Post Aarathi Talk 09 on 19th August 2017

Full Transcript(Not Corrected)

Any questions on today's class or any other spiritual subject? I have one question. So when Krishna tells Arjuna that you do your duty at least for the sake of leaving a good name, how does that equate with when Swamiji says people are often good because they are afraid to be bad? How do we connect or they are spoken from two different perspectives? No, even when a person is frightened, what do people think? They are good because of some getting bad name. So if they consistently remain good, that means slowly living in a particular type of life becomes habituated, isn't it? So in course of time, when the mind becomes purified, then that fright or fear will disappear because the person understands that the result of living good, even though originally it was because of fear of the society, fear of the opinion, now he directly experiences the good result of it. Once he understands the relationship between Dharma and happiness, then he will never leave it. Our whole problem, you know, we read scriptures, we talk scriptures, we do so many things, but that there is a causal relationship between Dharma and Sukha, that we are not being convinced. Mahamaya. This is called Maya. So the other point I mentioned also, even if a person is doing Sakama Karma Yoga, the result would be that the person is slowly getting what he wants, but it is also slowly purifying the mind. This is called Chitta Shuddhi. And as the mind becomes purified, so the right understanding dawns upon it. Now you understand? Whatever be the motive, if a person is leading a good life, then slowly his mind becomes habituated to it. One is Samskara, another is Chitta Shuddhi, and slowly man is progressing. This is how human beings evolve, progress. What I struggle with is the individual. I understand this from the point of the individual, but from the point of the collective, who then stands up from a collective societal point of view to say something wrong is going on and there is a need to stand up against that. Where do we collectively get that will? So that is where I struggle with this. Yes, this is a very good question. The problem that comes is most of us know what is right and what is wrong because there is an innate understanding of what is right and what is not right. So Dharma is not something which we have to learn from outside. Even from the practical point of view, Sukha and Dukha dictate our Dharma. So that is why I said the progressive evolution takes place in four stages. Karma, Dharma, Nishkama Karma, and ultimately Moksha. That is a very good division. So what happens? Animals and what is called uncultured human beings, they work for instantaneous gratification. Then what happens? They experience some pleasure, there is no question about it. But along with pleasure, pain also comes. Now it takes time for people to understand what is the percentage of pleasure and what is the percentage of pain. So at least if it is 50-50, then it is okay. But if it is 99% pain and 1% happiness, then that is not acceptable. So Mahamaya clouds our intellect for some time. But it will wake us up and we say, I want happiness, I am not looking for spirituality. I want happiness. But how to get happiness? Then he relates, if this is the effect, this will be the cause. So if I want this effect, then I must produce this cause. This is what in Zen Buddhism they put it in a more beautiful, rational way. Happiness producing causes will produce the effect of happiness. So that is what we have to cultivate. What is this second stage now? First is Karma, second is Dharma. But when we say Dharma, we have to put the opposite way. What is the opposite way? No man really thinks, I will be Dharmic, then I will get happiness. What would be the thinking? I want to be happy, so I have no choice but to be Dharmic. So this is the second stage. That is when the scriptures come into help. Because they tell us two things. This is to be done, this is not to be done. That is why every Shastra contains only two things. Vidhi and Nishedha. In common English language it is called ten commandments. What do they consist of? Five do's and five don'ts. So Vidhi and Nishedha. A scripture consists of, a Shastra consists of Vidhi and Nishedha. That is why the very definition of the Shastra, you know what it is? Shastra, it commands. You command a child, don't do that, do this. Is it not? Because the child doesn't know how to understand rationally. When he grows up, when he starts understanding rationally, then he will not do it. That is where the second stage is. Then what happens? Dharma produces happiness and again Dharma has to be topped up. If it has to be topped