Video 315

316. Panchama Veda 316: “Do You Believe in the Incarnation of God?”

namaskar dear devotees and friend let us begin the panchama veda gospel of krishna jibanam we were discussing bhagavan sirama krishna he was discussing with some of the devotees about the monastic and householders the last 18th that we have discussed that rate about that and it is continuing the discussion continues the householder may be a pious charitable person but it's difficult to become a renouncer to give up the all everything because of his nature he have to hold something because the responsibility the duties there's a householder he's having he can never become a renouncer and unless and until one gives up everything god realization is not possible so obviously that is the the nature this is the way it goes if you are having even a little thing in the mind a little desire about this world then you cannot realize god a completely that that is the knowledge when we think about this world something is there i can enjoy or then you cannot go to god but you can be a very good person one can become a very good person there is no doubt there is no problem but god realization complete different thing that is what's ramakrishna again and again he is mentioning you have to have we have to have idea that this world is transitory though it is beautifully presented before us its relations are so wonderful but at the same time all our natures the that is attracted our eyes our nose our ear our tongue that is made in such a way the forcing us to believe and to enjoy this worldly things but the more you do it the more you are away from the god the reality is completely different thing so what the renouncer means means that a person who has truly renounced means that he has understood god and understood the futility of the world and completely given it up now the transition period maybe one has become a monk he understood intellectually that this world is transitory the name fame beauty comfort all these things should go away is practicing and naturally about that also srama krishna bhagavatam krishna has discussed that in many a times that we are beginning and then afterwards he is entering it in the buddhism also it is there our heart and all these different stages and ultimately when one become completely fully aware of the futility of the world and withdrawn from that we go worldly things the god he realizes the god and when he is leaving if he can do that it says jivanamukta he is liberated while leaving so this is the only thing world and god creator and the creation if we have any little desire for the creation then we cannot realize god but what about the good things that are good people of course it is there that is the stages and stages slowly slowly they are coming towards that condition that is called complete renunciation of the sannyasa when the sannyas are completely giving up that condition is there now giving up means again the one time we are accepting that this whole world is illusory so i give up i don't want it and time comes when i see this world is nothing but the consciousness same consciousness manifested in different names and form i see the original thing then living in the world is not a bondage given amok the condition but i understand this world is completely transitory it is just like the mirage it is it is not really there but i am thinking it is there all this vedantic way if we are going on then what happens after the death when the person is thinking and when he gets that maturity into that then when he gives up the body he goes to the that ultimate thing so that is after the complete realization he goes to that ultimate place after the death so it's called bidet when he gives up the de ha the body then mukti bidi he is leaving then he is mukta now discussion is householder and the monastic who is good no condition or no question of good or bad a condition there's a is a situation is a position is there that type of mental condition so householders are slowly preparing themselves you must have to practice truth you must have to practice charity you must have to practice self-restraint and slowly slowly the morality will help you to reach to the spirituality so we can conclude as bhagavan sirama krishna mentioned it is the ritual is the basis then comes the morality all different type of things in the name of religion we are doing that is called ritual and after the ritual comes the morality so we accept intellectually we accept that there is something better than this life there is something which is the source of joy and happiness and eternity and to achieve that the fast stab morality what is the morality is basically in one word we can say it's a self-restraint control over the mind and when i have understood the futility of the world and reaching to the truth and practicing those controlling my senses my mind that is the moral stage i am not telling the truth i am not hurting others i i'm not stealing so these are all morality majority of the religions they stop over here the morality but if you are practicing morality genuinely sincerely that that itself gives the purity of mind what is the purity of mind again the idea this world is completely a false idea it's my imagination it is not there i am just thinking it is there very difficult to understand because it's so much we are engrossed into that when i am dreaming i don't understand that i am dreaming i am fully aware in the dream that i am suffering i am enjoying i am doing this i am doing that it is our daily experience all of us we know the same experience if we apply when in the awakened state the same thing in the dreaming state when we come back to that awaken state we understand oh my god that was a dream and in the spiritual state same thing happened oh my god i was thinking