Every embodied being cannot live without the five sense objects.
Whether one is a devotee, a non-devotee, or a liberated soul, they cannot live without experiencing the five sense objects.
However, there is a difference in those five sense objects.
Here in the Vachanamrut, it says to become engrossed in the sense objects.
Become engrossed in the sense objects.
But become engrossed in God's sense objects.
Become engrossed in God-related sense objects.
To become engrossed in a sense object means to become completely absorbed in it.
That is the meaning of becoming engrossed in a sense object.
If it's a Gujarati, he might not have become engrossed in it.
And if it's a sense object, he might have become engrossed in it.
You all say that if I'm sitting at a computer, I've become engrossed in it.
Even if there's no work, I've become engrossed in it.
Sometimes they become engrossed with software, but they also become engrossed with hardware.
They carry it around their neck.
Wherever they go.
They became engrossed with the hardware, didn't they?
Right?
If you were told not to carry the computer bag, then what?
50% would be deducted.
So, they became engrossed with the hardware or the software?
Actually, with the software.
With the hardware.
So, to become engrossed in something is called a sense object.
These are called the sense objects of the computer.
It's not that working on a computer means it's a sense object.
If one cannot function without a computer, then that computer is a sense object for them.
Maharaj says that such a sense object has come.
Of God.
One must become engrossed in sense objects.
The meaning of a sense object is that one should feel interest in it.
Not just interest.
There should be extreme interest.
Just as we have extreme interest in computers.
That iPhone has extreme interest.
Many people do that even when they are sleeping at night.
Saints do it, and others do it too.
When we travel by train, everyone, even when we are sleeping, they are all operating their mobile phones while sleeping. All the devotees do that.
But saints also often sleep for a long time when they have the time.
So many people cover themselves and operate it.
Cover your head and take it.
The good thing about this is that if you want to read, you don't need any extra lighting; the same light works.
So, the work continues even while covered.
This work continues by pressing two or three blankets.
What does this show?
Sense object.
There is extreme interest.
The interest is extreme.
Just to discern the interest.
Do we have such an interest in God or not?
Maharaj says, "We keep watching."
Just as a worldly soul is attached to worldly pleasures.
And seeing him engrossed in sense objects, we feel that it would be good if we could be like that in God.
Maharaj says, Maharaj said in a Vachanamrut.
If this happens to us in God, then it's good.
There is no objection to that; perhaps he has some work-related purpose.
But if work and devotion both come together, then the work becomes very good, the interest and devotion.
Interest and devotion.
If both of them come together, then a great work is done, a lot of समास (compound words) are formed, Maharaj says.
One who has an interest in a particular topic and receives that kind of devotion in that same topic, and then what?
That's why God said in the Gita.
Happy are the Kshatriyas, Partha, who find such a battle.
There is nothing more glorious for a Kshatriya than a righteous war.
Its meaning is that.
That one attains devotion to one's own self.
When one has one's own body and devotion in front of them.
Then in that, he gets five times more compound words than the other.
Five times.
If we have an interest in computers and we get to serve them, then that work becomes good.
If we have an interest in greatness and we find devotion in greatness, then the work becomes good.
But he has to suppress that other interest a little.
He keeps suppressing the greatness little by little.
And if he takes a little bit of devotion, then the work becomes good.
And this is a part of us, our body is already there for everyone from the beginning.
Everyone enjoys the organ of honor and respect.
The computer is such a common subject of interest that even small children can handle it.
He got that video game and phone and started pressing them.
From the beginning, like this.
So, if he can divert that interest, then he should.
Then how much devotion to God would there be?
His sense object.
But I want to say this much: don't use it for private interests anywhere.
Don't use it for private interests.
Use it in the interest of devotion to God.
So Maharaj gave a trick.
This is also a trick.
That is a trick of quality.
Maharaj said that it is a trick of quality; when there is sattva guna, one should meditate.
But we should think about what we are interested in and if such devotion is possible.
If there is something interesting, we have more interest, and is there any such devotion available?
If he performs that devotion, then that is also a trick.
What is interest called?
If we want to check if we have interest in this, what should we do?
It's not there.
Even at two o'clock.
Even at two o'clock, if he doesn't get drowsy, then it should be assumed that he truly has an interest in computers.
So, that is called interest.
No other thoughts should arise.
Not getting sleep is considered to have driven away tamas guna.
And if one wants to drive away rajo guna, then no other thought should arise.
And the thing about interest is that all other thoughts are forgotten.
He forgets everything that has been imposed on him, like what he has to do.
So he forgets those resolutions, that he has to do this much, so he forgets it.
That there is no time left.
There was no time left.
So, if he even forgets his duty, it means that he has also driven away rajo guna.
Maharaj said about rajo guna that even if others perform millions of spiritual practices, it will not be removed.
But it will be removed like this.
