Bhagavad Gita Ch18 part 06 on 02 January 2022

Full Transcript(Not Corrected)

OM VASUTE VASUTAM DEVAM KAMSACHANURA MARDANAM DEVAKI PARAMANANDAM KRISHNAM VANDE JAGADGURUM SARVO PANISHADO GAVO DOGDHA GOPALANANDANA MOOKAM KARUTI VACHALAM PANGAM LANGAYATE GIRIM YAD KRIPATAMAHAM VANDE PARAMANANDAMADHAVAM This 18th chapter which we have been studying started with a question of Arjuna what is the difference between the usage of the two words Thyaga and Sanyasa and Bhagawan Krishna cleared there is absolutely no difference and then there are also some lifestyles some people adopt a particular lifestyle where they would like to exclusively without any botherations of responsibilities and associated worries wanted to think about the self, think about God and want to progress in spiritual life that exclusive lifestyle is called Sanyasa really it is only an external lifestyle but other than that both are equal so it gives us a message householders, sanyasins, Hindus, non-Hindus anybody sincere enough can attain to God then the Lord also has said that it is not possible to give up every karma certain karmas definitely have to be given up which are prescribed, which are forbidden, Nishadha karmas but there are certain activities like Yagna, Tapah and Dhanam and they purify the heart and even those activities must be done without any attachment to the activities themselves because human beings have a tendency to get attached simple example, one devotee came to me and said now I feel very bad that I can't squat on the floor I said God doesn't see whether you are sleeping or squatting or standing He sees where your heart is so you can get one small comfortable cushioned chair, sit on it so that you don't need to suffer from romantic pains so we don't bother, pay attention to the activities and then we also don't want worldly results we want only to please God so that we can attain Him and they have to be done because they have to be done there is no other way, there is no choice today or tomorrow we'll be forced to do it then the Lord dealt with even the performance of these three activities worship, that is idealism then austerity, acquiring anything requires difficulty hard work and sharing and caring whatever we have acquired because others shared with us then only we were able to understand and progress but when if we have something we understand better we should be very eager to share with others who are looking for such guidance who are in the same position as we were before and so three types of mentalities are there Tamasika, Rajasika and Sattvika that's what we discussed in our last class and while discussing the ninth verse how does a Sattvika mentality think or perform these very activities with those three conditions attached to them and this person fulfills all the three let us look at this Karyam etiyeva yatkarma niyatam kirit kriyate arjuna sangam tyaktva phalam chaiva satyagaha sattviko mataha when a person performs an obligatory action only because it ought to be done but renounces all attachment to those activities and expects only one fruit he doesn't want worldly fruit but he wants only spiritual progress God that is the only fruit and he is that renunciation of his because the action has to be done there should be no attachment to the action and his desire is only one desire that is self-knowledge, God-realization whatever name you call it if a person does it fulfilling these three conditions such a person is person's renunciation effort, spiritual practice is sattvika practice that means it will yield fruit very very quickly but for a person to become a sattvika person he need to fulfill certain conditions he must be an intelligent person he must be a discriminative person he must be a person who could look at the world both the world and himself in an objective way and why should he be a medhavi? this is called medha that is why we pray billions of Hindus pray consciously or unconsciously in fact I would say everybody prays grant me that right understanding dhiyo yonah prajodayat why? I want moksha and moksha requires self-knowledge self-knowledge is possible only when the heart is pure and the heart becomes pure only whatever I do or done with a sattvika attitude and that is what a person has to do but a fool is one who is indiscriminative therefore he will never progress to that state and I have given you a story yesterday that story is Swami Vivekananda's food for the brain that is to say if I cannot get the approval of a discriminating human being how dare do I think that God will give me the same thing I also give you whatever actions we perform first of all they must be done with only one end in view I want to be free I want to be liberated and then it has to be done with complete faith no doubt should ever arise the scripture tells us the teacher told me and otherwise people also confirm it so God exists the self exists I am that God I am that self each soul is potentially divine that complete faith is the result of performing certain activities with certain attitudes then the person must have rationality continuously like a person driving every millisecond he has to go on watching what is coming behind what is going before what is happening by the sides otherwise he