that was real this way so this is the understanding so if we can slowly develop what is the morality these are the things and the moral values are not the ultimate that is exactly what bhagavatama krishna said the grihasthas the householders they should practice morality they should not give up but the morality is not the ultimate goal but trilokia who was arguing he was a one of the founding members perhaps of the brahma samaj he was telling but said there are good good people in the world as well and he was mentioning in the name of someone bhagavan srama krishna said oh you are mentioning about him but he already imbibed the truth and that is the reason in the words of bhagavad-gita krishna he had drunk wine up to his neck if he had drunk a little more he couldn't have laid a worldly life that means his morality his understanding was very clear but still he couldn't renounce the world because the ultimate was not there so that's why he say a little more than he could completely renounce trilock remained silent aim said aside to girish i am reading from the page 757 of the english book the gospel of sirama krishna 757 then he is mentioning that master mashay he himself could say but he was of that nature in a very shy type so he said it to girish he mastermashed he was not liking the argument of the trilogy but he himself didn't go forward to argue with him rather he said to girish girish was a bold person and he was a very good conversationist and debater so he said to girish aside then what he has written is not true girish now immediately get his grease got that immediately he said to try lucky then what you have written is not true trilogy why so doesn't he he meaning the means of krishna admit that a man can lead a spiritual life in the world now the word he used spiritual life friends we have to understand this morality and spirituality much much different now first is always when the if we go according that if a pyramid we make or the steps first tape of spiritual life is the the we are doing different things in the temple and churches and synagogue all that ritualistic thing when the first is the ritual and after slowly slowly some people they remain in the ritual only they can never go further so they think ritual is sufficient so every day they are doing yakya they are chanting the stotras and they are offering these those ritualistic way and they're satisfied into that and people also appreciate them nothing wrong they are not harming others but the morality which is psychological mental intellectual that they are not practicing indeed that way ego is very much there so we are brahmanas we are pure holy people we do these we do that they will give a big list but that is not spirituality that's the beginning of the spirituality so that is why is spirituality after that comes morality and when the morality comes a person start fighting with himself or herself because it's a question of morality i should not tell the lies now the situation is such that i have to they force me to tell that bhagavan siram krishna's father sudhiram chattipad those who have read the biography they all know he was so much forced to tell only one lie but he didn't that is called morality at the face of trait or death even when a person is telling no i am not going to do that wrong thing is a moral person very strong moral character and then what happens according to as i have said swami vivekananda gave the four i added one mythology what is that mythology through the stories they encourages us to practice morality then come philosophy ritual morality mythology then philosophy philosophy to clear our doubts how it is possible how it is not all those clear idea about the truth and what is the truth spirituality when we become truly spiritual we are constant completely transformed into that truth or the reality which never changes which is the source of happiness source of joy so this spirituality means a complete transformation so we live in this world but not of this world and when we are in this world and at the same time in psychologically in the mind people doesn't know but i know myself i have desires i want name i want fame i want people should be with me i want these i want that but that is not spirituality spiritually it is completely transformed how it is we see in the life of masaradha mani devi bhagavan sirama krishna shami vivekananda maximum and all the direct disciples of srama krishna majority of them they were living in this world but never ever careful about this worldly things never ever how it is possible because they got that joy the truth now suppose for example if we say when the children are playing with the dolls or balls bad and all that the elderly people are not that way but sometimes they will go and sit with them play with them and they will show that they are enjoying the game but they are not attached to that they know this is all children's play but for the children that is very important they won't be able to give up that they're attached to that for the elderly people no they are not associated with that it is enough so this is the difference the spiritual person living in this world behaving like all ordinary people like an elderly person going to the children playing with them talking with them sitting with them but he's completely different same way spiritual person living in the world like a worldly person but he knows the truth so he is completely disassociated from that there is nothing no desire in the mind so this is the difference in the householder's life it is not possible that is exactly what bhagavan srirama krishna is telling the householder is the preparation to become a monastic and in the monastic doesn't mean the moment you give up the heart and home and put on some special dress you become pure no that