2. Swami Santos' question is, how do we know if we have attachment or aversion to an action or a person? It comes based on one's own resolve. Maharaj said that when one gives up that action, then one hears about it. 3. Gunatitanand Swami said that even after giving up an action, one keeps one's plans at home. And it was like this, and it wasn't like that, and it would have been better if I had done it this way, and it would have been better if I had done it that way. Based on how much one hears about that action after giving it up, one has attachment or aversion. 4. We said, how do we know if we liked the menu or not? We know while eating, but then after eating, the commotion that happens, that it was like this and it was like that, many even go home and make a commotion, saying you never do this. So, that is where attachment or aversion arises in them; they have a strong liking for it. So, what happens after performing an action, and if one realizes it while performing the action, then one realizes it if someone stops them. 5. And if there is no one to stop them, then after performing the action, one realizes how much it churns in their heart. If it is an action related to God, like seva or something, and one remembers it later, that is called attachment, and it is not good. It means one is engrossed in the action. 6. If it is an action related to God, then one should remember God. After giving up the action, we don't say that if a businessman has attachment to wealth, then in the evening, when he closes the cash register and the shop, where does his mind go directly? To how much was collected. 7. Who came, who was what, who wore what clothes, and what brand they were, there is no time to look at that. How much was collected? Similarly, the mind of the one who performs an action for someone is more engaged in that. 8. So, it means that he performs that action to please God. Attachment remains based on ego. This ego is of two types. 9. One is the aham-pratyaya, which arises from consciousness and is a characteristic of consciousness. Its destruction is not possible. It is also not a fault. 10. The second aham is when the jiva, out of delusion, believes in inert objects like the body, which it is not, and this is called ahankar. It exists in different forms for everyone and is the cause of attachment and the basis of attachment. Due to it, the cycle of bondage continues. 11. The basis of attachment and aversion is one's own ego. Sadṛśam ceṣṭate svasyā prakṛter jñānavānapi. 12. Although a jnani mahapurush's nature is faultless due to the absence of attachment and aversion in their antahkaran, they do not become subject to worldly nature, yet they act according to their own nature. Here, God said, sadṛśam ceṣṭate svasyā prakṛter jñānavānapi. 13. Even jnani purushas act according to their nature. The control mentioned in the scriptures has no power over it. Maharaj said this. 14. So, the nature of a jnani is not like that of people with attachment and aversion, or sinful people, or demonic people. That nature is mostly an innocent nature. 15. Yet, that nature is not God's principle; it should be avoided. Gunatitanand Swami said that when Rishabhdev Bhagwan was going to Dham, he put a stone in his mouth. Why? Because he had the nature of eating. 16. When a small child comes. Many people bring them, or they come to Guru Guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → 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 → Guru Guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → 17. Why? Because they have the nature of eating. It is the natural nature of a child. There is no attachment or aversion in it, or anything like that. It's not that they know that this sugar is sweet, so they should eat more and not eat anything else. Whatever comes, they put it in their mouth, even a stone. 18. In olden times, when children played at home, they would even put dirt in their mouths; they just had that habit. So, that is their nature. So, jnani purushas also have a nature if they haven't overcome it. 19. If they have overcome it, then they don't have that nature. Just as a jnani mahatma who doesn't know English, if asked to speak in English, will not be able to speak. Even if he has attained a state free from the bondage of nature, he will only speak the language he knew during the period of practice. 20. They only know that language, they only speak that language, so it is natural for them. What does that mean? A jnani purush purush 1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush. Tap to open in glossary → 21. What was the implied meaning? The implied meaning is that they act according to their nature. They cannot speak English. 22. They have known Gujarati since birth, so they can speak Gujarati. So, it doesn't mean they speak abuses in Gujarati; they speak good things in Gujarati. But they speak Gujarati, nothing else. 23. According to nature. Even if he has attained a state free from the bondage of nature, he will only speak the language he knew during the period of practice. But his nature is not in control of others. 24. God's intention here is that even jnani purushas, under the influence of ancient vasanas, will act according to natural subjects. For what reason? Because the jiva attached to nature cannot go beyond the vasanas that have clung to it since time immemorial. That is also because in jnan-yoga, 25. Here, the word 'jnanavan' does not merely mean someone with worldly knowledge. Everything spoils the work. Because a worldly jnani is not called a jnani by the Google master of nature. 26. So. It doesn't go away. Because a worldly jnani has no opportunity to oppose nature. 27. So, God said, sadṛśam ceṣṭate svasyā prakṛter jñānavānapi. Therefore, his context is not here. Nature does not go away merely by acquiring theoretical knowledge or by doing a little practice. 28. Because if one has attained self-realization, they would have overcome their nature. They practice very hard to overcome nature. So, they are also not called jnanis here. 29. And if they practice as Maharaj said, then they overcome their nature. Those with general knowledge, these worldly jnanis, are also not called jnanis here. So, what should one understand by a jnani, whom should one understand? 30. Here, the word 'prakriti' refers to the ancient vasana that has attained the state of a habit. Because in that state, they do not remain in conformity with that nature. That is also because the sadhak, enthusiastic in jnan-yoga, has a direct experience of the vasana that has clung to the jiva since time immemorial. 31. So, the meaning of jnani here is scriptural self-knowledge. We have a direct experience of vasana. Based on this, the sadhak gives up 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 → 32. And the knowledge gained from the scriptures is not an experience. So, that is the meaning of jnani. It is just information so far. 33. He has understood it correctly from the scriptures. So, the knowledge of information will be beaten by that experience of vasana, and it will not let it move. But God does not mean that if we start a little, that old nature will go away. 34. Even a jnani acts according to his nature. So, many times there is a misunderstanding that. And the control of vasana, which is mentioned in the scriptures, has no power. 35. God does not mean that one should consider oneself an adhikari of jnan-yoga as soon as one enters satsang satsang 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company. Tap to open in glossary → 36. So, why doesn't it happen in worldly matters? So, it was said. Please repeat. 37. It is necessary that his path is correct. If one has experienced a snake and a scorpion, that's fine. If not, even by hearing from others, that sting has settled in the jiva, and in worldly matters, one has been bitten by a scorpion many times since time immemorial. 38. After knowing, one has to practice, and only when one practices does nature change. Or one sees someone else being bitten. We understood that the path to overcome nature was also memorized from the Vachanamrut. 39. So, we have no experience of dying, yet people are afraid of death. Why? We have never experienced that I died and came back. We have not experienced dying. Or we have practiced for a month or two. Yet, the samskaras of having died for an infinite time remain. 40. A jnani purush purush 1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush. Tap to open in glossary → 41. So, that's how it happens with snakes and scorpions. Based on this, the sadhak gives up 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 → 42. Relying on which, one becomes enthusiastic to engage in jnan-yoga. And this time, if someone has been bitten, combining and assembling both, one gets a direct experience. For example, Arjuna, in the state he is in here, is enthusiastic to take sanyas in jnan-yoga, and God is talking about such a jnanavan here. 43. He is deluded by worldly matters, isn't he? Because the extraordinary cause of the actions that are the nature of consciousness is the attachment and aversion present in consciousness. So, in delusion, the counting of things does not remain. 44. Therefore, here, the word 'prakriti' refers to the ancient vasana that has attained the state of a habit. It is called vasana. That is also because in jnan-yoga. 45. Vasana is that which causes birth and death, and spoils all work. If one knows this, memorizes it, and internalizes it, will it go away? No, it won't. 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