- 1/5/2024
Video Information: 18.04.2023, Geeta Samagam, Greater Noida
Context:
~ How to know what to choose?
~ What should one learn from Arjun?
~ What makes Arjun worthy?
~ How to attain perfection?
~ Why is there so much difference in what we say and what we do?
~ Is visiting temples makes one religious?
~ What is the real meaning of Dharma?
Music Credits: Milind Date
~~~~~
Context:
~ How to know what to choose?
~ What should one learn from Arjun?
~ What makes Arjun worthy?
~ How to attain perfection?
~ Why is there so much difference in what we say and what we do?
~ Is visiting temples makes one religious?
~ What is the real meaning of Dharma?
Music Credits: Milind Date
~~~~~
Category
🛠️
LifestyleTranscript
00:00 [BELL RINGS]
00:02 [NON-ENGLISH SPEECH]
00:05 Chapter 2, verse 5.
00:11 [NON-ENGLISH SPEECH]
00:20 [NON-ENGLISH SPEECH]
00:40 Arjun is continuing with the poignant expression
00:54 of his dilemma and his rather unenviable predicament.
01:07 He says, it would be better to even beg to eat
01:20 than to slay such high and noble teachers.
01:33 If I slay them, then in this world, all my consumption
01:44 would be rather drenched in blood.
01:47 Look at my teachers.
01:55 See how exalted they are.
02:01 How am I to slay them?
02:05 And if I do that, whatsoever then I receive as proceeds,
02:14 won't it be stained with their blood?
02:17 Am I expected to consume and enjoy that?
02:26 So that's Arjun's position, his dilemma.
02:31 A few things are to be seen here,
02:42 because when you just superficially glance
02:45 at what Arjun is saying, it's difficult to pick
02:50 a hole in the argument.
02:54 Look at how exalted my masters are.
02:58 If I were to kill them, how am I to enjoy the resultant
03:05 proceeds?
03:06 [NON-ENGLISH SPEECH]
03:11 Whatsoever is then obtained to please my desires.
03:23 Who is a teacher?
03:25 Who is a teacher?
03:30 At the core of Arjun's indecisiveness
03:44 lies this moot question.
03:47 Who is a teacher?
03:51 If you are a body-identified person,
04:00 then the teacher to you is just a body like you are.
04:14 If you are mind-identified, then the teacher to you
04:24 is a bundle of memories, an apostle of an ideology,
04:40 somebody you have been related to and drawn your identity from.
04:44 And Arjun seems to be suffering on both counts,
04:59 the body and the mind.
05:03 It is indeed interesting, rather amusing,
05:14 that to Krishna, Arjun points that his teachers are all
05:22 standing on the other side of the divide.
05:30 To Krishna, Arjun is saying, look that way.
05:34 That's where my teachers are.
05:36 How do I listen to you and fight them?
05:42 That's where my teachers are.
05:43 You can't still see the irony?
05:59 If the teacher is just a body to you,
06:06 then he will not be someone who can be very fundamentally
06:19 different from you.
06:27 The body is pre-programmed to deal with other bodies
06:30 in a specific way.
06:33 And the body cannot exceed that programming.
06:35 If the teacher is a body to you, then try as hard as you may.
06:44 Your association, your affiliation,
06:51 your relationship with the teacher
06:55 will not exceed a certain mark.
06:57 You know very well in advance how to deal with bodies.
07:05 That's human beings.
07:06 Just as animals know how to deal with one of their kind,
07:17 you too will know.
07:23 Getting it?
07:26 So then someone who teaches you certain skills,
07:32 you will not hesitate in calling him a guru.
07:36 Then trainers will be labeled gurus.
07:49 People who impart you skills, physical or mental,
07:53 will be labeled gurus.
07:57 And in doing that, you will miss out
08:03 on exactly that which Arjun is very ready here
08:08 to miss out on, the real one.
08:13 If the trainer has been taken as the guru,
08:20 then where now is the scope for the real one, the real guru?
