What is the form of moha? | P. Mahant Swami | Satsang Chintan · Mahant Swami Katha

Maharaj says, "We are thinking about the cause of moha today."

But the attachment of the jiva to the good pancha vishayas is moha.

What is moha in that? What is the definition of moha?

Good is mine.

That which is good is mine.

It is विपरीत buddhi (perverse intellect).

Moha vaichitya (perversity of attachment).

When there is viparit buddhi, it is called moha. Then, the viparit buddhi there is different, and the viparit buddhi here is different.

Avidya, asmita, raga, dvesha, and abhinivesha.

Among these, what is called avidya?

Perverse knowledge.

What is anitya, ashuchi, dukha, anatma? To consider nitya, shuchi, sukha, and atma as such is called avidya.

What is anitya, ashuchi, dukha, anatma to it?

In anitya, ashuchi, dukha, anatma.

To have nitya buddhi in anitya.

To have the buddhi of purity in impurity.

And to have the buddhi of happiness in sorrow.

And to have atma buddhi in anatma vastu is called avidya.

What is the meaning of avidya?

Viparit buddhi.

Also, against vidya.

Vidya means knowledge, devotion, etc.

All means related to moksha are called vidya.

There are 32 types of vidya, the Brahmavidyas, aren't there?

So, all that helps in the means of moksha is called vidya.

And that which makes one fall from moksha and drags one into this world is called avidya.

Avidya does not mean the absence of vidya.

But it is anti-vidya, against vidya.

The opposite of vidya.

Then it is called avidya or moha.

Moha vaichitya means opposing knowledge.

Opposing knowledge means opposing what? Opposing whom?

It is against God.

Opposing moksha.

Knowledge that is against moksha, that is its name.

God's, so it includes opposition to God.

Knowledge that prevents one's own moksha.

Knowledge that spoils one's moksha if it were happening is called avidya.

That is called moha.

Its name is moha.

Then, perverse knowledge can be anywhere. What Maharaj said there is...

In the pancha vishayas, there is sorrow, but instead, there is a perception of happiness.

That's what was said there.

That is the subject of moha.

Here.

One's own virtues, one's own faults, one's own shortcomings are not seen, but shortcomings are seen in others.

So that is also his moha.

That is perverse knowledge.

Wherever there is perverse knowledge, perverse means knowledge that is against moksha.

All that which obstructs one's own moksha is avidya.

And all of that is moha.

The root of moha is moha vaichitya.

It should have viparit buddhi.

And that viparit buddhi is a buddhi that is contrary to one's own moksha.

So, mostly, who cares about their own moksha?

Even if they have become sadhus, they don't care.

It's not that we should live like this, or that we should attain moksha.

Our will should be done.

Or, whatever we like should happen.

That's how it is, even if they have become sadhus.

Our moksha should happen by force.

Does anyone have such an eagerness?

That's why Maharaj called it moha.

It is moha.

The field of avidya is currently before us.

Raga and dvesha arise from it.

Abhinivesha, all of those are there.

In the pancha vishayas.

Raga.

In the pancha vishayas, there is only the perception of sorrow; there is no perception of happiness.

Like that.

Because when giving knowledge to women, everyone became very bound.

So he won't give it like that.

So what did Maharaj say?

Your detached Maharaj with other detached Maharaj.

What is detachment in that?

I am detached.

He believes that we should get bound.

Then where is the detachment?

He must have that much faith, right? That it's completely like that, completely. Were they all grocers, that they wouldn't get bound?

Huh?

Were they grocers? If they don't get bound, then.

Did Rishabhdev Bhagwan think that he would get bound?

Huh?

Rishabhdev Bhagwan says, why should I renounce?

Of siddhis.

Huh?

For the sake of teaching, he says, 'We like such renunciation where one does not trust the mind.' So the saints had faith that they would not be bound, but still, they did not trust their minds. They did not trust their minds, saying, 'Maharaj, if you say so, we will give you a hotel there.' And what about the old women? Giving knowledge to old women means what else? We will give it to everyone, as if it's a game. And we will liberate all the old women. He didn't kill such a big snake.

Very much.

Snake

Not

Killed

What

And he said, 'Maharaj, we will not go from there, we will not go there.'

So, was it his weakness that he wouldn't go there, or what was it?

Was it the weakness of the saints, or what was it?

Did he not have faith in his own strength, or what was it?

Be careful, be careful.

Maharaj likes it when one does not trust the mind.

So Maharaj, we will not go there.

So Maharaj, that.

He is called detached.

So he stays away from circumstances that cause bondage.

He doesn't trust his intellect, that's what it means.

The attachment that is in the intellect, in one's own intellect.

He renounces that, that.

What is the attachment in the intellect?

That he has considered someone who is not virtuous as virtuous.

He is sitting with the belief that what is not a quality in the intellect will emerge from this.

And nothing like that comes out of it.

He is sitting with faith in his intellect that liberation will come from this, but it does not come from it.

That's why Maharaj said, trust the intellect.

So, renounce that.

Renounce the advice of the intellect.

And accept the advice of God's devotee.

That's why Maharaj said that here.