is also it goes on the struggle but the struggle he has already climbed much higher stage that's why masaradamani devi appreciated the monastic life and some people when they are not married mother is to encourage them that is good because you don't have the bondage right this moment you have already in the half free start from there so the monastic life is completely different but basic of the monastic life is the knowledge that this world cannot give me the ultimate happiness joy that understanding and from there the journey begins is telling that why so sad doesn't he that srama krishna admit that a man can lead a spiritual life in the world itself then sudama krishna he was sitting over there he was hearing so he's immediately answered yes he can but such a man should first of all attain knowledge and then live in the world so he never said she should attain god realization no he said knowledge because god realization again is a another different thing knowledge means the clear understanding about the creation then when in this creation we find all these things some good that means you have not got the knowledge but after the knowledge i am assuming and why i am telling again and again because it is so subtle and because we are under the spell of the maya the maya always covers our mind with that oh this world is beautiful look at those people they are all appreciating you hundreds of people they are waiting for your work and your ego calm so i am going to give the light to this world i have to do something for this world if i don't do then where these poor people will go all these comes from the ego i'm not telling this is bad those who are thinking to do good for the others that is good but that is not the ultimate thing ultimate thing is to understand as swami vivekananda said at the end of his life he said this world is like a dog's curly tail i tell it again and again you can never make it straight so long back lord buddha came and he taught and he traveled the length and breadth of the big country india and he made thousands of people followers but still the bad and good are there in the world then the jesus came the rama came the krishna came all one after another so many people came all are going on telling that this world is like this don't go for that but majority of the people they go for the world they like to get it grab it and all these fightings that is going on because of this so the knowledge is very very difficult living in this world at the same time completely detached sometimes the people give the example of or the the king and but that he practiced so much then only otherwise it is impossible so he this is the knowledge then he live in the world first he should realize god then he can swim in the sea of slander and not be stained he can be in this world and the world means the people are always there to criticize you there will be always any good thing that you are doing at the same time there will be some people they think they are very intelligent but they are actually they are fools but they will be always criticizing you the full of misery whatever you do for the betterment of others there will be people who will be doubting you this is the worldly things the world means like this today we are friends and tomorrow will be enemy today i like to help and next day i will try to disturb you that is the psychology it goes to go beyond all this you can imagine to give beyond all this good bad appreciation criticism no reaction to anything [Music] is it a small thing no so that is the reason if one can realize god god means one who is there now we will come to that incarnation is having all power but at the same times not bound by this and knowledge means the truth that it is the creation of god and he created it through his power that is called maya which is having sattva raja tama three qualities and with these three qualities he has made this and just nothing like the magicians creating the wonderful world of magic nothing is true but we think it is true and we appreciate sometimes we go in awe to my god how could he do it he's cutting through the blade a human body just before the eyes of thousands how it is possible but actually it is nothing is happening so that way the world has been created is a king then there is a very powerful person a leader and this beautiful and ugly so many things are going on constantly but all these things are nothing but the combination of sattva raja tama what will be our try then now those who are in the household we slowly slowly we try to imbibe the sattva quality it has again been said that these are the tama qualities and these are the sattva quality advaitha bhutana maitra karuna bacha nirmamon niraham kara all this in the bhagavad-gita they have given the complete list of 26 good qualities swati qualities de baguna the 26 16 chapter of the bhagavad gita 26 qualities and we must write it and hang it before us and every day we should try to imbibe or these are the qualities i must have to actually this is all possible let me try this first and i have to keep an account or today i failed in this today i failed in this i could do 50 percent but like this again and again that's called sadhana that is called spiritual southern spiritual practice what is spiritual practice will you go and then memorize we have already memorized some slokas and we go to the temple or and then chant over there and bathe in the ganga and come back good but that is not the main thing you have to mentally you have to change your thoughts should be changing the an idea should be changing how it is imbibing those those qualities as ma sha'ardamani devi said don't find fault with others that is called sadhana whenever i find fault in someone i have to tell no no i should not it is up to him god knows what he