So, of the five sense objects, that is, having a perception of flaws, as much as one perceives flaws in the five sense objects, only then is the mind conquered; first the senses are conquered, and then the mind is conquered. That perception of flaws is learned from the scriptures, and then it also comes into experience, but our focus is not on it. We suffer by indulging in the five sense objects, but our focus is not on that. Our focus is only on the five sense objects, on their positive qualities, towards them. In eating, if it tastes good to a person's tongue, then they eat a little more. Eating more is, after all, to get pleasure, isn't it? To get the pleasure of taste. But pleasure does not come; instead, they have to suffer discomfort. And by the time they barely get relief after five or six hours, it is already time for the next meal. So, despite that, a person repeats it again. Repeating it means that the six hours of suffering and discomfort they experienced, or the restlessness they felt, they did not keep that in mind. Experiencing misery and realizing misery—there is a difference between the two. Kapilji and King Janaka did not have to experience misery, yet they had the realization of misery, the realization of its flaws. Therefore, they were called conquerors of the senses. It is not that only those who experience flaws realize them; one can also realize them just by observing from the outside. If someone else is suffering, then from that too, they can realize it. Gautama Buddha had not experienced misery. He only saw it. He was Siddhartha; he was Siddhartha first, right? He just saw it like this, that "Does this exist?" So he felt, he realized that "This is indeed how it is." Believing it to be so. Therefore, he was saved. King Janaka was saved. And there are many who are crushed in the press and beaten on the anvil, and all that happens to them, yet they do not realize that they are being beaten and why they are being beaten. Therefore, in the Sankhya Sutra, Sankhya is called the eye. The eye means the vision to see misery. Not to see happiness. Sankhya means only the vision to see misery. If it is Vedanta, there is a vision to see virtues in God, but in Sankhya, there is only the vision to see misery. Where does misery occur? Wherever it is, to realize all of it and to be free from it. To make an effort to be free is Sankhya. Therefore, Gunatitanand Swami said there is Sankhya, and without Sankhya, the aversion to sense objects cannot be achieved. Sankhya means the eye. The eye means the instrument of seeing. But the instrument of seeing what? Misery, flaws. How much do we perceive the misery and flaws of the world of sense objects? Naturally. It is full of them, but still, it is not visible. Many times, an opportunity is there, but only certain merchants see it, and other merchants do not see it. Like that. Some even create an opportunity. So, if one contemplates misery, its realization is possible, knowing that "These are like this." If one searches for it. Is the listening to this perception of flaws itself the cause, or is it some past karma karma Action. 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 → Vision—Maharaj has mostly attributed it to association (sangs). He attributed it to the desire for liberation (mumukshuta) and association. Nishkulanand Swami Nishkulanand Swami Disciple of Sahajanand Swami (Swaminarayan Bhagwan) and author of the Bhaktachintamani, as stated in the scripture's own closing colophon at the end of every chapter. Tap to open in glossary → Maharaj spoke about renunciation by body. So Nishkulanand Swami Nishkulanand Swami Disciple of Sahajanand Swami (Swaminarayan Bhagwan) and author of the Bhaktachintamani, as stated in the scripture's own closing colophon at the end of every chapter. Tap to open in glossary → "Is it lived through vairagya or through some other means?" What is that question? "Is living in this way done through vichar (contemplation) or through vairagya?" Through vairagya. Is it lived through vairagya or through some other means? It is not like that; it is lived through vichar. Is it? Further ahead, the topic of vichar comes up, self-control and vichar. Yes, okay, yes. So, what answer did Maharaj give to that? Maharaj said, "Both are needed," it is said. Maharaj said, "By the association of the Satpurush, such a state is attained." He said that. Neither by vichar nor by vairagya; they... vichar and vairagya cannot progress on their own. If they get this support, then vichar and vairagya can progress. Maharaj has given such an answer. That by the association of the Satpurush, such a state is attained. Yes. So, what happens by the association of the Satpurush is that the Satpurush creates an atmosphere. Once the atmosphere is created, then in that atmosphere, if one has vichar, then vichar, and if one has vairagya, then vairagya works. And if the atmosphere is not created, then vichar and vairagya are of no use. Even if they are present, they fade away. An atmosphere gets created. Do we beat each and every boy here? Do we give them any training? An atmosphere gets created. Once the atmosphere is created, those who have good samskaras automatically absorb them. And that helps them throughout their life. So, under the guidance of the Satpurush, there is an atmosphere. They establish an atmosphere for worshiping God, for developing vairagya, and oh brother, for developing the understanding of the flaws of sense objects; then no obstacles come to them. They do not hinder much, to those who want to develop. To those who do not want to develop at all, nothing happens to them in that. But if one goes far away, isolates oneself, and contemplates, contemplates on the flaws of the five sense objects, then it will not be successful. Because there is no atmosphere there. When we are studying, the boys here observe all the Ekadashis, but when they go home, they do not do it. As much devotion as they practice here, performing puja, doing this and that, but when they go home, they do not do it as much. Why? Because the atmosphere has changed there. The level of 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 → The reason for that is, what was the difference? The atmosphere, the difference in atmosphere. We do not constantly tell him, "Eat like this, drink like this, do this." Suppose we... when Ekadashi comes for all the boys, do we go to each one to say, "You have to do Ekadashi, you