might be caught even one millisecond's inattention can bring terrible consequences including death losing of limbs paralysis and many undesirable consequences not only to ourselves but to everybody that's why one has to be alert discriminatingly alert of course at the same time you should be having complete concentration so he should be objective he should be discriminating he should be alert he should be having concentration and he should have immense faith in what he is doing and these things come together when we sincerely practice spiritual disciplines and that is what has been said so a person has to become very intelligent that is being said here and also whenever we want to perform certain actions certain actions are easier to do and also the consequences will be happy immediately we can get some positive good result some activities may be very difficult and therefore our normal human tendency is to avoid activities which are difficult which require so much of effort which require so much of energy and so much of enthusiasm is necessary all these things so we try to avoid them try to do whatever is easier but a person endowed with sattva guna he doesn't do it and that is what is being described here he is a tyagi, real renouncer and his mind is full of sattva guna that means tranquil doesn't become a slave to over emotions and he is extremely intelligent medhavi and chinnasamsaya all his doubts have been completely removed and this would be the natural consequence if we follow the divine lord's instruction even if we are in the lowest rung of the ladder but by having faith by putting forth appropriate effort we progress slowly from the tamasika to the rajasika state from the rajasika to the sattvika state and then only it is possible to go even beyond the sattvika state that is what is being said here here is a wise man he is a man of renunciation he is endowed with sattva guna and all his doubts are dispelled he never hates a duty that is disagreeable nor feels an attachment to a duty that is agreeable so who? a sattva guna sampanna person a person in whom sattva guna is dominant and it controls the rejection tamas such a person akushalam karma karma means prescribed activity remember all the desirable activities approved by the scripture fall into these three categories only worship of the wise worship of the divine and understanding that nothing greater can be achieved without hard work as somebody said inspiration is only one person but perspiration must be 99% then only result will come and it will definitely come so such a person he looks at the future result and then looking oh I am progressing and I will be happier to do it so this is how slowly one has to progress kulkarma means prescribed activities all activities as just now we mentioned I am repeating it any number of times ignatana and tabaha in a way we can also take food also because food is not only the physical food which sustains the physical body but whatever is taken in through all the five sense organs that which reinforces worldly desires should be assiduously avoided and that which promotes spiritual desire and faith in God that should be actively encouraged so igna, dhana, tabaha and ahara which we had discussed elaborately in the 17th chapter so that karma prescribed karma sometimes it is difficult for example if a person eats some food and it is very tasty it is so natural for us to get attached even if we do not express it outside but inside if I can get this one by God's grace again and again I would be a much happier person even that thought should not be entertained so a kushalam karme if he has to do something get up early in the morning he doesn't hate it and you will have to do a lot of exercise he doesn't hate it that means he enjoys it na vesti and then kushale there are certain activities are there so instead of doing hard work a person can sit and study that is a very pleasant activity and many bhaktas they love rituals they love festivals they love so much of ceremonies rituals pilgrimage genuinely they love them because kushale this type of activities produce a lot of happiness but then ask them for try to become very objective find out stop finding the faults of other people start finding your own faults and trying to make the whole world your own that doesn't mean that other people will think of you exactly as you are thinking of them as I mentioned Jesus Christ had no enemies it doesn't mean there are not people there were people more people enough hating him more than enough wishing his death so that they think he was a competitor he was more influential person people are following him and if they follow him they will not follow me us with this idea his own relatives his own priests co-priests have engineered his death even it is very history is very wise teaching even when the pilot asked I do not find anything wrong with this man would you like to release him they said no better rather release a thief that was the Jewish custom on a festival day the person they can if they wish they can also remove that crucifixion we want a thief to be freed not this man why? terrible jealousy and he exposed their hypocrisy anyway what I am trying to tell that there are stop finding fault with others