This is the opposite of that.

He does not acquire the qualities of God's devotee.

And his own qualities come.

So Maharaj called that attachment.

It is a contrary feeling.

Contrary.

In the Vachanamrut, Maharaj defines attachment by saying that when attachment pervades the heart, that jiva does not even perceive its own flaws.

It's a very big deal.

Shastriji Maharaj used to say to the new saints then, 'Take a seat.'

Are you chanting the rosary?

Chant one rosary of Swaminarayan, Swaminarayan.

I am incomplete, I am incomplete, I am incomplete, I understand little, I understand little, chant one rosary like that.

He used to chant like that.

What then?

Maharaj has given the Guru Mantra, or that mantra, right? The Diksha Mantra, the Guru Mantra, what is that?

Initiation mantra.

What is that initiation mantra, guru mantra?

Huh?

Believed it.

Brahmaham Krishna Dasosmi, what does that mean?

I am incomplete.

Das means incomplete.

And boss means complete.

I am a servant.

So, one has to chant that mantra, one has to chant it properly during puja.

When the mind is fresh and nothing else has been done.

There, one has to chant that I am Brahmaham Krishna Dasosmi, Brahmaham Krishna Daso.

I am someone's servant.

A servant is always incomplete, isn't he?

The dharma of service is supremely profound, unattainable even by yogis.

If one becomes a yogi, they won't know how to serve.

You won't know much.

Right?

You know how to do it, right?

So if he becomes a yogi, he doesn't know how to do seva, but he knows how to achieve siddhis.

He knows bossism.

Yogis are not liked, seva dharma is extremely profound.

So, to honestly consider oneself a sevak is rare.

We do seva out of compulsion.

That thing is different.

But if one truly considers oneself a sevak from the heart, then their pride is different.

Whose sevak, you ask?

If there's a collector's peon, he'll show off to those big businessmen.

Sir won't be available, not now, sir is busy.

Sir is busy.

Come on, brother, you go, at least deliver the card. Even if they fold their hands in front of him, he'll deliver the card.

So, if someone has truly accepted the feeling of being a sevak of Maharaj from the heart, their pride is different.

Pride.

Maharaj Nishkulanand Swami wrote that.

He who considered himself a sevak, what is written in the Parchas about that?

What all can he not do in this world?

His pride is different.

But no jiva considers himself a sevak of God.

He does not consider himself a sevak of God.

If he considers himself a sevak of God, then he becomes blessed.

He might say that we are sevaks of God.

And he might do something, a little bit, but he doesn't do it from the heart. This is a worldly matter, it's a compulsion, so he does it. But if he serves with conviction from the heart, then it is the service of God, and where does that lead him? Where does the service of God lead him?

There is no measure for it.

That of God.

When delusion pervades the heart, then the jiva does not perceive his own faults at all.

Therefore, not perceiving one's own fault is the very form of delusion.

Maharaj said that, he speaks, but he said that especially delusion occurs.

So the judgment doesn't come out right.

The judgment doesn't come out right, why doesn't it come out right?

Due to attachment.

Here too, delusion occurs.

Here, the judgment doesn't come out right, why doesn't it come out right?

Due to ego.

So all these are causes of delusion.

Once our soul is drawn into attachment, then how can the judgment be right?

Until when does it not come? Until when did Maharaj say?

Up to Brahma and others.

Maharaj says, 'We went to God's abode, and our souls, we thought we were attached to God, but we couldn't even come here.'

Then some devotee came and prayed to us, and then we had to leave God's form and come here out of compassion.

But how would others be able to come?

So Maharaj says, 'We just thought today.'

That in the five sense objects, it is due to attachment that he comes here.

Otherwise, it's much better there than here.

So, in the five sense objects, not by attachment but by delusion.

If there is attachment, then he still worships it.

That this is better than that.

But if there is delusion, even if something good is right next to him, he won't perceive it.

If it's better.

What is the meaning of delusion?

To abandon the better and grasp the worse.

That's how delusion is.

If there is delusion, he accepts good things.

There's still a chance in attachment.

Although attachment is the cause of delusion.

So when attachment comes, he closes his eyes, he becomes blind.

But that's its beginning.

So, he doesn't recognize the better thing, nor does he grasp it.

So Maharaj called that delusion.

What is here, then?

There, Maharaj says,

By that attachment, he leaves the form of God and comes into this world. Why? Because he gets the five sense objects in this world.

Because he gets the five sense objects in this world.

And what is the tone of the scriptures? By what attachment?

By what attachment?

By attachment to a woman.

Marriages don't happen there. If they go to Akshardham, then where do they go?

There's no one to marry there.

So he comes here to get married.

So he has only been getting married birth after birth.

So he keeps getting married.

And if he goes to Akshardham, the happiness is better than marriage.

But now he won't get to marry.

He thinks, 'We don't want happiness. If we go to marry, let the miseries of the world come to us.'

We accept it.

But we want to do that, we want to marry.

Maharaj has said that.

Maharaj said, 'What is the attachment that makes one return from Akshardham due to attachment to the five sense objects?'

It is attachment to a woman.