up again and again, after so many times going and coming, that is what Bhagavad Gita, here in the second chapter, we are going to. Condemning the Karmakandra. Trigunya Vishayaveda Nishtrigunyo Bhavarjuna Nirdvandvo Nityayogastu He says, get out of these dualities. Then he also, Trigunya Vishayaveda Nishtrigunyo Bhavarjuna. Then also he says, Te Tam Bhuktva Svargalokam Vishalam Kshine Punye Martyalokam Vishanti Te means these dharmic people. Tam Svargalokam Bhuktva, having enjoyed the Svargaloka, they fall down. What makes the falling down? The top of his own. Dharma, Punya is finished. Then they have to top it up. Then Kshine Punya. When that Punya becomes Kshina, Martyalokam Vishanti. Evam Trayee Dharmam This is the first part of the Vedas. And this going and coming. After some time, slowly the understanding comes. I want to go up, but I don't want to come down. Then what is the stage he enters into? Nishkama Karma In this scheme. The other scheme is Artha, Artharthi, Jignasu, Jnani. In this division, it is the same more or less. First is Karma, means any type of Karma. Second is Dharma. Third is Nishkama Karma. And last is Liberation. This is how the step is there. Here, the importance of Karma. Every Karma yields three results. Or I would say, every Karma yields four results. Every action yields four results. What are those four results? Take as an example. Suppose a person is feeding a poor hungry man. Because we also feed hungry rich people. You are not going to get anything from them. Suppose a rich relative comes to you. And then you go on feeding him with seven dishes or ten dishes. That is not going to give you a lot of Punya. A little bit. Because when you visit him, he will return it to you. If you have five dishes, he will also give you five dishes. If you are very lucky. What happens when a poor person is really fed? What is the first thing that happens? Instantaneous happiness of that poor person. I am fed, well fed, and then I am happy. What is the second? The result. Punya will come. That is going to be accumulating. So it will come sometime in future. We don't know. What is the third thing that happens? The Samskara, the tendency that I have to do this. The more we do, the stronger we become. That's why Swamiji makes a remarkable statement. A good man goes on becoming better and better. Gooder and goodest. Good, gooder and goodest. Simple English. Bad, badder and baddest. Learn English from me. This is called Vedantic English, you know. Okay. What is the third thing that happens? I want to buy books. Yes, please buy. Equivalent price if you could just leave a cheque or whatever it is. There itself. Okay, if I can't pay by card? No, unfortunately we don't have that facilities. Okay. So you have not either cheque or... I have cash, but... Cash is there? I have cash, but I don't know. Janak, you please go. I have a chance to pay the cheque. You know what I said? I have a chance to go out. In a church, you know, when Padri was giving a sermon, you know their custom, as soon as the sermon is over, hat collection is there. So that preacher was a very persistent fellow. So as soon as the sermon is over, they started hat collection. It starts from the beginning few. So what happened, three fellows were sitting in the middle. So one fellow fainted. Two fellows carried him. Okay. So what is the third thing that happens? First thing is the person, the result of the action. What is the second thing? Punya. What is the third thing? Repetitive actions. Samskara becomes strong. What is the fourth thing that happens? The person's mind slowly is getting purified. This is the inevitable result of doing anything that is good. The opposite also is true. If one hurts somebody, what is the instantaneous result? The other person becomes hurt, unhappy. What is the second thing that happens? He is a cruel papa. What is the third thing that happens? His tendency to become cruel and more cruel. That becomes very strong. What is the fourth thing that happens? His mind is slowly becoming dirtier and instead of purifying the mind, more cloudiness, more ignorance. Ignorance becomes thicker. These are the four effects of any type of activity we do. Is that what Swamiji also mentions in Karma Yoga that the character of a person becomes established? Yes, what is a character? It is the tendency, the habits. We are all people of habits. Simply put together, every person is a person of habit. Every animal also is an animal of what? Habits. That is why you study. You want to kill a deer or a tiger. You study their habits, usually. That is how Jim Corbett... Have you ever read these books? Jim Corbett, etc. They study if they have to kill a man-killer. Tigers, leopards, etc. Man-eaters. Then