To remove vasana from within.
How can it be removed?
How can it be removed?
By reducing it.
What if one doesn't reduce it after investigating?
By reducing it.
By investigating.
If you want to reduce it, you have to investigate.
If you want to investigate, what do you have to do?
I keep a sample.
How do you know if the vasana is inside the mind's sankalpa or not?
How do you know?
What is its basis?
We don't have an account with the year of vasana.
Sankalpa.
Sankalpa is the embodied form of vasana.
Vasana is
It has no form or type.
It is in the form of a smell, isn't it?
So how do we know if we have this vasana or not?
So one's sankalpa is of vasana.
Then it's either good or bad.
A good sankalpa is a good vasana.
And a weak sankalpa is a weak vasana.
Who lifts the mind? If something is sitting down and lifts it up, who does it?
Vasana.
Good or bad.
What is the antidote for a weak vasana?
How to kill it?
Increase good vasana.
If you want to increase good vasana,
Vasana and sankalpa are not two different things.
If vasana is present in an unmanifested form and it is expressed, that is sankalpa, that is its other form.
Good or bad, whatever.
It is not necessary that all sankalpas are called vasana, but all sankalpas are called vasana because they are good and bad.
If a good sankalpa occurs, it is called a good vasana.
Not all sankalpas are bad.
If a good sankalpa occurs, it is called a good vasana.
And if a weak sankalpa occurs, it is a weak vasana.
It is called vasana, there is no doubt about it.
Sankalpa means vasana.
What is the difference between sankalpa and thought?
What is the difference between sankalpa and thought?
Thought is long and sankalpa is
Let me see this.
If we feel that way, it is called sankalpa.
Then if you want to see this, you see it like this, you see it so that no one sees it, you see it like this, that is called thought.
How to get a trick, how not to get it, how to get into trouble and how not to get into trouble, all that is called thought.
Ghat.
Ghat means sankalpa.
Ghat and sankalpa both.
But it's very small.
What to do or what not to do, whether to listen or not, nothing like that.
Let me listen to this.
Let me see this.
Let me eat this.
This is how it is.
That much is called sankalpa.
It is called ghat, Maharaj says whether the sting settles or not.
If the sting settles, then a ghat occurs and we stand up, then the sting has settled.
And if one does not stand up, then the sting of the ghat is not considered to have settled.
So, where do we experience such ghats that cause a sting, and what sankalpas occur? Write them down.
It's very subtle, isn't it?
So if you don't write it down, you won't know.
We don't even know what kind of vasana we have more of.
We don't know what kind of vasana we have more of.
No one knows.
Maharaj told Dinanath Bhatt that if there is someone as intelligent as you, then they would know that two or three ghats occur in a whole day.
Otherwise, we only need to note down the two or three ghats that occur, nothing else.
What happens every moment and every second, there is no need to do anything about it, no one can do it.
Only a yogi can do that.
Otherwise, there is nothing.
But the gross ghats that occur, one watches them.
Both good and bad.
Both good and bad.
If there are many, it's not feasible to write them all down.
So, you have to select from them.
So, the one that is weaker than all and better than all, automatically gets watched.
Because
You have to check, which one is better than all, so you have to look at all of them.
And which one is weaker than all.
Then it happens when everyone sees it.
So, if you write only two, it's done.
The whole day.
Write only two sankalpas, the top one and the bottom one among all.
Then one knows what kind of vasana one has.
After knowing, reduce it.
After knowing, reduce it.
I realized that there's nothing wrong, it is what it is, so what now?
If everyone has it.
Because, you know.
If a weak person gets caught, what do they say?
Everyone is like me.
Then there is no improvement in it.
If everyone is like me, then there is no improvement.
Improvement only happens if one reduces it.
And we have believed that if the mind is free from vasana and even if there is a lot of activity through the body, and if the mind is pure, then it will not suffer extreme harm.
Maharaj said in this that it doesn't get extremely bad, it only gets a little bad, right?
That is its meaning.