start your own faults and look upon everybody there is no enemy there is no friend also either they come together or they vanish together you can't say we'll have friends of course that is a positive attitude but even that idea of friend just like darkness brings the idea of light white brings the idea of black so I should not have first you develop friendship everybody is my friend then get out of it and said there is only one and there is no second and where there is one there cannot be either friend or foe like or disliking and desirable and undesirable happiness and unhappiness all these will vanish and that is the ultimate goal of Vedanta Kushale this sattvika sampanna person Nanushajyate he doesn't get attached because it is it gives him tremendous amount of immediate joy no sattva samavishtaha this person is full of sattva guna that means his mind is absolutely tranquil absolutely peaceful absolutely happy all the time whether some things are available or not and all the time very very positive outlook and then Chinna samshaya this person's all his doubts will be completely removed such a person is really a medhavi a person endowed with tremendous amount of intelligence and the tyaga the renunciation that this type of person endowed with these qualities he practices that tyaga is the greatest tyaga so what is Krishna trying to tell us that he is trying to simply to tell us you have to become an intelligent person you will have to get rid of your doubts slowly but surely you will have to have complete control over your mind sattva samavistaha not only that if some unpleasant unwanted events happen in your life you should not hate the events you should not hate the whom you think have caused this problem that is how Lord Jesus Christ his father forgive them how can he forgive for they know not what they do like children they don't know what they do they can discharge a gun also but even our worldly law doesn't punish they don't punish animals they don't punish children that those who are not attained the age of maturity and they also don't punish mad caps so because they are helpless but a person who is normal person if he doesn't have this then he will be bound what is the essence of this one that whatever duties you need to do you have to do that's it don't think too much about it and if you can do it with enthusiasm with completeness with concentration with discrimination with rationality and completely aware whether you are slipping down or not that tyaga will soon lead the person to what tyaga means here that complete destruction giving up means giving up world giving up attachment to body and mind giving up maya and immediately he becomes free and that should be our aim an unenlightened man that means unintelligent man identifies himself with the body and thinks the self to be the active agent such a person should perform the prescribed duties but renounce their fruit so here is a person he does his prescribed duties with surrender to god and without the intention of gaining any worldly result excepting one result which is i want to be one with ishwara bhagwan then he controls his mind sattva sama vishtaha is endowed with sattva his mind is completely free from rajas and tamas they will be there but he is the master and they are very useful he knows how to use them just like a good master knows how to put his servant to work and derive the greatest profit from his servant so the mind must become our servant not we we its slaves that is the meaning of sattva sama vishtaha not only that even before god realization a person endowed with this sattva guna he becomes extremely content extremely happy very positive under all circumstances he will never lose his equilibrium equanimity he will look upon everybody as an agent of god he thinks if I am suffering because of my own prarabdha karma if I am enjoying that is god's grace this is called sattva sama vishtaha filling the mind with sattva guna then he must have clear discriminative knowledge what is right what is wrong what is atma what is anatma such a person in that order first you do karma yoga then mind becomes tranquil equanimous then he will be able to give up renounce the results of everything because he understands that I don't want lower results temporary results small results I want the biggest result I want infinity itself I want god himself so he will be able to understand that and makes it his aim only when the mind becomes completely tranquil then he becomes a really medhavi a really intelligent person then he will have knowledge then he becomes free from all samshayas doubts and what is the doubts oh the doubts this is beautifully put in one of the upanishads called Mundaka Upanishad the knot of the heart is resolved all doubts are gone and all karma is destroyed in this god vision beautiful mantra let us dwell upon it for a short time so he says the kranti the knot of the heart is completely destroyed and what may be this knot of the heart it is called avidya kama karma avidya means understanding god as the world and world as god and from there comes various desires called kama and to translate those activities only two types of activities I like this I want it I don't like this I want to be away from it the