Maharaj has written, "From what does moha arise?" From what does moha arise? The nature of moha, the origin of moha, and the remedy to eradicate moha. Maharaj has said this in the first Vachanamrut of Madhya. What is called moha? And from what does moha originate? So, from what does moha originate? From delusion. Delusion arises in the mind. Delusion is indeed a form of moha. Huh? Moha originates from the beautiful panchvishays. Panchvishays are relative. What is beautiful for one, for another... Today, if we get that Innova car, we become overjoyed. But to a big businessman, an Innova feels like... we need a Mercedes, and now there are even more advanced ones than that. If those cars come, then it feels right. So it is relative, isn't it? So, 'extremely beautiful'—what does that mean? Extremely favorable. We must like it extremely. If we like it extremely, moha arises in it; it cannot but happen. If we like any object, material, person, or situation. "I enjoy this situation, and I do not enjoy that situation." That is why, don't people become sad and run away? Just recently, when a sadhu was asked to move from one place to another, he became extremely sad. And he even made preparations to leave. Then we said, "Jivrajbapa, Jivrajbapa, please do not go, you are the eldest." By saying so, we persuaded him. So, it became fine again. So, a person has attachment to that situation, wanting "to remain in this situation." He was a sadhu, a great soul, and free from moha. But still, this happens. Sadhus, great souls, are indeed free from moha. So, a person has an attachment even to a situation. That "if I remain in this situation, I enjoy it; if I remain in that situation, I do not enjoy it." So, there is also a moha for a situation. It is not that "all land belongs to Gopal." It is not that happiness is found everywhere. So, a person's moha for a situation... liking something generates moha in him. Liking something excessively, like "I like this situation extremely." Whether it is a person, an object, or a situation, a place. Situation means a place, like "if it is this place, I like it very much." Then that generates moha. Liking it very much generates moha, and then it arises from that. In our case, during Maharaj's time, Govind Swami was in Jetalpur. So, Govind Swami's example is given. The example of a modern Govind Swami can also be given. If there is a modern Govind Swami, a present-day Govind Swami, his example can be given, right? The example of Govind Swami was given, that in Jetalpur, Gangama's dal-bhat suited him very well. So, what is it called? His 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 → The bliss of 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 → "Here, the bliss of 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, if any matter is liked, moha arises for it. Then, once rooted, one cannot be uprooted from there. No one can be uprooted from there. For a householder, all these are places of moha, all family members, and happiness and prosperity. But sadhus left all of that and went away, so does moha just go away? Moha does not go. We said, "An extremely excellent object is the cause of moha." How does it become extremely inferior? Meaning, moha is completely uprooted from it. Then does it become inferior? If there is no moha left, then it becomes inferior to him. All become equal. Excellent and inferior, all become equal to him. This happens if moha goes. He does not see excessiveness in any object. And he sees excessiveness only in God. He sees excessiveness in the seva of God. If he sees excessiveness only in pleasing God, then his moha goes. And the eradication of moha is a very great task, isn't it? Maharaj says, "To eradicate moha is very difficult." It does not go easily. If it does not go even after becoming a sadhu, then what can we say about a householder? If one becomes a sadhu, does he have the bondage of a place or not? Huh? Suppose, this Swamiji is taken and placed in Lara. Then? It becomes so difficult. Not just one, if two people are placed there, it happens to both. Though one should not say so, like, to one who has moha, one should not say "this person has this," but everyone should understand for themselves. That moha arises in this. It arises in liked objects. Whether that object is very expensive or very cheap, it has no relation to that. We often say, don't we, that there was a sadhu in Junagadh. So, it was during that era. So, these clothes, clothes that someone had discarded, and in a big mandir mandir Temple. Sacred Hindu place of worship. Tap to open in glossary → mandir mandir Temple. Sacred Hindu place of worship. Tap to open in glossary → From those, he would pick out the good ones, make a bundle of them, and collect them. So, when he passed away to Akshardham, a tempo-full of bundles was found. When another sadhu passed away to Akshardham, a tempo-full of empty matchboxes was found. When another sadhu passed away to Akshardham, a... well, this is about those who have passed away to Akshardham; to those who are alive, one cannot say anything. So, at present, no one collects balls of string or rags of cloth. But they collect mobiles. They have two or three models. One to keep in the bag, one to keep in another pocket, and one to keep elsewhere; they do such things. So, when they pass away to Akshardham, only then is it known how many are found. When they pass away to Akshardham, only then is it known how many mobiles are found and how many are not. If they have been given freedom, they do it; if they haven't been given freedom, then how can the poor souls do it? So, the objects of moha are different. It is not that moha arises only in mobiles, there is no such rule. It may not arise in that either. But a person must like it. Once a person likes it, he cannot help but have moha for it. Even if it is a small object, he cannot help it. Then, whether he is a householder or a renunciant. Everyone experiences moha. And as long as there is moha, an inferior object appears extremely excellent. "Ya nisha sarva-bhutanam tasyam jagrati bhutani." The self-controlled. Huh? "Tasyam jagrati samyami." "Yasyam jagrati bhutani sa nisha pashyato muneh." It is said so. An inferior object appears extremely excellent. And an extremely excellent object appears inferior. Such a question has arisen in this, hasn't it? And the root cause in this is moha. And to eradicate moha, one must understand the mahima of God. Rather