Then, Shreeji Maharaj said to the singers, "For now, stop the kirtan kirtan Divine songs about Bhagvãn and His charitras, usually sung to the accompaniment of musical instruments. Tap to open in glossary → Then, Muktanand Swami folded his hands, bowed, and asked Shreeji Maharaj a question, "O Maharaj! What is the nature of moha? And what is the remedy to be liberated from moha?" Then, Shreeji Maharaj thought for a moment and said, "The nature of moha appears to be like a delusion in the mind. And when moha increases in a person's heart, then there is greater confusion in the mind. Then, the discrimination of what is fit to be done and what is not fit to be done is lost. And today itself we have thought about the cause of that moha, which is: Today, it was midnight... if there is a form of moha. But Maharaj spoke of the cause of moha. The form of moha. And the remedy to be liberated from moha. He has spoken of all three things. So, if there is a form of moha, what is called moha? Like delusion. What is delusion then? No decision comes. Confusion. Confusion. Will this be right or will that be right? What is called ignorance? Contrary knowledge. Contrary knowledge. In that, it is a clear matter of going in reverse. And moha is not just about going in reverse. This is strangeness. The strangeness of moha. So, the strangeness is indeed reverse. One with moha does not walk straight. But there is strangeness in it. In that other one, there is clear reverseness. What is the strangeness in this? That knowing the reverse to be straight, he tries very hard to prove the reverse to be straight. That other one does not try to prove the reverse to be straight. Ignorance means opposing knowledge. And moha means strange knowledge. The strangeness of moha. Strange contemplation. So, the strangeness is, that even though it is reverse, he still tries to prove it straight. To fit it straight. He proves it until he dies. "I am indeed right." Yet, he himself also knows that he is wrong. He himself knows that this is not right. Still, he insists on proving it. That is the strangeness of moha. So, as said in the Gita, "Even a wise man man Mind. One of the four antah-karans, with the function of (pronounced mun) generating thoughts and desires, and governing all of the indriyas. Tap to open in glossary → "Even a wise man man Mind. One of the four antah-karans, with the function of (pronounced mun) generating thoughts and desires, and governing all of the indriyas. Tap to open in glossary → so it is not that in moha there is ignorance, or that in moha there is no knowledge. Knowledge is abundant, but moha is slightly greater than that. So, that knowledge, he fits into his own compartment. So, that is called moha. And its cause, what did Maharaj say? He will say now. "Today itself we thought about the cause of moha." The mind being pulled towards the beautiful five sensory objects, that is the cause of moha. Meaning, in ego, in attachment, and the mind being pulled towards the beautiful five sensory objects is the cause of moha. In "beautiful five sensory objects," everything has been said. If one has one's own ego, then for him, that is the beautiful five sensory objects. What? "There is no one like me." So, Dhritarashtra did not have ego. But he had, attachment. "There is no one like my Duryodhana." Neither Yudhishthira, nor Arjun, and nor Bhima. There is no one like my Duryodhana. So, that too is the cause of moha. "There is no one like me," that too is the cause of moha. Duryodhana had abundant moha. Duryodhana thought, "There is no one like me." And Dhritarashtra thought, "There is no one like my Duryodhana." Dhritarashtra, on the other hand, did not think "There is no one like me." So, that is called moha. Or else, as Maharaj says, if the mind has been pulled towards any of the five sensory objects, then if one cannot stop it, that is called moha. If one cannot stop it, that is called just attachment. But then, if one argues in its favor, that is called moha. Then, Shreeji Maharaj thought for a moment and said, "The nature of moha appears to be like a delusion in the mind. And when moha increases in a person's heart, then there is greater confusion in the mind. Then, the discrimination of what is fit to be done and what is not fit to be done is lost. And today itself we have thought about the cause of that moha, which is: Today, at midnight, our sleep was interrupted. Then, we were lying down facing the northern direction. Then, we saw the Pole Star and thought, 'This is the North Pole.' But where would the South Pole, mentioned in the scriptures, be? Then, we looked for the South Pole and saw that too. And just as there is a pulley frame for drawing water from a well, similarly, we saw a large frame between the two poles. And the two ends of the axis of that frame, are touching the poles on both sides. It is just like wooden pillars in which iron spokes are embedded. And just as a skein of cotton thread is wound around that frame, and just as brass stars are fixed to that frame, similarly, all the stars, deities, and the nine planets, along with their abodes, are supported by that frame, we saw them all. And then, we also saw that the rising and setting of the sun and the moon happen from the same place. Then, looking with inner vision, we saw that whatever is in the universe, including the poles, all of that was also seen within the body. Then, we also saw the Kshetrajna (the soul) within this body. Then, we also saw Purushottam Purushottam God. