When one has not started worshiping God, at that time, it might be that the objects of the senses are remembered, the objects of the senses are remembered, but there is no desire for God, and there are no obstacles in the worship of God. Maharaj has said in the Vachanamrut, Brahmanand Swami's question is, "Maharaj, in the world, only the person is seen, like this young girl, woman, youth, this and that are seen, but from within, there is no desire to enjoy them, what is the reason for that?" So Maharaj said, "If the trace, the trace of its aversion has settled in our heart, then the desire for enjoyment does not arise." But that is attachment. Attachment is said to be of four types in the Yoga Sutras. First, the desire to enjoy. If there is no intense desire to enjoy, then from that, the other, Yataman, Vyatirek Vyatirek Separate. Distinct. Independent. Unconnected. When used for Bhagvãn, implies He is beyond everything. [Gadhadã I – 7]. Tap to open in glossary → Brother, vairagya and attachment are opposite to each other. That is, if a desire to enjoy arises, it is considered in the form of vasana. But now, if one does not enjoy, but sitting near here, if she is nearby, he feels good. Nearby, that is why Maharaj said, "The vasana of sitting and standing near a woman." The vasana of sitting and standing near a woman, that's all. He has no connection with her, but still, it feels good. All of that runs and goes there. Can we play cricket? Can we watch it or not? If they are playing cricket here, and if I go for a walk here, for a moment we feel like standing there immediately. That is, it is called a type of vasana. I have no desire to play cricket, and it never happens, and it is not going to happen. But if I watch it, what should be understood from that? That is called attachment. That means it is a little less. And if it were a little more, I would jump in there with a bat. But because it is a little less, I cannot withdraw from watching. I cannot withdraw from watching. And perhaps if I restrain myself a lot, I might withdraw from watching, but I would ask someone, "Who won?" "Who scored how many runs?" Now, what do I have to do with that? "How many did Zambia score?" How many to me, what do I have to do with it? But still, can one remain? If one cannot remain, what does it mean? It is called Ekendriya. Attachment peeps in the mind. In the mind, its attachment peeps, so there is no purpose, even then, the mind runs and goes there. The mind runs and goes there. We have no purpose, so we feel that I have no vasana, where do I take the bat? Where do I take the ball? But the scriptures say no. That is a subtle attachment. If there is no attachment, then there is aversion, then Gunatitanand Swami said, "Does the thought of a son's death ever occur? That today my son died?" Does even a dream come by mistake? Does he ever have a thought of consuming poison? He might have a thought of eating sugarcane, but of consuming poison? It never happens, it remains as aversion. If aversion has occurred, then the thought of it does not even occur. It does not go near, it does not even go close. Does anyone go near a snake? If it is hissing? No one goes near. Why? There is aversion to it up to the throat. So Maharaj said, "Vasana is deceptive." Vasana is deceptive. If there is no purpose and no possibility, then it sits quietly. And it listens to all these talks. And it makes the mind decide that I am nothing here. It makes its own mind decide. So what did Maharaj say? That do not trust it. Lest it has been eradicated for us, if it has not been eradicated, then such a part of distrust remains. What did Maharaj say? "Na kuryat karhicit sakhyam manasi anavasthite, yad vishrambhac cirac cirnam caskanda tapa aishvaram." God said so. Even the great ones should not trust it. Until then, keep searching for it. Not someone else's, but ours. Keep searching in our own matters. Never become so fearless. "Yad vishrambhac cirac cirnam caskanda tapa aishvaram" like that. If someone has trusted it, it throws him off. So many times, vasana does not look like vasana, we feel that then why does he listen? Maharaj said so. If there is no vasana, why does the action happen? Therefore, lest it be there. Maharaj has made such a statement on vasana. That is, from within, even a slight positive feeling towards it remains in the mind, a positive feeling remains, until then, vasana is there, as Maharaj said, we must believe so. Its positive feeling remains, and it is tolerated, right, then the positive feeling remains. So, vasana is in that. Ekendriya, the attachment is only in the mind. There is attachment in the mind, there is no agitation in the senses, the senses do not go there at all, they do not go to the object at all, but there is attachment in the mind. So if the opportunity arises, it throws him off. Like Saubhari Rishi. So vasana, what is said in the Gita? "Indriyani paranyahur indriyebhyah param manah, manasastu para buddhir yo buddheh paratastu sah." Sah kah? Kamah. Vasana, desire. Desire means vasana. Sah kah? Then