Jitasangadoshah. To have or feel attraction towards God is called love and devotion, and to feel attraction towards the world is called attachment or infatuation. Defects like possessiveness, desire, and vasana arise only because of attachment. Here, the word 'sang sang Company. Association. (pronounced sung) Tap to open in glossary → By developing attachment to God, attachment to the world is eradicated, it is conquered. The best and most effective way to destroy attachment to the world is to develop attachment to God. The antidote to attachment, which is attachment itself, is more successful. If there is attachment and one tries other remedies, the attachment does not go away. There are said to be two antidotes to attachment. One is vairagya and the other is attachment to God. With these two, attachment to the world is broken. Even among them, destroying that other attachment through attachment to God is said to be an easy remedy. It does not cause much pain. Breaking attachment through vairagya is somewhat painful; it is very difficult for a person. And in reality, even through vairagya, not much is achieved. Maharaj says that through penance, the roots of attachment are not uprooted. The roots of attachment are uprooted only by having attachment to God. "Vishaya vinivartante niraharasya dehinah, rasavarjam raso'pyasya param drishtva nivartate." Through vairagya and renunciation, attachment is severed from above, cut off from the surface, when one renounces. But if one wants to uproot it, God said in the Gita, "Param drishtva nivartante." Maharaj has said in some places that vairagya alone cannot do the work. He said that vairagya alone cannot sustain. If it is accompanied by devotion to God, then there is no problem. More than that, upasana is mentioned: "Param drishtva nivartate." Only one means is prescribed in that. Upasana of God, meaning a heartfelt master-servant relationship, if an exclusive feeling arises, then all that other stuff automatically goes away. As long as there is attachment to the world, can there be attachment to God? Attachment to God, both can coexist. Is it not possible for a person to have attachment in two places? Is that not possible? He may have attachment to his wife and also to his child. He may have attachment to wealth and also to his wife. Can that not happen? That, in any case, is just one attachment to the world, it becomes just one attachment to the world. Two objects, so what are you saying? Until then, as long as there is attachment to the world, how can there be attachment to God? It can happen. At least a beginning can be made. Yesterday God said, "Chhittva, chhittva," until one completely breaks the attachment to the world. Only after breaking it and turning to this does one achieve perfection. Until one is completely free from this, perfection does not come in that. It is seen in the world that there is love for God and also love for the world. That does happen. So both do exist. But to achieve perfection, one must completely let go of the other. If one wants to complete attachment to God. How many are there who come after such complete renunciation? Huh? Maharaj says that such vairagya is possessed by only a few from the beginning. There are hundreds of thousands of people in satsang satsang 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company. Tap to open in glossary → So, such attachment still happens. Even if there is attachment to the world, if one develops attachment to detached holy men, then it happens. In the Yoga Sutras, all those remedies are mentioned, that if one does this, if one does that, many remedies are mentioned. Among them, this one is also mentioned. If one develops attachment to a detached person, then because of that, attachment to the other is also broken. That is the point. It is written in Swamini Vato that either the jiva clings to the world or it clings to God. Or it clings to God. So, at both places together... That is a matter of extremes. The jiva clings to the world, and is it not often the case that there is attachment to the world and also attachment to God? That is real, it is not something fake, not a drama. Often, its jiva is pulled towards God on one side and also pulled towards the world on the other side. That happens in both places. That is for the average people. The extreme is either in God or in the world, that is how it is. So, attachment to God breaks that other attachment. Even if one makes an effort to develop attachment to God, the other one weakens. We often say, don't we, that Manu Manu Manu is responsible for overseeing the first stages of all life forms in the new cycle of creation and he lives for the entire cycle. Manu and his wife become the first parents for each cycle (Adam and Eve). In one day of Brahmã, fourteen Manus reign and die. The duration of the reign of one Manu is 306,720,000 human years, and is called a manvantar. Fourteen Manus are created and destroyed during one day of Brahmã. Tap to open in glossary → that "I now want to worship God, I want to develop attachment to God." That "Oh, this work of ours is left undone." Then all the bonds of the kingdom loosened and fell away, that is what happened. For Bharat Maharaj, it is said "malavat jaho." He renounced it like waste. Manu Manu Manu is responsible for overseeing the first stages of all life forms in the new cycle of creation and he lives for the entire cycle. Manu and his wife become the first parents for each cycle (Adam and Eve). In one day of Brahmã, fourteen Manus reign and die. The duration of the reign of one Manu is 306,720,000 human years, and is called a manvantar. Fourteen Manus are created and destroyed during one day of Brahmã. Tap to open in glossary → that "I have not yet developed attachment to God." He hadn't developed it yet. He still made a resolution that "I have not yet developed attachment to God, and I must do so, and if I die before developing attachment, what will be my fate?" He thought that much with honesty, and this world was left behind by him. God said in the Gita, "Bhogaisvarya-prasaktanam," so he speaks of that. Once they become