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth for Tap to open in glossary → On seeing that God, our attention became intensely absorbed in the form of God. Then, we could not emerge from the samadhi in any way. Then, some devotee came and prayed intensely to us, and out of compassion for him, we returned to the body. Then, we thought in our heart, 'Our emergence from the samadhi was indeed out of compassion, but what would be the cause for others to emerge from samadhi?' Then, it appeared to us, 'They retain some attachment to sensory objects, and because of that, they emerge again.' And the cause of moha is also the five sensory objects. Those objects are also of three types: superior, medium, and inferior. Among them, when a superior object is attained, and someone comes to cause an obstacle in that, then anger arises towards him. Then, from anger, moha arises. And generally, the ears and sound always have a connection. And the skin and touch always have a connection. In this way, the five senses of knowledge have a connection with the five sensory objects. Therefore, an object which has been seen in a general way, and if one wants to withdraw the attention from that object and keep it on the form of God, then it requires no effort. Easily, the attention detaches from that form object and remains on the form of God. And if an extremely beautiful form of a woman or such has been seen, and the attention has become attached to it, and then if one tries to keep the attention on the form of God, it does not remain. Then, the judgment of right and wrong is lost. The justice and injustice of right and wrong, the judgment of proper and improper is lost. So, that is called moha. And when there is moha, there is also fear that, 'Damn, this is wrong.' 'It is not right.' But attachment tells him, 'You prove it to be right.' So, confusion occurs. So, one moment right, one moment wrong, one moment right, one moment wrong. It happens in the wrong things too. And it happens in the right things too. One moment right and one moment wrong, one moment right and one moment wrong. So, Maharaj said, 'delusion.' Especially, becoming deluded is indeed becoming deluded in the mind, that very subject. That is called moha. Delusion means that, clear decision or judgment is not proper. One cannot make a judgment. While making a judgment, one falters. And confusion occurs. 'Is what I am doing right or wrong?' 'It is wrong.' 'But it is wrong, yet I cannot detach from it much, why?' 'Then it is indeed right.' So, one cannot detach. Actually, Maharaj has called ego and attachment the cause of moha, in the last chapter. Ego regarding the body, and attachment to objects related to the body, that itself should be understood as maya. That should be understood as maya. But here, Maharaj has spoken of the five sensory objects, beautiful five sensory objects. These, senses, are capable of perceiving what is reached. What does that mean? If it comes in front, it illuminates it. Otherwise? Otherwise, there is no knowledge of it. Of what? Of the object. Otherwise, how can there be knowledge of that object? What is the meaning of 'capable of perceiving what is reached'? If it is directly in front, it grasps it. If it is far and not directly in front, it does not grasp it. Capable of perceiving what is reached means, when an object comes in front and it grasps it, then it illuminates it. And then, it itself also becomes illuminated. Its own existence is also noted. If that object goes out of range, then? Then, it itself is not illuminated. It is not. It turns off automatically. Then, its activity itself does not remain. And it remains dormant. That is why Nishkulanand Swami Nishkulanand Swami Disciple of Sahajanand Swami (Swaminarayan Bhagwan) and author of the Bhaktachintamani, as stated in the scripture's own closing colophon at the end of every chapter. Tap to open in glossary → "When clouds rain, the forest flourishes." Similarly, the senses, are agitated by sensory objects. Agitated by sensory objects. So, what does 'senses agitated by sensory objects' mean? The five sensory objects. Agitation of objects in the senses. Agitation related to objects occurs. When does that happen? If clouds rain. Meaning, if the object comes in front. So, such is, such is the case with ego and attachment. If beautiful five sensory objects come, then ego is awakened. Otherwise, it remains asleep. If what is desired by one's mind comes, then ego is awakened: "I will do this and I will not do that." If