Om Avtarine Shri Swaminarayanaya Namo Namah
Shri Harikrishnaya Namo Namah
Shri Purna Purushottamaya Namo Namah
The subject expounded is:
Clarification of the three types of vairagya.
Main point.
Not to be absorbed in worldly objects, and worldly objects cannot absorb it.
Vigataha Ragaha Asaktihi Iti Vairagyaha (Detachment is the absence of attachment).
Ranjayati Iti Ragaha (That which pleases is attachment).
That by which we become pleased is called raga (attachment).
A person becomes pleased by attachment, not by the object itself. When one imagines favorability in something and attains it, one becomes pleased by seeing it. That is called raga.
Seeing a good bungalow, only its owner is pleased, not others.
Seeing a son, only his father is pleased, not others.
Seeing a favorite meal, if one person is pleased, another person might even be displeased.
Therefore, a person is pleased by their own attachment.
Whereas vairagya means attachment to God and no attachment to the world.
The complete absence of attachment is not the true form of vairagya, but Maharaj has not considered it so in other places apart from God.
If someone has no attachment to worldly objects,
then that is indeed called vairagya, but it is not considered complete vairagya.
From worldly objects,
if attachment to worldly objects is removed and attachment to God arises, then it is called vairagya.
Maharaj defines it this way.
Whereas vairagya means attachment to God and no attachment to the world.
The complete absence of attachment is not the true form of vairagya.
But the absence of attachment to anything other than God is called vairagya.
Therefore, in the Shikshapatri, vairagya is known as disinterest in objects other than Shri Krishna.
Not having affection for anything other than God is called vairagya.
Here, three types of vairagya are mentioned.
Uttam (superior), Madhyam (medium), and Kanishtha (inferior).
Nishkulanand Swami has mentioned two types of vairagya: Bruhad Vairagya (great detachment) and Samanya Vairagya (ordinary detachment).
In the Yoga Sutras, four types of vairagya are mentioned.
Yataman, Vyatirek, Ekendriya, and Vashikar.
Many great souls also describe two types of vairagya in a different way: the vairagya of vomiting and the vairagya of choking.
In reality, if one vomits, everything comes out, like that.
If it's choking, then it doesn't come out; it comes up to the throat and then gets stuck.
So it causes trouble.
If it's called the vairagya of vomiting, then if it has come out from within, one finds peace.
In reality, the nature of vairagya is one: to detach from the world and connect with God.
However, its types are stages of its gradual development.
In fact, what is called Uttam Vashikar or Bruhad Vairagya is the true vairagya.
I was reading the Setumala commentary, and it had a very good point.
Maharaj said in this, didn't he?
That there are three types of vairagya, and among them, if one has uttam vairagya, even if circumstances become adverse, their vairagya does not diminish.
And if one has madhyam vairagya, then if circumstances become adverse, it diminishes; otherwise, it does not.
In normal times, both are the same.
If there are no ordinary circumstances, no adverse circumstances, then uttam vairagya and madhyam vairagya are both similar.
What is the fruit of vairagya?
What do you say is the fruit of vairagya?
Keeping one's mind on God and not being disturbed by anything else.
That means it protects devotion and knowledge.
The Setumala commentary writes.
So, what is vairagya called?
We were discussing it yesterday, weren't we?
That his desire for liberation should not slow down.
Due to time, place, etc., detachment slows down.
And the difference between the best and the mediocre is that the best does not slow down due to time, place, etc.
So his desire for liberation should not slow down.
His devotion to God, his enthusiasm for devotion, should not wane.
Then his detachment is said to be maintained.
If the enthusiasm we have at the beginning diminishes.
In his faith, in his devotion, it is said that knowledge is the protector of detachment, so the meaning of knowledge is the glory of God.
God.
If his enthusiasm in devotion to God's glory, in his surrender, diminishes, then his detachment is said to have diminished.
The work of detachment is to maintain those two.
Whether it is knowledge, glory, or surrender, one must maintain it.
What does it mean if the surrender has decreased?
It means that the desire for liberation has decreased.
His detachment has decreased.
His surrender has gone somewhere else.
So, detachment decreased.
So, that is what a true renunciant is called.
As more time passes in satsang, his detachment should increase.
