How are the indriyas conquered? | P. Mahant Swami | Satsang Chintan

What does it mean to conquer the senses?

In this, Maharaj said that avoiding restlessness means the meaning of both is the same.

What is the way to avoid the restlessness of the senses?

So, what does it mean to conquer the senses?

What did it say in that?

Whatever objects the senses have, one should practice turning them back from those objects.

And as it does not proceed.

Stop its activity in that.

If there are senses, there is their object.

The eye is the object of sight.

So, stop its activity from the microphone object.

So, disconnect it.

This is what it means.

If there is a disconnection, then the senses are said to be conquered.

So, Maharaj again took it in the first Vachanamrut of Sarangpur as disconnection.

When is the mind considered conquered?

So, when the senses are completely disconnected, the mind does not come near the senses.

And then the mind is conquered.

So, in conquering the senses, both are interdependent.

The senses are conquered when the mind does not come into the objects of the senses at all.

And it gets disconnected.

When the senses are disconnected from their objects, then the mind is conquered.

So first, the senses get disconnected, right?

The senses, only the senses get disconnected.

So Maharaj said that by conquering the senses, the mind is conquered.

So, conquering the senses means the mind is conquered.

And what should be done to conquer the senses?

Disconnection, disconnection.

Pratyahara, Maharaj said in this, by withdrawing from that object and as it does not proceed.

The senses do not engage in that object.

And if it becomes stable, then it is said that the senses are conquered.

The restlessness of the senses is said to have ceased.

In this, Maharaj has written restlessness in Gujarati.

In that, it is written to conquer.

By conquering the senses, the objects are conquered.

By conquering the senses, the objects are conquered.

Even then, the object is not conquered.

Then the mind is conquered.

By conquering the senses, the senses are conquered and the mind is conquered.

So Maharaj said in the last Vachanamrut, 'Vishayaavinivartante'.

Of the abstinent embodied soul.

So, when there is a disconnection of the objects, then the senses, the objects are removed.

What does it mean to conquer the objects?

Even if it comes in front, the senses are in it.

Even in time and place, the object cannot be taken.

Maharaj said that it comes in the 13th Vachanamrut of Loya.

Conquer the objects, conquer the object.

In time and place.

He is not defeated by time and place.

Defeat, there is no defeat from the object.

So, that is called conquering the objects.

So, conquering the objects is very difficult.

Why?

So, it has defeated even great yogis.

It has defeated even Shiva and Brahma.

The objects have defeated Brahma.

So, when can he be conquered, Maharaj says.

That one who has attained the lotus feet of God without any doubt, then he conquers the objects.

One who does not attain the lotus feet of God without any doubt.

Then no matter how great he is, the object will defeat him.

So, in that, it is only one thing, in God.

Being disconnected does not mean that the objects are conquered.

Being disconnected means that the senses are conquered.

And it should be disconnected from within, mentally.

So, how does such a disconnection happen?

In this, Maharaj has said that word earlier, first, if one is agitated by the senses, or agitated by lust, how can it be known?

So Maharaj gave an example of one in this.

But there is agitation in every sense.

There is agitation in seeing, there is agitation in hearing.

There is agitation of taste.

So, in that way, there is agitation of every sense.

So, what is the opposite of agitation?

Peaceful.

Stable indifference.

Indifference.

The meaning of stability is that the object is not present, so it is stable.

If he is wandering, it does not mean that the restlessness within him has gone away.

When there is excessive disregard for it, then true disconnection occurs.

There should be disregard for it from within.

And disregard happens when there is a lack of it.

If one has created a lack.

Knowing its flaws.

Then Maharaj said that the senses are conquered.

Maharaj said in Vachanamrut 17 of Vadtal, didn't he?

That the Satpurush and others in the world also enjoy sense objects through their senses, so why are these called Jitendriya and those not called Jitendriya?

Maharaj says that if one has truly known its flaws and has developed a lack of desire for it, then one remains indifferent to it from within.

Disregard.

Huh?

Disregard.

Disregard means what? Non-interest, non-interest, ignore, not ignore. It's like ignoring. Disregard means its...

Actually, its meaning is that it is purposeless.

Positive or negative, disconnect in both ways.

If he doesn't connect with it, but instead hates it, even if he hates it, it still remains in his mind.

So, a state of nothingness.

A state of nothingness.

There is no attraction in it, and even if there is a great lack of it, it still remains in the mind.

