But, Maharaj said that swabhav and vasana are both one. So, are they one or are they different? Is swabhav the same as vasana, or is there something different? Vasana arises from swabhav. So, what is vasana and what is swabhav? Are they one? What do you say? Are vasana and swabhav different or one? What can we say? Both are different. In this, Maharaj has called that itself vasana. Maharaj says, when 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 → So, how should we understand that? Or maybe both belong to the same series. That means, if there is vasana, that vasana is hunger. Hunger means, when there is hunger, and swabhav is in the form of action, and vasana is in the form of hunger. When hunger is felt, it makes one perform action, automatically. Therefore, both are considered together. When a person gets an urge, does he remain seated? He remains seated, and then when he starts walking and running, that is all called swabhav. The urge that arose is called vasana. That means, the hunger for indulgence is called vasana, and for that, the activity that has to be done, and without doing it, one cannot remain. Swabhav is samskara, both are called samskara. Samskara means, when we perform some action or indulge in enjoyment, its print is left on our jiva, that is samskara. But samskaras are mostly in the form of action. The print of action is left. And the hunger for indulgence, it is said, becomes like that. Once the sense objects are indulged in, its greed and hunger arise within. Thus, it settles inside. When it penetrates through and through, then there is a slight difference between the two. The hunger for the five sense objects is vasana. And whatever has to be done to satisfy the hunger for the five sense objects is swabhav. Vasana is from the past birth, swabhav remains as it is. Swabhav is also from the past birth. Those of the past birth and this birth are always together. In this birth, again, its balance has to be added. So, they keep increasing it. The five sense objects that are indulged in with great force and intense attachment, its print is left on the jiva. Those indulged in for livelihood, their print is not left. Those indulged in out of compulsion, their print is not left. Like, for the sustenance of the body, one has to indulge in it. One has to eat, see, hear. If one wants to perform seva of God, then without it, without accepting it, there is no way out. Then its print is not left. If one has attachment under the pretext of God's seva, then it is left. Even if it is under the pretext of God's seva, swabhav increases like that. That is why Swami said, isn't it, that swabhav increases in seva. They do not increase just like that. Because this person has increased attachment under the pretext of seva. If it is pure seva, it would not increase. If they are doing it just for the sake of doing seva, swabhav would not increase. Because under the pretext of seva, he has increased it. His interest is not in seva, but in this. If there is interest in seva, swabhav does not increase, but it decreases. By performing seva, swabhav decreases. The body gets worn out, swabhav gets worn out, everything gets worn out, if his intention is to perform seva. But if while performing seva, swabhav increases and there is no objection, if such is also the intention, then it increases. So, actually, both are different, but both are alike. They are joined with each other. When one increases, the other increases. Vasana is the one that increases it, seva, the swabhav. That is its root. Then swabhav, and swabhav is the one that remains ready to satisfy vasana. Like, if something arose from within, satisfy it immediately before others notice. If someone else stops us, then it won't be satisfied. So, it remains ready. Remaining ready is swabhav. And demanding from within is vasana. So, both are together. They are not different, that is why Maharaj called them one. In the jiva. Right till the end. Beyond the intellect is he (the jiva). To that vasana? That is swabhav. This is lust, this is anger, born of the rajogun. And the senses, intellect, are said to be its seat. For all these to reside, lust is swabhav. And the indulgence resulting from it is vasana. Both are mixed. Both are mixed. Swabhav is in the form of action, and vasana is in the form of indulgence. Vasana is in the form of indulgence, and swabhav is in the form of action, in the form of any action. One can remain without action, but when the demand for indulgence arises, one cannot remain without action. So, the senses, mind, and intellect are said to be its seat. What is its seat, its place of residence? The senses, mind, and intellect are said to be its seat. This is its place of residence. Some swabhavs have