08:25 Obviously, the trainer holds a certain importance.
08:36 How much is the importance that a trainer must hold?
08:41 Exactly the importance that your body holds in your life.
08:44 And the body being an important resource,
08:49 rather the central resource, cannot be said
08:51 to hold zero or minimal importance.
08:58 Since the body is important, you feed the body,
09:01 you clean the body, you keep the body healthy.
09:10 Similarly, the trainer too is important.
09:12 Then comes the teacher of the mind.
09:19 The teacher of the mind.
09:24 He trains the mind, fills it up, informs it,
09:38 gives it a certain shape.
09:39 Such teachers I refer to as knowledge providers, KPs.
09:47 They have a very important role, obviously,
09:56 because if you are not imparted the right knowledge,
10:03 the result will be that you will fill yourself up
10:09 with all kinds of ignorance, which is false knowledge.
10:12 So the knowledge provider, who is commonly
10:19 called as the teacher, definitely has a place,
10:23 and that place is a higher one compared to the place
10:28 that a trainer is going to hold.
10:31 Why?
10:33 Because as you stand, for you, the mind
10:37 must be more important than the body.
10:39 If the body is paining, that is something
10:48 you can relatively easily tolerate.
10:51 But if the mind is suffering, it will be more difficult for you
10:56 to accept.
11:00 If an organ starts malfunctioning,
11:09 you may even decide to give up on the organ.
11:12 If your legs develop gangrene, you
11:21 may decide to get them amputated.
11:27 But if your mind goes corrupt, that's a far bigger tragedy.
11:37 You cannot give up on the mind.
11:40 You cannot slice away a portion of the mind.
11:52 As we stand, being mentally deformed
12:00 is definitely a bigger tragedy than being physically deformed.
12:04 Being mentally ugly is a more serious thing
12:13 than being physically unattractive.
12:18 So the teacher holds a higher place over the trainer
12:23 just because the mind holds a higher place than the body.
12:29 But the teacher, this knowledge provider,
12:31 is still not a guru.
12:33 Why?
12:38 Because he does good things to the mind,
12:44 but still keeps you within the mind.
12:51 He fills up the mind in a nice way,
13:00 but does nothing to clean, purify, and empty it.
13:10 A mind filled with incense or jewels
13:18 is obviously a better place than a mind
13:22 filled with trash and stink.
13:25 But it still is a very heavy mind,
13:37 irrespective of what it is full of.
13:41 It remains filled up.
13:46 It remains occupied.
13:50 In a relative sense, better to be occupied
14:04 with something worthy rather than something ignoble, useless.
14:10 But any kind of occupation,
14:20 after a while,
14:23 becomes unbearable, becomes a disease.
14:28 The natural state, the highest state of the mind,
14:36 is an empty one.
14:40 A mind relieved of everything.
14:45 Mind as a void.
14:49 That's what the ego really aspires for.
14:57 What is the mind?
14:58 The ecosystem that the ego creates around itself.
15:05 The ego is an entity that does not like itself too much.
15:12 Then how can it bother to like what it has accumulated around itself?
15:22 The ego says, "I cannot stand to be my own identity,
15:30 the doer that I am.
15:33 Then how do I please myself with the result of all my doings over time?"
15:41 And the mind is nothing but the results and the remnants
15:48 of the doings of the doer.
15:52 Who is the doer?
15:54 The one who is at the center of the mind, the ego.
15:59 Are you getting it?
16:01 So the contents of the mind never really please the ego.
16:06 They may do so for a limited while.
16:10 Episodically, everything appears beautiful and desirable.
16:16 There is nothing that is continuously undesirable.
16:23 If something is continuously anything, then that beats the law of duality.
16:31 Just as nothing can be continuously desirable,
16:36 equally nothing can be continuously undesirable.
16:41 So all that is quite cyclical.
16:45 Getting it?
16:46 And the ego has had enough of that.
16:50 It's trapped in that cycle since eternity.
