In that, if we are active all day to please God, then when we close our eyes, we should remember God. We should not remember that activity. If we remember God, then we can be said to have performed the activity for God. It is the nature of activity to enter inside, if we do not pay attention. So when we close our eyes, we remember that. But if we have properly clarified it, and if we are aware of it, that "Why am I doing this?" Then we will not remember it. So, we perform activities to please God, or we leave activities to please God, then it will not happen, we will not remember it and it will not enter inside. And the way of letting the five sensory objects enter inside is different, and the way of letting activity enter inside is different. As for the five sensory objects, if we have attachment to them, they enter inside. And if we accept them only understanding them as a necessity, then they do not enter inside. A person also has a need for them. If one wants to perform devotion to God, then there is also a necessity. What if there is a necessity and one does not do it? Then also it enters inside. If there is a necessity and one forcibly renounces it, then what will one remember? Huh? So, reduce the necessity. In this, Maharaj said, it is a natural quality. We naturally do not remember the five sensory objects. It is not that we do not remember them by force, or that if they come, we forcibly expel them. We naturally do not remember the five sensory objects and naturally do not remember activity. So when is activity not remembered? When we close our eyes. Maharaj said so, right? Natural quality, activity is not remembered at all. And brother, if we sleep till six o'clock and the bell is to ring at five o'clock. That is, we do not remember it. That the bell was to be rung. So that activity is not remembered, but activity is not remembered when we close our eyes. And the five sensory objects, they are just not remembered like that. So, he reduces his necessity. And on necessity, he keeps focus. That "How much is my necessity?" And what is that necessity for? That "I want to use this body in the service of God, in the devotion of God," so he has a necessity. And if he connects only to the extent of necessity, then the five sensory objects do not enter inside. Otherwise, they enter inside. If it is not of necessity and then even if he takes a little, they enter inside. If he does not think of necessity, then even if he takes a little, they enter inside. Anything Enjoying too many sensory objects is not the only body-consciousness. Renouncing after identifying is also body-consciousness. Whose behavior did Maharaj call soul-like? Whose behavior is soul-like? Whose can it be said to be? Huh? The boundaries set in the scriptures and by the Satpurushs, and to accept according to His wish, and to renounce according to His wish, Maharaj called that soul-like behavior. If he renounces it even from his necessity, then it is fine, Maharaj said that if the senses have become wild, then the matter of punishing them is different. But this is a matter of naturalness. It is a matter of natural. That naturally, he fulfills his necessity. And if the natural necessity is not fulfilled, then it reminds him. Reminds him, meaning the five sensory objects entered inside, what does that mean? What is the meaning of the five sensory objects entering inside? The five sensory objects entered inside us. Suppose we ate Shrikhand, or ate ice cream. Now, it entered inside, or has not entered inside, how do we know? How much does he remember it afterwards? After eating, then how much does he remember all day that "It was heavy, it was heavy, it was heavy." Or "It was light, it was light." Today the day was spoiled. The vegetable was very light, light, today the day was spoiled. And the ice cream was heavy, heavy. Thus, after eating, if one remembers the five sensory objects, if one remembers, then what is the reason for that? Attachment. Attachment was more than necessary. More than necessity, attachment was more. If attachment increases, then one remembers. And if necessity is kept properly in check, then one does not remember it. The necessity was fulfilled, so it is over. The necessity was fulfilled, so it is over, no need to remember it. Many times, both necessity and attachment are present. So, attachment has to be removed. There is necessity and there is also attachment. Suppose a person is very careful, then he says "This much is the necessity," so he takes only that much. But if there is attachment, then he remembers. So attachment, when one becomes free from attachment, then one does not remember. And in becoming free from attachment, renunciation and acceptance, their role is not that much. Because even if one renounces, if there is attachment, then one is going to remember it. And even if one accepts, if there is attachment, one is going to