entered the antahkaran, some swabhavs have entered the senses, and some swabhavs have entered the jiva. The senses are said to be superior, superior to the senses is the mind. Superior to the mind is the intellect, beyond the intellect is he. Who is he? Lust. Lust. Swabhav. Swabhav is beyond the intellect, meaning it has penetrated right into the jiva. Maharaj said the same in this. The action that has been performed, it has become one with the jiva. Those that have become one, that is swabhav. Therefore, Gunatitanand Swami forbade from the beginning, saying, do not become the form of action. If one becomes the form of action and does it for many days, then it becomes swabhav. It became his swabhav. So, that action which was in the form of seva disappears, and that swabhav of his becomes solidified and remains seated as it is. And then, wherever he goes, it obstructs him. Wherever he goes, it obstructs him. Then, our Purani Swami used to tell a story that there was a madman, so everyone called him mad mad Arrogance. Tap to open in glossary → mad mad Arrogance. Tap to open in glossary → mad mad Arrogance. Tap to open in glossary → And he, he absolutely does not like it at all. To tell someone what they are, they don't like it. If someone is like that, and you keep telling Vishwamangal Swami that you are very talkative, to one who is not, you can say that you are very talkative, so he won't feel very bad. But if you say it to one who is? Then he would think, if I am talkative, how did this person find out? So, Purani Swami used to tell a story of a madman. He was mad mad Arrogance. Tap to open in glossary → mad mad Arrogance. Tap to open in glossary → mad mad Arrogance. Tap to open in glossary → He woke up early in the morning. He happened to wake up early, so he woke up early, otherwise madmen do not wake up early. Still, he must have woken up. So, they don't wake up. So, waking up early, he just started running, he just started running, as he was strong. So, he just started running and went ten to twelve miles away. And then, as morning came and the sun rose, there was a well at the outskirts of a village where women must be fetching water, and there was a tree nearby, so he went and sat sat 1) True. Real. 2) Permanent, imperishable and unchanging. Is unbound by the past, the present, and the future. Tap to open in glossary → When those women fetched water and left, he would take a pebble and throw it from behind like this. This habit does not go, as he was strong. So, he threw pebbles. When those women looked towards him, he would turn to the other side. But she might not see, but those coming behind must have seen, right? That he is throwing. So they said, where did this wretched madman come from? How did he get here? So, he thought, who told you that I am mad mad Arrogance. Tap to open in glossary → So, swabhav is like that. Who backbites about me? No one backbites, who backbites? One's swabhav backbites. Swabhav is Seated on the head. Seated on the head. We all try to suppress it. But it does not have the habit of sitting under the feet, it has the habit of sitting on the head. Therefore, everyone sees it. They have become one, it is said. In action, the action has become one with the jiva, therefore, overcoming swabhav is very difficult. Does swabhav get eliminated first, or does vasana get eliminated first? Both together. Swabhav happens later. Swabhav happens later, because swabhav is deeper than that. The nature of vasana and the nature of swabhav are different. What is the nature of vasana? That when hunger is felt, it cannot be stopped. So, it is not just the hunger for food. Someone might have the hunger to cause mischief, someone might have some other hunger, all those hungers are felt due to swabhav. When that hunger is felt, he must cause mischief somewhere. Then, if there is nothing, he creates it. Like, I haven't done it for a long time, so let's do something. Even if there is no hunger, swabhav still That means, vasana is in the form of hunger. So, when there is hunger and you eat, then? Then if someone comes and says, eat, you say, not now, we will do it in the evening. Like that. That means, vasana is in the form of hunger. Once its one demand is satisfied, then it becomes quiet. Immediately. It does not become completely quiet. But it becomes quiet at that time. And swabhav never becomes quiet. It is there all day. Twenty-four hours, seven days, 365 days. And 100 years like that. It does not sit quiet. It just wants its activity. Its name, therefore, Maharaj said that the activity has entered the jiva. It has become one with the jiva. But which activity? Opposite to God, those are swabhavs. If it is in favor of God, it is not called swabhav. That