We meditate on God, that is meditation, and other thoughts arise, and we are unable to meditate, what is the reason for that? Because whatever was taken in on that day, only that arises. Without taking it in, nothing comes from within. Oh, there is no origin of vishaya from within there. It will not happen from the antahkarana. It is from the contact of external senses and vishaya that vishaya arises. So, one who wants to avoid vishaya, should do this. Keep some strength from within. If there is no strength from within, then vishaya will not be avoided. Expounded topic: To remove the five vishayas of the world from the jiva. Main points: Whenever vishaya enters the jiva, it is only through the senses, therefore they should be controlled. To remove the vishayas that have already entered the jiva, one should contemplate on the self and the glory of God. In this Vachanamrut, Maharaj says that one who wants to attain ultimate liberation and wants to become a sadhu like Narad and the Sanakadik, they should contemplate as we say today. Then Maharaj has described that contemplation. In that, worthy of contemplation honestly, there is a stock of that vishaya. Vishaya, moreover, everyone does it in secret corners. In secret corners. In today's world, all these internets and all are there, a person watches it. Just by watching, it doesn't end. Then it is very difficult to remove them. Once it is taken in, then to take it in, it takes five minutes, or two minutes. The time taken by this jiva to take in the five vishayas is negligible. And even if one tries to remove them for a lifetime, they do not come out. Lifetimes pass away, still the vishaya is not removed. And in that, Maharaj says, sometimes if its sting settles, then it ruins the whole life and puts one into the cycle of birth and death. Think once before taking it in. Any thing. A person eats, then if the tongue likes it, it takes two to five minutes. And then if there is indigestion? Indigestion lasts for twenty-four hours. But that ends in twenty-four hours because one has to eat again. But the vishayas of the eyes and ears are such, that at the time of taking them in, there is nothing, and then they don't leave for a lifetime. The vishaya of the tongue is such that it gets resolved in twenty-four hours. Because in twenty-four hours, one fills it again, right? So it gets resolved in twenty-four hours. The other one does not get resolved. The vishayas of the eyes and ears, and all other vishayas, they do not get resolved. Even in the vishaya of the tongue, half is resolved and half is not. What is heard is not resolved. Physical resolution happens in twenty-four hours, or in five to six hours. Even if it has to happen slowly, it finishes in five to six hours. If there is going to be trouble, it finishes in twenty-four hours. But what is heard enters the mind, and does not leave for years. If one thinks like this, then a person fears vishaya from the beginning. Fears. Nowadays, these internets and such vishayas are so many that they entice even the best. Now they remain engrossed in it. Even if one is a sadhu, they remain engrossed. And even if one is a householder, they remain engrossed. A householder does it openly. And if one is a sadhu, they do it in secret corners. They take it inside. They do not know that once these are taken in, when will they come out? If one wants to go to God. And otherwise, there is no problem. In this Vachanamrut, Maharaj says that one who wants to attain ultimate liberation and wants to become a sadhu like Narad and the Sanakadik, they should contemplate as we say today. Then Maharaj has described that contemplation. In that, among the things worthy of contemplation, one is the origin of vishaya, the accumulation of vishaya, and the removal of vishaya; a devotee of God should be aware of these three things. And the dreadfulness of vishaya. If one thinks about that, then one can turn back from this, otherwise one cannot turn back. A devotee of God should be aware of these three things and should take measures accordingly. The origin, accumulation, removal, and dreadfulness of vishaya. Maharaj has not described the dreadfulness much in this Vachanamrut. He described these three things. Where does the origin of vishaya take place? And how does the accumulation of vishaya happen? And how is it removed? Maharaj says that the origin of vishaya is through the external senses, but it does not happen from the antahkarana. Similarly, the origin of vishaya does not happen from the jiva either. Maharaj has told the stories of the five vows in Satsangijivan, all those stories are on this, they are worth contemplating. That Ekashringi, he got the contact, he ate everything, and then from that, his downfall occurred. Saubhari and all others, they had seen it once, they had taken in vishaya through the eyes, whoever they all were. Pride, on the other hand, is a direct vishaya of the antahkarana. It is not a vishaya of the senses. But it is taken in, it is taken in from outside. Direct pride. If someone puts a garland on you, where