If there is no activity, then it will not be extremely bad.
So why did Maharaj need to write 'extremely bad' in it?
What?
What does Swamiji say?
A little bit of bad does happen.
It happens.
Even if we do good, a little bad happens.
Maharaj says that there is no greater merit than seva, and no greater means, yet it still results in some bad.
Huh?
What did you say?
He does it without being careful and without keeping the body in control.
Oh.
That's right.
Even while being careful, Maharaj used to say that.
So read the line.
The mind should be free from vasana, and no matter how much activity there is through the body, if the mind is pure, then it will not suffer extreme harm.
Read the next line.
And in the outside world, the activity of such a person appears to be bad.
And one who has vasana in their mind.
That's why Maharaj said it.
Because he said the second line.
That the activity of those outside appears to be bad.
So Maharaj says it doesn't get extremely bad.
Activity does not appear as beautiful and handsome as renunciation.
Even if one has activity for the purpose of pleasing God, one does not appear as beautiful and handsome as the other.
That is the fault of activity.
Then it has its own qualities.
But this is its fault.
It doesn't look beautiful and handsome.
Those who want to compete to look good should not get involved in this.
If you want to compete to look good.
If you want to become good, then you should.
Then Maharaj said that one who makes himself free from vasana does this.
Activity.
It is an activity.
In this, Maharaj said that it is mentioned further, read it.
The mind should be free from vasana, and no matter how much activity there is through the body, if the mind is pure, then it will not suffer extreme harm.
And in the outside world, the activity of such a person appears to be bad, and one who has vasana in their mind and behaves well in renunciation outside.
Then his external appearance in the world seems good, but his soul suffers greatly.
Because at the time of death, whatever sankalpas are in the mind, they manifest.
Whatever vasana one has, that manifests.
In the mind itself.
At the time of death, such a thought arises.
At the time of death, it probably doesn't remain.
Discrimination suppresses vasana.
It cannot destroy anything.
Only activity can destroy.
The objects of the senses turn away from an abstinent person, but the taste for them remains. However, even the taste ceases for one who has seen the Supreme.
Who destroys?
Having seen the Supreme.
So, devotion to God destroys.
Discrimination only shows vasana.
So, if there is discrimination, it will not do anything that looks bad.
Suppresses.
Vasana is not destroyed.
To destroy vasana, one needs devotion to God.
So, devotion is a form of activity.
It is a form of service.
So, service is needed.
Service destroys vasana.
And it is a form of discrimination, so in the Gita, God said that.
That the weak one, that suffering, suffering, suffering, it happens through suffering.
Sankhya yoga is attained through suffering.
It is attained.
And the other one is easily attained.
Karma yoga, nishkama karma yoga, is easily achieved.
The other one happens through suffering.
It does not get destroyed, no matter how much one thinks, 'I am the soul, I am the soul, I am the soul,' vasana does not get destroyed. 'I am the soul' means there is discrimination.
I am not the body, I am the soul.
So it doesn't get destroyed.
If vasana were to be destroyed like that, then we would destroy all of it in two days.
It is not destroyed in that way.
It needs upasana.
Upasana means service and devotion related to God, all that is upasana.
And if one performs that upasana, then it gets destroyed.
Even if one performs upasana and lacks discrimination, it still gets destroyed.
They don't know.
Upasana might have happened by mistake.
Then vasana is destroyed.
That much power is in upasana.
More than discrimination.
So, leave discrimination and then perform upasana.
Not to keep it or leave it.
But upasana is beyond that.
So, what is called upasana of God?
What is the difference in the act of upasana?
Upasana and seva.
Even after death, the commitment to service.
What is the difference between upasana and action in both of them?
If a servant does it, it is called an action.
If we do it, it is called devotion.
Upasana is therefore implied by it.
It is different from that.
It is done by remembering God or with such a connection.
We all do devotion, but we don't have such a connection with God.
They just do it.
They do good.
They don't do bad, and if they do good, it's called devotion.
But it should become implied.
