We have a debt of desires, which we have to repay and go to God.
Without repaying, the creditors will not release us.
Therefore, in this Vachanamrut, Maharaj says that a satsangi should examine their mind from the time they became a satsangi.
In the first year, my mind was like this, I had this much desire for God and this much for the world.
One should keep thinking about the sum of years and continuously remove the worldly desires that remain in one's mind, little by little.
If one does not think like that and accumulates all of them, then those desires will not be removed.
Just as if a merchant has an account, if we continuously pay the monthly amount, it won't be difficult to pay, but if we accumulate a year's worth, it becomes very difficult to pay.
Similarly, one should continuously contemplate.
The debt of desires cannot be paid all at once.
A merchant's account might be able to be paid.
But this cannot be paid all at once.
Therefore, it is not possible to become desireless with whatever strength one has today.
Maharaj said in the 60th Vachanamrut that one should not be too hasty in this.
One should not be in a great hurry to become desireless and solitary right now.
One has to watch it carefully and then slowly remove it.
A plan should be made.
We made plans for everything else, but we should also make a plan to become desireless ourselves.
Slowly, then.
Swamiji had said that if we want to eat a whole watermelon.
Then can he eat it?
He bites all sides, but his teeth don't fit properly.
But if he makes small pieces, then he can eat it.
So, making pieces is called making a plan.
Making pieces of any work is making a plan.
So, whatever little desires there are, one should keep taking them out bit by bit every day.
Therefore, whatever strength you have today, settle that much today.
One should continuously balance the daily accounts.
Today's strength will not work tomorrow.
It's gone.
If we have today's strength, don't use it up.
Today, these devotees memorize, and if they have the capacity for one verse, and they forget it today, will it become two verses tomorrow?
If today's strength is there.
Or not.
It's the same with removing desires.
Whatever strength you have today, you should use it up today.
So Maharaj said to do it daily.
If one does nothing for one or two months and then gets involved after two months.
Then the strength of two months does not accumulate.
Money accumulates, but strength does not accumulate in this.
So, whatever strength one has, one should use it up.
Slowly, slowly, use it daily.
Therefore, whatever strength you have today, settle that much today.
One should continuously balance the daily accounts.
And keep paying off a little bit at a time.
Otherwise, if too much accumulates, just as one goes bankrupt, desires will also consume us.
Therefore, those who say, 'We will see at the end,' lose.
He said that.
Then one feels that now we can't do anything.
We are completely.
Let's go where others go.
There's no going to God, give up.
They lose.
If one goes to give alcohol, the desire is such that it can withstand a टक्कर, it won't go away easily.
So, he gets defeated by it, he gets defeated.
Therefore, one should not sit with the belief that 'we will see at the end'.
This debt can never be paid all at once.
Therefore, one should learn to earn a balance.
That is, one should learn to examine desires.
To examine it, one should learn to examine the mind.
That is, one should learn to examine one's good and bad thoughts.
Shastriji Maharaj used to teach this to Swami and all the saints, including the young saints.
That is very good, it is the best of the best.
Thus, writing down one's thoughts is just an examination.
One should not assume that they have become desireless.
If we do it.
Being desireless is an examination so that we know that we are more attracted to this side and less to that side.
Then, if one reduces it little by little, if one diverts it, then it can be done.
That is, one should learn to examine one's good and bad thoughts.
How many thoughts arise related to God, and in comparison, how many thoughts arise related to the world?
One should learn to calculate its sum.
Only then can desires be reduced.
Modern psychologists divide the mind into two parts: the inner mind and the outer mind.
Actually, the mind is not two, but there can be two divisions of its functions: activity and desire.
Desire is the work of the mind.
To do activity and desire, desire is called the subconscious mind.
And the awakened mind that has activity is called activity.
Activity and desire.
Desire means that the control of the mind's desires cannot happen just like that; it can happen through activity.
If you want to stop it, it can be stopped through activity, and if you want to increase good desires, it can be done through activity.
No one can directly control desires by saying, 'Oh, there were so many, let's just delete them.'
If you delete this data, then if you click, nothing will come out.
No, it will keep coming out in this.
It doesn't get deleted.
So, controlling activity is controlling desire.
So, desire has an activity.
And there is also an activity of devotion to God, of worshipping God.
The action is its own, but it is arranged internally.
Swamiji was reciting the Gita, saying, 'There is nothing as pure as knowledge in this world.'
Just as a blazing fire turns wood to ashes, so does knowledge burn all actions, Arjuna.
So it is written there that knowledge burns all karma.
So what kind of knowledge is that called?
The one in Google.
Which knowledge is it, which knowledge, brother, burns it?
While serving God, contemplation.
Knowledge of God's greatness.
The knowledge of serving God, while performing actions, the knowledge of serving God, or the memory of God, turns to ashes, Arjuna.
Gunatitanand Swami says that if one remembers God while eating and seeing, then one does nothing, and it turns to ashes, Arjuna.
So, it is inside the action, there is an inner layer of action.
Action is done, external actions are done by everyone.