or she will do who am i i'm not going to find fault with that of course if they are very close to me my student my children my brother sister i should try to rectify them not finding fault a very good person but i as because i don't like so i go on finding fault so these are the spiritual practices but that is also nothing we are only reading some book but when the challenges are coming can we truly stand before them like that we are reading so many books then when they appear in the exam the question paper is coming if we are not properly answering that oh i read whole year four hours every day six hours every it doesn't matter at all you couldn't answer properly so you are failed similarly in the spiritual life also every day we are going to the holy places we are listening to the talk we are reading but we are not assessing ourselves that is the most important you have to assess nirjanabash swami bhagavan sirama krishna said you have to go to a secluded place and you have to assess your mind you have to take the account of your mind what type of thoughts are flowing over there that these are the major thoughts i feel like doing this feel like talking like this feel like this so this way you have to and who is a monk truly you have already overcome that that's why bhagavan sinama krishna is giving the stress on that such a man should first of all attain knowledge and then live in the world first he should realize god then he can swim in a sea of slender and not be stained after realizing god a man can live in the world like a mutt fish mutt fish they are living in that mud but very clean that very moment they want they can clean their body the same way we are living in this world but not contaminated by the worldly things what are the worldly things in the 16th chapter again the after the first three verses lord gave a long list of bad qualities is the pride it's the ego all those things are the bad things the 16th chapter of the bhagavad-gita is very important for those who are sincerely striving to develop the spiritual life the first three verses all the 26 qualities are the divine qualities that we should try to imbibe and it next all those the the lord has listed are bad qualities which is already there within us we have to give up those then only we are going to a spirituality the ritual morality mythology philosophy and then comes the spirituality suramar krishna is talking about the spirituality hinduism begins with the spirituality isha bash in the very first verse of the isha venetian so if this world is nothing but the consciousness that is the first idea before that satyam bada dharma all that is when you are starting your spiritual life that has been taught in the titular upanishad so we have to understand this so what is the difference between householder and the monastic we are discussing about householders life is very good life but that is the preparation life so whatever the responsibility that we have accepted we have to perform that properly and slowly slowly we have to withdraw the mind why because we have understood this world is completely temporary all these relations that i have developed all are temporary nothing will remain when i came to this world and when i was born in this world i was not knowing which the father and the mother and the brother and the sister i was not knowing that then i developed that and then one time i though this is my this is my that i should adjust to these i should nothing like that anything good i am with that anything bad i am not with that whether it is my relative very close friend no if they are bad i am not with that that is exactly the whole thing the kurukshetra kurukshetra war is the that is the teaching the god is with him or them those who are with the good thing and god has always shunned them who are bad though it is his creation but god is always with the good why because he wants that his creation a particularly the best creation the human being should understand and then come back to him and realize him that is called god realization and he goes on telling after realizing god a man can live in the world like a mutt wish the world he lives in after attaining god is the world of vidya this is ramakrishna he is using the word biddya biddya and abhiddah means the world of knowledge what is that knowledge everything is there in this world but in reality it is not there in reality in practicality it is there i have a hand if i am touching something hard i can feel it is hard something is soft i can feel it is soft that is there but at the same time it is my imagination so how to accept it that is the vedanta is really really very hard so when the people they are starting practicing vedanta without understanding the basic of it without the practice of the basis of all this they land nowhere they get nothing and those who are engrossed into the ritual thinking the ritual is the only way they also stuck up and end up over there only in the primary school they can't go to the higher school because that is the very very basic primary thing that swami vivekananda he said it is better to born in a church not to die there that means in the idea conception i am liking i should be there but that is not the end of it then he's sailing world he leaves after attending god is the world of biddya in it he sees neither woman nor gold he finds their only devotion devotee and god the world after the realization everything is there but i don't see the difference i see only the manifestation of the god's love that is in the devotee a devotee means who loves god so naturally his character is so wonderful so beautiful and he can be with everyone he can love everyone serve everyone friends spiritual life means a tremendous transformation an unique transformation majority of the people they end up with