extremely attached, it is said that they cannot make such a resolve. Both attachments cannot coexist, right? Where do we want to keep them together? We do not want to keep them together, but when one makes an effort, they coexist. No one undergoes a sudden helicopter landing either. One resolves to get free from this and resolves to connect with that, so it happens, it begins. Its one or two: "Bhogaisvarya-prasaktanam tayapahrita-chetasam, vyavasayatmika buddhih samadhau na vidhiyate." So in that, the words written by God would not be wrong. It is written "prasaktanam." If they have become extremely attached, then they cannot even use their intellect, they cannot make a decision that "I want such attachment to God." Whether it is Bharat Maharaja, Manu Manu Manu is responsible for overseeing the first stages of all life forms in the new cycle of creation and he lives for the entire cycle. Manu and his wife become the first parents for each cycle (Adam and Eve). In one day of Brahmã, fourteen Manus reign and die. The duration of the reign of one Manu is 306,720,000 human years, and is called a manvantar. Fourteen Manus are created and destroyed during one day of Brahmã. Tap to open in glossary → And if one is extremely attached, one cannot do it. In the Bhagavatam, all those stories... what is the name of King Priyavrata's son? Agnidhra. They all were there indeed. Even when they went to the forest, they could not develop attachment to God, they could not even make the resolve. If they can make the resolve, then there is no problem. If one makes the resolve, the other breaks. It must happen in one's jiva with honesty. What is the meaning of this, that "Tatah padam tat parimargitavyam," leaving that, "chhittva," "asanga-shastrena dridhena chhittva tatah padam tat parimargitavyam." What is said in that? That without leaving this, one cannot even make an effort for that. But what happens in a person's practical life is that sometimes there is satvaguna. And sometimes floods of attachment come. When satvaguna is present, and if one makes a proper decision at that time, sets a proper goal, then that attachment goes away. It does not go away in one day, but one can walk on this path of God, and if one can walk on the path of God, then the other starts to weaken. But satvaguna comes to him sometimes. He does not have a storm of attachment 24 hours a day. And even if it is 24 hours, suppose the storm lasts for two or three days, but then it is not like 7 multiplied by 24. And even if it is 7 multiplied by 24, then it is not 7 multiplied by 24 multiplied by 30, 365. Sometimes satvaguna does come to him, and when he is in satvaguna, if a proper decision is made at that time, it dissolves the other. He would stand firm accordingly. He would stand firm according to the decision made. If he cannot stand firm, then it is out of his hands, he is swept away, it is over. But even if a person has a storm of attachment, it is not like that for all 360 days. In between, satvaguna comes to him; in between, he feels in his mind, "Oh, we are being swept away somewhere else." That happens. That is the flow of the gunas. So, "samadhau na vidhiyate, vyavasayatmika buddhih samadhau na vidhiyate" means that one cannot do it during a storm. When a storm of attachment has risen, one cannot make that decision, otherwise how could all those grave sinners make such a decision? "Api chet suduracharo bhajate mam ananyabhak," God said that, and "samyag vyavasito hi sah," he has indeed made the resolve. And they were performers of grave deeds, they had gone from attachment even further into infatuation, so when does it happen? It means, as you say, that "Tatah padam tatpari..." that "asanga-shastrena dridhena chhittva," perfection does not come from this. If one is not completely cleared of this world, then perfection does not come in that either, nor does happiness. Gunatitanand Swami said that when it rains anew, and the old and new water mix, one's heart remains turbid. But if one keeps the turbid water as it is, one day it becomes clear. If one keeps walking. Jitasangadoshah. Jitasangadoshah, so what does this mean? That these defects have been conquered. The defects of attachment have been conquered. It is not said "sang sang Company. Association. (pronounced sung) Tap to open in glossary → What? Jitasangadoshah, like that. Because one lives in this world, the chances of the world's defects entering into him increase greatly. But he does not let them enter. If he does not let them enter, then that can happen. It is not that it cannot happen. To have or feel attraction towards God is called love and devotion, and to feel attraction towards the world is called attachment or infatuation. Defects like possessiveness, desire, and vasana arise only because of attachment. When association happens, attachment develops in it. If one does not let that attachment develop, then it is called jitasangadosh. Association with anyone happened; the meaning of 'sang sang Company. Association. (pronounced sung) Tap to open in glossary → That association happened, so in that, going deep down, slipping, sinking into the mud. If one does not let even that happen, then it is called jitasangadosh. A person slips from association, and not slipping is called jitasangadosh. Association with an object happened, so one cannot resist. Association with an object happened, so... So that is natural. Maharaj said that gold and woman, the natural quality of both is such that they attract even a liberated soul. So that does not mean that all liberated souls get attracted. One should not interpret it as all liberated souls getting attracted. The nature of that other thing is like this. If one fights against it, one does not get attracted. And if its nature is just like that and they were to get attracted, then how could King Janak be liberated? Parvatbhai and Dada Khachar had all associations, so how could they be liberated? It is not like that. But this has such a nature and that has such a nature. The nature of the jiva is such that wherever it is, it collapses. 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