16:57 And in its own depths, the ego knows,
17:02 "All this that I have accumulated around myself is no good.
17:07 Wealth, gems, relationships, knowledge, memories, concepts, ideologies,
17:21 none of that takes me beyond a point.
17:23 And that point is me."
17:27 There is nothing in the mind that helps the ego transcend itself.
17:35 And so even the knowledge provider, in some sense, beyond a point,
17:42 actually starts irritating the ego.
17:50 The ego starts getting fed up of this KP.
17:55 It says, "Come on.
17:57 All this that you tell me and give to me sounds so high,
18:05 so sublime, so scholarly.
18:14 When I heard you for the first time, I actually felt like falling for you.
18:21 Streams of pure knowledge coming forth from you to me.
18:28 But I have received enough of the stream,
18:32 and it's not quenching my thirst."
18:38 Are you getting me?
18:41 So that's where KP ends his part.
18:51 He must bow down and depart.
18:58 Now begins the role of the guru.
19:03 His brief is to expunge the mind of whatever it has.
19:14 Getting it?
19:16 Does the guru bestow knowledge?
19:20 No.
19:23 He uses knowledge.
19:25 Please understand the difference between a teacher and a guru.
19:34 Are you getting this?
19:37 The sole role of the teacher is to impart knowledge.
19:45 And when it comes to the guru, the guru uses knowledge as an instrument.
19:49 He does not seek to impart knowledge.
19:52 He uses knowledge to wipe you clean.
20:00 And therefore the knowledge that the guru uses has a certain unique quality.
20:08 It is camphor-like.
20:14 What's peculiar about the camphor?
20:19 What's that quality called?
20:23 What sublimation?
20:29 So you keep something on camphor, right?
20:33 And you ignite the camphor.
20:36 What happens to the thing you had kept on camphor?
20:41 It gets burnt down, right?
20:45 Disappears maybe.
20:47 And what happens to that piece of camphor as well?
20:51 That too disappears without trace.
20:55 So camphor is unique.
20:59 The knowledge that guru uses must be camphor-like.
21:05 So if you find two people imparting knowledge and you want to discern which one of them,
21:10 if any, deserves to be called a guru, then try to detect a qualitative difference in
21:21 the knowledge being imparted by the two.
21:27 If the knowledge that's coming to you is likely to settle down in your mind, settle down is
21:33 a beautiful thing, no doubt.
21:38 Settle down like a very expensive piece of furniture in your drawing room, no doubt.
21:46 It adds to the ambience.
21:49 It's royal.
21:50 People walk in and say, "Wow, that's regality.
21:56 Wonderful."
21:57 Nevertheless, it just starts sitting in the room occupying space.
22:05 It becomes a presence.
22:10 It takes away from the void.
22:15 That's a teacher.
22:16 It gives you something very beautiful, very worthy, very scholarly.
22:21 You can display it and gain respect.
22:27 Victorian furniture, see.
22:30 Oh, he's a scholar of medieval European poetry.
22:37 So Victorian furniture, that's the kind of knowledge he's pointed you with.
22:44 And you'll be overawed.
22:45 You'll say, "Wow."
22:51 But is he cleaning you up?
22:59 That's the question.
23:01 People don't realize the difference.
23:03 They don't see that knowledge is of three different kinds.
23:12 There is knowledge that enters your mind and spoils it.
23:19 There is knowledge that enters your mind and decorates it.
23:26 And there is knowledge that enters your mind and cleans it.
23:35 The first kind of knowledge is not necessarily provided to you by persons.
23:42 A lot of that is inbuilt in your system since birth.
23:47 So that first kind of knowledge comes to you majorly from your body itself.
23:55 The newborn need not be told that he is the body.
24:02 The body itself has indoctrinated the newborn into believing that he is the body.
24:11 It was not from TV or newspaper or social media that he gathered his first identity.
24:18 The first identity was inbuilt, ready-made.
24:25 And then obviously we know.
24:28 Later on, we have all the nonsensical forces around us, draining trash into the mind.
