Desires and samskaras are both different.
They are said to be of one type, but both are different.
Desire is merely a form of wish.
All samskaras do not awaken the same desire, they do not awaken it.
And samskaras remain, so samskaras are nature.
And desire is its wish.
It is very difficult to avoid samskaras.
When one practices the opposite of one's nature, then those samskaras are removed.
If they have fallen into the chitta.
It is said that the chitta is extremely pure.
So immediately, whatever actions it performs, it pulls all the prints.
It takes all the prints.
It stores them.
And that stored print then creates this, giving it the form of a nature.
And when there is a nature, then desires surround it; whatever kind of nature there is, that kind of desire.
That desire is called vasana.
It is temporary.
That hunger is temporary; satisfy it and it becomes peaceful, then it awakens again, becomes peaceful again, and awakens again.
And nature is always awake.
Desire is counted from that.
By desire, desire is considered eternal, isn't it?
Desire is counted by mixing everything together.
Everything is eternal.
All the contrary desires that have arisen are eternal.
But then, when calculations are made, nature and desire are all mixed together.
When it goes into the micro, these two are separate.
Nature
Nature
Nature
Desire due to nature.
Nature is in the form of samskaras.
Today, if we perform puja with intense devotion, its samskaras are imprinted in our chitta.
Then they awaken again tomorrow.
It awakens in the morning.
And if they are deeply ingrained, they awaken certain demands in us, saying, 'You should worship in this way.'
And the awakening of demand is desire.
It can also be weak.
Today we saw something against the rules, or today we heard or ate something, then deep samskaras are formed from it.
When those samskaras are formed, whenever circumstances arise, they awaken a demand in us, saying, 'I want it.'
So that is desire.
The awakening of demand is desire.
These samskaras awaken from within, lying dormant.
Samskaras and desires.
By the same logic, the tree-seed logic.
But to eradicate these samskaras, that is very difficult.
They are from eternity.
And they are stored.
All the accumulated karmas from eternity, accumulated karmas mean all samskaras.
Each karma has one samskara associated with it.
Of each karma.
And because the samskara of that karma is present, then desires awaken from it, and they are called vasanas.
When do desires awaken? They awaken when circumstances arise.
When favorable circumstances arise, it awakens again.
There are many types of samskaras.
But when those circumstances arise, they awaken.
A person has a greed for wealth.
But the samskaras of wealth are only in a human body.
What greed does an animal have?
An animal has nothing.
So when a person is born as a human, all the samskaras of wealth awaken.
One should know Mahat-tattva and Chitta as non-different.
Just as all the elements of Prakriti are contained in Mahat-tattva, so too is the entire world contained in Chitta.
The samskaras of all births are contained.
Of all births.
It is so small, yet so much is contained within it.
The samskaras of all births are printed in it.
They arise when they receive stimulation from time to time.
It gets its stimulation.
Just as in Mahat-tattva, all the elements of Prakriti
If there is a weak person and they get a good environment, then their good samskaras arise.
If there is a very good person and they fall into bad company, then the samskaras of bad company arise in them.
They are within.
Therefore, even very good people should not make the mistake of bad company.
Being good people does not mean that they do not have weak samskaras within them.
Those samskaras are present in the jiva, in the chitta.
But if circumstances arise, then those will sprout, even if one is a very good person.
And yet it is said that even a liberated soul from Akshardham can remain in a good realm.
And even a lowly jiva can reach Akshardham.
That is solely due to satsang and kusang.
Just as all the elements of Prakriti are contained in Mahat-tattva,
So if we want to suppress our weak samskaras,
one should remain in the environment of satsang.
In the environment of satsang.
The more the environment of satsang, the more our weak samskaras are suppressed.
Sitting alone in a corner, compared to sitting in this assembly, all samskaras are suppressed.
So the more the environment of satsang, the more they are suppressed.
Just as all the elements of Prakriti are contained in Mahat-tattva, so too is the entire world contained in Chitta in the form of samskaras.
Therefore, it is said that in Mahat-tattva, the entire world resides in subtle form.
The meaning of 'it is unblemished' is that the chitta is not the gateway to vices like lust and anger.
Those distortions, as they are formed in the intellect, mind, and ego, are not formed in the chitta.
Therefore, those distortions belong to the mind and so on.
The chitta certainly contemplates the distortions created in it.
But the formation is done by other elements.
Which, when they come into the chitta, are clearly seen.
Therefore, it is said that it is luminous, pure, peaceful, meaning it has a nature of tranquility.
It is devoid of the qualities of rajas and tamas.
Ego.
Ego is of three types.
Sattvic, Rajasic, and Tamasic.
Specifically, all the subsequent elements are considered to be the cause of its origin.
In the world too, in any new creation, ego is considered to be the fundamental instrumental cause.
The cause of good or bad creation is ego.
I.
Either God is the inspirer, or ego is.
So the creator of the world is ego.
Inspiration comes to a person from two sources.
Firstly, from God and from great saints.
Its motive, you see.
Motives.
A person needs motives.
So it needs a motivating force.
That motivating force, if one has more affection for God, then God becomes the motivating force.
And if not, then one's own ego.
I am not inferior to him, and I am not lower than him.
If he does it, why can't I?
That is a person's motivating force.
I.
I.
From that, this world is created.
To create the world means to create one's own field.
For us, the world is that, isn't it?
Everyone's field is the world for everyone.
The reason for that is more ego.
In the world, too, in any new creation, ego is considered to be the fundamental instrumental cause.
Here, both the instrumental and material causes will become the cause.
In it, peacefulness is in sattvic ego, agitation (meaning distractedness) is in rajasic ego, and dullness is contained in tamasic ego.
