Maharaj has stated three remedies to eradicate moha. One is atmanishtha, second is to understand well the process of creation, sustenance, and dissolution of the world, Now, if there is atmanishtha, then the desire to live departs. And if there is vairagya, then mumukshutva comes. Maharaj has stated vairagya as a synonym. If there is vairagya, then mumukshutva does not bother him. There is death, but he does not feel the terror of death. and third is to understand the greatness of the form of Bhagwan excessively. The five vishayas of the world and dehatmabuddhi have become deeply ingrained. They are not such that they can be separated quickly, happily, and easily. Therefore, to separate them How beautifully Maharaj has said. Not just attachment to the five vishayas. Attachment to the best five vishayas. If one gets the best five vishayas, then who desires the bland ones? One pushes away the bland ones. That is, as one gets better and better, his attachment increases. Attachment to the best five vishayas. What is called the best? Those that one likes. Those that one likes. Otherwise, there is no standard for the best, that only this is called the best. The five vishayas of the world and dehatmabuddhi have become deeply ingrained. They are not such that they can be separated quickly, happily, and easily. Therefore, in separating them, discomfort and pain will be experienced. One needs the readiness to tolerate it, which means one needs atmanishtha. By understanding the process of creation, its transience and insignificance are understood in our heart. That to which we are attached, behind which we waste this precious human body, if that is understood as extremely insignificant, then a desire to turn back from it arises. Third, Maharaj says, the greatness of the form of Bhagwan should be understood excessively. Right now, we believe the five vishayas to be givers of happiness. But the center of true happiness is Maharaj. Even from all the five vishayas, such happiness will not be obtained as will be obtained from the form of Maharaj. Moreover, the happiness of vishayas is transient. Whereas the happiness of Paramatma, once obtained, is never destroyed. If such a comparison comes into our heart, then the moha for the worldly vishayas is eradicated. And that is believed. In the matter of Bhagwan, one has to believe, right? That is believed by him. That is, it is not believed. Is it believed by anyone? That, brother, the happiness of Bhagwan is greater than the happiness of this world. It is not believed by anyone. Even after becoming a sadhu, it is not believed. Even after becoming a sadhu, the happiness of wavering is believed to be greater. But it is not believed that the happiness of Bhagwan is greater. When moha is removed, then both good and bad vishayas appear equal. That is, the bad are indeed bad, but even the good are experienced as bad, that is the sign of moha being eradicated. Good and bad both appear equal. So, if those which are like dust and sin appear good and are not relinquished, then both have become equal for him, right? What is the meaning of saying good and bad? Huh? Maharaj said good and both are five vishayas, both good and bad appear equal. So, what is its meaning? Those that are good appear bad. Those that are good should become bad. Those that are bad, we have kept them as good anyway. There is no worth in them, yet we have kept them as good. But the good five vishayas should become like bad ones. Then the intellect is said to have become equal towards both. Samatvam yoga uchyate. Is samatva called yoga, or if the good become like the bad, is it called yoga or what is it called? What is it called? Those that are good become like bad ones. So, that is the question. Those that are good become like bad ones, so is that called yoga, as it is said in the Gita, samatvam yoga uchyate. What is the meaning of samatva? Those that are good become like bad ones. They become like bad ones and then become equal. Those others become high and become equal, both happen, right? They become equal in two ways, right? Either both come reverse 50-50. So, what is the meaning of samatvam yoga uchyate? Those that are good become like bad ones. So, is that yoga or what is it called? What is called yoga? What is called yoga? It is said to be that. It is said to be that, but it is called that, in that there is sadhya 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 → 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 → When moha is removed, then both good and bad vishayas appear equal. That is, the bad are indeed bad, but even the good are experienced as bad, that is the sign of moha being eradicated. Such a state comes because there is no purpose left for the vishayas or