24:37 So all that together constitutes the first kind of knowledge.
24:42 Knowledge that your body keeps impressing you with and knowledge that is drained into
24:51 your mind by your various contacts.
24:56 Your contact with your family, with TV, with the educational system, all the contacts that
25:01 you are having with your environment continuously.
25:08 So all that is no good.
25:11 Then there is organized knowledge, knowledge that is based on facts, knowledge that is
25:19 so worthy, so beautiful.
25:23 You feel like keeping it on your head, knowledge you want to worship, knowledge that is a product
25:30 of research in universities and laboratories, knowledge that fetches you the Nobel Prize,
25:42 that kind of knowledge.
25:46 That is the second class of knowledge.
25:51 And then the topmost class.
25:55 Knowledge that does not fill up your mind, rather directly addresses the one that you
26:02 are.
26:04 Because if your mind is being filled up, something is being done around you, not to you.
26:13 You are the ego and the mind is all around you.
26:16 The space around you is being filled up.
26:20 That's knowledge accumulation.
26:23 The third kind of knowledge, the knowledge that comes to you from the Guru, does not
26:28 intend to fill up the space around you.
26:32 It directly addresses the one that you are.
26:38 And if someone claims to be a Guru and yet his knowledge or his method or any other equipment
26:51 or resource that he is using does not directly address your fundamental central identity,
27:03 then that fellow does not belong to the top class.
27:08 Are you getting it?
27:15 That's the Guru.
27:17 The word for Guru does not really exist in the English language.
27:26 So they have borrowed Guru itself.
27:34 But they have borrowed the word Guru and rather misunderstood it and misapplied it.
27:42 So anybody who seems to be an expert at anything can be justifiably called a Guru in the English
27:49 language.
27:53 Now that's not the proper usage in spirituality or in Sanskrit.
28:07 It's not as if there is no word for the Guru in the English language, preceptor.
28:14 So there is a word.
28:18 Sometimes the Guru is also called a master.
28:25 Getting it?
28:32 Having built this foundational framework, now please see where Arjun's suffering lies.
28:46 He is not recognizing who the real Guru is.
28:54 So the real one is standing right in front of him, very much available.
29:01 And yet Arjun is crying hoarse for those who are definitely much below the real one.
29:11 In fact he is ready to disregard the advice of the real one for the sake of the lower
29:18 ones.
29:20 Do you see this?
29:29 Krishna would have taken it with a pinch of salt.
29:33 But actually this is some kind of lack of respect towards Krishna.
29:42 Right in the middle of the Gita discourse, the only disciple that the Guru has is complaining
29:50 to the Guru that all his Gurus are lined up on that other side.
29:57 How is the real one supposed to feel?
30:01 The real one is not supposed to feel anything.
30:06 He must have a very thick skin.
30:13 He must be able to bear nonsense and ingratitude of all kind, continuously.
30:25 The whole thing here is that only the real one knows that the disciple is being ungrateful.
30:34 Because the disciple is unconscious, therefore the disciple is unconsciously ungrateful.
30:42 Therefore the disciple cannot even be fully blamed for being ungrateful.
30:49 Now the teacher is conscious.
30:51 The teacher knows that this one is ungrateful.
30:58 Arjun in his own eyes is not doing anything wrong.
31:09 In fact he feels that he is being wronged by being pushed into the battle.
31:18 At this moment he actually holds a bit of a grudge against Krishna.
31:24 Why are you doing this?
31:28 Why are you pushing me?
31:29 You want me to kill them?
31:33 What kind of a heartless, war monger are you?
31:46 I am a dove, you are a hawk.
31:50 I am a pigeon carrying the message of love and enmity.
32:01 You are a kite, an eagle, just bloodthirsty.
32:17 That's Arjun's world inwardly right now.
32:24 Only Krishna knows how deeply Arjun is missing the truth and therefore how deeply Arjun is
32:39 being ungrateful right now.