That.
Now, it describes the characteristic of the mind.
The nature of the mind is atomic.
Maharaj says that the mind is the field of origin for all desires of the world, including women.
It is its door.
The desire for women and so on resides in the samskaras.
It resides in the chitta.
Whatever actions have been performed, whatever objects have been enjoyed, their samskaras are printed in the chitta.
What is the door, the place for those samskaras to come out, to come onto the platform? The mind.
Mind.
Through the mind, its... Maharaj said that when one's mind repeatedly makes resolutions, one should understand that it is one's own fault.
It is in one's own jiva, that's why the resolution arises in the mind; if it were not in the jiva, where would the resolution arise in the mind?
The mind's role is only to express what is within the jiva, to show it externally.
So if a resolution is repeatedly made, it means that it is in one's mind, it is in one's jiva.
And what is in the jiva, the mind shows it externally.
Just as when a file is in a computer, it shows on the screen that this file is in this computer.
There are many files in a computer.
Similarly, in the mind, in this jiva, there are many desires.
So Maharaj has said that the mind is the field of origin for desires related to women and so on.
If one keeps it under control, then all those desires become null and void.
Conquer desires through resolve.
It is said so.
If one does not make a resolution, then all those desires, all those samskaras, are nullified.
So by the mind.
So in the Yoga Sutras, five things are mentioned.
Those are called the five kleshas.
If those five kleshas are not touched.
Then all the accumulated samskaras of infinite births become null and void.
These five kleshas exist, which is why those remain alive.
Based on the kleshas, it gets to enter.
Ignorance, egoism, attachment, aversion, and clinging to life.
These are the five kleshas.
If they are not present, then one's own intense samskaras, one's own intense karmas, will not cause one to take birth and death.
Even one's own karmas will not cause it.
And these kleshas, how are they expressed?
It happens through the mind.
How do we know where we have become attached to life?
Others see it, but we ourselves don't.
Others see that this person has become attached to this.
Then he realizes that in this.
And that causes him to take birth and death.
That expression, of desires alone, of good samskaras alone, that expression happens through the mind.
Good samskaras may be present in the chitta, but the chitta cannot show them; it can only see them itself.
In a computer, one can switch it on and see everything one wants.
But it cannot express; it can express through the mind.
That this is in my jiva.
The nature of the mind is atomic.
Maharaj says that the mind is the field of origin for all desires of the world, including women.
From the perspective of tattva, the mind is atomic.
Its nature is atomic.
But Maharaj has stated the functional characteristic here.
To make resolutions and choices is a characteristic of the mind.
To make resolutions and choices about desires or about God is a characteristic of the mind.
So, from that, the mind can be controlled.
If one controls resolutions and choices, then the mind is controlled.
The desire is also controlled, all of it is controlled.
I should make good resolutions and choices.
So, the samskaras of many births that are in the chitta, and the karmas that are in this person's account, all those karmas remain as they are, and one can go to God's abode.
If one controls resolutions and choices.
The mind is also called the controller of the senses.
Why is the mind called the controller of the senses?
Is it that the mind goes there before the senses, or the senses go where the mind goes?
It is.
What does Swami say?
The mind goes.
My mind has gone to America right now.
Then how can the eyes go?
Huh?
If the mind goes, how do the senses go?
Tell me.
Huh?
From here, it's like, I'm running from America, so when it reaches, the eye.
Huh?
It processes others.
If the mind went there, then these eyes and ears and all started processing others.
What did I say?
The mind is called the controller of the senses.
It is called the door to desires for women and so on.
It is called the field of origin, but its meaning is that it is the door.
And it is called the controller of the senses, so how is it?
What happened to you?
If the mind wishes, the senses cannot go to the object.
That's it.
When the mind joins with the senses, only then is an object considered an object.
Otherwise, the object is considered a means of livelihood.
The mind itself is good or bad, isn't it?
The nature of the senses is that they have to function there for the sustenance of the body.
If you close it, it will also close.
It has to function.
But when the mind joins with the eye, then it becomes aware of the object of form.
If the mind does not join and the senses act alone, then there is no awareness of the object of form.
There is no awareness of good or bad.
And good or bad is the object.
Just seeing, seeing the road, that is sustenance.
To make a path.
So that is sustenance.
But seeing good or bad is of the mind, so seeing good or bad only happens if the mind joins with each sense.
Today, there is good to see, good to hear, good to eat; all this only happens if the mind joins.
Otherwise, it won't happen.
So if the mind doesn't join, its objects are gone, meaning it has become the controller.
The mind is the controller of the senses.
It's not that the senses go where the mind tells them to, or that the senses don't go where the mind tells them to; that's not how it controls.
First the senses go, and then the mind goes.
The mind goes and the senses go.
No.
The purpose of the senses is based on the mind.
The objectness of the objects of the senses is based on the mind.
If the mind does not join, then those senses merely act and return.
They act as much as needed and then return.
And if the mind joins, then it takes such an interest, it goes deeper.
The senses go to the objects.
If the mind doesn't go, then the senses don't go.
Maharaj has said in the first Vachanamrut of Sarangpur that the senses withdraw from objects.
When the senses withdraw, know that the mind is conquered.
The point is, then know that the mind is conquered.
So, in the objects of the senses, the mind never supports and remains in its place; it is not necessary for the mind to go to the objects of the senses.
Never.
The senses do their work; the senses do that work for sustenance.
The samskaras of the object send the mind there.
Object.
So, when is an object called an object, and when is an object called sustenance? The difference between the two, their distinction, is explained in the mind.