If the force of contemplating His bliss is applied, or if the force of seeing the flaws of the world is applied, then even in the proximity of sense objects, one remains free of desire. This is from the Vachanamrut itself, remaining free of desire. How to remain free of desire? And when in proximity to those sense objects, how to remain free of desire? Everyone gives the example of Govind Swami, that when Govind Swami set out to adopt the renounced order of life, then that queen of the king came with gold worth 10,000. And she said to Govind Swami, "This gold is yours, and I am yours too." So Govind Swami thought, that, "For one who goes to worship God, mystical powers come in the way. This power has come to me." So, leaving the cloth, he ran away. Maharaj has said very beautifully in this that, contemplation, if one has contemplated on flaws, and that contemplation has reached his jiva, and the jiva, the witness beyond the jiva has also approved of it, then this is called the approval of the witness. Govind Swami must have done this contemplation. What is the approval of the witness? That in it, before falling into sense objects, God turns him back. If he turns back, then it is said to have reached all the way to the witness. Again, contemplation is not in dal-bhat. He would not have contemplated on dal-bhat, Govind Swami, on Gangama's dal-bhat. So he got bound in that. If awareness comes beforehand, then his contemplation is said to have reached the witness. The witness approves of it. But a person slips. Slipping means that he has not previously made his contemplation reach up to the witness. Only then does he slip, otherwise he would not slip. So, a force has to be applied. Either the force of God and the atma and Paramatma has to be applied, of His bliss, or the force of negation has to be applied. Through what does negation happen? By seeing flaws. By seeing flaws, the samadhi of negation occurs, and if negation happens, then he turns back. It is said that samadhi has occurred when he turns back. Yesterday we gave the example, didn't we, that just as a fire pit of wood is burning, so as long as there is raw fuel in the wood, it burns, and when the fuel is exhausted, it becomes quiet. And ashes cover the coals. Again, if someone throws in some wood, it flares up again. So the fire pit burns. Therefore, it is called the samadhi of negation in Sankhya. As long as, by intense contemplation, one has made the contemplation of flaws reach up to the witness, then as long as work is going on in the world, it happens; that happens regularly. But if some contact with sense objects occurs, then immediately those thoughts of flaws come in the way. They protect him. So if he has contemplated that much, then contemplation is said to have occurred in the witness. Without force, it does not go into the witness. People of today say, don't they, that the subconscious mind, and the conscious. So memory has to be transferred from the conscious to the subconscious. If one has learned a kirtan kirtan Divine songs about Bhagvãn and His charitras, usually sung to the accompaniment of musical instruments. Tap to open in glossary → then he learns it in the conscious, but if he has not put it into the subconscious, then after 15 days he forgets it. In that too, our lessons are forgotten in a single day. With great difficulty, the lesson has reached the throat, "Quickly take it forward." Otherwise, it will spill. So it was not put into the subconscious. If one puts it into the subconscious, then it is said to have reached up to the witness. Then, whenever it is needed, it comes. Whenever needed. If woken up at 12 o'clock and asked to speak, it comes. Similarly, the contemplation of these flaws comes whenever needed. If not needed, it does not come. So Maharaj said about it that in the witness, the witness has approved of it. Read that line. Then Shriji Maharaj said, "That object which, knowing it to be extremely painful, has been contemplated upon, then by that mind, extreme flaws are seen in that object. Thinking of those flaws in the mind, those flaws enter the jiva, and the witness beyond the jiva has also approved of those flaws." If intense contemplation has been done, contemplation beyond the jiva has been done. So it goes beyond the jiva only when you apply force. If its force is applied to him, then it goes beyond the jiva. So even if he does not have the capacity, he is protected. If it has gone into the jiva, then he is protected as long as he has the capacity. So if the witness beyond the jiva has approved of it, then he remembers it beforehand. Samskara is said to be of three types. Samskara, force, emotion, elasticity, that. So how can force be understood? What is force? In that, force, what is force, how to understand force? For example, there is a person who does a job in one hour. If there is another person who finishes it in half an hour, then that is called force. The very same work, as it is. So, one to whom the force of contemplating God is intensely applied, then what others do in a whole lifetime, he does in five to ten years. Then he is said to have been applied with force. When force is applied to anything, Maharaj said in this, didn't He, that if force is applied to one sense, it pierces through all the senses. It pierces through all the senses, goes right through. So he does not see anything else. If he opens his eyes, he sees only that. 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