So, Maharaj called that detachment.

That is disregard.

Detachment is indifference. If one merely hates it a lot and digs into it a lot, then it means that it still remains in one's mind. So, indifference means that there is nothing good or bad about it, no connection at all. More disconnection happens through indifference. If there is a lack of the world in one's mind, then it remains in one's mind. The scriptures say that if there is a lack of a person, or a lack of a woman, then one criticizes her more. But the scriptures say that if there is a lack of a woman, then one should completely disregard her. Then one's senses are conquered. Without indifference, there is no disconnection. Connection, whether negative or positive, is called negative connection. For example, Kansa was afraid of Shri KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary →, so he constantly remembered him. So, even if there is a negative connection, one should first make a negative connection. The meaning of the Sankhya Sutra is that its intention is that by knowing its flaws and its destructibility, and by creating a lack of it, that is called samadhi. If one completely eliminates it, then that is called samadhi. So, it is called asamprajnata. Samprajnata and asamprajnata samadhi, that is, the samadhi of lack.

Then the senses are conquered.

So, to conquer the senses, to conquer the mind, and to conquer the sense objects.

Conquering sense objects is difficult.

Conquering sense objects is difficult.

Conquering the senses is harder than conquering the mind. After conquering the senses, the mind is conquered.

After conquering the senses, the mind is conquered, and after conquering the mind, the sense objects are conquered.

After conquering the mind, if one firmly adheres to God's command, then the sense objects cannot defeat him.

In the command.

And in that command, Maharaj says that in terms of time and place, no one's will prevails much, so if one has attained the lotus feet of God without any doubt, then time and place cannot defeat him, nor can sense objects defeat him.

It doesn't do that to all the others.

So if one wants to conquer the sense objects, then one should have the refuge of God, a completely unwavering refuge.

Then the sense objects cannot defeat him.

Neglect, neglect.

No, ignore is correct.

It gets neglected.

Neglect is negative.

Neglect is negative.

Ignore is correct.

To ignore.

To ignore is to disregard.

To ignore.

But that doesn't happen; as long as there is attachment, it won't happen.

So, to eradicate attachment, its absence is needed.

Maharaj said, "One needs to see its flaws."

Which comes in the tenth Vachanamrut of this.

Brahmanand Swami asked a question, saying that in women and others, childhood and old age are visible, youth, childhood, youth, and old age are visible.

Even then, the senses are not drawn, so what is in it? So Maharaj says that the stain of fault has settled in his jiva, just as if there is a vessel of milk and a snake has put its venom in it, then no matter how much one desires its taste, one will not drink it.

Even then, he won't drink it.

This point is very well made in the Brahmasutra.

Is the doership of the jiva independent or dependent?

How much is dependent on Paramatma and how much is independent?

So, it is said that it is an independent doer.

So, the grammatical rule is that the independent doer, the doership, is independent of the jiva.

That's why rules and prohibitions apply to it.

If there is no independent doership, then rules and prohibitions do not apply to it.

But the jiva has independent doership.

Then what is the doership of Paramatma?

So that the two do not cross each other.

But independent doership means that God has given him freedom.

In the first doership, freedom is given.

So, I thought a lot about what to consider as the first doership.

Should the first doership be considered at the beginning of some work?

Or should the first doership be considered in making a goal, or in planning?

So, God has given freedom for the first doership.

And even if there is the bondage of karmakarmaAction. 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 → upon it.

And no matter how sinful a person is, as stated in the Gita, even if he is a great sinner,

He can walk on the path of God; he is free to walk.

In that, karmakarmaAction. 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 → does not bind him.

In that, he gave a very good logic, a very good point.

For example, if a person is extremely dependent on his tongue.

If he sees it, he won't move without eating.

He is so dependent on his tongue.

But if he has seen a snake putting its mouth in a milk pot, then after that,

He is not dependent on his tongue.

Even if he has been hungry for seven days.

He will still turn back.

He turns back.

Does God turn him back, or who turns him back?

He makes the decision himself.

He makes the decision himself.

So, it means that if he wants to turn back, he can turn back from any kind of attachment, any kind of karmakarmaAction. 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 →, any kind of situation.

He turns here too.

So, if the jiva's intention is true, then no matter what past karmas there are, no matter what nature there is, no matter what kind of dependence there is.

Even then, he can turn back from it.

Otherwise, why wouldn't he? He has all the dependence and all the greed, you see.