mysticism no that is nothing where is joy in it well i can cure some diseases without medicine i can fly i can do this what is what is joy in that it's nothing i'm moreover in the in this present age when the science and technology has improved so much what is the use of all those things so try to understand the true spirituality which is nothing nothing but joy eternal joy and how that comes by loving everyone how it is possible to love everyone by understanding that everyone is nothing but the manifestation of the same knowledge so he mentioned over there he finds their only devotion devotee and god devotion means the practice devotee who is practicing and god means the ultimate goal of the practices you see i too have a wife and a few pots and pans in my room the one suramar krishna is mentioning i too feed a few vagabonds i too worry about the devotees hobby's mother for instance when they come here so surama krishna giving the example that this is the way we always do but there is no bondage when you are living in this world we need a glass of water and a glass to fill the water and the calf to drink the tea food clothings room everything we need according to the situation main thing is not and most of the people oh why a shadow should put on the dress put on these put on there it is nothing they don't understand it has nothing to do with that sometimes some beggars are nothing having nothing there are without clothings without shoe without food without bathing with the matted ear are the god realize people if those external thing was the cause of god realization all those people who are beggars unfortunately who are not having any home homeless people are they are god realized people but still if you go some people will be observing oh the swami has wearing this type of dress this is the thing that is the thing according to the situation it is necessary when a monk is living in the cave in himalaya he doesn't need all this but when a person the monk is in his mission is visiting people giving the talk in the university and talking with these people he should need the proper dress but the moment he's putting on some clothes doesn't mean he's losing the ideal and without the ideal ideology without the practices if he's showing with that i am a renouncer i am not having anything it's hypocrisy it has nothing to do with that so these clear ideas the monk should not eat that monk should not do this who said it is nothing like that when they are practicing it is okay austerity is good but it doesn't mean that is the goal austerity is not the goal goal is to achieve the love unselfishness a devotee to trilogy i have read in your book that you do not believe in the incarnation of god you said so in connection with caitanya trilaku why caitanya himself protested against the idea of divine incarnation once in puri adaita and the other devotees sang a song to the effect that caitanya was god at this caitanya shut the door of his room infinite are the glories of god as he meaning sudama krishna says the devotee is the parlor of god suppose a parlor is very well furnished does that mean that the master of those of the house has exhausted all his power and the splendor in one parlor girish meaning sirama krishna he says that prema alone is the essence of god love prima alone is the essence of god we need the man through whom the ecstatic love of god flows he says that milk of the cow flows through the order we need the order we do not care for the other parts of the cow the leg the tail or the horn 3 look here then argument is going on and sudama krishna is very happy in those days particularly and people they were very philosophical even the ordinary people they used to read a lot of philosophical books and when they used to talk about they'll be debating and a very high philosophical thing now many things have come but that philosophical discussions have reduced even those who are practicing they have forgotten they only know about themselves they don't know anything about others and slowly they become dogmatic they start believing that my idea my thoughts my beliefs my practices are the only thing and all others bogus we don't want that without knowing without reading without understanding they come to that conclusion by that way they are self-hypnotized and these self-hypnotized people are known as the frog in the well when swami vivekananda came to this parliamentary the war in chicago 1893 we refer again and again because that was the unique thing that happened that was the very first time in the human society all the religious groups that came and sat on the same platform without religion human cannot survive but if that religion becomes narrow sectarian that becomes the cause of suffering so similar the same thing we have to understand the swami vivekananda in that famous meeting he told a small story of a frog in the well and the meaning of the story is if you are closing your doors and windows are not opening to understand others you are going to suffer sometimes we don't understand and we think we have understood that our our religion is based how about these things this there's sometimes some people will be so aggressive and they go and try to create problem for others but suppose you are a hindu suppose you are a buddhist you believe in the reincarnation and when you are fighting with another religion perhaps in this life and in that fight you die and take birth in the god forbid if you don't like supposing you take birth in that other religious group what will happen to them but then to you you died as a hindu and then take birth as a muslim or died as a muslim and take birth as a hindu or a christian you don't know according to your karma fellow you have to go so friends we have to understand this is nothing but understanding the reality