whole life is nothing but these three and these three together this is simply called self-ignorance that is called hridaya granti the knot of the heart but as we are progressing we don't get it this knowledge doesn't fall from the sky slowly we have to purify our heart and then slowly our doubts also have to be resolved the function of manana deep thinking after hearing a teaching from the teacher guide is called manana again and again and again thinking deep thinking rational thinking concentrated thinking so that we can get rid of if any conflicts are there if any doubts are there all these things have to be resolved because a doubt is something which pulls us back as if the man wants to go forward something is trying to pull him but doubts are pulling us backward so doubts have got to be removed so what is it what doubts are these scriptures telling the truth does really God exist or does he not exist or is it a concoction it's a figment of imagination and if he is there is he like me or is he completely like God as described he is eternal he is one he is the cause of this entire world he is our mother and father so the doubts will come because when I am happy I may not have that doubt but when I am I when I think I am good I am a good person I am doing everything right I am not harming anybody but I am going through lot of sufferings whereas what I understand as evil people are so-called enjoy life so much then how can this good God go on looking at it this is one of the greatest doubts that is pestering the minds of billions of people if God exists why should there be so much of evil in this world so is he good or bad is he going to listen to my prayers as somebody funnily said but rightly said does God listen to our prayers and the answer is yes he he listens to every prayer and answers every prayer most often the answer is a big no not because he doesn't want to give because he knows this we are not fit for it and it is not good for us but he will always give us what is right for us what helps us move forward like a very loving mother whatever she does for the baby is for the good of the baby and in that process she even undergoes lot of suffering herself so God is like that so all the doubts will be removed slowly when we perform these activities with the required mental attitude we go on developing sattva guna that gives us more control over the mind that makes us develop right knowledge and that gives us discrimination that fixes our goal very properly and whatever happens in this world we will welcome it because even suffering gives us a great guide help make us move forward then even as Swami Karananda says happiness so that is that is why we also slowly have to follow these steps of the ladder there is no other way now we will move into the eleventh he says supposing somebody says there are certain activities they are not at all pleasant they are very difficult and I don't want to do them I want to give up I want to give up in fact every activity the Lord says it is impossible for anybody so long as there is a body so long there will be a mind so long as there is a mind and body it is impossible for that jiva to give up activities even the body will not be alive if the person is not active if he doesn't make effort to eat to drink to digest and then to work for the food again it is impossible a person has to breathe etc etc we will see this in the eleventh shloka of this fifteenth chapter it is indeed impossible for an embodied being to renounce action entirely but he who renounces the fruit of action is regarded as one who is a real renouncer let us analyze it he indeed that is one who thinks I am the body one who thinks I am the mind this is a most wonderful word means one who is supporting the body and mind even liberated souls they will be having body-mind but what is their attitude? I am not the body I am not the mind but there is a body it belongs to God there is a mind that also belongs to God remember, for a God-realized soul nature doesn't exist any longer as nature separate from God nature itself will be looked upon as a manifestation of the same Supreme Self and in Vedanta language there are only two realities Nirguna Brahma and Saguna Brahma when the mind itself is not there then what remains is Nirguna Brahma the highest reality but when the mind is functioning and when the consciousness is percolating it is getting filtered through this body and mind then it is called Saguna Brahma only thing is a non-liberated soul thinks doesn't think about God he thinks I am purely body and mind but a liberated soul thinks I have a body and this body is given to me by God in fact it is God who is within me it is God who is outside me in the form of body-mind it is God who is in the external world manifesting as this entire external world objective world there is nothing but me that knowledge is called I am not only Brahman is, God is so Deha-Bhruta one who thinks he is the body, he is the mind to give up activities it is not possible means completely but completely means what? he can give up many things, for example he can give up forbidden activities he can give up activities which are no longer needed like a grown up person who has entered into a college he doesn't