Maharaj said, where do vishayas originate? Not from the jiva, not from the antahkaran. Their origin is external. They originate where vishayas and indriyas indriyas A sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body. five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn) five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha) Tap to open in glossary → That means they become active. But even if they originate in vishayas, their dwelling place is ahankar. They originate externally, then reside. They originate externally, then reside. Maharaj said, on that day, when one hears vishayas from within, one takes them from outside and puts them inside. They have been collected. So that collection comes out. So, where there is support, there is origin, but the permanent residence later is ahankar. All these are its instruments. Indriyas Indriyas A sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body. five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn) five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha) Tap to open in glossary → buddhi buddhi 1) Intellect. Intelligence. 2) One of the four antah-karans, with the functions of consolidating thoughts, making decisions and resolutions, forming beliefs, or discriminating. It possesses the knowledge of all objects and is also the reason for the specific knowledge which all of the indriyas possess. Its inherent features are doubts, belief, sleep and memory. Tap to open in glossary → Ahankar is also an instrument, but it resides there. Because within the jiva, within the chetan chetan That which possesses chaitanya (full of consciousness). Tap to open in glossary → chetan chetan That which possesses chaitanya (full of consciousness). Tap to open in glossary → Prakrutik desires. Desires are of two types. One related to Bhagwan, like Maharaj, may the jiva attain kalyan, may I go to Bhagwan's dham. May I perform Bhagwan's seva. Such a desire is not called kamana. It is called a dhyeya, it is a dhyeya in our life that, okay, we want to do this much. So a dhyeya is not destroyed. What we desire, we get, and then it is destroyed. That is called kamana by Bhagwan in the Gita. All those that come after. And based on the jiva, aham resides, it resides in aham. All those others are its instruments. Where do shubh bhavana or shubhkamana reside, Swami? They all reside, they reside in aham. Shubh bhavana reside in aham. But it is said that they reside in the 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 → 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 → 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 → 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 → And the sukshma sukshma Subtle. One of the three bodies of the jeev. It is the subtle body of the jeev, which is composed of nineteen tattvas: the five gnãn-indriyas, the five karma-indriyas, the five prãns, and the four antah-karans. Unlike the sthul body, the sukshma body is not visible and is commonly thought of as the mental body. Tap to open in glossary → 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 → 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 → It is made of bhavana. If it is a viparit bhavana, it is called vasana. And if it is related to Bhagwan, it is called bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → It is called nishtha, all of them, nishtha, bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → If it is related to Bhagwan, call it nishtha, call it bhavana, call it upasana, call it all. If there are shubh bhavana in the 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 → 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 → 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 → Shubh bhavana are not destroyed. Maharaj said this in the third Vachanamrut of Antya Antya End. Final. Tap to open in glossary → sneh sneh Affection. Love. Tap to open in glossary → They are destroyed by the jnan of vairagya and vairagya itself. So then, if one is a bhakta bhakta Devotee of Bhagvãn. A follower of Bhagvãn. Tap to open in glossary → sneh sneh Affection. Love. Tap to open in glossary → So Maharaj said, daya and sneh sneh Affection. Love. Tap to open in glossary → sneh sneh Affection. Love. Tap to open in glossary → In that, Maharaj gave the example of Ashwatthama. That even though Ashwatthama became brahmarup, he still harbored enmity towards Bhagwan's bhakta bhakta Devotee of Bhagvãn. A follower of Bhagvãn. Tap to open in glossary → So daya and sneh sneh Affection. Love. Tap to open in glossary → divya divya Divine. Tap to open in glossary → 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 → The meaning of 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 → 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 → divya divya Divine. Tap to open in glossary → bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → They remain permanent. Those remain permanent. Should it be called 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 → Three things are mixed in 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 → All three are forms of bhavana. It is called a collection of bhavana, whether you call it agnan or that. The meaning of agnan is anti-jnan. Anything that is contrary to Bhagwan's mahima or related to Bhagwan is called agnan. And vasana is the worldly craving. And svabhav, Maharaj said, svabhav enters this jiva in the form of samskara. So, when all three combine, it forms the 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 → Svabhav and vasana are slightly different. At a micro level. Not at a macro level. Gunatitanand Swami said, svabhav is one thing, vasana is the desire for panchavishayas. So the desire for panchavishayas exists until a person is satisfied with panchavishayas. There is a vasana to eat, to see, to hear. But once satisfaction is achieved, it subsides temporarily. It's a different matter if hunger returns later. But it becomes calm temporarily. Whereas svabhav never becomes calm. That's why vasana and svabhav are said to be different. Gunatitanand Swami said that which obstructs one from 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 → The desire for panchavishayas is called vasana. So all desires, the desire for panchavishayas, arise and subside, arise and subside. But the activity of svabhav does not arise and subside, arise and subside. It remains permanently alive forever. That which continues is called svabhav. So, whatever obstructs performing Bhagwan's seva, Bhagwan's upasana, Bhagwan's bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → Many times we say that if someone feels hungry, they get up, go and eat, and their hunger subsides. But if someone feels restless during bhajan bhajan Worship. Tap to open in glossary → 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 bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → bhajan bhajan Worship. Tap to open in glossary → bhajan bhajan Worship. Tap to open in glossary → Vasana is hunger, once hunger is satisfied, then there is no opposition to it. Then it does not oppose Bhagwan's bhajan bhajan Worship. Tap to open in glossary → Svabhav does not become calm temporarily, so there is a difference between the two. Generally, both mean the same, whether it is vasana or svabhav. All this must be based on dharmabhut jnan, right? This 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 → And then activity occurs. Agnan is not the absence of jnan. But it is anti-jnan. Just as jnan has activity, agnan is also active. Otherwise, if agnan meant the absence of jnan, there would be no activity. But this is active. It is doubly active compared to jnan. Agnan is more active than jnan. That's why it falls into svabhav. Agnan, which falls into svabhav, increases svabhav. Agnan increases everything. So agnan is called the opposite of jnan. 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