that is why the beautiful argument that is going on the triloka said the milk of god's prema flows through an infinite number of channels god has infinite powers then girish but what other power can stand before premature and trilakka is it possible if he who has the power wants it no it is possible i am sorry it is possible if he who has the power wants it girish was doubting that the question was prema is the main force trilock is telling many other god is having the complete power superpower you can do it then when the girl is doubted the prema is the main force that is the milk which is the mane of the cow not the horn or the tail the milk of the cow is is the most important thing but triloka is arguing well why not it is possible if he that means the god who has the power wants it everything is in god's power then girish mentioned yes i admit that but there is also a thing called the power of abhidya when we are reading this they know many things but not properly that's why we need guru we have everything we know everything when we read the book we are all intelligent people they understand that but the guru is a complete different thing that means he has realized that in his own life that realization is the basis and from which he can guide us only book reading cannot with the conversation when we were reading girish was a well-versed well-great person triloka too he wrote the book he was a very good singer but at the same time their idea is not very clear we will come to the words of bhagavan sirama krishna the guru who will be guiding them the girish yes i admit that but there is also thing called the power of avidya biddya avidya good and bad as i was referring in the 16th chapter of the bhagavad-gita first three verses all biddya bidda means the knowledge which is good and then all the verses again lord said the categorizer listed the bad qualities that also we should know and then to avoid that sometimes we learn from the bad people how that we should not go to that we should not become like that so girish is still admitting is they admit but there is also called the abit is abhiddah a thing does there exist a substance called avidya it is only a negation a darkness is the negation of light there is no doubt that we prize prema most what is a drop to god is an ocean to us triloka is still trying to give an idea the prema is cannot be the final is the power of god so he is telling like that but if you say that prema is the last word about god then you limit god himself i think we are understanding the argument of the uh the trilokia and girish trilocka he said the primo cannot become god but in the narada bhakti sutra he said prema rupa what is the devotion is the premarupa embodiment of love the prema is a completely different thing triloku could not understand i think what is that prema mean the prema the word that we use is love the conjugal love the worldly love the attachment the affection but this prema is completely different that what is that in the narada bhakti sutra very clearly it has been mentioned and we will come to know how the master is explaining then the master to trilock and to the other devotees yes yes that is true but then he said and ounce of wine makes me drunk what need have i to count the gallons of wine in the turbine what need have we to know about the infinite powers of god the sudama krishna is specific well if you say the god is having all power and prema the love the divine love is one of the power then why you think that this is the only thing the tray lucky's argument is that srama krishna admitting that admitting means appreciating yeah okay but suppose you get that love of god which is the pure love and by that you are forgetting the whole world then you have achieved that's all then what is the use of thinking what other powers are there or not girish to taylor do you believe in incarnation of god this is a wonderful question and very difficult to answer the hindus they believe the incarnation rebirth theory karma theory buddhist also they do but now the incarnation of god is a very important question i was thinking today we will discuss it but there is not much time left over it today we may take it again continue in our next discussion what is the incarnation incarnation of god the fourth chapter of the bhagavad-gita it talks about this very clearly in the fourth chapter the god is telling i create myself that means he is taking the form now the doubt can god take form the moment he is taking the form is he not becoming like us because we have also taken the form the human bodies animal bodies bird bodies insects and all that different type of bodies the moment we take the body we come under the power of maya because the body that is we have made they analyzed it is a made up five different things each and every body made of five different elements shitty apathy marut buma that means the earth the water the fire the ether like that when the god is taking the body his body is also made of that that means he is also going to die that means he is also becoming limited can god become limited and take birth like us and die like us that is the main question so people are doubting it the lot of discussions among among the the philosophers the different people will be explaining it in the different way different viewpoints are there we will follow the viewpoints of shankaracharya and we will discuss it very clearly very as as maximum as possible to make our idea very clear about the incarnation of god if we notice at that time of ramachandra sri rama chandra never claimed that he is an abutara he never wanted people to worship him or to accept him as the divine incarnation his father mother friends brothers no one mentioned about it and in the ramayana if you notice sri rama chandra never asking people