first of all, where is it visiting? And where is it likely to stay? Thrilling stories. Then you see, they will try accordingly. Here also, when a person wants to kill somebody, what does he do? They study what are this fellow's habits. At 5 o'clock he goes and he jogs in a forest, etc. Then they plan accordingly. So many things they do. Same thing happens for us also. A good person becomes better. A wicked person becomes more and more wicked. But one thing is there. Nobody can go on and on and on, either becoming wickeder and wickeder, or better and better. A time will come, every wicked person has to turn back. Because there is no choice, there is a bottom line. After that, how does he turn? Because suffering or misery, at least if nothing else turns his face to God, this will turn the person to God. And that is why God has created Sukha and Dukha. Not only that, being God, He said, who is going to run after these fellows and make count? So He has inserted a CCTV in everybody. CCTV. And then He authorised the CCTV. Now you decide, I don't need to. For this action, this would be the result. Good action, good result. Evil action, evil result. So Swamiji, when you say there is an end for someone who gets better and better, is that meaning Moksha? Meaning, he doesn't want to go on accumulating Dharma. The moment the mind becomes a little bit purified, you know what happens? It is, Buddhi becomes refined. As soon as Buddhi becomes... What is Buddhi? Understanding. As soon as understanding comes, I want to be a happy person. So his Dharmic life becomes more intensified. But there is an end to it. After some time he understands, this coming and going is not good. Funnily putting, you know, one fellow is working under Bill Gates, and he works harder and harder, gets promotions, after some time he says, how long am I going with this stupid life? If I can marry the daughter of Bill Gates, then it will be a permanent... Promotion? Income. Permanent income. So that is what happens. This person turns into a Jignasu. Here also wonderful. Artha, Artharthi, Jignasu and Jnani. Four stages. So what is the first stage? Artha. Artha means what? Unhappiness. Artha means not worldly. Artha means, never use that word. Worldly people means people living in the world. Could be Dharmic, could be also Adharmic. For example, where am I living? Am I living in Surgaloka or what? No, what is meant is, here also there are good people and wicked people. The moment you use this word good and wicked, instead of using those words, use precise words. Dharmic and Adharmic people. So, every time Samskara is going on. Artha means distress. Distress means what? Unhappiness. Nobody wants to be unhappy. Then what happens? These people turn to God. What does that mean? What does that mean? Here is a person in distress and the person takes God's name and then God comes and saves. Not always, sometimes. Why sometimes? Because if the person understood that it is not only God's grace, even if God rescues me, He is not going to rescue me again and again. What is the purpose of this unhappiness or misery? Only one purpose, to awaken human beings. It is because of wrong actions, this is the result. So, if I want to be happy, to be happy is a very natural instinct. There are certain natural instincts and unnatural instincts. Nobody wants to die. Is it natural to live or is it natural instinct to die? Natural instinct. What about people who would like to commit suicide? Because they see no hope, that's why they want to commit suicide. It is not that they lost the desire to live. They don't want to live in unhappiness. So, if there is no other way, they want to, you know, if you have some dress which is very uncomfortable, then do you want to die or you want to give up the dress? Yes, what do you want to do? You want to change. You want to change a useless dress into a so-called useful dress. That is what is meant by suicide. Not really to die. If a person is very happy, a person would never want to die. So, that is an instinctive life it is there. Artha means the person who understands I have committed something wrong and therefore I am suffering. Oh Lord, I will not do it again. Only for such a person God comes. In the case of the other person, what happens? There is no intention of doing anything good. He wants to continue. If such a person is suffering, will God come to him? Do you follow what I am asking? Here is a person. Imagine, here are two persons. Both persons are in distress. One person is impressed, Oh Lord, I understood all because of what I have done. From now onwards, I will not do it. Please help me. The other person, Oh Lord, please help me. I am not going to change. I will again repeat