Everyone's external actions are all the same.
It's like the car's line, what line is it called, in a car, it's like an assembly line, an assembly line.
Inside, everyone has to perform the same action, one that comes to everyone's share.
The inner line is different for everyone.
The inner line of action is different for everyone.
Someone might be performing an action from one angle, someone else from another, and their inner method is different again.
If one wants to perform an action, and if one wants to give a car to everyone blindly, then all cars run with the same method, the company's method.
But the person sitting inside has a slightly different skill, more or less.
And he has the knowledge of where to go and where not to go.
Thus, all these actions are religious, all ours.
They are all the same.
The angle we keep inside it for performing an action is called knowledge.
And if it is related to God, then it turns to ashes, Arjuna.
Then all those actions change.
It turns even the past actions of the past into ashes.
Whatever one does in this birth, it does, but it's not a little.
Desire is the lifeline of the mind, it is the life force of the mind.
The more desires there are, the more the mind jumps.
Similarly, it means to say that it lives.
If there is desire, the mind lives.
Otherwise, if it is working, it works like a dead horse.
On the path of the world.
It has no consciousness.
Similarly, activity is also the food of the mind.
It is the support, it is the lifeline.
It is said in the Gita that there are some circumstances that are not in our control.
And there are some circumstances that are in our control.
If there is a disturbance in the market, we cannot stop it.
On the road.
And if it's happening in the ground, then let's go and control it.
So, in our control area and in the out-of-control area.
So, activity and desire are both the same.
Activity arises from desire.
From desire, desire is its seed.
And activity arises from desire.
If we gain control over activity, then we gain control over desire.
And activity is something that is within our control.
And desire is not considered that much in the area of control.
Because there were such great ones, even they were overthrown.
Nothing remains of anyone.
Even a liberated soul from Akshardham, Gunatitanand Swami said, would remain with a kafri (a small amount of something).
So, no one has been able to control desire, even the great sages and all their histories show that no one has been able to control desire much.
Activity can be controlled.
So, Maharaj can change the activity.
Its angle can be changed, its track can be changed.
One should not engage in activity, for not even for a moment does one remain without action.
No one can stop it.
But if one is doing worldly things and wants to do things related to God, then the mind has no objection to that.
There might be a little objection, but then a big objection becomes something else, no problem, you are doing something, right?
So, for him, this is Nishkam Seva Yoga (selfless service).
And in Seva Yoga, Maharaj said that one should do it while contemplating God's will.
One who has many thoughts of God is great.
And one who has few thoughts is small.
One who has worldly thoughts is small.
So, one should examine it.
Examine one's own mind.
So, call it a thought or call it an activity of the mind.
Physical activity is not desire.
But mental activity is desire.
Desire in the mind first creates activity in the mind.
That you do this.
You watch the internet and find that series.
You do this, then you wash in this.
So, desire pushes back such weak activities from the mind with force.
It pushes.
So, if activity is controlled, then desire is automatically controlled.
Desire is like an inanimate object.
It has the nature of remaining dormant.
Then it doesn't rot.
The agriculture people used to say this.
That these weed seeds do not get outdated quickly, they last up to 40 years.
If there is a weed seed and it doesn't get a chance to grow.
And if it gets a chance after 40 years, it grows.
A peanut seed rots in six months.
So, what is good rots quickly.
Weeds grow after 40 years.
It is said so.
So, desire is like that, what is 40 years, it sprouts after 1000 years.
And then with the same enthusiasm, it doesn't feel like it's old, so the enthusiasm is less.
It is said so.
So, it doesn't get old.
When does it get old?
If one starts remembering God, then God remembers here, and there too, it keeps getting old.
Then it gets old.
If one starts remembering very intensely, then that one doesn't even exist.
And it doesn't make the mind do any activity.
So, activity is born from a desire.
Not all.
And if you want to count all of them, then count God's desires.
But activity has some scope within it.
Even by mind.
Whatever is lying in the causal body, there is some scope for it.
Activity is based on that.
If we feel like pleasing God, it means there is a desire to please God.
I do something to please.
So, it's a desire.
It's a good desire.
It is called a good desire.
One controls the activity of desire or removes desire.
Then what is the solution for the unrest that arises?
If there is confusion or unrest, it is called confusion, not unrest.
Maharaj says that confusion does happen.
But Maharaj said in the 35th chapter of Antya that there are two differences in the confusion that arises.
If confusion arises and one knows that this is my own unrest, that it is the unrest of attachment or desire, and does not find fault with anyone else.
Then Maharaj says it's good.
And the confusion of desire is its own attachment; attachment cannot remain without causing unrest.
It is the nature of attachment to cause commotion to the one who is sitting there.
Many people don't have such a nature.
Where they sit, the atmosphere does not remain peaceful.
So, attachment has such a nature.
One whose heart it enters, cannot find peace.
Then, suppose we are all very good, with white beards, sitting with rosaries, and wearing saffron clothes, even then it doesn't happen to them.
If attachment comes and sits, there is no peace.
