Then Shriji Maharaj said, "Even for those with nirvikalpa samadhi, the five sensory objects are perceived through the senses, just like everyone else." Therefore, how is one considered to have conquered their senses?" Muktanand Swami then answered in many ways, but it was not satisfactory. Then Shriji Maharaj said, "The answer to this is that one should know the flaws that lie within the five sensory objects, such as sound, and also know the liberating qualities within the murti murti 1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn. Tap to open in glossary → "And one should also know that by indulging in the five worldly sensory objects, the jiva ends up in the pits of hell and has to suffer immense misery." "And when one knows this, they develop an extreme aversion to the five sensory objects and harbor a sense of enmity towards them." "Then, one can never have love for that with which they have enmity. Understanding this, when one develops an extreme aversion to the five sensory objects in their mind, they are said to have conquered their senses." "Then, they spend their life in devotion to God, such as listening to and singing His praises, but do not become attached to the five sensory objects like a non-devotee. One who is like this is said to have conquered their senses." Then Shriji Maharaj asked another question, "There is a tyagi sadhu who is purely on the path of renunciation (nivritti) and believes, 'I am the atma and do not consider the body as my true self.'" "And the behavior of his body is like that of an inanimate object or an insane person, and that person has no pride in caste, class, or stage of life." "And his eating, drinking, standing, and sitting are all like those of a madman, not conforming to worldly norms, and such a tyagi does not keep anyone's company." "Like a deer in the forest, he wanders alone in an ecstatic state and is not bound in any way." "And the other tyagi sadhu is on the path of renunciation (nivritti) but still acts in the path of worldly activity (pravritti)." "And due to this activity, he engages in actions that cause flaws like lust, anger, greed, attachment, ego, jealousy, desires, and cravings to prevail in his heart." At that time, some kind of inner disturbance also arises." This question is a bit complicated. Maharaj said that he is a tyagi, and both are tyagis. In the other one, what is the inner difference? The inner difference. Inner difference means the difference is only in the mind (antahkaran), not in outward behavior. In the previous question, the previous question was also like that, right? That those who have conquered their senses and ordinary worldly people, what is the difference between their outward behavior and inner state? Maharaj clarified that there is no difference in outward behavior. Even if they have conquered their senses, there is not much difference in their worldly dealings. If there is a difference in their inner state, what is it? It is through their inner relationship with worldly objects and the five sensory objects that they are considered to have conquered their senses or to be ordinary. Outward behavior is the same for everyone. Outward behavior is a necessity for both. Without perceiving the five sensory objects, without maintaining relationships with relatives, and without depending on worldly objects, no one's life can function. So, what is the difference between the two? That is one question. In this case too, both are tyagis. One serves God, the 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 → And the other does not. So, what is the difference between the two? If he serves, he remains in contact with the world. Maharaj mentioned lust, anger, etc. Read it again. Maharaj's question is very subtle and detailed. First of all, understanding the question itself is very difficult. Then Shriji Maharaj asked another question, "There is a tyagi sadhu who is purely on the path of renunciation (nivritti) and believes, 'I am the atma and do not consider the body as my true self.' And the behavior of his body is like that of an inanimate object or an insane person..." And he is a real tyagi. And he truly stays away from inner enemies. It is not that he stays away from external objects while being filled with inner filth. He is a real tyagi. Inner enemies and inner disturbances do not affect him, and he is a tyagi who lives according to the dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → And the second is such a tyagi who lives according to the rules. But he desires to serve God, the devotees of God, and the 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 → And because of his desire to serve, he comes into contact with objects and people. Coming into contact with people means he might have to get angry at someone, anger arises. Coming into contact with objects means sometimes feelings of 'mine and yours' arise. If he does not engage in 'mine and yours', service cannot be done. Service to the 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 → So Maharaj says it happens due to contact with objects; objects are like that. And if he renounces objects, he renounces service. And if he does not renounce objects, all of this comes. So, should he serve or not? Such a question. That is the first question. Should he serve or not? And even while serving, how can he remain free from disturbances (nirvikar)? How can he live such that even while keeping objects, feelings of 'mine and yours' do not arise? How can he work with people and still not get angry with them? So, that is the question. These two questions. Maharaj first asked whether he should do it or not? And if he does, should he do it by getting swept away in that flow or how? How to remain free from disturbances in that? Just as the other remains free from disturbances without serving, how can this one remain free from disturbances even while serving? That is the question. "There is a tyagi sadhu who is purely on the path of renunciation (nivritti) and believes, 'I am the atma and do not consider the body as my true self.' And the behavior of his body is like that of an inanimate object or an insane person, and that person has no pride in caste, class, or stage of life. And his eating, drinking, standing, and sitting are all like those of a madman, not conforming to worldly norms, and such..." Meaning, he does not serve but remains fully committed to the dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → "But his behavior does not conform to worldly norms, and such a tyagi does not keep anyone's company. Like a deer in the forest, he wanders alone in an ecstatic state and is not bound in any way. And the other tyagi sadhu is on the path of renunciation (nivritti) but still acts in the path of worldly activity (pravritti). And due to this activity, he engages in actions that cause flaws like lust, anger, greed, attachment, ego, jealousy, desires, and cravings to prevail in his heart. At that time, some kind of inner..." 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