Then Shriji Maharaj said, Today, we contemplated on the nature of the mind, and the mind did not appear separate from the jiva. The mind is like a ray of the jiva itself, but it is not separate from the jiva. And the nature of the mind appeared to be such that, just as there is a hot wind in summer and frost in winter, the mind appeared to be of that nature. And just as hot wind enters a person's body, That is, hot wind, and Maharaj said that in this, there is hot wind in summer and frost in winter, such is the nature of the mind. It is of that nature, so what does it mean? Huh? If there is hot wind, then keep a fan or keep an AC, like that. What does it mean? Favorable and unfavorable circumstances. Favorable and unfavorable circumstances is correct, yes. But from that, what did you deduce about the nature of the mind? What does hot wind do and what does frost do? Sometimes it melts the jiva and sometimes... so what do you say? A stability... destructive. It is destructive. If hot wind enters, one dies, and if frost enters, one also dies. Dies, yes. So, what does the mind do? How does the mind kill the jiva? From the path of liberation... It deviates one from the path of liberation. Such is its nature. Just as what is the nature of frost and hot wind? To stop life. To kill. Its nature is destructive. The nature of the mind is like that of frost and hot wind, so what does that mean? It is the destroyer of the jiva. The mind is the destroyer of the jiva. The association with each of the senses is only from time to time for the jiva. And the association with the mind is there twenty-four hours a day. When the eyes are working, the ears may not be working, and when the ears are working, the eyes may not be working. So they work in turns. And the mind? Twenty-four hours. Twenty-four hours. And its nature is destructive. It is to trap the jiva in any way. And to deviate one from the path of moksha is its nature. That is the only meaning of frost and hot wind. What is the meaning of frost and hot wind? It kills by making things feel good. It kills by mixing poison in a sweet, like that. And some may just give poison directly. That's all. There is no other difference. But its nature is destructive. Neither hot wind nor frost can be considered good, right? Both are destructive, so how can either of them be good? The mind says things by making them feel good or bad. That hot wind comes in the form of adversity. If one falls from the path of God due to adversity, that is hot wind. Then how is that good? And frost comes in the form of favorable circumstances. So, even favorable frost kills by entering, and this just stops life, nothing else. Both have the same nature. Frost is of favorable circumstances, right? What we call frost, Maharaj took as favorable circumstances. Favorable objects. Frost is favorable, right? Frost, physically, frost is beneficial to this person. And that is why people, from the heat, seek frost, why do they do that? Why do they use AC? By using AC, a person's working capacity increases. And the mind remains cheerful. Then Shriji Maharaj said, Today, we contemplated on the nature of the mind, and the mind did not appear separate from the jiva. The mind is like a ray of the jiva itself, but it is not separate from the jiva. And the nature of the mind appeared to be such that, just as there is a hot wind in summer and frost in winter, such is the nature of the mind. Even if you give it favorable circumstances, it is going to kill you, and even if you give it adversity, it is going to kill you. Even if you do not remain vigilant. And otherwise, it can also lead to moksha. That which kills can also save. It also leads to moksha. And just as hot wind enters a person's body and frost enters, then that person such is also the nature of the mind, that to lead this jiva to moksha is also the nature of the mind. But now, one has to strive and extract the mind from it. Otherwise, it keeps giving this benefit. It keeps giving the benefit of pushing into birth and death. The mind itself pushes, right? Mana eva manushyanam karanam bandha-mokshayoh | vishayasaktam bandhaya, viraktam cheta muktaye | If it attains vairagya from that, then it leads to liberation. And if it becomes attached to it, then bondage. Does it lead to liberation based on the resolve of the jiva? Based on the jiva, but the nature of the mind is made like this. Is it considered the nature of the mind to seek liberation... is it the nature of the mind to seek liberation? It is not considered the nature of the mind. But if it causes vairagya in this, then it allows the moksha of the jiva. If it causes vairagya, then it allows the moksha of the jiva, otherwise it does not. And just as hot wind enters a person's body and frost enters, then that person dies. Here, frost and hot wind are just favorable and unfavorable circumstances. Similarly, when that mind, through the senses, goes towards the sense objects, that adversity is also bad, and favorable circumstances are also bad. So what should one do? Keep both in small measures? Huh? One must ensure that adversity does not deviate us from God. And one must ensure that favorable circumstances also do not deviate us from God. They are not going to go away. On what basis do favorable and unfavorable circumstances occur? Based on prarabdha. They occur based on prarabdha and one's own karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → So they are not going to leave us. But the jiva only has to ensure that they do not deviate us from God. One can take advantage of them. If there is adversity and one wants to remember God, then it does help. And if there are favorable circumstances and one wants to remember God, then that also helps. Is it necessary that favorable circumstances will deviate one from God? If one wishes, it can be helpful in remembering God, if the jiva wishes. And if the jiva wishes, adversity also becomes helpful in the path of God. That is also true. But if one is associated with the mind, then nothing will help, it will deviate one everywhere. And just as hot wind enters a person's body and frost enters, then that person dies, similarly, when that mind, through the senses, goes towards the sense objects, if the object is painful, then the mind becomes heated like the hot wind of summer. And it... And if that object is pleasurable, then the mind becomes like the frost of winter towards it. When it experiences a painful object, becomes hot like hot wind, and enters the heart of the jiva, then it makes the jiva extremely miserable and deviates it from the path of liberation. Know that to be like dying from a heatstroke. And when that mind enjoys pleasure in a pleasurable object, it becomes cold like frost and enters the heart of the jiva, and by making the jiva happy, deviates it from the path of liberation. It becomes zero from the path of God, meaning it is said to have become cold. Everything of this world is obtained properly. Wealth and property are obtained. Some power is obtained. For us sadhus, everything becomes proper, resolves are fulfilled accordingly. And what was desired in the mind is fulfilled. So that is finished. So there remains no need for him to go on the path of God. So he died. It is said that frost entered. Favorable circumstances entered the jiva, so a burning desire for favorable circumstances arose in the jiva. That, 'Let me set this right and let me set that right, let me set this right and let me set that right.' Such a burning desire arose in the jiva, so he died. The burning desire for favorable circumstances. If a burning desire to worship God and to please God arises, then there is no problem. Then neither favorable circumstances nor adversity hinder, rather both help him. Both help. But that other burning desire arises. And if a burning desire for adversity arises? To remove it. A burning desire to remove adversity arises. 'That person is hindering me, so let me set him right. This is happening like this, so let me set it right.' So if a burning desire to remove adversity arises, then one dies. How does this adversity help me on the path of God, in my moksha? One should think like that. 'How does this favorable circumstance help me on the path of moksha? How can we take advantage of what has come on the path of God? Of what is obtained.' Then it becomes helpful to him. Then he does not fall from the path of moksha. And when that mind enjoys pleasure in a pleasurable object, it becomes cold like frost and enters the heart of the jiva, and by making the jiva happy, but if favorable circumstances come to a person, what happens? A burning desire for more favorable circumstances arises. If a person gets some money, what happens? Does he think, 'Let us use what is obtained on the path of moksha'? What does he think? A burning desire for more money arises in him. A burning desire to use the money properly for moksha does not arise in him. Same for a sadhu. If a sadhu gets favorable circumstances, what burning desire arises? Huh? 'How do I become a mahant? Everything of mine has become proper now, how do I become a mahant?' Such a burning desire arises. Why become a mahant? 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