the same thing. Will God come or not? He will not come. Because the purpose of the unhappiness or misery is only one. It is to prevent us from repeating whatever brings us unhappiness. Is it not? This is the first stage. When this person turns from one's distress and the person is saved by God, will he be more devoted to God or not? If he is really devoted to God, will he be dharmic or not? And if he is dharmic, what happens? Still the mind is running after worldly desires. So our first part of the Vedas, which is called Karmakanda, this is again a very wrong type of division. You know why? This what is called Vedantic knowledge is destroyed in the beginning, in the middle, in the end, everywhere in the Vedas. There is no such thing that all this Upanishad service comes only at the end. There is no such rule. Upanishads occur at any point of these Vedas. But that is why you should not use that word Antah as end. Essence is the most important word. The essence of the Vedas, not the end. Some Upanishads come in the end. That's okay. So when a person is living a dharmic life, but he has got so many desires, then what does he do? He becomes a Bhakta. The first Artha also is a Bhakta. Artha Arthi means what? Unfulfilled desires. He also turns to God. That is what the Karmakanda, Dharmakanda is meant. You pray to God, you do these things, and you get whatever desires, Putrakamesti or whatever it is. Second stage. That means what the highest happiness such people could get is to go to heaven. But heaven, as soon as that, what is called payment, they will show you. They will send notice again. Top it up. They made it very easy now. Top it up. Just press the button. Already your credit card details are there and it will top it up, isn't it? So that is what happens. What happens? They come down. But what happens? Everyone is doing some righteous action according to the scriptures. That is the most important thing. That is why in the Bhagavad Gita at the end of the 16th chapter or 17th chapter, what happens to people who do good actions but without the guidance of the scriptures? शास्त्रविदि उच्छरुज्य वर्तते कामकारतः What happens? नससिद्धिम वाप्नोति He will not succeed. Because we don't know many things, what is right, what is not right. Only scriptures come. Now what do you mean by scripture? Immediately you remember Vedas, Puranas. No. The teachings of Ramana Maharshi is a scripture. The teaching of Sri Ramakrishna is a scripture. The teachings of lectures of Swami Vivekananda that is also scripture. The teachings of Holy Mother is also scripture. All these are wonderful scriptures put in a very plain language but the very essence of what we call pure Vedanta in practical terminology. So one simple example. Holy Mother tells, what is the advice just before passing away? My child, if you want peace of mind. Now you substitute that peace to happiness. My child, if you want to be very happy, what should you do? Four things. You should do four things. What are those four things? Stop finding fault with others. Start finding fault with yourself. Already we are habituated. That habit is good. Only thing is we have to reverse it now. Somebody had said, you know, when we are looking at other persons, we are like people having a very powerful telescope. Very telescope. So even that person has got this small fault, it appears to be very big. Now you reverse it. That means others' fault appears to be very small and our fault appears to be very big. This is the truth. So what is the first thing? Stop finding fault. And it saves a lot of time. Second, start finding fault with oneself. That is called svadhyaya. The word svadhyaya, svadhyayanma pramadaha, you know, the convocation address in the Taittiriya Upanishad, satyam vada, dharmam jara, svadhyayanma pramadaha. And according to Patanjali Yoga Sutras, what is niyama? Saucha, santosha, tapaha, svadhyaya, ishvara pranidhana. Beautiful. So what is svadhyaya? What is adhyaya? Study. Sva-adhyaya. Means what? Study of the scriptures is one meaning. Second meaning, studying of one's own life. Are you living a right life? Have you stopped finding fault with others? And have you started finding your own defects and bad habits? And then slowly improving yourself. In another way we can say, spiritual life is nothing but constant attempted self-improvement. Yeah, and that is where we start. Meditation and other things we will talk later on. But one advantage is there. We are all experts in what is called meditation. All of us are experts in meditation. So we don't need to learn how to meditate. What does it mean? We are worried, we are angry, and we criticize other people. Very naturally. What is she saying? Oh, Rama. Come on, come on, come