Upasana is different from meditation and worship.
Meditation and worship are one of the nine types of devotion.
Upasana is different from that.
When you drive, the car reaches its destination, right?
If you drive.
Driving is a different thing.
And reaching the destination in this is a different thing.
While driving, one keeps in mind that after driving, one has to reach there.
That much difference is called dhyan, bhajan, and upasana.
Dhyan and bhajan are there, no problem, it's just driving.
But that connection is not there.
Then it is called upasana.
And such upasana destroys vasana.
And if there is devotion, it delays a little.
And if there is action, then more.
It increases more.
How does vasana increase?
Vasana increases from the hollow.
If we only perform actions, then vasana increases.
And if one performs devotion, it takes a long time.
And if one performs upasana, then there is vasana.
Mere discrimination cannot reduce vasana.
In discrimination, one only has to observe.
What kind of vasana do I have more of?
We don't know that.
Others know.
That these are like this.
We don't know ourselves.
And it is very difficult to know ourselves.
It doesn't happen at all.
Like that.
So it's difficult, so.
Maharaj said that removing vasana is a very great means.
It is a great means and a difficult means.
It is difficult to remove vasana.
So, removing vasana is fine, but identifying it is difficult.
It is difficult to identify one's own vasana.
Just as Bharatji, at the time of his death, remembered a deer's fawn, and then he became a deer.
And he had first left his kingdom, and Lord Rushabhdev was his father, yet it happened.
Therefore, to remain free from vasana by the mind is our opinion.
And when one fasts, the body becomes weak, then the mind also becomes weak, that is true.
But when the body becomes strong, then the mind also becomes strong.
Does fasting remove vasana or not?
Fasting means we do Chandrayan, we fast, we do Dharana Parana.
So, does it remove vasana or not?
Look, it says here.
Read that again.
Therefore, to remain free from vasana by the mind is our opinion.
And when one fasts, the body becomes weak, then the mind also becomes weak, that is true.
But when the body becomes strong, then the mind also becomes strong.
Therefore, renunciation through the body and renunciation through the mind, both are needed together.
And one who has thoughts of God in their mind and of the world, speak.
Maharaj said that we fast a lot, as you say, a lot.
Does it come in this or not?
It is.
So, what is the difference between fasting and removing vasana?
What is the special feature and what is common in performing penance and removing vasana?
Penance is done by the body.
To remove vasana, by the mind.
So, by what does it get removed?
Does it get removed if one fasts or not?
Fasts.
Vasana is suppressed.
And if one performs upasana.
Vasana is suppressed.
So, if one is just driving like that, it is not certain where to go.
But if one is sitting in the back seat, it is decided that I have to go this way.
The boss is sitting, isn't he?
If only the driver is sitting, he doesn't know where to go, but if the boss is sitting, then he knows.
So, if the boss is sitting, he knows whether he has to go here, to the office, or home.
That much difference in both, fasting.
Fasting is a means.
So Maharaj said that he gave examples of both renunciants and householders.
He gave the example of King Janak.
And he gave the example of a renunciant.
He gave examples of both the path of renunciation and the path of activity.
So, does one become free from vasana through the path of renunciation or through the path of activity?
By what does it happen?
By the upasana of God.
If one wants to, one can.
One who wants to, can become.
If one performs upasana, whether renunciation or activity, does vasana increase or decrease?
If you want to avoid it, it helps.
If you want to avoid it, it helps.
If you don't want to avoid it, then more.
So, if one fasts and wants to avoid it, then it helps, it helps more.
So it depends on oneself.
It depends on the driver sitting in the car whether to go somewhere or not.
It's on him, isn't it?
Where do I have to go?
Or the car decides.
Who decides?
The one sitting.
The one sitting, then.
Are you the one sitting or the one taking away?
The one sitting or the one taking away?
What do both say?
Become the one sitting.
If we fast, why do we do it?
Do we do it to reduce vasana or not?
One should pay attention to that.
Both activity and renunciation remove vasana.
And both increase as well.