Detachment should increase, which means his desire for liberation should increase.
His surrender to God should increase.
If surrender does not increase, then his detachment is said to have slowed down.
Because that is the fruit of detachment.
To protect devotion and surrender, to increase them.
If he increases it, then his detachment is true.
Otherwise, Maharaj says, that one has a showy detachment, he makes a lot of effort.
They put a lot of effort into showing detachment.
But there is no surrender.
Maharaj's surrender decreases.
The extreme devotion one has for Maharaj decreases, it keeps decreasing instead.
Then his detachment.
Then let him keep whatever renunciation he wants.
Maharaj says that people often keep renunciation to deceive the world.
Holy men.
But his detachment is said to have decreased.
In reality, the nature of detachment is one: to be freed from the world and to be united with God.
However, its types are the stages of its gradual development.
In fact, what is called supreme control or great detachment is the true detachment.
Other minor distinctions are like milestones encountered during a journey.
They are signs or indicators of the true path of detachment.
Just as a farmer sows wheat in a field, when he sows it, it is called wheat.
When it sprouts, it is also called wheat.
When it grows big, it is also called wheat.
When the ear is ready, it is also called wheat.
But is it possible to make bread from it?
If they have sprouted, they are called wheat, can bread be made from them?
Even if they grow big, can bread be made?
It is called wheat.
But bread cannot be made.
Similarly, if it is called detachment, then everyone has detachment.
But the fruit should not come.
Wheat is called wheat when it is ground and made into bread.
Similarly, everyone is called detached.
But the detachment that keeps increasing devotion and surrender until the very end, that detachment is true.
If it increases for a few days and then ends, then it is false detachment.
It is called weak detachment.
When is detachment tested?
When is our detachment tested, whether it exists or not?
Firstly, when one gets subjects that one likes.
When we get what we like, we like it very much.
If one has found it,
then it becomes difficult to give it up.
That is its specialty.
So a person should practice in such a way that if they get something they like, how much can they give up?
Everyone gives up ordinary things.
And if it's something they don't like, they'll just let it go.
Everyone gives up ordinary things.
But when our mind is attached to something and we have to give it up, then it causes pain.
It's one thing to feel pain when you have to give it up, but to give it up willingly is another.
This is something that occupies our mind too much and creates obstacles in our devotion to God, so we give it up.
Then that is called vairagya.
Maharaj says that in this way, a lot of hunger is felt.
But if one cannot give up something that creates obstacles in the path of God, then that vairagya, that renunciation, is in vain, Maharaj explains.
Similarly, other forms of detachment are called vairagya, but the true fruit is obtained only through the vairagya mentioned above.
All others are like sown wheat.
Yet they are not false or useless.
But they need to be watered, nurtured, and prepared.
After they are prepared, only then will the wheat
Mild detachment is not false detachment.
It's like sown wheat.
So, it cannot be made into bread yet.
But if you water it, it will grow.
If you nurture it and make it grow, then it will happen.
All others are like sown wheat.
Yet they are not false or useless.
But they need to be watered, nurtured, and prepared.
After they are prepared, only then is wheat obtained from them.
If one considers them useless and uproots them, then no fruit will be obtained. The same applies to the state of vairagya.
In the Yoga Sutras, four divisions of the development of vairagya have been made.
It has a development, a gradual development.
Nishkulanand Swami said that true vairagya is attained only through Hari, or rather, through knowing Hari, and without Him, it is never attained.
He said that.
But that ultimate vairagya is attained by the grace of God, and no obstacles come in its way.
But when does such grace of Maharaj occur? When one does as much as possible through some spiritual practice, then His grace is bestowed upon them.
It is his wish.
So, vairagya is attained through certain means.
Vairagya leads to the perception of faults.
And the perception of faults leads to vairagya.
Both are contradictory. Does vairagya lead to the perception of faults, or does the perception of faults lead to vairagya?
Like that.
So, if there is a little vairagya, and one perceives faults, then more vairagya develops.
If one starts perceiving faults, then a little vairagya develops.
That is the true means.
Not everyone has the innate ability to perceive faults from birth.
Vairagya leading to the perception of faults is called the state of supreme vairagya.
Perception of faults leads to vairagya.
That is called the initial stage.