here. Quick, quick, quick. Okay. Okay, you go ahead. Alright. Okay. You go ahead. When you say the punya runs out, one comes back. At what point one realizes, I have come here because I have to get better or my punya has run out. So it becomes like a vicious circle. You are never going to cross that point. Yes. That is called chitta shuddhi. The understanding becomes better. I have gone so many times and again I have come down and again I have gone. This circle has gone long enough. I don't want this going and coming. I want to be eternally happy. That is why every good action done properly, it purifies little by little our heart. And that leads to the third stage. Artha, artha arthi, what is the third stage? Jignasa. What is Jignasa? Inquiry into the permanent, how can I attain permanent result instead of these temporary results. That is the greatness of chitta shuddhi. So when we do a good action, can we then say, I am not doing that action, I am giving the result of that action, not mine. Third stage. That would be third stage. Not second stage. Second stage is, I want the result. Third stage is, I have so many times enjoyed these things, I want higher happiness. Here also there is psychology. The psychology is that man always travels from a lower happiness to a higher happiness. So what is the psychology here? Let me give an illustration. Suppose a person is earning 10,000 pounds per month. Then his goal will be, let us say, 15,000, 20,000. When he gets such an opportunity, he will be very happy. Will he be happy permanently? After some time, 15,000, 20,000 is okay. If I get 30,000, it would be much better. It is not that he has to think about it. It is the human nature. Automatically, as soon as we attain a state of happiness, as soon as it becomes common, normal, we take it for granted, and then the mind longs for something better, higher. It is a natural instinct of each creature. You follow now? At that stage, this comes. What is the way to have permanent happiness? That is the third stage called Jignasa. A person gets into this. But we will never get into that state unless our heart becomes purified. That is why even Shankaracharya says nobody can become an aspirant for liberation until he fulfills four conditions. This is called Sadhana, Jatusthaya, Sampatthi. You know what they are? Viveka, Vairagya, Shamadhamadi, Shat Sampatthi, and ultimately Mumukshudha. Viveka means what? You see, certain words confuse us. Viveka means absolute certainty that this is the only goal worthy of having. The example is given, some extreme examples in our Vedanta basic text. The example given is somebody's head has caught fire and he is looking, seeing a pond where there is water. What would be his natural instinct? What would be his goal, highest goal, only goal? Will he have secondary goals? Okay, I want to go, but meanwhile, you know, tomorrow what shall I do? Will he be thinking? What would be his one goal? Somehow or other, that's why I put it funnily, you know, somebody's head had caught fire and he saw the water. He is rushing towards the water. At that time, Sri Ramakrishna comes and, Hey, how are you? I have not seen you for a long time. What would be this person's reaction? What will he do with Sri Ramakrishna at that time? Wait. Give him one. Do you follow what I am telling? Deepthashiraha jalarashimiva This is the Sanskrit terminology. Deepthashiraha. Head is on fire. Not lighting up, lighted up. Lighting up still there is, you know, we will think about it. But we are all waiting. Already it is on fire. And he jalarashimiva, he has seen the water. Head long he will rush. Or Sri Ramakrishna gives another parable. Thief knows treasure in birth. No, one disciple asked a guru, When shall I see God? So when the head is under the water, you know one disciple asked, Sri Ramakrishna's parable. So the guru said, I will give you answer. Come with me. Took him to the pond and forcibly put his head underneath the water and not allowing the fellow to come up. So that fellow was struggling. After some time the disciple's head was allowed to come up. Then the guru asked, When you were under the water, what was your thought? Just free breathing. I want air. I am longing for what? Imagine at that time, will he be thinking of anything else? Okay, air is okay. But what shall I do after I am rescued, etc.? That is why in the emergencies, you know, aeroplane people can teach us lot of lessons. Every time there would be a demonstration. And then there they give a warning. Before saving others, you first put on your air mask and other things, even your own child. Because if you try the other way, the child also may go and you may also go. First you be in a position to help other