beautiful five sensory objects come, then attachment is awakened. That, "This suits only me." It does not suit anyone else. So, Maharaj has said this, that beautiful five sensory objects, are the cause of this. Ego-attachment is not bad in itself. Ego-attachment is not bad. So, ego-attachment, destroying it from the root, is not necessary to be attained. If it is related to God, then that is indeed good. But beautiful five sensory objects, they must be removed from the root. If one removes them from the root, then it happens. So, if in beautiful five sensory objects, one's mind does not go, then if there is ego and attachment, related to God. So, this is capable of perceiving what is reached. When beautiful five sensory objects come, ego and attachment become fierce. They do not let it go at any cost. That, "This is mine, I want this." So, ego-attachment become fierce. At that time. So, ego-attachment becoming fierce is a great moha. "My sons and the sons of Pandu, what did they do, O Sanjaya?" That is for this reason. Ego-attachment, became fierce for the kingdom. In the kingdom, only Duryodhana, no matter how he is. Meaning. So, ego and attachment, they too are the cause of moha. But here, Maharaj called moha that, that... so it is in that way. That when beautiful five sensory objects come, then ego-attachment, they, have become fierce. And then they do not see anything. Justice-injustice, proper-improper, what is my duty, nothing of that sort remains. They strike blindly. So, that was called moha. The ordinary five sensory objects, are not so much. But in the best of it, if we are all equal, then no problem. But, if something more comes, then his ego is prepared immediately. That, "I am worthy," "I am worthy of only the best." "I am worthy of the super." "I am not worthy of the inferior." He runs away from the inferior. So, when the inferior comes, even then that ego is awakened. But to run away. Not to grab. "Not that for me." There is pressure there, so, "Not that for me." Meaning, the matter. Friction to ego and attachment, comes, then he says, "Not me there." So, it is a kind of moha indeed. But that is a reverse moha. It is on both sides. Maharaj said, but beautiful five sensory objects, in, the attachment that is there, the infatuation is there, that is the cause of moha, of the rise of moha. Of awakening moha. Similarly, the extremely undesirable object is there, that too is the cause of the rise of moha. In that, ego and attachment are immediately, cleared. That undesirable, he runs away from it. So, becoming clear, he runs away. Those others, becoming clear, run towards it. Meaning. Is that called body-consciousness? Body-consciousness is to be said in that. If there is moha, the cause of moha is also body-consciousness indeed. Body-consciousness, body-feeling is itself moha. Yesterday, in that Tatva-Traya, it was very nice. That, achit was divided into three types. Achit means, Nitya-Vibhuti. That is achit. But it is divine. And it is self-luminous. But it is achit. There is no consciousness in it. And, this Leela-Vibhuti, meaning the realm of prakriti. It is trigunatmaka. That other one is shuddha-sattvatmaka, Ramanujacharya calls it shuddha-sattvatmaka, Maharaj has called it nirgunamaya. And the fourth is time. That is time devoid of the three gunas. Prakriti with the three gunas. And shuddha-sattva, Nitya-Vibhuti. So, Nitya-Vibhuti and, this realm of prakriti, what is the difference between the two? Because that other one too is the place of enjoyment and objects of enjoyment. Nitya-Vibhuti is, the abode of God, it is for enjoyment, instruments of enjoyment, and places of enjoyment, God has made it. So, prakriti is, that too is enjoyment, places of enjoyment, and instruments of enjoyment. From prakriti too, enjoyment, places of enjoyment, and instruments of enjoyment were made. And that other one has the manifestation of bliss. So, in the enjoyment of those two and in the enjoyment of these two. And this, this too is a very big difference. None of them experience attachment and ego-attachment. So much ego, ego-attachment to one another, and because of that, friction does not occur. There is no ego-attachment at all. So, friction does not occur. Only this much happens, that 'I serve God.' But enjoyment, instruments of enjoyment, and place of enjoyment, for that, there is no ego-attachment. That which, God's will and suitability, in that, they get adjusted in service. And God, when He is pleased, then He gives them the bliss of His own form. He gives enjoyment. He gives prasadi, He gives darshan darshan Seeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2]. Tap to open in glossary → He places His hand on the head, He embraces, He does everything. Just as it is here, it is exactly the same. But, their world is entirely different. It was very nice. So, the ego and attachment that occur here, that is moha. And of maya, it is the creation. Moha. That itself is called maya. 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