require every time this A for apple B for vegetable etc there is no need for that person to go because they themselves fall off as soon as a person goes on growing up but completely to give up breathing is not possible blood flow is not possible to give up and the heart beating is not possible to give up it is certain activities by the very fact of the body being there it is impossible but they need not be a binding factor because if a person thinks that I am the body, that is the greatest bondage but if the same person thinks that I am the soul but functioning for the moment accidentally through this body-mind, such a person this body-mind do not affect at all and the moment that knowledge comes, he need not wait till the fall of the body that very moment that person becomes completely free not possible but he who is the renouncer of karma phala tyagi the result he will not give up the activities but he will give up the results of those activities, every action gives a result but there are fruits and fruits, results and results, what result? first of all I don't want binding results secondly, I don't want even good results which will bind me even though temporarily pleasant there are some activities results of which are full of misery, full of unhappiness, suffering in heaven suffering in hell, etc for a discriminative person heaven is the greatest bondage than hell, at least when a person goes into hell, he feels like getting out as soon as possible but a person who enters into heaven, he feels like sitting there, never moving from there, that is the greatest bondage, so that's why holy mother said, misery is a gift of God so the person who gives up through discrimination all binding results and wants only those results which will make his mind pure his mind doubtless his mind full of faith in God and scriptures, his mind full of devotion, bhakti and which helps him to surrender himself completely what is surrender? identifying oneself with God satyagi ithe abhite Bhagawan is telling, such a person alone is fit to be called a real tyagi not a person who gives up everything like that so a body will become free some people are there, I will give up, excepting eating and doing a minimum activity, it is not possible to give up, is it possible for the body to give up all activities yes, under one condition, when the fellow is dead, body is dead, then only it is possible, now Swami puts it so beautifully, so long as we are alive, so long everything in this world is pitching in is doing their best to make us happy free from all unhappiness etc and these are called pancha maha yagna in Vedanta the rishis are blessing us with knowledge, the devatas are blessing us with favorable circumstances, the parents are blessing us by being an ideal and such people alone are called good parents and human beings are working nowadays we are aware that America has passed a law and those goods or anything machines or whatever that are produced by slave labor giving so much of suffering to fellow human beings such companies they will not be entertained they are punishable by law and see what a terrible thing it is how human being can be so evil, so crooked is this slavery is an ever recurring phenomena in life and we don't mind it Swami Vivekananda I said something wonderful, I want to bring it here, there are so many devotees living abroad they have been educated in India and they are living quite happily and very comfortable life but do not lift a little finger to help the same India either directly or indirectly through charity etc and he calls them traitors there are traitors within India there are traitors outside India who are leading a comfortable life but who are so selfish so much they dug their heels as it were in pure dirt selfishness if they don't do and yet they claim that they are devotees and yet go on celebrating themselves and all the festivals thinking japa and dhyanam they do but they are not rendering any service excepting if at all they do service, it is for their own good so how much we are indebted, not even only to human beings but also to non-human beings, so I am breathing I am drinking water I am getting warmth from the sun from the fire, I am able to move because of the devata, all these are called divinities, manifestations of God, if I don't express my gratefulness to them by praying and by returning whatever I take if I don't return, I will be filled with poison and I will rot whether I understand it in this life or in the other life one day the understanding comes, until that time it is impossible to progress in spiritual life at all so for everything my very life it is bound, we have to be grateful and we have to do something, this is called removing, getting rid of our debt to other people, as an example one swami told beautifully today I am able to talk about the Gita and you are able to listen to that Gita and we are doing it through the technology, zoom technology so first of all we have to be extremely grateful to Vyasa because it was he who put it in the Mahabharata and commented on this Gita 18 chapters of the Gita in 18 parvas of the Mahabharata how much trouble he has gone through and then our ancestors who had faith in that, they went on propagating it, see that it