people, then you do it. So deepta shiraha jalarasi meva. What is the point here? When we are under that kind of condition, there would be no other thought. That is called viveka. Absolute conviction that this is the only worthy goal and nothing else. No distraction will be there. What is the second one? Vairagya. What is vairagya? Giving up everything naturally, which doesn't take us to what we want. It is not thinking. Ramakrishna said, Holy Mother said, I have to give it up. No thinking like that. Because it automatically comes to us. That is called vairagya. So now to think vairagya is a painful thing. But at that time, vairagya is something that automatically happens. What is the third thing? Shama, dhamma, titiksha, uparati, shraddha, samadhana. Six spiritual qualities to be developed after this. Because nobody will develop until the person is absolutely focused upon. What are these things? First thing is shama. Let us put it. First is dhamma. Dhamma means external control of physical sense organs. Shama means controlling the thoughts. Titiksha means forbearance. What is forbearance? Sahanam sarvadukhanam. Bearing everything. Apratikarapuru. Not thinking of thoughts of Indians. Chintagilaparaitam. Oh, why this happened? I accept it. But what else can I do? I have no other option but to accept it. That is not sahanam. Apratikarachintavilaparaitam. I am quite happy. Titiksha sannigadhyate. That is the definition of forbearance. So, titiksha. So, shama, dhamma, titiksha, uparati. You know what is uparati? The capacity to withdraw our mind from undesirable objects. That is called uparati, means withdrawing the mind from undesirable objects, thoughts. Removing undesirable thoughts. Then, yeah. In the Gita class, Guruji, you said you have to enjoy, you should not be a stone. So, I find it confusing that how to enjoy something but also withdraw from worldly things. Okay, we are talking about two separate subjects. Let me complete this. Then, shraddha. What is shraddha? Guru, shastra, vakyeshu, satya, buddhi, avadharana. What Guru says, what scriptures say are absolute truth. This strong conviction is called shraddha. Then, what is the last word? Samadhana. You know what is samadhana? Not Telugu samadhana, Tamil samadhana. Samadhana means answer. Samadhana means to make the mind equanimous. That is called samadhana. What is called samatha in Sanskrit is called samadhana in other Sanskrit words. So, dhamma, shema, titiksha, uparati, shraddha and samadhana. This is the third treasure every sadhaka must acquire. Okay, the fourth thing is mumukshata. What is mumukshata? I only want nothing but God. What is the difference between viveka and mumukshata? Viveka means mentally we understood this is the only goal worthy and there is no other goal equivalent to it. What is mumukshata? I want it. I want it. This is the difference. One is intellectual conviction, another is emotional response. I want to practice it and slowly go towards God. Why? Because there are so many people, many of us, we know God is real and we know God is the goal. But we don't have that much of desire to okay, ultimately we will go to God. But in between let us enjoy a little bit. First we go Indraloka, then go Chandraloka, then go Prajapati Loka, then we go ultimately Brahmaloka. And after squeezing all the happiness we could get in Brahmaloka. Then ultimately there is no, I mean we get accustomed to it. Okay, we will. That is not the way. Okay, your question now is a person who is not in a jignasu state but who is in the artharthi state. For him the scriptures tell, enjoy, enjoy. If you don't enjoy, you are committing a sin. This is what the convocation, Taittiriya Upanishad convocation comes, what is it? Bhootyai na pramaditavyam. Pramaditavyam means never ever neglect. You should never neglect. It is a commandment, it is not a request, suggestion. What is it? Okay, Satyam Vada is a commandment. This is called in Sanskrit Vidhi, commandment. You have to speak truth, otherwise who will suffer? I will suffer. Then Dharmamchara. Only some people don't understand Sanskrit language, Satyam Vada. Okay, so it is all commandments. Vidhi, Vidhi Ling, Vidhi Ling we call it in Sanskrit. Swadhyayan ma pramadah, never ever neglect. Study of the scriptures and we also said study means I am studying scriptures, am I following it or not? That is called study of oneself in relationship. Am I really doing what I am expected to do? When I read Bhagavad Gita, am I following it? When I hear talks, at least a little bit, am I doing it? This is called Swadhyayan. Then there is Matru Devo Bhava, commandments, Vidhi Ling. Pitru Devo Bhava, you know, honour your mother as God, father as God, your teacher as God and everyone