If he plans it himself, that he combines his interest and devotion.
Then it will be the best for him.
And even if he never sits with his eyes closed, he will still meditate.
Even if he doesn't have to sit with his eyes closed, he will still meditate.
He has only diverted the devotion a little, he has not done anything else.
He has left the interest as it is, but he has diverted it a little.
What did he divert a little?
That he performs worldly actions, but instead of doing them for worldly purposes, he connected them to God.
The action is the same.
And in action, it is such that any action can be done in God.
It can only be done in God as service to God, as devotion to God.
That's why God said in the Gita.
Arjun said, "Why do you engage me in this terrible action?"
This is a terrible action.
God says, "This is not terrible; this is a nirguna karma (action without qualities)."
This is nirguna.
Even if you kill these people, you will not incur sin.
How much nirguna is this considered?
That it destroys the whole world, and yet you are not affected by karma.
This is not a terrible action.
This is a nirguna karma.
So, even if it is a terrible action, it can be made nirguna.
So, if one is rajo-guni, then one can become nirguna; there is no problem in that.
He should be turned.
He should take a stand.
That he does this and that.
Arjun had a vow from this side that there would be no misery and no retreat.
You don't have to retreat from anything else, and if you want to fight, then fight as I say.
So, no matter how many people you kill, even if you kill Bhishma Pitamah, you will not incur sin.
Even if you kill Dronacharya, there will be no betrayal of guru, no betrayal of brahmin, and nothing.
No brahminicide either.
And merit.
So this is the trick of devotion.
It is a trick to perform devotion.
If he uses the trick, then he has succeeded, Maharaj says.
It will tear apart.
And he got engrossed in it.
Where would he have meditated now?
Where would he sit to meditate when a river of blood is flowing?
But that meditation came.
No other such devotees were counted, no other such devotees were counted.
One who has interest.
One who has interest, one who has interest, one who has devotion.
Why.
One who has interest.
Maharaj performs all actions in such a way that he is always engrossed in the sense objects.
I didn't understand.
One who has interest.
It should be joined to perform devotion.
And in this way, everything is said.
Just change the angle of the action a little, change the angle of the action.
For example.
He says, "Okay, it's a computer."
So, if there's a computer, everyone has an interest in it.
So, we change its angle in such a way that, look, I will not use the computer without Maharaj's service, I will not touch it.
If service can be done with a computer, I will only take interest in that much.
Mostly, the service is little, and the time we spend enjoying it is very long.
But if there is no service, I will not touch it.
So, he got both interest and devotion.
He got interest.
And devotion also happened.
Both sides.
Lord Shri Krishna told him that.
Arjun, being the son of a Kshatriya, would naturally have an interest in war; otherwise, why would he make such a vow as 'no misery, no retreat'?
To fight means to fight, and fighting becomes enjoyable.
And he runs away because he doesn't enjoy it.
People run away because they don't enjoy it, right?
If he enjoys it, why would he run away?
So he says, "I enjoy it a lot, and I keep going forward; I don't run away."
So he says, "It's good that you don't have to run away, but do as I say."
Take it with what I say, not just what I say.
Take it with what I say.
So, for you, 'no misery, no retreat' became devotion.
So, action, the action of our interest, can be connected to any center.
It can be connected by fruit.
People connect actions to themselves, thinking that they will get the fruit of those actions.
It's not that its fruit goes to Maharaj.
Its fruit goes to the organization.
Its fruit goes to some other devotee of God.
No one does that.
I want to understand that thing you mentioned about cricket; I don't know much about it, but it seemed very good to me, superficially it seemed very good.
I still haven't understood it.
But it felt very good.
That this trick is used to give credit to someone else.
To give credit to someone else.
He stays away.
He does it himself.
And gives credit to others.
Such a nature belongs only to God, no one else has it.
God's nature is like that.
That he never takes credit.
God said to Savyasachi, "I want to give you credit."
I don't want to make you do any exercises.
I want to give you credit.
What can I do?
I have already killed everyone in the war.
But everyone says, if someone sees, that Shri Krishna killed everyone.
I don't want that to happen.
Arjun killed them.
And the killer is Krishna.
So, he wants to give credit.
So, creditlessness and willpower.
To become creditless, that is one such.
True creditlessness is God.
The fourfold caste system was created by Me according to the divisions of guna and karma. Know Me, the creator of it, to be the non-doer and immutable.
The non-doer, the immutable.
Know Me.
I am the non-doer.
And what does 'avyaya' mean?
I am unchangeable.
I am unchangeable.
Immutable, unchangeable.
More than that, I am always immutable, meaning I don't become a doer for a while and then a non-doer for a while.
I am always the non-doer.
Thus, actions do not bind Me, nor do I have any desire for the fruits of action. He who knows Me thus is not bound by actions.
What kind of things was God talking about?