remember. How does attachment go? How does attachment go? "Vishaya vinivartante niraharasya dehinah rasavarjyam raso'pyasya param drishtva nivartate." Having seen, having performed upasana, attachment is removed. If he really gets the force of God's upasana, and gets the force of God's service, then attachment is removed. And otherwise, even if he accepts, it remains, and even if he renounces, it remains. According to the scriptures, one should accept. According to the scriptures, one should think, should find a solution. That "It is said like this in this, so there is retirement." Renunciation itself does not lead to retirement, on the contrary, it is said "raso raso varjyam." And one remembers more. If there is attachment and one renounces, if there is attachment and one renounces, then on the contrary, one remembers it more. So that does not mean that one should not renounce. Necessary renunciation should be done. But after renouncing, learn to remove attachment. After renouncing, only after renouncing does attachment go. After enjoying, one cannot say "I have no attachment." He keeps enjoying and says he has no attachment. Maharaj said that one should not do animal-like fasting on the day of Ekadashi fasting. So what to do? Faral. After having faral, sleep tightly. What is the meaning of not doing animal-like fasting? Huh? Attachment should be retired. That is, after fasting, if there is attachment, remove that also, so animal-like fasting is avoided. But sleeping tightly does not mean animal-like fasting is avoided. One fasts, and the attachment that is there, renounces it, so Maharaj said not to do animal-like fasting. He understands that now what is the use of this animal-like fasting? On that day, fill a little more properly. If there is faral, then tomorrow if we eat grains daily, then tomorrow there won't be much problem, and if we have only faral, will it give as much strength as grains? So in the evening, then a little come on, extra. So that is the meaning of animal-like fasting. That is, to remove that attachment. Attachment without, without removing attachment, if attachment is as it is, and that is there, then it is called animal-like fasting. One remembers indeed. Doesn't one? So, try to remove attachment. But Maharaj has not commanded to sleep tightly. That "Brother, come on, if I remember, I remember, not to remember, I remember, if I remember that, then what is the way to remove it?" To sleep. It is not so. The way to remove what is remembered, and what is said to be the way? "Param drishtva nivartate." Having seen, upasanam having performed. Connect to the string of God's upasana, connect to the string of God's service, then that attachment goes away. There is joy in God, even more than this. If one gets to take that, then it immediately goes away compared to this. What did Maharaj say, what are the four things? First, the five sensory objects. What did He say, see what Maharaj's words say. "We tell of such natural qualities that reside in us. One is that we behave in such a way that whatever objects related to the five types of sensory objects are there, even if there is as much contact with them through the body as possible, still in the mind no desire arises, nor does it come even in a dream." Today I was reading that Harililamrut, so Maharaj beha... that came to Dabhan, yajna... the chapter of yajna. Came to Dabhan, from Dabhan wanted to go to Hathroli, and came to Ghodasar. Went from Ghodasar to Hathroli, then all the pilgrim groups came there. And everyone worshipped Maharaj, brought a lot of sugar and barfi and such things. Maharaj, to keep everyone pleased, started taking a little bite, so approximately, it is written in Harililamrut that Maharaj ate approximately two maunds. Maharaj ate two maunds. That Maharaj ate approximately two maunds of sweets, because lakhs of people must have come, and now if He takes from one and then takes from another, then one feels "Maharaj did not take mine, did not accept anything," so Maharaj started taking a little bite of everything. Maharaj ate two maunds. Even after eating so much, Maharaj says that inside, again, the five sensory objects are not remembered. We do not remember the five sensory objects, even after eating so much. "And the second is, even if we are engaged in as much activity externally as possible, but when we look inward at our own soul," focus is needed in activity. That "I am performing activity for this much," and "I am not doing it for this much." Such focus is needed. Both are activities. That shloka is written in Gita, right? "Yukta... yuktaharaviharasya yuktachestasya karmasu yuktasvapnavabodhasya yogo bhavati duhkhaha." "Yuktaharaviharasya." What is yukta-ahar? What is yukta-ahar? As much as is needed. As much as necessity. It does not mean taking only a little. If someone has a huge body and needs ten rotis, and someone has a very thin body and