32:47 Arjun says they are all mahanubhav, that's the word he uses.
32:50 Yeah, mahanubhavan.
32:54 They are all mahanubhav.
32:57 And who is Krishna?
33:00 Someone who is getting Arjun to fight the mahanubhav.
33:11 By implication Krishna cannot be mahanubhav.
33:14 You know mahanubhav, understand?
33:17 Someone great, great of mind.
33:25 That's called a mahanubhav.
33:27 What else has he said?
33:33 I would rather in this life beg and eat than to enjoy the pleasures that come with murdering
33:52 my teachers.
33:55 See how badly and totally he is missing the point.
34:01 As if Krishna wants him to fight for the sake of earth kaman.
34:09 As if Krishna is saying you fight so that later on you can enjoy the riches and pleasures
34:15 in Hastinapur.
34:17 For Arjun it's all personal.
34:29 For Krishna the battle has a much, much bigger significance and importance.
34:36 For Arjun it's about fighting his brothers and elders and teachers.
34:42 For Krishna it's about establishing dharma and that's where the conflict between these
34:50 two is.
34:51 They two definitely are not on the same page.
34:57 When Krishna says fight and when Arjun hears fight it's not the same meaning that the word
35:12 carries for them.
35:17 For the two of them the word fight carries very different meanings.
35:23 Arjun being a person is operating strongly from his personal center.
35:35 Krishna is not seeing persons at all.
35:40 Krishna is seeing dharma.
35:44 Krishna is not concerned about the few people that have gathered on the battleground.
35:49 Oh you will say they are not just a few.
35:53 They are a few hundred or a few thousand.
35:56 Some like to ever that they were a few million.
36:03 History would say they were closer to a few thousand.
36:09 But irrespective of what the number is, that number is a very small number compared to
36:16 the population of Hastinapur and the entire Indian subcontinent at that time.
36:25 Equally that number who are assembled as soldiers, fighters on the battlefield is an insignificant
36:33 one compared to the numbers that would be affected in due time in future by the result
36:44 of the battle.
36:48 So there are those who condemn Krishna for getting a few thousand or a few lakh people
36:53 killed.
36:55 What they do not see is the number that Krishna saved and that number is 100x or 1000x and
37:13 I might be just understating.
37:16 It could be a million x.
37:20 For every person who bled on the battlefield, for every head that rolled on the field, there
37:31 were probably a million that were saved by Krishna.
37:37 But just as we are talking here of Arjun's ingratitude, we must realize how ungrateful
37:48 we have been as writers of history, interpreters of history and recipients of Krishna's blessings.
38:04 We have received what he had to give us and yet very frequently we keep implicating him
38:13 of the charge of violence.
38:23 There has been no dearth of people who have been continuously
38:41 accusing Krishna, "Oh, he got so many people killed".
38:48 So that stream of ingratitude flows unabated.
38:54 Are you getting it?
39:05 But then Krishna, Christ came several centuries after Krishna and a lot of people say that
39:28 what he brought to his land, the Middle East, was actually something very, very foreign
39:38 and that's the reason he got killed or at least he was tried to be killed.
39:48 So they say he probably came to India and learned from here.
39:57 Nobody can be sure.
39:59 There is no historical record.
40:01 But when you look at what he is saying, that is so very different from the Old Testament
40:08 that one feels intuitively, is this coming from India?
40:18 So, one is reminded of his statement on the cross, "Oh, Father, forgive them for they
40:31 know not what they are doing".
40:38 So talking of ingratitude, how does one not remember Christ?
40:47 Whenever you will remember Christ, you will have to wonder, did he come to the place of
40:55 Krishna?
40:59 We can only guess.
41:05 Chapter 6, chapter 2.
41:29 The question continues, "It's difficult for me to decide what would be better, that we
41:49 should conquer them or they should conquer us.
41:55 I cannot really say which one is better.
42:03 These sons of Dhritarashtra, he is referring to them as Dhartarashtra, just as Arjun being
42:16 the son of Pritha is referred to as Parth.