is called a virtue. If someone has the desire to perform bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → then it is not called swabhav, even if you call it so. It is a virtue. If someone has vairagya penetrated, someone has some other good thing penetrated, like performing seva, performing bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → then it is called swabhav but called good. It is also called swabhav. But when the talk of swabhav comes, it refers only to bad swabhav. Not of good swabhav. These praises sung of swabhav, they are all sung of bad swabhav, not of good ones. Good ones are sung as virtues. So, to that so first vasana goes. Vasana is not there 24 hours, there are three times for eating at most. There are three times, after that, even if someone offers food in between, one does not feel like eating. At most, even if it comes back from the throat, it is fine, such things happen, but otherwise, there is not much problem. That means, vasana is according to hunger. And when hunger is satisfied, it becomes quiet for some time. Swabhav has no satisfaction. Because it is not hunger, right? It is in the form of action, so once it becomes the form of action, then when blood circulation stops, then that swabhav stops. But circulation is active even when we are asleep, right? When asleep, the same swabhav appears even in dreams. So, whenever it gets a chance, it immediately becomes active. It has nothing to do with hunger, thirst, or satisfaction. It just needs a chance, it needs a platform. Then it immediately becomes active. If there is no place at all to indulge, then it remains seated. If there is no place to indulge, then what can it do? It remains seated. So, that is called swabhav, but both are joined, here Maharaj has called them joined. Complementary to each other. Without each other, they cannot function, it is like that. If there is absolutely no vasana, then on what basis would swabhav function? To function to satisfy vasana is itself its swabhav. And if there is no swabhav, vasana cannot be satisfied. Swabhav itself satisfies it. It nourishes it, swabhav does, of vasana. Therefore, swabhav is greater. And it is residing in the jiva. It is not that it resides only in the jiva, the senses, mind, and intellect are said to be its seat. Some swabhavs, Maharaj says, belong to the body, belong to the senses, belong to the antahkaran, and belong to the jiva. One should know them, Maharaj says. By suppressing the body, this work is done, and by suppressing the antahkaran, this work is done, all are swabhavs. All of them join together and attack the jiva at once. All of them join together, senses, antahkaran, all join together. So, that is swabhav. Does one get eliminated, or do both get eliminated? If swabhav is eliminated, by the elimination of vasana, the elimination of swabhav is slightly less. Because it is its root form. The elimination of vasana and the elimination of swabhav are both different. They function by joining together. Are their means different? Different. That means, the means, Maharaj has mentioned only one in this. Bhakti Bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → Such Maharaj has said. If one performs bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → then swabhav and vasana are eliminated. What is karan sharir sharir 1) Embodiment. That which is pervaded, inspired and governed by the ãtmã. 2) Refers to the physical and non-physical world, which is pervaded, inspired, and governed by Bhagvãn, its shariri. Tap to open in glossary → Karan sharir sharir 1) Embodiment. That which is pervaded, inspired and governed by the ãtmã. 2) Refers to the physical and non-physical world, which is pervaded, inspired, and governed by Bhagvãn, its shariri. Tap to open in glossary → Storage. Then it is gone. Yes, then it is gone. But the subject of both is different. The subject of both is different. One strikes this way, and the other strikes that way. Not allowing one to perform bhajan bhajan Worship. Tap to open in glossary → If we are sitting here, have no work, and the dhun dhun Form of jap often to the accompaniment of musical instruments. Tap to open in glossary → Then what happens? One gets up and takes a walk. Why did he take a walk? Swabhav. There was no work. There was no hunger either, even if he had eaten to his fill and was sitting. But swabhav has no matching with God. It is unmatching, that is swabhav. So, not only with bhajan bhajan Worship. Tap to open in glossary → with seva, with any action related to God, the more unmatching it is, the more it matches with swabhav. And vasana does not have such unmatching with God. If vasana is satisfied, it sits quietly. 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