else as God. Then comes Bhutiyena Pramaditavyam, commandment. Bhuti means you know what it is? Prosperity. Every householder, if he neglects to become prosperous, he is committing a sin. Why is it this commandment is given? Many reasons are there. I will give you two reasons. The first reason is, this is a step towards higher evolution. Arthaha, Artharthe, then only comes Jignas. It is not a parallel, you go and choose. It is not going to happen, it is step by step. Dvaita, this is called Dvaita and Advaita. Advaita means simply take, not as a philosophy. Advaita means being always in God with God. Understand that way, then there is no problem. So what is the third step? Jignasa. But Jignasa should come naturally. You can't simply sit after breakfast and say, now I will pursue the study of Advaita Vedanta. Brahma Satyam Jaganmithya, Brahma Satyam Jaganmithya. After heavy breakfast, you know what happens? Slowly you will enter into... After heavy breakfast, Jagat does become Mithya. 50% Papa will come to you. Because she brings idli for me. I think, I hope, a little bit, he also gets the Mahaprasada. Anyway, so you see now, Gayatri, one has to enjoy because without enjoyment, the satiation doesn't come. This is a natural result. And also, another way, I have spoken so many times, this travel from lower happiness to higher happiness proceeds in five steps, five stages. Remember? Vishayananda, Medhananda, Kalananda, Dharmananda, and Brahmananda. This is what Srinam Krishna puts it in his own... Vishayananda, Bhajananda, and Brahmananda. But I put it, some people put it in a slightly different way. Vishayananda means what? No, no. These five gross sense objects, the best that one can enjoy. But here also, we are not talking about any type of enjoyment. Because there is a third class Rasagulla, and there is a first class Rasagulla. There is a third class idli, and there is a first class idli. So the best class idli, you enjoy it. This is called Vishayananda. So what is the difference between this Ananda and a bit higher Ananda? Both quantitatively as well as qualitatively, the increase will happen. What is the next stage? Medhananda. Medhananda means, you understand? You understand some point, there is a tremendous joy in it. And not only that, there is something else that happens. Once you have understood something correctly, that will be permanently with you. Whereas Vishayananda, you enjoy it, and after some time, you forget about it. But once knowledge comes, understanding comes, it will be there all the time. This is called Medhananda. Intellectual happiness. When you say knowledge, is that worldly knowledge as well as spiritual knowledge? Understanding. Anything. Understanding. Understanding scriptures, understanding science, understanding the nature of anything. There is a greater joy. Then, this is intellectual happiness. But then we need emotional happiness. That is called Kalananda. Arts. Arts and other things. So, this is called Kala. Aesthetic enjoyment. And higher than aesthetic enjoyment is moral happiness. Practice of truthfulness, etc. This tremendous joy, it will come. Both quantitatively and qualitatively. This is called Dharmananda. And finally, the highest happiness is Brahmananda. So now you can understand, this is a natural process. It is not that you have to think. The moment you have some satisfaction, the next stage will come automatically. What's the third one, Swami? Kala means art. Aesthetic happiness. So, physical happiness, intellectual happiness, mental happiness, then aesthetic happiness, moral happiness and spiritual happiness. This is how the division is made. So, Swamiji, for each of our lives, where we are on those and how far we are going to get, is that something that's almost from our karmas and whatever? Is that almost determined? Yes, it determines. That is why if we follow Dharma scriptures, then all these things take place automatically. Otherwise, we have to suffer a lot. We are always in quest of higher happiness. Not only we are in quest of happiness, we are always in quest of, from a lower to higher happiness. Swamiji had put it, man is never travelling from untruth to truth. He is always travelling from truth to truth, from a lower truth to higher truth. What does lower truth mean? Limitedness to unlimitedness. Lower happiness to higher happiness. We live the same way, from more limitation to less limitation, until we reach the state of complete unlimitedness. Poornat poornam udachyate, poornasya poornam ahadaya, poornameva avasisyate. That is the thing. Okay, thank you. I have a question. I came here because I am interested in materialistic things. If I am not interested, then how can I go to a cafe? I don't know.