has not vanished from the eyesight of people, so we have to be grateful to all the traditions that have been kept until now, then we have to be extremely grateful to different Acharyas who are catering to different students whatever is fit to be given to them their interpretation fits so that the food they give to a child, the food they give to an adult, the food they give to a grown up man are all different and we think they are all wrong but the God himself is giving that food to his children through these great teachers that which exactly suits their being so we have to be very thoughtful about all these things, it is impossible to give up activities but we have to discriminatively give up whatever is completely counterproductive to our goal in life and even the spiritual activities have to be done with a particular goal, with an attitude in life and what is that attitude and that is going to be ultimate goal is to know that I am not the body I am not the mind, then who am I? I am Brahman, Aham Brahmasmi, that is what to the equipped student, an Adhikari a fit student a teacher comes and tells Tat Tvam Asi you are that highest divinity whom you seem to think he is somewhere at a great height, in a great other world, that's why that, that means you don't exist what you think I is also is that, what you think that is also you, there is no difference between I and that, Aham Brahmasmi and that is what the student is going to realize but for that the person has to practice spiritual disciplines and here we are going to talk about in two verses three different activities that are possible for the human body through the five sense organs with the help of the body and mind that is being so analytically and so beautifully concisely and in a detailed manner is going to be described in this 8th and as well as 9th verses of this 18th chapter these two go together that's why we are studying these two together, a person engaged in this divine consciousness, so what does he do, he continuously from birth to death is engaged in what in seeing, hearing touching, smelling tasting, eating these are the activities of the five sense organs so through the eyes, through the ears through the skin through the nose, nostrils and through the tongue and then the five sense organs of activity moving about, sleeping and breathing, always knows within himself that he actually does nothing at all because while speaking evacuating, receiving or opening or closing his eyes, he always knows that only the material senses are engaged with their objects and that he has nothing to do with all of them he is aloof he is distinct, he is separate he is the subject from them breathing is also an activity there is no way of renouncing work altogether so oh Arjuna, oh spiritual aspirant, do your work but surrender the result to God, now in these two verses, the Lord has described all the possible activities that can be done from birth to death and all activities fall only under two categories, through the body, through the mind through these two instruments, body is an instrument mind is an instrument now the body instrument has got three faculties the sense organs of knowledge, that which bring in knowledge from outside as if the Jivatma, individual goes out through these five doorways and gathers information and comes then he thinks about them I see a beautiful fruit to see that fruit, he has to engage his eyes well, is it worth eating, then he goes near and he smells, a ripe flavour is coming, you know we can understand, when a mango for example is quite ripe one type of smell comes if it is raw, it will not give that smell, when rice is cooked we get one type of smell like that, for everything through smell also we come to know, then he touches also, then it becomes very soft and then he understands, colour also changes, smell also changes, touch also will be there and then he understands this is ripe for eating, this is how knowledge is gathered through these five sense organs and this knowledge is presented to the mind and what does the mind do, then it desires, this is very nice fruit, it is just ready to be plucked and eaten, so legs go near, hands grasp it and through the hands pluck it out, bring it inside and cut it with a instrument called knife and if there are some people then you also have share, if you are a devotee offer it to God and then as prasada, all of you enjoy it but while doing all these activities these are what is called physical activities, five activities of the prana five activities of the sense organs, knowledge senses of knowledge five senses of action and reaction either go near or run away from them, a foul smell is coming, the mind says run away because it is poisonous so like that this mind also should be there and mind is consisting of what, the mind manaha, chitta buddhi and ahankara without them it is impossible to do any activity a dead body doesn't do it so body mind union is very necessary and then to do anything it is very necessary to have energy to put forth an effort require energy and that energy comes from prana and that prana is divided into five parts for the sake of different activities like five different departments while the spiritual aspirant who is a and his only goal