It is a bit complicated. Then why has Maharaj shown these endeavors? So that vairagya remains permanent. Otherwise, it would not remain permanent. If vairagya is produced from atmanishta and mahatmya-gnan, Maharaj says that vairagya remains permanent. In reality, Maharaj said that vairagya is the only way to conquer the mind. Both directly and indirectly. And vairagya means that one must perceive flaws. In the five vishayas, in worldly objects, in worldly people, in property, whatever it is, one must perceive flaws. Without perceiving flaws, it does not go away. Does understanding the mahatmya of God lead to perceiving flaws, or does perceiving flaws... A comparison is made. A comparison is made through that. It is written in Gopalanand Swami's talks that if someone tells you to reach a certain place at seven o'clock, and you will get a reward of ten million rupees. Then, in between, if some relative of ours says, "Go only after having breakfast," when the time is already up, how would that person offering breakfast seem to him? An enemy. And suppose they insist a lot, insist with all their might, then? How would they seem? They would seem like an enemy, a foe. So, mahatmya-gnan is such that the realm of God and the realm of this world are "either-or." That if you let go of that, you get this. And if you take this, you cannot have both. Our problem is we want both. Even if we want to be a devotee, we want both. We do not want to let go of either. But the rule is "either-or." You cannot enjoy the world and also be a devotee of God; it does not work that way. One can sustain oneself; Maharaj said so. Or the misery is reduced. But if one wants to enjoy the happiness of the five vishayas of this world and also enjoy the happiness of God, then it is not possible. So, if the mahatmya of God's happiness increases, then the other automatically becomes an enemy. It happens automatically, which is why Maharaj spoke of mahatmya-gnan. The mahatmya of God's happiness. Mahatmya-gnan of what? Of God's happiness. What is the mahatmya of God's happiness, and what is the mahatmya of worldly happiness? When a comparison is made between the two, if the mahatmya of God's happiness is understood, then the other happiness seems like an enemy. Because this is in exchange for that, isn't it? If one goes to take that, then this is cancelled. And if one wants to take this, then that is cancelled. One of the two gets cancelled, so... In reality, Maharaj said that when the mind does not even approach the vishayas, only then is the mind said to be conquered. And without perceiving flaws in those vishayas, it is hardly possible. It does not happen permanently in that way. When flaws are perceived, as we said, if someone is sick, they do not feel like eating. If an old man man Mind. One of the four antah-karans, with the function of (pronounced mun) generating thoughts and desires, and governing all of the indriyas. Tap to open in glossary → If he gets a proper set of dentures again, he will start eating. So, when there is an ultimate lack of desire, when flaws are perceived in the five vishayas, that is why in Gopalanand Swami's talks, great emphasis is laid on perceiving flaws, that the five vishayas are conquered through perceiving flaws. What Maharaj has said in this is also about perceiving flaws. Even if one knows the mahatmya of God, yet does not perceive flaws, what is the reason for that? He does not know it to that extent. Secondary importance is given. Secondary importance is given. If flaws are not perceived in this, is there any difference? It is a big difference. Secondary importance means that if it does not cause any problem to this, then those can be enjoyed. That is the meaning of secondary. Secondary means that the happiness related to God is primary, and the other is secondary. So, if there is no problem with this, if no damage is caused, then that can be enjoyed. Whereas with perceiving flaws, even if this is not attained, yet that is not enjoyed. Maharaj said in the tenth Vachanamrut of Loya, Brahmanand Swami asked a question. "Maharaj, even if beauty or ugliness is perceived, youth or old age is perceived, good or bad is perceived, yet no passion arises in the mind." That Vachanamrut is about remaining free from passion. Remaining free from passion. This is like a dog's puppy. Maharaj then, about remaining free from passion, what did Maharaj say there? The impression of flaws has gone deep into his jiva. For example, if milk has been boiled with sugar and spices, and we have seen that a snake put its mouth in it. After that, no matter how much any beloved relative insists, or if someone offers a reward, "Drink this much for this reward," would he drink it? Still, he would not drink. He saw death directly in it. So, its impression has descended into his jiva. Once it has descended into the jiva, Maharaj says he remains free from passion. And the mind does not go there. The mind does not go into it. Therefore, without perceiving flaws, the mind cannot be conquered. This is mentioned in other Vachanamruts before and after. In this, however, Maharaj has shown that atmanishta and mahatmya-gnan are slow endeavors in perceiving flaws. Not quick like vairagya. If there is vairagya, as soon as vairagya arises today, flaws are perceived immediately, and one runs away with it. Maharaj has used the term "cessation of vishayas" here. He also uses the term "cessation of vasana," how to cease vasana, are both the same? Vasana is only of the vishayas. Vasana means hunger. Vishaya means taste. Vishaya means taste. How much taste do we have in this? And then, even if there is no taste, the hunger for taste arises. So, vasana, both of them combine, and as the taste becomes more intense, the hunger also increases. As the taste increases, the craving also increases, call it craving or vasana. So, the vishaya, the object itself is not the vishaya, but the taste in the object is the vishaya. The five vishayas can also be for sustenance. And they can also be vishayas. Eating, seeing, hearing, these are also the sustenance of this human body. If they are not there, the body cannot survive. Especially food is necessary; without food, the body cannot survive at all. So, that is also called sustenance. But that same thing is also called a vishaya. The amount of taste we find in it, that is called a vishaya. Then it becomes the cause of one's birth and death. Otherwise, it is just the means to keep going until death, like driving a car is called sustenance. Keeping the car running is called sustenance. Maharaj has shown the endeavors for the cessation of both to be almost the same everywhere, so both are one and the same. Vasana is only of the vishayas. Of the five vishayas. When it becomes excessive, it becomes vasana. When it is deeply churned, then it is called vasana. But the point Maharaj has written in this is that until there is a lack of desire for it, until flaws are perceived in it, the vishayas do not cease from the mind. Vishaya does not mean only the five vishayas. The objects of this world are also the five vishayas. It was mentioned recently in Gopalanand Swami's talks that vishayas do not let the jiva become liberated and keep the bound bound. They do not let them become liberated and keep the bound bound. So, when Bharatji had to take another birth, did he have to take it for beauty, for the sake of beauty, or did he have to take it for the sake of taste? For what did he have to take it? Did he have to take it for the sake of sound? Those are called the five vishayas. Yet, they kept Bharatji bound. So, it is not just the five vishayas. Any object of taste. Bharatji had a taste for that deer calf. That, "No, that is enough." And even that taste for the deer calf was not for all calves; there were many calves in that forest, yet why did his mind go to this one only? Others might have been wandering around there too. But where did this calf go? So, a particular object of taste keeps one bound. Then it can be anything; it can be a person, it can be an object, and it can also be the five vishayas. It can be anything. 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