One who wants to start, one who wants to develop vairagya, needs to perceive faults.
Maharaj has stated the means to remain nirvikari (free from worldly desires).
There is a Vachanamrut about remaining nirvikari, isn't there?
There is a Vachanamrut about remaining nirvikari.
When can one remain nirvikar?
One can remain so if one has vairagya.
And if one has the perception of faults, then one can remain so.
One learns its faults.
To see the faults of the world.
Then one can remain nirvikar. So, vairagya leading to the perception of faults is called the ultimate state, and the perception of faults leading to vairagya. If vairagya arises in the world from the perception of faults, then one should practice that. That is a subject of practice, while the other is a subject of grace.
In the Yoga Sutras, four divisions of the development of vairagya have been made.
The first is Yatman.
From the moment one resolves to renounce worldly objects and the world, and their attachments, through satsang or good reading, this state is called Yatman Vairagya.
I walk towards God.
And I don't want the world in the world.
When such a resolve arises in the mind, it is called yatman.
Yatman means 'one who strives'.
That's it.
He strives.
So, from the moment he starts striving, he is said to have attained yatman vairagya.
And if it's not like that, then vairagya won't happen.
Maharaj said that by the words of God, the holy scriptures, and the Satpurush, vairagya is ignited.
One who is ignited by his words is called yatman vairagya.
It's the beginning.
He still needs to mature.
Don't be happy with that.
Don't assume that just because we have become disinterested in this world and have a desire to leave it, we have become complete renunciants.
It still needs to be developed. This is yatman vairagya.
Don't assume that complete mumukshuta has come in it.
So in yatman, there is resolve plus action.
Action.
Action.
First the resolve, the initial resolve, and then the action.
First comes the judgment.
First, the decision should come that I want to do this.
And then he strives for it, so he is called yatman.
Yatman vairagya.
This world is.
When is the seed of yatman sown?
Then it happens when it hits somewhere in the head in the world.
When Bharatvari met Pingalaji, he thought, "Oh, this is worth giving up."
And sometimes, if they stumble upon such things, they might develop vairagya.
By anger, by good counsel, by debt, one is troubled.
These three are the ones who cause vairagya.
Anger.
Good counsel.
And debt.
We
There were two sadhus before.
He became a sadhu because he had lost some diamonds and was in debt, so he became a sadhu.
When he became a sadhu, the beggars just kept looking at him, poor things.
Now that he has become a sadhu mahatma, where can we get alms from him?
They couldn't ask him, so they came, bowed down, offered five rupees as a gift, and left.
He gets a ticket.
So he gets troubled by debt.
Even if a person gets into debt and gets troubled, he feels like he wants to leave the world.
And if he has fought with someone.
He fights with someone at home.
With family members.
Little children get angry and say, "Maharaj, I don't want to eat," so he is a great renunciant, isn't he?
Maharaj, I don't want to eat.
That is called vairagya.
So, it is said to have happened out of anger.
And by good counsel, he realized that there is no essence in this, and thus attained vairagya.
One who attains vairagya knowing this, sets out.
Then it is called subodha.
It's our beginning.
Don't consider it complete in the beginning.
From the moment one resolves to renounce worldly pleasures and the world, and its attachments, through satsang or reading holy scriptures, this state is called Yatman Vairagya.
Second, vyatirek.
Merely resolving to give up worldly objects or attachments does not make them disappear.
This world is not something that can be easily abandoned.
Therefore, many desires are such that they can be easily given up, and many require a lot of effort.
When God, for example, resolves that he wants to renounce the world.
He has no affection for his parents.
If he has no affection, do his parents leave him?
So, it's not that all attachments are given up by merely resolving or striving.
Some attachments are given up like that.
But some attachments are deeply ingrained in the soul and cannot be given up.
So, one has to make efforts to give them up.
One has to adopt the means mentioned in the scriptures.
Therefore, many desires are such that they can be easily given up, and many require a lot of effort.
When one walks on the path of God, they renounce those desires that can be given up with little effort.
That is called vyatirek.
Vyatirek means separate.
Here, vyatirek means remaining.
If some are left behind, even after trying to leave them, if some are left behind,
even then
When we bathe, all the ordinary dust gets washed away.
