Similarly, when the life-force's conscious ray passes through the mind, the mind becomes conscious. Therefore, Maharaj has said that the mind is like a ray of the soul, but it is not separate. The examples of the hot wind and the child So here, Maharaj is describing the nature of the mind. Here, Maharaj is not sitting to describe the element of the mind. Maharaj has said that there is a need to be free from the nature of the mind, there is no need to be free from the element of the mind. The element of the mind is there as long as this body is there, as long as those 24 elements are together, and without those elements, worship cannot be done. Worship cannot be done without the element, so there is no need to be free from the element of the mind, there is a need to be free from the nature of the mind. So here Maharaj describes the nature of the mind. That we have seen the form of the mind today, meaning we have seen the nature of the mind. The nature of the mind, meaning there is a need to know the nature of the mind, so what does that mean? Of one's own mind. Not of others' minds. That they are like this. If one knows the nature of one's own mind, then one is freed from the bondage of one's own mind. This. When one knows the 24 elements, one is freed from their bondage, so what does that mean? When one knows the 24 elements within oneself, meaning one knows their nature, meaning one knows their peculiarity, then one is freed from their bondage. One knows its weak nature, not its good nature. My mind is very good. Not like that. When one knows its weak nature, then one is freed from it. Maharaj said in the last Vachanamrut that the mind and the soul are friends, giving the example of milk. Should the mind and the soul be considered friends, meaning who is the friend? Who made the friendship? Ram and Sugriva were both friends, so who made the friendship? No, no, who took the initiative? Who took the initiative between the two? Where did Sugriva do it? Ram did it. Where did Sugriva know? Ram made friendship first. So Ram extended the hand of friendship. Similarly, the soul extends the hand first. The soul has considered it a friend, where does the mind know? The mind is unconscious. The mind is unconscious. So, knowing it as a friend, it has clung to it. That other one does not make any change in its nature. The soul has made it a friend by changing its own nature. Maharaj has said so in that. So if the soul suffers any pain, then the mind takes action. In reality, it is its own action. It uses the mind in such a way as not to let pain occur. Maharaj said so. But just to understand the nature of the mind separately, Maharaj said that the friendship of both is assumed. Or that friendship of milk and water is assumed, meaning both have merged, they do not separate, that is what is to be said. And wherever they suffer pain, wherever they face friction, that one shields the other. But it does not want to give up its nature. This is its essence. The essence of calling it a friend is that the soul has adopted all the natures of the mind itself and it does not want to give them up. For its protection, the example of milk and water was given. Milk boils over and cools the heat, and if that burns, water burns and does not let the other burn. Both protect each other, do protection. But where? In weak matters. Not in good matters. Such is the nature of the mind. The examples of the hot wind and the child are given to show the nature of the mind. The substance of the mind is not evil, it is pure. The mind is made from pure ego. Then it has formed such habits. But to show that the nature of the mind is extremely evil, Maharaj says that just as there is a hot wind in summer, it is said in the Gita, 'Vayoriva sudushkaram. Chanchalam hi manah krishna krishna 1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan. Tap to open in glossary → The restless nature does not hinder so much if it is utilized. If there is a restless nature, it performs service. If there is a restless nature, what is the meaning of its restlessness? Not wickedness. Restlessness does not mean wickedness. If it cannot stay in one place, if it cannot stay in one place, it serves in many places, what else? But here Maharaj said that this is an evil nature. That it is a nature to make the soul fall from the path of moksha. And it makes it fall in this way. The mind has many other natures as well. But all those natures, yet in this, Maharaj has called it the crown nature. This is it and its nature is that. What is the definition of nature? What is the difference between vasana and nature? It is written in the talks of Gunatitanand Swami. What is it called? What is called vasana and what is called nature? Remembering worldly pleasures is called vasana. If the mind keeps running towards worldly pleasures, it is vasana. And running away from bhajan bhajan Worship. Tap to open in glossary → bhajan bhajan Worship. Tap to open in glossary → If there is adversity, it feels in its mind, 'What bhajan bhajan Worship. Tap to open in glossary → bhajan bhajan Worship. Tap to open in glossary → bhajan bhajan Worship. Tap to open in glossary → bhajan bhajan Worship. Tap to open in glossary → bhajan bhajan Worship. Tap to open in glossary → In any situation, the mind does not let the welfare of the soul happen, does not let moksha happen. Of its own soul. It does not let it join in the service of God. Such is its contrary, adverse, and evil nature. If one recognizes how much evil is left in our mind and how much has been removed, then one is freed from its bondage. Then consider him a supreme devotee saint, Maharaj said so. Consider him a supreme devotee saint. Does not miss the target. Keeping faith in the other world, Nishkulanand Swami Nishkulanand Swami Disciple of Sahajanand Swami (Swaminarayan Bhagwan) and author of the Bhaktachintamani, as stated in the scripture's own closing colophon at the end of every chapter. Tap to open in glossary → The examples of the hot wind and the child are given to show the nature of the mind. The substance of the mind is not evil, it is pure. But to show that the nature of the mind is extremely evil, Maharaj says that just as there is a hot wind in summer, if it enters a person's body, the person dies. Similarly, when the mind enters painful worldly pleasures through the senses, it becomes hot like the summer hot wind and back, meaning the mind makes him fall from that, makes him fall from the path of moksha, so the soul fell from the path of moksha, meaning it is said to have died. Maharaj said that falling from the path of moksha is the death of the soul. There is no death of the soul. But falling from the path of moksha or becoming weak is like death to it. And if there is some person and someone is ready to kill him? If someone is ready to murder him? He is called his arch-enemy. If someone is ready to murder, then he is called an arch-enemy. So the soul is its arch-enemy, meaning it is ready to murder it, ready to kill it. It makes it fall from the path of moksha. That is its extremely evil nature. So Maharaj has taken only one nature here. There are many other natures of the mind. In the Gita, God gave two or three natures. 'Chanchalam hi manah krishna krishna 1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan. Tap to open in glossary → Similarly, when the mind enters painful worldly pleasures through the senses, it becomes hot like the summer hot wind and entering back into the heart of the soul, making the soul miserable, it makes it fall from the path of welfare. Through painful worldly pleasures, it produces great anxiety, grief, hatred, and depression in the soul, it came just yesterday in Swami's talks. The soul screams from these two things. The soul screams from these two things. What? One is to eat once a day and perform bhajan bhajan Worship. Tap to open in glossary → Through painful worldly pleasures, producing feelings that cause great anxiety, grief, hatred, and depression in the soul, it makes it fall from the path of God. When the mind enters pleasant worldly pleasures through the senses, it happens as when frost enters and a person dies. It produces warm, comfortable feelings towards the world. In the world, like that. When the mind cools down from pleasant worldly pleasures and enters back into the heart of the soul, then producing tendencies of attachment, speed, absorption, infatuation, and inertia towards worldly pleasures in the soul, it makes it fall from the path of welfare. Therefore, consider him dead by the entry of frost. When the mind enters back into the heart of the soul from pleasant worldly pleasures, attachment towards worldly pleasures is created and the soul's tendency becomes infatuated and clings to it, and the soul becomes one with it. The soul gets deep attachment. What is called deep attachment? 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