Then that jiva, even if someone insists and forces him to drink, he will not drink.

So, it means that if the jiva wants to turn back, he can turn back from any kind of nature.

No matter how strong the sense objects are, no matter what the time and place, he can still turn back from them.

Does anyone drink considering the time and place difficult?

Or does he drink if he has any attachment?

Does he drink if he is very hungry?

If he dies, he dies just like that, but what will I do after drinking this?

So, from all these situations, if the jiva wishes, he can turn back.

So, karmakarmaAction. 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 → should definitely affect him if he weakens it.

So, he must receive the fruit.

The fruit of the first doership is experienced.

So then the first

So, to consider it, that's the thought.

First doership means to turn back.

To turn back means to move forward.

Prahlad is said to have moved forward.

Prahlad does not fear anyone, and thus, with extreme speed, the first doership is such that the speed of the senses in worldly pleasures is extremely high.

If one sees that snake putting its mouth in, then the extreme speed in the senses, even extreme prohibition becomes extreme.

It becomes an extreme prohibition.

So that is called the first doership, and similarly, extreme speed is also called the first doership.

That it acts in God.

Or it acts in this world.

It acts with speed.

Then that is the jiva's own doership.

What should be the meaning of the first doership?

So, the meaning of the first doership is that at the beginning of any action, the jiva itself decides which direction to go, whether to go in the positive or in the negative.

That is the first, that is its judgment, which Maharaj says is to act after recognizing upliftment, so he called it upliftment.

The good meaning of the first doership is called upliftment.

Towards whom does upliftment occur?

Is it towards the world or towards God?

Do it towards the world, and if someone says that this jiva is subject to karmakarmaAction. 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 →, then can it do it or not?

Then it can do it.

Even being subject to karmakarmaAction. 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 →, not just subject to karmakarmaAction. 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 →, but even being subject to extreme attachment, the jiva can turn back.

If he realizes that a snake has put its mouth in this milk, then he can turn back.

So Maharaj says that the jiva is the knower of all senses and the inner instrument.

So it can turn everyone back.

Even if all of them together attack, it can still turn them back.

The jiva has so much power, that's why it experiences the fruits of all actions.

It has so much power even without taking God's help.

If one takes God's help, then there's no problem at all; even more power comes.

But without God's power, without God's help.

Where did he take God's help here, saying, 'Oh God, save me from this cup of poison'?

Does he pray like that?

It's not to be drunk directly.

That's why karmakarmaAction. 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 → affects him.

As much as the speed of the senses is towards worldly objects.

That much is called negative prohibition.

And when the prohibition became firm, it was called samadhi in Sankhya.

Prohibition samadhi.

The samadhi of prohibition.

Samadhi means complete stabilization.

Stabilization of prohibition.

Without that, the senses can never be conquered, Maharaj said.

If one observes rules, the senses are conquered.

But if one is lax again and there is no extreme prohibition within, if the samadhi of prohibition has not occurred, then the senses run wild.

And then Shriji Maharaj has asked a question: what are the separate remedies to remove the restlessness of one whose senses are restless?

Then he himself has given the answer.

The way to remove the restlessness of the eye sense is to keep one's gaze fixed on the tip of the nose and not look around.

If one wants to study, one should keep studying, and keep doing bhajanbhajanWorship.Tap to open in glossary → and remembrance.

What if one doesn't want to study?

If one doesn't want to study in mind.

If one wants to study, one should keep studying.

In youth, this is a basis for passing time.

It is a support.

Huh?

It is a support.

It is a support, and also for spiritual practice.

It was mentioned in the Shikshapatri, in the dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → of a brahmachari.

What all comes in the dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → of a brahmachari?

Veda means

GuruGuruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary → seva

Scriptural study and scriptural study.

Those two are its support.

GuruGuruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary →'s service first.

And if one gets extra time and spends it in scriptural study, then one's mind cannot be defeated.

Otherwise, the mind will defeat anew.

If it is, then the mind gets defeated.

So, two things were kept.

GuruGuruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary → seva (service to guruguruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary →) is not a hustle and bustle all day long.

Once the guruguruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary → has covered himself, he keeps covering himself all night long.

So, first do GuruGuruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary → seva, but if you don't get engaged in it all day long, then you should study the scriptures.

If one studies the scriptures, then it is such a subject that it reduces time, it gets completed in it.