42:23 These sons of Dhritarashtra who stand in front of us are the ones we should not care to live
42:45 after they are slayed".
42:52 Look at the exuberance in emotion and attachment.
43:02 "There, those sons of Dhritarashtra who stand facing us, I will not care to live after I
43:16 have slayed them".
43:20 This kind of relationship, this kind of association, Krishna, I really do not know what is better,
43:29 whether to slay them or get killed by them.
43:35 They are the ones I love so much that I would not want to live if they are no more.
43:54 That's the mark of the person who is totally lost, the state of vibhram,
44:14 complete inner haze and confusion.
44:23 You remember what Krishna says when we begin here.
44:43 This is verse 11.
44:58 "Arjun, you are mourning for them who should not be mourned for.
45:10 Those who do not deserve much pity or consideration, you are bothering too much for them.
45:27 You are regretting something that does not deserve any regrets.
45:37 You are sorrowful for something that merits no sorrow and that's the mark, I said, of
45:47 the person in an inner haze.
45:55 He does not know where to place value.
46:03 In contrast, the person who is operating from the right center may display much the same
46:17 emotions and signs as the person operating from confusion.
46:31 But there will be a critical difference, please understand this.
46:37 The fellow operating from clarity too might be found mourning and regretting.
46:47 But he will be regretting something of a very different value.
46:56 In contrast, the fellow operating from confusion too might be found regretting something.
47:04 But the object of his regret will be entirely different.
47:11 So the difference between clarity and confusion is not that one regrets and the other does
47:21 not.
47:23 The difference is that they regret for different values.
47:29 The reasons and the objects associated with their regret are very different.
47:41 The saint dances, so does the sinner.
47:45 But there is a fundamental difference in the reason.
47:53 The saint laughs, so does the sinner.
47:57 But the laughters are very different.
48:01 The saint weeps, so does the sinner.
48:07 But the reasons are very different.
48:11 The saint does run after something just as the common householder.
48:19 But the object that the saint might run after is going to be very different from the object
48:25 that the householder would run after.
48:30 The difference lies not in the act but in the actor.
48:37 The difference lies not in the running but in the runner.
48:42 Are you getting it?
48:46 And that's the reason Krishna admonishes him by saying you are grieving for something
48:52 that does not deserve your grief.
48:56 Mind the word deserve.
49:00 And the word deserve relates to value.
49:03 You have to see what is it in the world that is deserving of your attention, your energy,
49:17 your time, your money, your dedication and your tears.
49:30 Not everything in the world deserves what you have to give.
49:43 Not everything deserves to be seen.
49:45 Not everything deserves to be heard.
49:48 Not everything deserves to be coveted.
50:00 Not everything deserves to be spurned.
50:08 The mark of the one operating from the right centre is that he knows exactly what is to
50:14 be taken and what is to be dropped.
50:21 What is to be admitted and what is to be denied.
50:30 Admission and denial are things that must happen with everyone irrespective of whether
50:36 you are operating from clarity or confusion.
50:42 It's just that when you are operating from clarity, you will know exactly because you
50:48 are clear, because you are clear, you know exactly what to admit into your insides.
51:01 You will know when and for what to rejoice.
51:09 And it's not as if the fellow who is operating from ignorance and inner haze does not rejoice.
51:17 He does rejoice.
51:18 In fact he could be found rejoicing more frequently than the one with clarity.
51:29 But he would be rejoicing with respect to all the wrong objects and for totally wrong
51:34 reasons.
51:36 Now what is wrong here?
51:38 Is it a thing of morality?
51:39 No.
51:40 Right and wrong are only with respect to your consciousness and its ultimate objective.
51:49 Because your consciousness desires freedom, liberation and clarity.
51:58 So the wrongness of something is determined by the extent to which it fails in bringing
52:05 you clarity.
52:08 The rightness of something is decided by the extent and the ease it displays in bringing
52:18 you clarity.
