Maharaj says that the form of attachment is seen as a delusion in the mind. When attachment increases in a person's heart, the delusion in the mind becomes greater. Then, the discrimination of what is fit to be done and what is not fit to be done is lost, and only that which is not fit to be done happens. Furthermore, Maharaj says in Vachanamrut Gadhada Madhya 53 that He divides attachment into two parts. Attachment in duty and non-duty, attachment in body and soul, attachment regarding who I am, attachment regarding what my work is and what I have to do. Delusion means not knowing what I have to do and what I do not have to do. The delusion of that subject, whether I am the body or the soul? That delusion. Those are all separate attachments. Are my relatives beneficial to me or harmful? A clear decision cannot be made on that. And then one has to be swept away. Since a decision cannot be made, one has to be swept away in the flow. If we cannot decide that we are distinct from the body, then we have to be swept away in the flow of the body. In whom is it worth placing love? Is love to be placed in God or here or there? That cannot be decided. Furthermore, Maharaj says in Vachanamrut Gadhada Madhya 53 that the attachment described in the scriptures is indeed that form of attachment. When attachment pervades the heart, that jiva does not perceive its own flaws at all. Therefore, not perceiving one's own flaws is the very form of attachment. The Gita can also be considered a scripture for dispelling attachment. Because at the very beginning, Bhagwan says to Arjun, "Kutastva kashmalamidam vishame samupasthitam." Here too, the word 'kashmal' refers to attachment. The meaning of 'kashmal' is said to be attachment. 'Kutastva kashmalamidam', meaning where did this attachment come from in this difficult situation? Here too, the word 'kashmal' refers to attachment. At the end, Arjun also confesses, "Nashto mohah smritirlabdha karishye vachanam tava." "O Maharaj, by your teachings, my attachment has been destroyed." What attachment of Arjun was destroyed? What attachment did Arjun have, and what was destroyed in him? The attachment to doing duty, the attachment of duty and non-duty. What should I do? And what should I not do? In that, he had fallen into delusion. To me, who is confused... 'shadhi mam tvam prapannam'. Now I do not know what to do and what not to do. Therefore, in the Gita, throughout, that very attachment was taken as attachment. No other attachment. The delusion of body and soul is attachment, but still, it was not taken as attachment. That was taken as the primary attachment. And Arjun confessed that now my attachment has gone. So, is the delusion of body and soul not attachment? It is. Then why was it not taken? That is the eternal scripture and has been propagated for the benefit of the jiva. If it is considered very important, then shouldn't it take the attachment of body and soul? Delusion occurs in body and soul, shouldn't that also be discussed? Why was that not done? Mostly, people get trapped in the attachment of duty and non-duty. If the attachment to duty goes away, then that of body and soul goes away in a few days. And if one sits separating body and soul but does not perform one's duty, then that does not remain. Therefore, the attachment of duty and non-duty is very important, for that reason. One who has realized that 'this is my work,' then even if he has body-consciousness, it will go away. And if it is there, otherwise he cannot remove it in one day. The attachment of duty and non-duty can be removed in one day. If one does what is one's work now and leaves what is not to be done, then immediately attachment is removed. Therefore, in the Gita, it is the attachment of duty and non-duty. Confused Arjun has shown that about himself. "Maharaj, I do not know what to do and what not to do... whether we will win or they will win, I do not know at all." Therefore, the attachment of duty and non-duty is the primary attachment. If that changes and he realizes that 'I have to do this work, my duty forever is this,' then it is finished. Then, even if body-consciousness is there, it goes away. Because body-consciousness itself is an obstacle, a hindrance in the primary duty. Therefore, here too, the treatment of attachment has been done. Maharaj said that in attachment, one's... Maharaj said here that there is attachment to sublime objects, attachment to sublime objects is the very cause of the rise of attachment, so that is what it means. When does a person become fallen from duty? It happens due to attachment. Fallen from duty, not doing what is to be done, doing what is not to be done, thus one becomes fallen due to attachment. Therefore, here too, the treatment of attachment has been done. Maharaj said that in attachment, one's own flaws are not perceived, on the contrary, only the other's flaws are perceived. That is why, at the end of the Gita, Arjun, who accepts that 'my attachment has been destroyed,' also accuses Bhagwan at the beginning of the Gita, "Katham Bhishmamaham sankhye Dronam cha Madhusudana." With the word 'katham'... "What is my duty?" He asks Bhagwan, "Is my duty to fight with Dron or to worship Dron? What is my duty? What do you think in your mind?" The intention of using the word 'katham' is, "Maharaj, you are making some mistake in commanding me." Even before God Himself, this happens to the jiva because the very nature of attachment is such that one's own flaws are not perceived. Even by mere knowledge, attachment is not dispelled because it is said in the Gita, "Sadrisham cheshtate svasyah prakriterjnanavanapi." 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