Who knows, Soupriya changed clothes or not, we don't know much, but if attachment came, there was no peace.
They stood up from where they were sitting peacefully.
Let's go.
Let's go where unrest and commotion speak.
So, attachment does not bring peace to anyone.
But if there is unrest in it, then one knows in the mind that this unrest is due to me and my attachment.
If he recognizes it, then he has no problem.
If he doesn't recognize it, then he will blame someone else.
That one bothered me.
And that one didn't complete my budget.
I had asked for it, but Narki says that Maharaj says to take this bottle of perfume.
Maharaj says it's very good.
Oh Maharaj, I had ordered 2 kilos of perfume, but that greedy person didn't bring it.
So, the greedy person didn't complete the budget, I had already told everyone.
So, unrest is the unrest of attachment.
There is no unrest without attachment.
So, Maharaj says that unrest does happen in that.
Maharaj says that when nature twists, the meaning of nature is attachment.
When our attachment is twisted, anyone feels unrest.
Even those who were in a high state, all of them experienced unrest.
Those who were in a high state, all of them.
Whether it's Chaitanyanand Swami or those others, everyone is still considered averse to Nirvikalpanand Swami, as if Maharaj had nothing to do with him.
Chaitanyanand Swami was devoted to Maharaj.
And he made everyone devoted.
Kushal Kurbai's devotion was indebted to him.
He had arranged satsang there.
And yet, when his ego was hurt, he became restless and ran away.
If we are great and pure, and attachment sits within, then it causes unrest again and again.
It's not like it doesn't do anything.
He doesn't see that his hair has turned white, or that he shouldn't do anything now.
He is sitting peacefully.
It is said in the Gita that no one can remain without action even for a moment.
A person cannot remain without performing action even for a moment.
If the mind is engaged in good activities, then the trunk calls or sudden urges of desires from the inner mind stop coming.
So, what is the root cause? Desire lies in the heart.
And there is only one mind for desire to express itself.
Whether it's the desire of the eyes, the desire of the ears, or anyone's desire, it is expressed through the mind.
It doesn't happen through the eyes.
Then the mind tells the eye.
But through the mind.
No matter how many files you put in the computer, that file, that file, that file, but if you want to open it, it's on the screen, and there's only one screen.
The files are different, but the screen is one.
So, the mind is the screen.
Your file comes out directly there.
Then there is desire related to the eyes, related to the ears, related to the tongue, whatever division of the senses it belongs to.
But this means that if one controls the mind, then desire is controlled, that's what it means.
Controls the mind.
Controls the mind, meaning controls the mind's activity.
What is the mind's activity?
To make resolutions and doubts.
To make wishes.
All of that is called the mind's something.
So, he controls it, and the control is that, brother.
They don't stop.
Not even for a moment does one remain without action.
In that, the body might not remain, what is said, what God has said, is said with reference to the mind.
That not even for a moment does one remain without action.
The mind cannot remain without performing actions.
And it keeps making resolutions and doubts as it pleases.
One should observe the thoughts and doubts and learn to purify them.
So, it is the result of desire, those thoughts, the activities of the mind.
But if it gets purified, then it becomes good, it becomes related to God.
Then it is not considered a desire.
It is counted in devotion.
And this is the only way to purify it.
First, observe.
Analysis.
Then.
Assessment.
And then amplify.
Amplify or what?
Implementation.
Implementation.
Implemented this.
So then he says to reduce it a little bit.
First, one should analyze.
And then an assessment is made that this much is there and this much is not.
There is more in this and less in this.
So, if one does this, it happens; if one writes down the thoughts, it happens.
A person cannot remain without performing action even for a moment.
If the mind is engaged in good activities, then the trunk calls or sudden urges of desires from the inner mind stop coming.
Because it gets engaged in good activities.
Because the mind is one.
So, sometimes when we are talking, and someone else's call comes, it doesn't make a 'toot toot toot' sound, it makes a 'toot toot toot' sound like that.
The ring doesn't ring.
It rings for the other person.
The ring doesn't ring here, so there's no need to pick up.
Therefore, one should keep the mind engaged in good activities, in the spirit of selfless service.
And those who are young should especially keep it engaged.
Like this.
Because at that time, there is more momentum, the momentum of the senses is greater.
Because the mind is one, and the entire desire for women and other objects is the field of its origin.
Therefore, if the mind's platform becomes engaged with good activities or devotion, then desire does not get an opportunity to come to the surface.
Then, if we fight with desire, it becomes easier to conquer desire.
If one wants to reduce dormant desires, it becomes heavy.
If we realize that we have such a desire and then engage in an opposite activity, then it will decrease.
So, even in the dormant state, if it starts shaking in the awakened state, then who can reduce it?
So, it doesn't happen.
Therefore, one should engage the mind in good activities and take measures to reduce desires.
So, one should take some measures to reduce worldly thoughts and increase thoughts of God.
So, Maharaj has shown in the Vachanamrut.
That if one does this, there will be fewer or more thoughts of God.
And if one does this, then thoughts of God will not arise, or they will be fewer.