But if there are stains, some color stains, they won't go away even if you scrub them with soap.
And some stains are so stubborn that they peel off the skin.
Then they barely go away, peeling off the skin.
Similarly, many attachments are such, and many objects are such, that they only go away after peeling off the skin.
So that is called vyatirek.
If one desires in their mind, the world does not simply disappear.
No one has to make an effort to become attached to the world, but a lot of effort is required to detach from it.
So, the remaining attachments,
If a person makes a strong resolve, and from that, those that are released in one go, are released.
And the remaining attachments are called vyatirek.
So, one has to work hard for that.
For that, one has to pray to God.
For that, one has to worship God.
The objects of the senses turn away from an abstinent person, but not the taste for them.
Attachment does not simply go away on its own.
When one walks on the path of God, and renounces those objects that can be given up with little effort, that is called vyatirek.
Again, the talk.
When one walks on the path of God, and renounces those objects that can be given up with little effort, that is called vyatirek.
It's not like that.
If they are released with little effort,
So, it is said in reference to that, in reference to ekendriya.
To him
But if it is released with the first attempt, then it is called yatman.
Then, if one makes a little more effort and it is released, it is called vyatirek.
The meaning of vyatirek is remaining.
Remaining means what is left after the first attempt, that is called
And fights with it.
Fighting is called vairagya.
Fighting with attachment is called vairagya.
I don't like attachment, that's why vairagya.
So, the fighting should continue until the last breath, then it is said that vairagya is alive.
If the fighting is not on, then vairagya stops.
It happens.
Vyatirek means separate.
When a little attachment separates from within, it is given the name vyatirek.
Ekendriya
When a seeker deliberately and physically abandons objects that contain attachment, those objects disappear.
But the attachment or vasana residing within the mind remains as it is.
As stated in the Gita, 'Vishaya vinivartante niraharasya dehinah rasavarjyam,' such a state is attained.
In this, both states are of rasavarjyam.
Ekendriya and vyatirek, both are states of rasavarjya.
So it is said that the taste does not go away, the vasana does not go away.
And among vasanas, there is an extremely intense vasana, and then there is a mild one.
So, if there is a mild vasana and it goes away by fighting with it, then it is called vyatirek.
And then, for the one that has stuck to the jiva, a lot of effort has to be made.
Then it is called ekendriya.
Such a state is attained; since the mind is the dwelling place of vasana, it is called ekendriya vairagya.
Fourth, vashikar.
When vasana is removed from the mind, then its senses and objects also become subdued.
That is called vashikar vairagya.
Shriji Maharaj has divided this into three categories and shown three types of vairagya.
This is sadhana.
It is said in the Yoga Sutras, if one wants to practice vairagya, then one should first make an effort, make a strong resolve.
Then, if there are attachments hindering, one should fight with them.
Then, when God's grace comes, vashikar comes.
When vasana is removed from the mind, then its senses and objects also
Even then, it becomes a year. That is called Vashikar Vairagya.
Shriji Maharaj has divided this thing into three sections and shown three types of Vairagya.
The saints have given a beautiful example of butter for true Vairagya.
Milk is curdled to make yogurt.
When it is churned, butter is prepared from it.
Butter is the essence of milk and yogurt, it is the logic.
The essential part is always heavy, yet it is not so here.
Butter floats in buttermilk.
Buttermilk cannot drown it.
Moreover, butter does not mix with it.
It remains separate from it forever.
However, it is important to know that if we remove butter from buttermilk, it becomes stale.
Then the butter spoils.
It stays fresh as long as it's in buttermilk.
If it goes away from the buttermilk, the butter spoils.
Where is the test of Vairagya?
It is in the world.
It happens in the world.
So, in the world, it happens in this world, no matter what.
The test of Vairagya happens when there is a place of temptation and its connection.
The butter ball should keep floating.
One should not drown in the world.
Then it is called Vairagya.
Vairagya is the essence in this world.
Butter floats in buttermilk; buttermilk cannot drown it.
Moreover, butter does not mix with it.
It remains separate from it forever.
However, it is important to know that if we remove butter from buttermilk, it becomes stale.
and it starts to spoil.
Similarly, even if a person with Vairagya lives in the world, the world cannot drown him.
The world is in the place of buttermilk.