desire. It is beyond the intellect. What we think of for just two minutes, that other one thinks beyond that. That now, do this to him. I will bring a positive quality to his intellect. That no, this is good, no problem, this vasana is such as to please God. "Yo buddheh paratastu sah, yo buddheh paratastu sah" like that. That. So do not trust it with anyone. The opportunity arises or it is remembered in the mind anywhere. The chitta is extremely pure, the chitta is extremely pure, but whose chitta? What did Maharaj say, which chitta is called pure? Those sadhus said, Maharaj said, told the sadhus, "Go, all of you travel." So my sadhus prayed to Maharaj, "Maharaj, we will preach to men in a good way, but we will not tell stories or even your talks to women, we will not tell your talks at all." That is, we have seen history before. So what did Maharaj say in response to that? "Blessed are the detached Maharaj, now you are detached Maharaj." Lest any opportunity arises in the future, you are fortifying against it from now. And fortifying from now means that he does not like it in his soul. Even in his soul, he does not like it. Only then does it happen. If all this goes on, then it means that he likes it in his soul. He can tolerate it, there is no aversion to it. So that is vasana. Vasana is also a spiritual disease. Maharaj says, "As much as the sense of hearing is enticed in listening to worldly talks, if it is enticed as much in the talks of God, then know that both are equal. One should keep testing it." And keep reducing it, in that way, in that way. Do not assume that it has reduced for me. Keep doing it later. Similarly, keep thinking about the test regarding touch, sight, taste, and smell. And as much effort as is made for the body, does that much care remain for Maharaj or not? As much as one becomes absorbed in doing what pleases oneself, does one become as absorbed in doing what pleases Maharaj or not? One should keep testing it. Thus, by examining, as he keeps reducing worldly vasana and increasing vasana related to God, by doing so, he attains equal-mindedness in the five worldly objects of the senses. Then, when equal-mindedness remains in good and bad five objects of the senses, then know that vasana has been conquered. In that, Maharaj says, "Patience is needed, work is not done in haste. That is why, in its remedy, first self-realization was shown. Gradually, if he reduces worldly vasana and keeps increasing vasana related to God, then he becomes strong and all desires are destroyed." Maharaj has shown this very remedy in Vachanamrut Gadhada Last 34 as well. What? Keep increasing the rules related to God, and keep increasing the rules related to the world, related to the prohibition of the world, and keep increasing the positive rules related to God. Today, take a vow that I must do this much worship, do this much of this. And regarding the world, that now I will not do this, do less, not do, if he keeps doing so, then one day, as much as the heart is not cleansed by knowledge and vairagya, it is cleansed by such rules, Maharaj said so. So keep doing it gradually. That is, if he keeps reducing worldly ones, then? If it is alone, it cannot be done. If it is alone, it cannot be sustained. Keep doing regarding the world. Saubhari Rishi did the same. Saubhari Rishi completely controlled worldly matters, but did not increase regarding God, so he only performed penance. But if he had increased regarding God, then there would be no problem. Would he not be worshiping? He must be worshiping but very little, like us. So when we fall, Saubhari Rishi would not know that. Because he was doing like us, because he was doing so, it did not happen. If they were doing like the Gopis, then there would have been no problem. Even if they were saying like Naradji, Naradji also fell. So both things are needed, both balances are needed. Leaving this, one must immediately grasp what is related to God. Reducing worldly matters, one must grasp something related to God. Then that which is related to God sustains for a long time. And that control, prohibition also sustains for a long time. If only prohibition is practiced, and then nothing related to God is done, then the mind needs some support, right? So where does that mind stay? Therefore, leaving the world and serving God, like that. If he grasps service, then he will have no problem, like that. Maharaj has shown this very remedy in Vachanamrut Gadhada Last 34 as well. Then Muktanand Swami asked, "What is the remedy to eradicate vasana?" Then Maharaj replied, "First, self-realization, the insignificance of the five objects of the senses, and the glory of Maharaj, by these three means, vasana is eradicated." Then he feels that I had no vasana at all, that was just a delusion I had in between, but I am always free from vasana, such a conviction arises. The insignificance of the world is indeed called vairagya. Understanding the insignificance of the world, that cannot be understood without vairagya. 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