to go and meditate or to practice jabba or to do good karma nothing like that he is only establishing the families and the society's norms good and bad if you have given the world you must keep the promises that is the main thing what is dharma and we in the name of dharma we are doing so many things we talked tons and tons but sri rama chandra he said dharma means keeping the promise if you have given the word you must keep the word that is the dharma we learn from sri ramachandra no one doubted that he like they liked it they tried to follow that and sri ramachandra was in that way then came the krishna at the time of krishna we see lot of miracles why then the people they were much advanced and the god in the form of krishna wanted to tell them that god can be in the human form the govardhana pahar there was a huge hill named gabordhana he lifted in his finger the great power was shown it is not nothing is impossible for god why to bring faith to bring believe that god can be in human form the most of the people the thing the god means something living in the heaven somewhere in the sky above like that but the krishna showed it is possible to live in this world like a human being that is called avatara so avatar the conception becoming more prominent from the time of sri krishna so next day we will discuss about that today we should conclude there is a question let us try to listen that vikram is asking how does one feel after enlightenment god realization what do you get out of it or the good question become but in the second chapter of the bhagavad-gita the same question was asked by arjuna to sri krishna and how i will understand a person has already realized the truth then he started telling the end part of the second chapter of the bhagavad-gita if you can read i think from 54-55 of the slokas praja harti yada khaman sarvan partha manogatan so the person who has given up all desire and then then then the beautiful way a person who lives in the world after the god realization he lives a life of freedom but enjoy everything of this world suppose you are not a supporter of any team and you go to enjoy the soccer game anyone playing good in in between the two whoever is playing good any player is doing and you can appreciate you can enjoy but if you are a supporter of one group if the other team is playing well you cannot enjoy because that time oh my own team is losing and you are in pain so if you are completely different from the game you enjoy more but you are involved in that you don't so god realized person enjoys the most thank you second question is i label myself as an atheist because i don't believe in personal god or creator how do i follow along please help that is also good suppose that if you think there is no creator of course we can think we have the right but the thing is if we look around they'll find that some intellectual being must be there somewhere whether we call it god or jehovah or buddha or allah or bhagavan whatever and if you don't think but there is still some intellectual intelligent thing is there the intelligent field that they call it nowadays it is there otherwise how this newton proton electron if they collide they'll be terrible thing whole world will be destroyed but they are going on moving without colliding only the human putting it in such a way for their own use to make a boom and all that so they are doing but the nature it is there tremendous force but as if someone has designed in such a way it is going on in that some people are suffering some people are not how will explain sociological political economical but at the same time why those unfortunate people were born into that particular situation and into that country there must be some reason through the karmapala theory of the hindus that explain that so this is that is the way it is really really very difficult to answer all these mysteries hence we think that we have to accept god but if you don't but at least practice all moralities again i will tell you if you are listening this talk you have you must have noted i mentioned 16th chapter of the bhagavad-gita first three verses the wonderful qualities that the lord has mentioned try to practice that that will be sufficient practice one or two then you will find the peace in mind thank you kalyan kumar is asking what is the destination to which a common man should strive to achieve so common man means if you think that is a householder and or any way but you know that anyone knowingly or unknowingly our main goal is to be happy recently i attended one convention in the riyadh the heartland of the muslims they invited all different religious groups they are slowly opening up and there we welcome them that step now there also i i told them what a human being want only three things first each and every being wants to survive we want to know and we want to be happy these are the three things now ordinary person knowingly or unknowingly or a knowledgeable person knowingly or unknowingly heading towards the joy the happiness anything that we do we go to a friend for joy for happiness not for misery whatever you do for joy for happiness so happiness is the goal so common man's goal is also happiness the question is how to get that happiness and if we go through the worldly things i grabs this thing that thing i'll be happy although of course you'll be happy but temporarily then again the unhappiness will come we will suggest the spirituality will suggest holy people will suggest you you better go to god the source of joy so let the common manner whoever it may be try to understand that the happiness is within me and by that way i can really achieve the supreme joy thank you thank you very much let us conclude this with this mantra [Music] drittab [Music] is [Music] [Music] [Music] namaste [Music]