apichacharaha there is no achara, achara means approved conduct if somebody is born in a great family from many many generations a particular type of behavior is practiced refined to such an extent, even unconsciously the children brought up in that atmosphere will not be able to misbehave but here what is happening, that this achara achara means what? approved by the sages and saints, a behavior approved and strictly injected by the greatest persons and which will only lead to the welfare of oneself and to everybody's welfare this is called achara and na satyam apivedyate, they have absolutely not even a smell of truth, they are not after truth, they are after whatever is comfortable for them that is what they want to really gain so men of demonic nature know not what to do and what to refrain from doing purity is not in them nor good conduct, nor truth all the human beings who belong to the asari sampath that is demonic qualities by nature, by birth are completely materialistic in character they do not know that there is such a thing called dharma there is such a thing called moksha that one can get indescribably greater bliss, happiness and just that is much less stress producing than anything else people do not know why? because dharma or moksha or even artha and kama are not visible to anybody's eyes, even scientists cannot see this one so dharma is not visible moksha is not visible to our eyes artha is not visible even though we think we know it and kama of course pleasure also is not visible this is the most marvellous subject we will be talking about it in our next class Om Vasudeva Sutam Devam Kamsa Janura Martanam Devaki Paramanandam Krishnam Vande Jagat Gurum May Ramakrishna, Holy Mother and Swami Vivekananda bless us all with bhakti Jai Ramakrishna