52:25 This definition you could state in other terms as well.
52:29 Instead of saying that if the thing brings you clarity it is right for you, you could
52:33 say if the thing brings you liberation it is right for you.
52:38 If the thing brings to you selflessness it is right for you.
52:42 You could put it in many other ways and all those ways are surely interrelated.
52:50 Just like the same sentence translated in five languages.
52:59 Are you getting it?
53:02 That was the first response that Krishna has to offer.
53:11 All this emotional outburst and beating of the chest and welling up of the eyes, rather
53:24 overflowing of the eyes, Krishna is observing all this and then he finally says, dear friend,
53:32 dear student, that's his first response or one of the first responses because he has
53:40 said a few things at the opening of the second chapter as well.
53:45 So don't put me wrong here.
53:50 The opening of the second chapter too he has said a few things.
53:56 But this is amongst the first things that Krishna has to say.
54:02 You are weeping for those who do not deserve to be wept for.
54:07 That's all.
54:09 He does not say don't weep.
54:11 He says weeping is alright.
54:13 But do you know whom to weep for?
54:16 It's alright to weep.
54:17 Weep buckets.
54:18 But weep for the right reason and the right people.
54:23 They do not deserve your sympathy, grief and all this that you are offering to them.
54:33 Are you getting it?
54:38 The mark of inner delusion is misplaced value.
54:45 Misplaced value.
54:51 There would be nobody here who does not value stuff, this or that.
54:56 Do you value something?
54:59 You do.
55:00 Do you value something?
55:01 Of course.
55:02 Do I value something?
55:04 Surely.
55:06 The difference lies in the one who values.
55:12 If I know who I am, then I'll know what I need.
55:17 The value that I accord to something will then correspond to the utility that thing
55:25 really brings to my core.
55:28 And that's the way to assign value to stuff.
55:32 What is stuff?
55:33 Prakriti.
55:34 When I say stuff, I mean Prakriti.
55:36 There are objects all around you.
55:38 How do you know which one to go for?
55:39 You have limited time and limited energy.
55:42 There are so many books around you.
55:43 How do you know which one to read?
55:46 So many people, how do you know which one to associate with?
55:50 So many movies.
55:53 So many movies and you surely have great movies as well.
55:57 But which one is the great one for you?
55:59 How do you determine that?
56:02 That's the test of clarity.
56:05 Clothes.
56:09 Which one and why?
56:15 Food.
56:16 Company, most important thing.
56:22 Words.
56:26 Your own emotions.
56:27 Why got hurt?
56:28 How much emphasis, how much importance do you want to attach to your heart?
56:45 And if you will get illuminated or polished, you will get hurt.
56:55 It is impossible to be polished and not be hurt.
57:03 What is it that you place higher value on?
57:06 The fact that you have been given a shine, a luster or the fact that you have been given
57:21 a blister.
57:24 Yes.
57:28 And when you will get that luster, blisters too are likely to accompany.
57:33 Are they not?
57:36 How?
57:42 So value is everything.
57:45 Knowing what is important.
57:49 And I have said that a few times.
57:53 This was the first question that struck me very powerfully when I was a teen, rather
58:02 a preteen.
58:03 Who am I etc. came much later.
58:09 This was the question.
58:10 But what is important?
58:14 That time I didn't have the Vedantic insight to ask for whom.
58:20 Today you all are smart enough and you will immediately say, the moment somebody says,
58:25 but what is important?
58:26 Very coolly you will shoot back, for whom?
58:32 I had nobody to, and probably I was too young to be taught that.
58:40 But this question kept looming large.
58:44 What is important?
58:45 How do I know what is important?
58:49 And that's the entire thing here with Arjun.
58:52 He does not know what is important.
58:56 Would you learn what is important?
58:58 Yes.
58:59 Then the Gita is for you.
59:05 The Gita in some sense is a document on valuation.
59:13 The subtle art of valuation.
59:16 How do you value something?
59:20 Value is everything.
59:24 [Music]
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