is god realization what does he do he goes on doing all these things he never stops because they cannot be stopped and yet while doing he maintains a particular spiritual attitude I am not doing who is doing? the atma is doing in the form of the body, in the form of the mind, in the form of the world which is nothing but the manifestation of five what is called bhutas elements and the same five elements in their subtle form is what makes up the mind so outside world is god manifesting inside the mind also that is also manifestation of prakriti or god only in the form of maya and prakriti is interacting with prakriti with itself it has nothing to do with me the atman is mere sakshi, a witness that's all, it doesn't do if we understand this meaning then we can finish this two two verses what does it say na eva kinchit karomi I do not do anything when? who? one who is practicing spiritual disciplines endowed with sattva guna and mani aitha, he should go on thinking he has not become what is called liberated soul but he is progressing still, there is every chance of forgetting that it is not me who is doing it is god, this whole two verses have been expressed so beautifully in a bengali song Sri Ram Krishna used to sing very nicely so everything is desired by you, everything is done by you but people that means those who think I am the body, I am the mind and I am doing it, so people think I am doing it, we are doing it but in reality it is the divine mother called Maha Maya, Prakruti, whatever name you give, so some beautiful details are given here, always a spiritual aspirant should go on thinking and he is tattva vid, that means a knower of truth, not yet a knower of truth but he wants to become a knower of truth as if he has become a knower of truth, that is what is commented by Shankaracharya while commenting upon the end of the second chapter of the Bhagavad Gita what comes so naturally to a Gnani a person who is liberated, that must be seriously practiced and when we go on practicing it becomes very natural whether it is we practice singing or playing instruments, dancing that is what happens, tattva vid so he should think, I am not doing Prakruti is doing Prakruti means nature, nature belongs to God and nature is nothing but God God is only manifesting in the form of the nature and that nature is manifesting in the form of this body mind and it is this body mind which is interacting with all the nature which is also made up of the same materials so there is no difference between the actor and the acted what are those actors? Pashyan, seeing with the eyes, Shunvan, hearing with the ears, Prishan, touching with the skin, Jigran that means smelling with the nose, Ashnan, eating these are the five organs of knowledge, then Gachchan, person is moving with his Swapan, he is lying down, Shashan is breathing in and out, Pralapan, he is talking Visrujan, he is throwing out something Krishnan, he is taking in something, throwing out something, Unmishan and he is fluttering his eyelids, Nimishan is closing his eyelids, opening his eyelids then all these activities, Indriyani these are all activities of the organs belonging to the body and belonging to the nature Indriyarthish, the objects the entire world outside, so these sense organs are coming into close contact with the world which is consisting of five types of activities, that is seeable, touchable smellable, enjoyable, eatable etc. Shabdan, Sparsha Ruparasa, Gandha and then Vartante Iti Dharayan with this Vartante the body and the mind are working with the nature and both of them have the same nature, all these activities Prakruti is doing or in another place we have seen Guna Guneshu Vartante Iti Matva Na Sajyate, an intelligent a Gnani, a Bhakta he thinks Gunas are interacting with Gunas, I have nothing to do with it because I am the pure self I don't need to do anything why? because any activity has only one goal I want to be free I want to be happy, I don't want to die, I don't want to be ignorant, I don't want to be suffering, I want to be alive forever, I want to have all knowledge and I want to be infinitely and eternally happy and that is what we think activities will give us and activities can never give because an activity is always limited by time and space and whatever is limited activity can never give unlimited result etc. so this is how a Sattva Guna Sampanna spiritual aspirant end out with Sattva should go on thinking trying to remember this fact every minute of his life and it takes time and as he goes on doing this one, one day he will be able to attain to that what is it? if I am not doing anything, even I am not doing spiritual practice it is only the mind which thinks I am bound it is only the mind which thinks through spiritual practice I will become free and it is only after some time the mind feels I did sufficient spiritual practice and I am free this is the beautiful hint Lord Krishna gives us for our practice we will discuss further in our next classes Om Vasudevasudham Devam Kamsachanuram Ardhanam Devaki Paramanandam Krishnam Vande Jagadguru May Ramakrishna Holy Mother and Swami Vivekananda bless us all with Bhakti. May the new year bring all of us more understanding and more grace of God. Jai Ramakrishna.