than the mahima of God, one must understand the mahima of the bliss of God. We all understand the mahima of God. But the mahima of the bliss of God is not understood. Therefore, it is not accepted. If we have understood the mahima of the pleasure of a mobile, don't many cover themselves with a quilt and then enjoy its pleasure? They enjoy the pleasure after covering themselves with a quilt, thinking, "Well, this much was left, left over during the whole day, so let's take it now." So, that is the mahima of pleasure. In the same way, we do not understand the mahima of the bliss of God. Therefore, moha does not go. Therefore, extremely excellent objects do not become inferior. And extremely inferior ones have become extremely excellent. Those which throw one into a deep pit are called inferior for us. So, those have become excellent to him, such that he cannot live without them. Somehow, breaking all boundaries, we enjoy them. But that... So, if moha goes. What remedy did Maharaj state for the eradication of moha? In the Gita, God has stated a very good way. What is the remedy for the eradication of moha? Nishkam karmayoga. In the Gita, God has said so. "Dhyayato vishayan pumsah sangas-teshupajayate, sangat-sanjayate kamah kamat-krodho 'bhijayate." "Krodhad-bhavati sammohah." So, "vishaya vinivartante"—the next shloka is taken here. "Vishaya vinivartante niraharasya dehinah, rasa-varjam raso 'pyasya param drishtva nivartate." With a nishkam motive, if one performs upasana of God. Even in performing upasana, there may be desire. They may be performing upasana; upasana is seva, puja, this, that, all that is called upasana. But even in that, if one's self-interest is aligned, then it does not eradicate moha. It increases moha. It increases moha. So, in the Gita, God said that nishkam karmayoga uproots moha completely. Maharaj has called it nishkam sevayoga. With a nishkam motive, "my jiva does not attach anywhere in that." I am performing seva. In objects, in places, in persons, my jiva does not attach anywhere. That is something even a householder has to keep in mind. That the places of attachment are different, but the nature of attachment is the same for everyone. Whether a renunciant or a householder. Everyone gets attached. There is no one who does not get attached. So, if one performs nishkam karmayoga with a nishkam motive, then his jiva is uprooted from it. It is uprooted over a long period of time. Maharaj has said in this, Maharaj, that while performing nishkam karmayoga, one must then gain vision. Otherwise, they may be performing karmayoga, but then it may not be nishkam. As for karmayoga, do our sadhus perform very little seva? Many have performed a lot of seva. During Shastriji Maharaj's time, there were many sadhus. Mukut Swami also performed a lot of seva. Similarly, there may be another example, who also performed a lot of seva. But still, they might not have become free from moha. They might have fallen into certain pits. And until death, moha does not go. We give the example of Narayan Bhagat; there is Narayan Bhagat and there are other devotees. So, does the state of others become like that of Narayan Bhagat? When they grow old? It does not. Like, our Kothari Swami had performed seva, and others perform seva. So, it does not happen, the result does not come—what is the reason for that? There is no nishkam motive. The effort is the same, yet the result does not come. Why is that? There is a difference in the doing. There is some difference in the method. Meaning, it might not have been nishkam karmayoga or nishkam sevayoga. Therefore, the result does not come. Even if they work very hard, it does not come. So, it does not depend on how much effort was made. From which angle did he make the effort? Then the result comes immediately. In this, it is said, "Extremely excellent objects become like extremely inferior ones." Or they even become worse than that, Maharaj has said so. In the first Vachanamrut of Panchala, it is said, "They become worse than the worst." They become such that one does not even like to look at them. Does not like to look at them. We often hear stories, don't we? That we had Dharmaswarup Swami. Then, Gopinath Purani Swami was his disciple, right? "Now, I do not like it here at all." "We want to go." Only when one does not like to look at it, is it said "I do not like it." "Now, I do not like it here, now please give me permission to leave." "I want to go to the Akshardham of God." Like that. So, what one does not like to look at is called inferior, extremely inferior. If they are good, we get attached immediately. And those, one does not even like to look at. If one does not even like to look at this world, what is the means for that? If one does not like to look at this world, there is a means for that. To serve God and the devotees of God with a nishkam motive. To serve the mission of God. To serve the 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 → That is a great means to become free from moha. Swami has said in this that one also needs atmanishtha. Atmanishtha—meaning, without atmanishtha, a nishkam motive does not arise. Merely from mahima, a nishkam motive does not arise. From mahima, force comes. But a nishkam motive does not arise. Maharaj says, "Under the cover of mahima, on the contrary, one does not fear committing sins." Under the cover of mahima. So, under the cover of mahima, merely mahima... why were both things told to be done? Maharaj says in that Vachanamrut, "To apply the force of atma and Paramatma." So, why both things? Without atmanishtha, a person cannot maintain a nishkam motive. That is very difficult. To maintain it without atmanishtha. No matter how much mahima there is, if there is mahima, activity increases. Force increases. But atmanishtha does not come. So, there must also be the connection of atmanishtha. In that, it is said to be alert, isn't it, that alert becoming cautious. Huh? Becoming aware, slowly eradicate it. Slowly eradicate it, yes, becoming aware. Becoming aware, slowly eradicate it. So, atmanishtha—somewhere atmanishtha is mentioned, somewhere awareness is mentioned, and somewhere this is mentioned—apply that. Then all his thorns are removed. These stings of the panchvishays, all of them are removed. If he continues to do it with a nishkam motive, if he does it with a nishkam motive, then it happens for him. 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