2. A question from the sadhus has come: if there is attachment to worldly pleasures and opulence, one cannot resolve to walk on the path of God. So, if one wants to find out what one is attached to, how can it be found? It can be found based on one's resolutions. 3. Maharaj said that the question Sukhanand Swami asked, in Vachanamrut 35, is that if we have a certain nature and disposition, and no one has met us, and we have sat sat 1) True. Real. 2) Permanent, imperishable and unchanging. Is unbound by the past, the present, and the future. Tap to open in glossary → 4. So, if no one has met him, how would we know? If someone stops us, we immediately know. But if there is no one to stop us, how do we know? He said, look at your own mind, and the many resolutions that arise, that is attachment; that is called attachment. So, he thinks in his mind that if someone tries to stop me from these resolutions, I will not be able to stop. 5. Once a resolution is made in our mind that I must do this, I must do this action, or I want to leave the gurukul, and such a resolution is made, then even if ten people explain, it won't happen. So, if a resolution has been made and it repeatedly comes to our mind, it means there is attachment. And if one observes oneself, one will realize it. 6. If one doesn't observe, one won't realize. If a mumukshu mumukshu A person in search of moksh. Tap to open in glossary → 7. If there is a resolution and one cannot break free, it means the resolution is weak. Maharaj said that one who has ishq (intense love) will definitely go through with it. 8. Yet, he stops, which means it is that weak. We have a resolution, but it is considered that weak. 9. So, is the intensity of the resolution low, or is the clarity low? Clarity is there when one makes a resolution; the intensity is low. Maharaj said that there is conviction in the indriyas indriyas A sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body. five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn) five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha) Tap to open in glossary → 10. If all three come together, no one can stop him. If it's done superficially, it's said to be in the indriyas indriyas A sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body. five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn) five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha) Tap to open in glossary → 11. So, if it is in all three, it is considered deep. If a resolution is made in the jiva, it is considered deep. So, how does it happen in the jiva? 12. It happens through contemplation, by doing it for a long time and by contemplating that I want to do this, I want to do this, I want to do this. So, if one keeps contemplating like that, it happens. So, in all these modern things, they say, 13. that there are two types of minds. One is the conscious mind and one is the subconscious. That subconscious. 14. Subconscious. Subordinate. Subconscious. 15. Subconscious mind and conscious mind. So, the conscious mind is there, and the subconscious mind sleeps all day. 16. That's how it is, isn't it? The subconscious. It sleeps all day. 17. And the conscious mind is awake. When does the other one wake up? When this one goes to sleep. This one wakes up for five minutes when it goes to sleep. 18. And if a resolution is made then, it penetrates the jiva all night. And then when does it wake up again? It wakes up for five minutes when this one wakes up, then immediately goes back to sleep. This one, when it fully wakes up, the other one goes to sleep. 19. Yes. So, at the time of waking and at the time of sleeping, our jiva, the subconscious mind, means our jiva. And the resolution that happens in the jiva, putting it into the jiva means this time, this. 20. When one is awake. And when one is asleep. For five minutes while sleeping, if we go to sleep contemplating God, or doing what we intended to do. 21. Then all the plans for the night settle there, and in the morning, upon waking, all these plans are shown to us, saying, 'You wanted to do that, and this. This was also a project you wanted to do, so this.' So, the subconscious mind does that, the jiva does that. 22. So, it is awake. And the third number is that. AI translation of the Gujarati transcript above, produced in the same pass that transcribed the audio, one English segment per Gujarati segment. Devotional and technical terms with no precise English equivalent (kirtan, satsang, vasana, samskara, and similar) are kept as their plain transliteration rather than force-translated. Not human-proofread., AI-translated, unverified · Source details