gets full with two, then if this one takes three? Then it is called yukta only. So, measure the necessity. One's own measure the necessity and control accordingly. Nothing more. And Maharaj said that a little less than necessity, if it is less, then it is said to have performed penance. What is the definition of penance? Curtailment of permitted enjoyments. Curtailment of permitted enjoyments. Reducing even one bite from that means he performed penance. First, one has to decide how much is permitted, right? Thus it will enlarge... a necessity arises to see good things. As one sees, such a necessity arises, doesn't it? First we had those button phones, so first we had phones, we said "If I have this phone, it would be good." Then button ones came, so we got button ones. Then saw that good one, so "If I have that, it would be good." Necessity arises as one sees, right? Rats... rats see water, so they feel thirsty. It is not that how many times he has drunk, he feels thirsty like that. He sees water, so he feels thirsty. Rats are like that. If they see water, then they feel extremely thirsty. So how is our necessity? We see water, so immediately an extreme necessity arises. Measure the necessity, and then curtail the permitted enjoyments. Curtail a little from that. Renouncing is not called penance. What? Renunciation should indeed be done, but renunciation is not called penance. Renunciation and penance, both are different. But curtailment is called penance. First measure and then curtail, so it becomes penance. And if one measures and takes only that much, then not penance. It is called necessity. It is called necessity, not penance. How to measure necessity? To measure necessity, take a long ratio. Take a long ratio. One day if one likes it very much, and one day if one does not like it at all, on the day one does not like it at all, we eat only three rotis, and if one likes it very much, we eat six, so then taking the ratio of both three and six, six and three is nine, so the ratio of four and a half came. So now, do not exceed that. Because if we measure from the day we do not like it, then it will not work daily. And if we measure from the day we like it very much, then also it will not work daily, that much amount. So, take the ratio of both. Take a ratio of four-five days of not liking it, and take a ratio of four-five days of liking it very much, and take the ratio of those two again, so it is the necessity. Then we ourselves have to decide that "This much is the necessity, nothing else." Otherwise, this keeps enlarging, right? Necessity... the stomach enlarges, if we have performed Chandrayana, even in that if we have done of three bites, then on the last day if we sit to eat? If we eat as much as those three bites, it gets full. Then we push a little and enlarge it. So it gets full, then it says no, the stomach says no "Now it is enough, it is over," just now this much only. But in two-three days, we make it normal. In two-three days, it enlarges. Because it is not like this skin, so it is very elastic-like. So in two-three days, it becomes normal. Back to how it was. So it is not that it is only about the stomach, all necessities are like that. Necessities are also like that. Is it item-wise? Item-wise also there is necessity. But brother, if one is attached, then reduce a little, what else in that? Generally, it is only that much. It is not item-wise, generally these many items are there, then then it will tell you only that, that "Now stop." But if you continue like that for 15 days, if we have continued with bites for 15 days, 30 days, then see, the stomach says "Brother, not now." It says so. But if we do not listen to it for two-three days, then it forgets to say. "And the second is," if there is a general program, a continuous 15-day program has run, roti and dal-rice-vegetable, roti and dal-rice-vegetable, roti and dal-rice-vegetable, so if there was no other problem for 15 days, then keep that in mind. And keep it like that for 15 days. Then take the measurement for the whole day. Then take the measurement, then when something good comes, it changes. As the item changes, the measurement also changes. So, do not let that change. So if one does it for a long time, it tells from inside. Long time. What is called yukta-ahar? Huh? Varnashrama... No, the corners of the stomach should not be stretched immediately upon standing up. The corners of the stomach should not be stretched. If the corners become a little tight, then it is not called yukta-ahar. It means it was a little over. If one starts feeling heavy here, feeling heavy here. That is why it is said in Dharmamrut, right? That one should eat only half, and drink half water, and keep a little empty, so it does not stretch. Not that much, but a little, if it stretches a little, even if we stop this, it is fine. 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