So, in that way, to maintain his strict celibacy, these two are his supporters.

Shastriji Maharaj used to say that in youth, there should be a basis of good deeds.

To do seva.

If he keeps looking for service, then the inner enemies will not defeat him.

And he keeps looking for service with awareness.

Why should I do service then?

If the mind is idle, then the inner enemy defeats it.

The mind got disconnected from somewhere, it had no connection left anywhere.

Of service, or devotion, or study.

Study and service to the guruguruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary → are supportive in celibacy.

So, in today's era, it is said.

To serve God and God's devotees.

If service is done, it becomes very supportive for celibacy.

If he is idle, then the inner enemy defeats him.

If there is no work and no target.

So, there is no other responsibility of his own, right?

So then there is no target.

They satsat1) True. Real. 2) Permanent, imperishable and unchanging. Is unbound by the past, the present, and the future.Tap to open in glossary → idle.

There is no such service.

And if he has taken responsibility, if he has taken the responsibility that I have to do this.

Then if he is free, he immediately gets involved in it.

He gets attached, and his mind also gets attached.

When the mind gets attached, the mind gets a support.

It became a true support.

If it becomes a true support, then the inner enemy will not defeat it.

So he gets support, he gets help.

Otherwise, if there is nothing, if they are not attached anywhere.

Then in his idleness, his mind eats him up.

And he makes resolutions.

It is said that 'asankalpat jayat kama' (desire is conquered by not resolving).

To conquer desire, one must stop making resolutions, and resolutions eat away at one.

When one becomes idle, resolutions arise.

So, good deeds, acts of service, and study, and devotion.

With these three, youth is conquered.

If you want to conquer youth, then don't let these three fall short.

Keep a double job.

Double job.

Because the mind is such that it can find time from anywhere.

So if he has a double job, he won't have much time.

So, don't let it fall short.

And if one wants to study, one should keep studying, and keep remembering God through bhajans.

And while doing so, if a woman or the like is seen and a proper form has not been made, then even then, keeping the eyes open, and making them free from any dirt, one should keep looking for a moment or two until the eyes burn well and tears flow.

Then, even if his gaze is restless, it becomes subdued.

And the sense organ of smell, when it smells someone's body or mouth or clothes that are stinking, and it doesn't like it, then it thinks, 'My body also looks good from the outside, but inside it has blood, flesh, and bones, and in the stomach there is feces, urine, and intestines.' If one thinks like this, then the restlessness of the nose is avoided.

And the restlessness of the ears is avoided in this way: if there is some entertainment or a folk play going on, one feels affection in listening to it, but when listening to the stories and kirtans of God, one feels sleepy.

Then, one should stand up and avoid sleep and laziness, and have faith and affection in listening to the stories of God, then the ears are conquered.

And one conquers the sense organ of touch by knowingly enduring cold, sun, and rain, and by keeping a quilt under the head and covering oneself with it when it is very cold.

And falling here and there

So, learn to do it naturally.

Learn to do physical things naturally.

And by lying here and there, if one burns the skin, then the restlessness of the skin sense organ is avoided.

And the restlessness of the hands is avoided when the hands are free. Now, pay a little attention.

Maharaj says, 'Lying here and there, if one lies on the ground, it's fine, but if one sleeps on this stone, then one gets back pain.'

So, again, it's the opposite. One should lie down by spreading a mat.

This is less spread.

Otherwise, then they say that it is said to lie down anywhere, so if I sleep anywhere, then two people have to carry me to the hospital.

Back then, there were cowherds and houses, so they would lie down anywhere, and there was no problem.

Now, these houses have become stone houses.

So, if one lies down anywhere, before conquering the senses, one falls ill and has to be taken to the hospital.

So, not falling ill is also a condition for conquering the senses.

If one falls ill while trying to conquer the senses, then one cannot conquer the senses.

Then the senses are not conquered.

On the contrary, the senses become perverse.

Because when one falls ill, then one has to take refuge.

If one takes help, how can the senses be conquered? The senses become dependent on some.

While conquering the senses, one should not fall ill and also suppress the senses.

So, that work is difficult.

And the restlessness of the hands is avoided when the hands are free.

We fast for a month.

But if one has to stay a little hungry every day, one cannot.

It's not about keeping the stomach half-empty every day.

A month-long fast is completed.

So, it's the same with the senses.

If you want to control the senses, then it's like that.