What is that? Why only attachment to a woman?

On what basis do you say that?

On what basis do you say that, brother?

Huh? He gets a knot.

Where is that knot? What is your basis for saying that he came from there?

So if he saw a good bungalow and had attachment to the bungalow, and came due to attachment to the bungalow, why can't you say that?

And why do you say that he comes from God, not from attachment to his wife?

What is your proof?

What?

Swamiji seems to have found something.

They are fulfilled by the attachment they found.

That is true.

Where is the pull for anything else?

Is there a pull for a bungalow there?

Or is there a pull for AC?

Or is there a pull for enjoyment?

What else is there a pull for in Akshardham?

What is there a pull for?

It's just that there's no marriage to be done, everything else is there.

So Maharaj says.

That if he went to Akshardham and got attached to the form of God, and then detaches from there and comes here, what does he come to do?

That he has left marriage undone.

What about those who have married and then go into samadhi?

Huh?

Because there are family members here.

Just because you got married, it's not over, is it? It's not like you just get married and then say, 'Go, you to your home and we to ours.'

So that is the cause of delusion.

There, Maharaj has stated the cause of delusion.

Especially, delusion occurs.

What is delusion?

Will there be more happiness in marriage or in Maharaj?

He cannot give a judgment.

He cannot give a clear judgment.

He cannot make a judgment.

So sometimes it happens like this, then two or three people come and say that there is a lot of happiness in Maharaj.

So he says, 'Huh?'

From there, you came halfway back here.

But that attachment pulls him here.

And the scriptures also push him there.

So there is a swing between the two.

Maharaj says that he experiences special delusion.

Especially, attachment causes him special delusion.

Who causes delusion here?

Ego causes delusion.

Here, one's own ego causes delusion.

That we know a lot.

I have knowledge of computers, and there is so much knowledge in computers.

It's there, we can know everything.

And if God's Satpurush doesn't have knowledge of computers, then he is considered to have little knowledge.

So he gets his own quality.

And he doesn't get the quality of God's Satpurush.

The quality in it is not visible, and his own flaws are not visible.

Because his own flaws are not visible, he experiences delusion.

In delusion, a wrong judgment comes.

He doesn't get a judgment that leads to his liberation.

He gets a judgment that he and his soul will go into a pit.

So he experiences delusion.

Delusion means the opposite happens.

Opposite knowledge.

Maharaj has also discussed delusion in the first Vachanamrut of Gadhada Madhya.

There, Muktanand Swami has asked a question.

Oh Maharaj, what is the form of delusion?

In response, Maharaj says that the form of delusion appears to be like an illusion in the mind.

When delusion grows in a person's heart, then confusion in the mind increases.

Then, the discernment of what is proper to do and what is not proper to do does not remain.

Stating the reason for this delusion, he says that the cause of delusion is the five sense objects.

As long as the mind is enticed by the delightful five sense objects, delusion does not cease.

If his jiva is being pulled,

then judgment is thrown away.

If a car is going very fast and has a lot of control over the steering, but a heavy truck passes by faster than it, do you know what happens?

It shakes the car.

And it throws away judgment.

And it throws away whatever judgment there is.

And it makes the car swerve as intended.

The wind, you know, it throws away the speed.

He has attachment in that.

That attachment throws away judgment.

Even if there is attachment and ego, it throws it away, and even if there is attachment, it throws it away.

Both are there.

Stating the reason for this delusion, Maharaj says that the cause of delusion is the five sense objects.

As long as the mind is enticed by the delightful five sense objects, delusion does not cease.

In this matter, the Gita also provides much guidance.

Because the teaching of the Gita was given for the removal of the delusion of Arjuna's jivas.

After listening to the Gita, Arjuna directly confessed that "My delusion is destroyed, and I have regained my memory."

By your grace, O Acyuta, I am firm, my doubts are gone; I will carry out your word.

And in the beginning, too, God says to Arjuna, "From where has this impurity come to you in this difficult situation?"

Here too, the word 'kashmala' refers to delusion.

Earlier, Arjuna saw fault in Lord Shri Krishna.

How can I, O Madhusudana, fight Bhishma and Drona in battle?

That's why I'm talking about all these things.

Do you understand or not?

Looking at all three of the above contexts, the definition of delusion differs slightly.

Then how should the form of delusion be clarified?

In the first section of Vachanamrut Gadhada Madhya, Maharaj says that the illusion that arises in the mind is delusion.

Whereas in the Gita, the inability to decide between duty and non-duty is called delusion.

That is called delusion by him.

One is drawn to what is not one's duty, and not drawn to what is one's duty.

So, in the Gita, it is called delusion.

Maharaj said in the first Vachanamrut that if one is drawn to the five sense objects, to the delightful five sense objects, but not to God, that is called delusion.

Here Maharaj said that

one does not see one's own faults, but sees the faults of a great devotee of God,

then that is called delusion.

To him,

to him,

Confusion can happen at any time.

Duty and non-duty, that is delusion itself.

If duty does not appear as duty, and what is not duty, what should not be done, appears as duty, then that is delusion.

Whereas in the Gita, duty