do you feel joy? In the mind, one thinks, "Oh, they put a garland on me, so I must be greater than everyone else, right?" So pride is such a vishaya. Maharaj says that the origin of vishaya is through the external senses, but it does not happen from the antahkarana. Similarly, the origin of vishaya does not happen from the jiva either. Just as there is a cause of disease, where does the origin of pride happen? Huh? For lust and such, Maharaj said that when there is contact of the senses, with women etc., looking at their faces, looking at their photos, looking at the person, from that, the desire arises. But how does pride happen? Maharaj said that the origin of these two vishayas does not happen inside, it does not happen from the antahkarana. Pride, which is a vishaya, is a vishaya of the antahkarana. It is not of the eyes, ears, skin, or tongue. What is pride a vishaya of? Antahkarana. Antahkarana. A vishaya of the mind. Actually, it is of the ego. But still they say of the mind, antahkarana, all became one. So its origin must be happening in the antahkarana, right? Then? Maharaj said in that, it is outside. Its ends are outside. The contact of pride happens from outside. Then, although it happens directly to the body, not to each and every sense. The contact happens from outside. Whether someone respects it or not, then its echo is felt more inside. And the echo is felt immediately. In that, are the senses not to be stopped? In pride? Not stopping the senses, but stopping pride from coming. Maharaj had said that where pride arises, do not stay there and go elsewhere. He said so. So, not staying means when you are traveling, right? While traveling, you went to a village and many disciples gathered there, then go to another village from there. Where do we go if pride arises here? But do not run much to get pride. If pride comes, first learn to stop it. When Swami Shastriji Maharaj was there, no one could praise him in his presence. No one could praise him in his presence. So they must not be able to do it without thinking, right? Who made that arrangement? The people behind? Who made it? He himself made it. Huh? So he is said to have stayed away from pride. And who makes the arrangement for praising? That we get praised a lot, who makes that arrangement? Huh? They themselves make it. They themselves just make a gesture, if they are very big people, they have to make a gesture. And otherwise, they have to make arrangements, if they are small people. If you want pride? You yourself have to keep the garland ready, no one else will keep it. And some arrangement has to be made, that these many are in the list, call out their names, first all of them and then this last. Keep calling out our name too. There is nothing to say in that list. So, if small people want pride, they have to make arrangements. And if they are big people? They just have to make a gesture. Then they all say that today we have kept such garlands and all, "Yes, okay, no problem. Let them come." Thus, to stay away from pride, one also has to make arrangements. Just as one has to make arrangements to get pride, similarly, to stay away from pride, one also has to make arrangements, right? Lest we get into pride somewhere, get into its actions, pride is through action, right? So the vishaya is the same. Its origin happens from outside. And the desire that arises, does it not happen from outside? If one desires pride, does one create it from within? The desire for it also happens from outside. Therefore, Maharaj said from outside. It is very subtle. But this is true, how it is. That suppose a person, like Swami, did not like pride, we feel so, then no one could praise him in his presence, could not do any other foolishness, could do nothing. What is ongoing happens. If what is ongoing happens very much according to the rhythm, then there is no problem until then. They cannot do anything more. Today did something new, tomorrow did something more new, the day after tomorrow did something new, Pride is not attained all at once, right? How does all this happen? It happens gradually. And when more was done, if no one ever objected, then it means that person got a hint. That, "Yes, now Swami likes it, no problem." So his praise and this and that and everything happens. That is very nice, in that Ramayana also, the talk of this was very nice. Dietary control, what dietary control? All these are called diseases, right? These five vows, the opposite of them is disease. And the five vows are bandages for it. To observe the five vows. So what is the dietary control for this? Where does its origin happen? Where does the origin of pride happen? The origin of lust happens from looking at these photos, looking at the internet, looking directly, and increasing all that contact. Others, the origin of taste also happens when one starts taking a little bit. And the origin of greed also happens when one keeps getting contact with money. 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. 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