If someone knows him, he becomes free from the bondage of karma.
Actions do not bind me.
There is only one God who performs actions completely and moves the entire creation.
All others just move by becoming shadows.
And inside, God moves, He moves the entire creation.
Even then, he never takes credit.
How difficult it must be to give credit to others.
God can barely give it.
He even takes others' farming, he says.
If someone else had done it, I had given him advice.
In the beginning.
If nothing else, connect it there.
But he takes credit no matter what.
God says, "I create the universe without being dependent on anything."
No laziness at all.
Not even a little bit of laziness.
I create whenever I want.
And even then, I never feel in my sleep that I am the doer, that I did it; that never happens to him.
God doesn't even feel like he's doing it, and this one isn't doing it, and yet it's happening.
God actually does it.
And yet, he says, even in my sleep, I never feel that I am doing it.
Know Me, the creator of it, to be the non-doer and immutable.
Even though I do it, he knows me like this.
And if someone else knows me like this, then to him.
So, action can be connected.
So, if we have the power of an action, we should connect that action to the service of God.
So it happens.
Someone has mastery.
That action is connected to God. When is it said to be connected to God?
That I will not do it for my own interest.
I will not do it when I feel like it.
But I will do it for the sake of doing God's work.
For the sake of doing the organization's work, I will do it overnight.
Why.
I will do it overnight for the sake of doing the organization's work.
Then he should connect the action of his own interest to devotion.
Everyone has interest.
But it is very difficult to connect it to God.
Closing private is called turning the nose, isn't it?
Do you know what turning the nose means?
Not to turn the nose, but to turn the spout.
Do you understand turning the spout?
Money is measured, right?
Huh?
What?
There's a canal, this canal, there's a mouth.
Water would be flowing in the canal, flowing in the ditch.
Then, from one point, one canal gets filled, so he closes that canal and then turns it into another canal; that is called turning the spout.
That is called turning the spout.
Those who farm know.
If he farms and doesn't see it, then he doesn't know.
Have you ever watered your hair?
What hair?
It's a troublesome job.
So, he turned the spout.
There is a flow, right? He turned the flow.
Turn the flow.
When there is a flow, and it is going from one side, turn it to the other side.
All of you became sadhus, so that is called turning the flow.
Our flow was going into worldly affairs.
We haven't died, have we? We haven't stopped everything, have we?
Our flow is there, and we turned it towards Maharaj; that is called turning the flow.
But there is still a little bit left to turn.
This is a big one that has been turned.
This is a subtle flow, and if one turns it, one attains devotion.
Here in the Vachanamrut, there are two divisions: the five sense objects related to God for a devotee, and the five worldly sense objects for a non-devotee.
In that, he thinks a lot in his mind, "Where are my five sense objects related to God?"
Interest should always remain; a life without interest becomes dry.
If there is no interest in life, it becomes dry.
Then he cannot do anything.
Neither that nor this.
People are interested in money, so how many of them do excessive effort?
They even do double jobs, triple jobs.
He has interest.
And interest becomes the motivator for effort.
No effort can be made without interest.
If there is no interest anywhere, even if there is no interest in worldly affairs and no interest in God, he will not do anything.
It is said in the Upanishads that an inactive person is like a stone, pure.
So, he doesn't consider an inactive person to be pure, or inactive.
A disinterested person is pure.
When interest comes, action will happen automatically.
Interest comes.
He has no interest in God, so that interest does not incite him.
He does not incite to perform devotion.
If he had an interest in God, then he wouldn't let him sit anywhere.
He cannot sit with his legs folded.
He gets agitated.
He performs this action.
He performs devotion.
So, the five sense objects related to God means we should decide for ourselves that I.
Which five sense objects related to God should I select?
And then serve them to the fullest.
No problem.
Then to him, to his fill.
What is that verse?
He should see all actions.
Attached to actions, the wise.
As they do, O Bharata.
As they do, O Bharata.
As they do, O Bharata.
Action, the wise, what kind of Lokasangraha (welfare of the world)?
As the attached wise do.
Just as attached people are engrossed in their own sense objects.
Similarly, wise people should engage in God's sense objects.
Not haphazardly.
Attached people are haphazard.
They do it by playing with their lives.
By playing with their lives.
They say, "We will do it even if we die," Maharaj says, they do it by playing with their lives.
And if he walks on the path of God, then.
It's always haphazard.
If there are science students, they work for 12 hours, 18 hours.
And if they are God's students, then.
He doesn't do it.
He gets bored, it becomes boring.
So if he says it's boring at the beginning, then if he wants to go 2000 feet high, how can he be boring?
Here in the Vachanamrut, the five sense objects related to God for a devotee.
Who has the argument of boredom?
Who gets bored?
No interest.
That is boring.
One who has no interest in God, he finds all this boring.
He finds no interest anywhere.