because they are seen as full of flaws. Such a state of nirmoha is highly glorified in the scriptures. In the scriptures, only such a person is called a knower of truth, an exclusive devotee, or a devotee with the trait of a pativrata. It is not that such a trait of a pativrata comes only to the wise. Maharaj used to be very pleased and say, 'Blessed are my nirmohi servants.' Our devotees indeed, but nirmohi. Therefore, seeing him, Bhagwan becomes very pleased. In the scriptures, only such a person is called a knower of truth, an exclusive devotee, or a devotee with the trait of a pativrata. It is not that such a trait of a pativrata comes only to the wise. It is also not that it comes only to those who are clever or intelligent. How beautifully Maharaj has said. No one says this anywhere. Who becomes nirmohi? Huh? Who can become nirmohi? What is his qualification? What? Huh? What happens? Who becomes? Who becomes nirmohi? What is his qualification? If there is a desire, then it happens. It is not like if one is like this, if he is wise he becomes, if he is educated he becomes nirmohi. It is not like if one is clever he becomes nirmohi, if he is old, if he is old he becomes nirmohi. It is not like that. One in whom a strong desire arises that 'I want to become nirmohi' or 'I must become', then he becomes. Otherwise, even if he is old, of two or three generations, and clever, highly educated, has studied Shribhashya and Muktavali, and only grammar is left to be studied, even then he does not become. And if he becomes a mahant, sits in a big car, then has he become nirvasanik or not? Huh? Do all those who become mahants become nirvasanik or not? What will you say? Then all become bhandaris. All become bhandaris, is that how it works? Huh? Are you saying no to mahants? We say that everywhere it is only the bhandari's influence. Because they are attached to the lower level, moving around everywhere. So, there is nothing like that, that a mahant is nirvasanik. One who wants to become, even a mahant becomes, and one who is not, also becomes. And one who wants to become nirvasanik, even if he is educated he becomes, and even if he is uneducated he becomes. Even if grammar is left, it does not matter, let it remain left. He becomes nirvasanik. There must be an intense desire to become. Maharaj says, it is not that only a wise woman is a pativrata. Many wise women are unchaste, and simple women are pativratas. But her desire itself has arisen that 'I want to become nirvasanik and join Bhagwan.' 'I want to adopt samatva and join Bhagwan.' Samatvam yoga uchyate. It is not that such a trait of a pativrata comes only to the wise. It is also not that it comes only to those who are clever or intelligent. But the rule is that it comes to those who have a genuine need. It is not even that it comes to those who perform seva, you know. Bhagwan gives the fruit of seva. But if he does not want to become nirvasanik, then from seva he only becomes vasanik. He keeps a car on the highway. Huh? In performing seva, Maharaj said more, that no matter what kind of vasana is there, it is eradicated. It is eradicated, but for whom? If there is a desire. For him who wants to eradicate it. For him who wants to eradicate it, there is no other sadhana like it. But for him who does not want to eradicate it, Maharaj says, even if he becomes brahmarup, it is not eradicated. Durvasa did not want to eradicate anger at all. He thought, 'This is fine for us, for those who do not behave properly.' Then his anger is not eradicated. Nirvasanikpanu is like that. That it is eradicated for him who desires it. And that desire, if it is a strong desire, then it is eradicated quickly. If there is a burning desire, then it is eradicated immediately. In this 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 → Maharaj says that just as in this world many simple women maintain pativratapanu, and many who are wise and clever do not maintain pativratapanu. Doing so feels like a bondage to them. Therefore, only to the wise or intelligent, moha For those who are clever, to want to become nirvasanik, what is that called? It becomes like moha. It becomes a bondage for him. For him who wants to roam freely without any control, all this feels like bondage. One who becomes nirvasanik, does he become liberated or bound? Huh? Is he bound or liberated? What will you say? One who becomes nirvasanik, does he experience bondage or liberation? What? He becomes liberated. But in this, those with a broad vision feel so. Because his vision has become broad, that's why. A very broad vision, if it has become excessively broad, then he feels it as bondage even if he becomes liberated or nirvasanik. 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