Indriyasyendriyasyarthe ragadveshau vyavasthitau. Tayornavashamagachchettosya paripanthino. (34) Furthermore, in the 31st verse, God has said that one who follows my opinion is also freed from the bondage of 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 → God said that attachment and aversion are established in the senses. Attachment and aversion are established in the senses. If you want to remove it, what should you do? So, act with God's principle in mind. Or, if there is renunciation, then in this way. Do not do as your mind desires, either renunciation or action. Attachment and aversion are not the nature of the inner self, but are external disorders. Because if they were its nature, they would always be perceived, but that is not the case. They are perceived only sometimes. By practicing the means to remove them, they diminish. This is the experience of spiritual seekers. Furthermore, God has called them 'manogatan', meaning those that come and go in the mind. When one abandons all desires that arise in the mind, O Partha, and is content in the Self by the Self, then one is said to be of steady wisdom. So, God called all these disorders 'manogatan'. Manasi agatan, like that. They have come into the mind from outside. Maharaj said in one place that the origin of desires is there. Where does it happen? Outside. Where the senses and objects meet, there the desire arises. Then, through the senses and the inner self, it enters the jiva. It comes from outside. So, the origin of desires is neither from the inner self nor from the jiva. Thus, Maharaj says that these disorders, attachment and aversion, are the root disorders. Attachment and aversion arise in the mind through objects and have their dwelling place in the mind. It has its dwelling place in the ego or in the jiva. They do not arise within. They arise where the object and the senses meet. When our eyes fall on an object, we feel that it is a very good object. Then attachment arises there. Then that attachment comes into the inner self and one's jiva through the senses. So, manogatan. They are in the mind. They are not from the original jiva; in the jiva, they have made a dwelling place for themselves, where they reside. It's like you stay at home, then go to the office and do all your work, and then come back home. Swami, if someone is blind or deaf. Then its senses do not perceive, so what happens to it? In the previous birth, he would have gathered them and kept them in our birth. They are not present now, and it is also possible that they were born outside in the previous birth and are filled in the jiva. So, it is called manogatan, meaning it has come into the mind. Today or before. So, it has come into the mind. It did not originate from there. Furthermore, God has called them 'manogatan', meaning those that come and go in the mind. Therefore, it can definitely be removed. Attachment and aversion do not reside only in inert nature, nor do they reside in pure consciousness. Nature is inert. It is without consciousness, so it does not reside in it. It does not arise in it. And pure consciousness is unblemished, so it does not arise in it either. It happens when both are mixed together. Attachment and aversion do not reside only in inert nature, nor do they reside in pure consciousness. It is when the jiva, forgetting the discrimination between prakriti and purusha, identifies itself with inert nature. Then this identification of inert consciousness is called ego. That is called ego. The meaning of ego is 'I am the body', that is called ego. And based on that, based on the belief in the body, all those disorders then come into our inner self and also into the jiva. This identification of inert consciousness is called ego. Attachment and aversion reside in it. Therefore, if the ego born of illusion is removed, then attachment and aversion are also removed. If a seeker considers himself incapable of removing attachment and aversion, he should surrender to God. One should pray. If someone's attachments and aversions have been going on since time immemorial, they might have become ingrained. Then we cannot stop it quickly. Then pray to God. And try, then with the help of God, it can be stopped. Swami, this is a bit unclear, where do attachment and aversion originate from? And where do attachment and aversion reside, permanently or temporarily? The permanent dwelling place remains in the jiva. So, it resides in the causal body. And it originates outside. Where the senses and objects meet, there. We talked about it yesterday. There was a discourse there. That someone liked the pot very much. Now, in justice studies, a pot comes up. Ghat and Pat, like that. Someone liked the pot. So, in summer, one develops an attachment to it, as one wants to drink some cold water. So, attachment arose in him. But if the pot breaks, the attachment does not break. All external objects are perishable. In this world, some people's sons pass away, some people's parents pass away, some people's spouses die. So, even if there is attachment, that attachment does not go away; attachment remains as it is. We have often talked about how we had a student. He used to live in the hostel here. He used to live in the seventh or eighth room. Then that student went to Ahmedabad to study. In Ahmedabad, during some event, his accident happened. The boys were going out, they went to a program, and he had an accident and died. Then his father often comes here, associated with the Gurukul. He comes straight, doesn't go to the temple, doesn't come here, and goes straight to that room. In the room, he sits near the cupboard and cries loudly. The boy is gone, but the attachment has not gone away. So, this pot breaks, but the attachment to the pot remains. That is why it does not perish; if the attachment remained in the pot. Then the pot would break, and the attachment should be destroyed. But it originates there and then its dwelling place is in the jiva, so as long as the jiva exists. So, Maharaj said that if one goes from this birth to another birth, then those companions go there. Even if the pot, meaning the body, breaks, those people do not go. So, it happens based on the body, but it resides in the jiva. In our language, it is said that it resides in the jiva. Now, when they are alive and together, there is not so much attachment, but after the spouse dies, then oh, they cry or the attachment increases a lot. Then what medium does it get? Now, the living ones would be struggling. Even when alive, it exists, but one is not aware of it. And when they separate, they become aware of it. When they separate, their demand is understood, that they were very good to me. They were very good. A few days ago, we went to a devotee's house for a visit, and he said that his wife must have had some difficulty. And his wife committed suicide, then his in-laws came and filed a case against him and put him in jail. Sitting in jail, he says that his wife was very good. So, he has attachment. Brother, he went to jail with her, but he still says she was very good, very good. He doesn't mind being in jail. Even if they put him in, it's fine. So, many times, attachment remains within us, and it becomes difficult. If a seeker considers himself incapable of removing attachment and aversion, he should surrender to God. By serving God and His devotees with true devotion, the inner attachments and aversions are also removed. These attachments and aversions are eternal. God has shown these ways to remove them. There is Nishkam 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 → As he continues to do it with sincerity from his heart to please God, the attachments and aversions within him gradually decrease and eventually disappear completely. A servant needs to be very careful in serving. If I receive wealth etc., I will serve. This kind of desire is a desire, not service. That is not called service. Most of us feel that if great people serve, then small people think that if God gives us, I will also serve. But that is called desire. Let it be service. Service is a medium for the divine objects, so it is called desire, not service. If you wish, it's good, there's no problem, we benefit from it. No, God will do it, and then we will benefit. But if one desires that God gives me this, then I will serve in this way, that becomes a worldly desire. It merged into worldly desires, so it is called desire, not service. Swami, attachment and aversion are two sides of the same coin. So, it means if there is attachment, there is aversion, and if there is aversion, there is attachment, or is there something like 75 after that? Attachment is a pair. It is called a duality. If there is attachment, there is aversion. Aversion arises only on the basis of attachment. And if aversion arose, it means he had attachment. Otherwise, aversion would not arise on its own. Without attachment. One who has no attachment also has no aversion. And if there is no aversion, then there will be no attachment. From the root. The root is attachment; from that, when obstacles arise, aversion occurs. Favorable and unfavorable conditions. Happiness in favorable conditions, favorable sensation is happiness. And unfavorable sensation is sorrow. And attachment follows happiness. And aversion follows sorrow. When favorable conditions arise, careless people develop attachment to them. If one is a devotee of God, he does not develop attachment. Favorable conditions appear to me as favorable, and unfavorable conditions as unfavorable. But he does not get stuck in it. He rises above it and develops attachment to God. If one develops attachment to God, it is called devotion. If one develops attachment to God, it is called devotion. So, he develops attachment to God. He does not do it in objects. 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