It is necessary to perform the proper process and obtain the butter of Vairagya from it.
If milk is not curdled and left as it is, it spoils.
A person's life is like milk.
Obtaining Vairagya from it is like butter.
Rahiman, spoiled milk, if not churned, will not yield butter.
Nothing is obtained from it.
Similarly, a person's life spoils without Vairagya.
One devotee has also divided Vairagya into three types in this way.
Firstly, renouncing impure or forbidden things is ordinary Vairagya.
Secondly, renouncing a weak thing is ordinary Vairagya.
But renouncing something one likes very much is extraordinary Vairagya.
Secondly, renouncing pure and unrestricted things received more than needed is moderate Vairagya.
Thirdly, renouncing all things that obstruct one's devotion to God is called supreme Vairagya.
This division is also welcome.
This is for understanding.
One who needs Vairagya should first understand what Vairagya is.
If someone doesn't need Vairagya, and doesn't know what Vairagya is, how will they attain it?
So, he should know what Vairagya is.
What is Vairagya called?
What is a Sadguru called?
What is Vairagya called? Ruchit Bhagat says.
What is Vairagya called?
I am blind.
What does Uday Bhagat say?
Tell me what you have decided in your mind, what you have heard and decided from it.
What is Vairagya called?
After listening, one has to make a judgment, why nothing.
Did it come to your mind or not?
What am I called?
Ruchit says.
Then it is called non-attachment.
So what is it called?
Fighting with attachment is called vairagya.
Not with a person.
Fighting with attachment.
Raga means attachment.
So first we should point out the attachment.
If we have attachment, we should point it out.
Then we have to fight with it.
If someone cries, you become weak, then that is not attachment.
If someone cries, you become weak.
Huh?
If someone cries, you become weak.
If someone cries, they don't become weak.
Then the fighting is fine.
You know when you go to fight.
You know when you go to fight.
Then you know.
Attachment, it makes a person
makes them poor.
It makes them liberal.
Huh?
It makes them crippled.
Yes, like this.
Attachment makes one weak.
One who has no attachment does not become weak.
Maharaj says a gold thread and a wax thread.
A gold thread does not become loose in the heat.
And if there is a waxed thread, if it gets hot, it becomes loose.
One who becomes weak due to attachment
then his detachment becomes weak.
This is correct.
And no matter how much sun falls, it doesn't become loose.
If it's gold, it gets a little loose when exposed to the sun.
It doesn't get loose.
To him
Detachment.
To fight with attachment
That is called detachment.
The more one fights, the more detached they are considered to be.
And the longer one fights, until death, the more detached they are considered to be.
And if he fights, what is the result?
His devotion is preserved.
If one does not fight with attachment, devotion is not preserved.
Devotion becomes weak.
Attachment and devotion are both in opposition.
If one becomes attached to the world, devotion does not happen.
If there is attachment in the world, surrender does not happen.
Then surrender becomes weak.
So it is his opponent.
Here, it is necessary to know one thing in the form of a subtle distinction so that one does not get confused.
That renunciation and detachment, despite being things of the same path, are different in nature.
Renunciation and detachment.
What is renunciation and what is detachment?
What is it called?
What does Sadgun Swami say?
What is renunciation and what is detachment?
So detachment.
Giving up attachment is called detachment.
And giving up things, people, objects, all of that is called renunciation.
But giving up attachment in it is called detachment.
If there is attachment, it gets released.
Then one has to give up the thing.
In reality, it gets released.
Because he doesn't like it.
If there is no attachment, how can one like it?
If we don't have attachment, we look like pigs.
And his mother, he is like a pig.
He has a hero.
He is my hero.
And if there is no attachment, they go like pigs.
Here, it is necessary to know one thing in the form of a subtle distinction so that one does not get confused.
That renunciation and detachment, despite being things of the same path, are different in nature.
For its clarity, the distinction between renunciation and detachment is shown below.
Renunciation is the first step.
Detachment is the state after renunciation.
He renounces.
Everyone can renounce.
Renunciation can be done by ordinary people in installments.
In this
So, even if he is a worldly person, he still renounces.
If he runs after money, he forgets to eat.
So he forgets to eat.
Swaminarayan Maharaj ni Jai.