have to do Ekadashi"? Or when Chaturmas comes, do we go to tell you to observe these vows and do that? And if the very same boys have gone home, what do they do during Chaturmas? They do nothing. There is no atmosphere. In an atmosphere—that is, in colloquial language, it is said that roof tiles are baked in a kiln. Its heat, the heat of the kiln, is very, completely normal. When a potter sets up a kiln, he puts dry grass, waste, and such things as fuel in it. Then he packs it from all four sides. And sets it on fire. So now, how much heat can come from that? But still, the roof tiles and bricks bake very well in it. And if one takes one or two tiles and burns a large quantity of wood, still it will not bake. It will not bake at all. And in that waste, it bakes with waste fuel. So, that is called an atmosphere. And it bakes in the atmosphere. So, the roof tile and brick bake in the atmosphere. They do not bake separately, isolated. Or if one burns more fuel, then that becomes excessive. And if it is less, it remains raw. It does not bake properly. Therefore, both vichar and vairagya, Maharaj says, remain through the association of the Satpurush. Vichar and vairagya are then needed by oneself; the atmosphere gives them a chance to grow. It creates an environment. And such an environment depends on that Purush Purush 1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush. Tap to open in glossary → If there is such a Purush Purush 1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush. Tap to open in glossary → The five sense objects are the essence of worldly desires (vasana). Wealth, women, etc., are ultimately for the sake of sense objects. Therefore, the five sense objects themselves are the world. They cling firmly to the senses, mind, and jiva in the form of desires, impressions (samskaras), and attachment. There is a definite sequence, a method, for the excellent five sense objects present in the world to enter the jiva, and for the five sense objects present in the form of attachment in the jiva to come out. The five sense objects existing outside first enter the senses, then enter the internal organ (antahkarana), i.e., the mind, and then accumulate in the form of attachment in the jiva, which is the world. In the Gita, God said, didn't He? "indriyāṇi parāṇyāhuḥ"—not that, "indriyāṇi mano buddhir asyādhiṣṭhānam ucyate" "asyādhiṣṭhānam ucyate". "indriyāṇi parāṇyāhuḥ"—sense objects... sense objects... beyond sense objects comes this. "indriyāṇi parāṇyāhuḥ indriyebhyaḥ paraṁ manaḥ manasas tu parā buddhiḥ yo buddheḥ paratas tu saḥ". What does "sah" mean? "sah" means desire (vasana), lust (kama). Lust. And intellect (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 → So, all these sense objects gradually fill our jiva. First, they fill the senses. Then, they fill the mind. Then in the intellect, and then they fill the jiva. So, that is called desire (vasana). Now, without developing an aversion to it, it does not leave the jiva. To remove it, these are all the locations. If one removes it from the senses, it remains in the mind; if one removes it from the mind, it remains in the intellect; if one removes it from the intellect, it lies deep within the jiva. And it comes out at the right time. Therefore, its aversion, by perceiving its flaws, must be instilled deep into the jiva, such is also mentioned in the talks of Gopalanand Swami. Only then is it conquered. That aversion, gradually, slowly, becomes realized in our jiva, so, as we said, Lord Kapiladev and King Janaka were called followers of Sankhya, they are called the acharyas of Sankhya, they were called Videha. So they too must be indulging in the five sense objects, King Janaka especially. He must be indulging in the five sense objects. With open eyes, even when Sulabha was bathing, still it made no difference to him. So, the reason for that is that he realized the flaws. He instilled the understanding of flaws deep into his jiva. The flaws of sense objects were instilled into the jiva. Between the perception of flaws and the worship (upasana) of God, which of the two is more effective for the eradication of desires (vasana)? Maharaj has said both are needed. Ramanujacharyaji—this dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → Dharma Dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → on one side, the means (sadhan), and on the other side, God. On one side, the means, and on the other side, worship (upasana). But what eradicates them completely is worship. What removes them from the jiva is worship. But if those means of protection are not there, they will not let this become active. If one is fallen into the five sense objects, even if devotion lies in his heart, they will not let it become active. They keep it suppressed. Therefore, austerity (tap tap Physical strictness. Penance. Enduring harsh weather (pronounced tup) conditions. Tap to open in glossary → What is the purpose of austerity? Thinning of flaws (dosh tanukaranam). That is, it makes the flaws completely weak, thins them out. Only then does this devotion flourish. Now, it is said, "viṣayā vinivartante nirāhārasya dehinaḥ rasa-varjaṁ raso 'py asya paraṁ dṛṣṭvā nivartate". "param drishtva" means performing worship (upasanam kritva). By performing worship of God, one attains liberation. "vishaya vinivartante niraharasya dehinah"—if one renounces sense objects, then they do become free from them for a moment. For a moment, but if they have fallen into the jiva, if they have filled the mind, then all of those do not leave, like that. What is the remedy for that? Then, devotion coupled with dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → Worship coupled with means. Other means also have to be practiced. That is why, in the Shri Bhashya and such, the same has been propounded. "pavanani manishinam". "yajno danam tapas caiva pavanani manishinam". What does that mean? Even the great ones need it... even for desireless (nirvasanik) persons, they become the intensifiers of their devotion. And for desirous (vasanik) persons, they become the eradicators of those desires. Therefore, keep practicing them until the last breath. Means. "yajno danam tapas caiva"—yajna, charity, and austerity—that is, they are symbols of all means. Practice the means, aversion to the five sense objects, practice all of those, they have to be practiced until the very end. "pavanani manishinam". If one believes, "I have grown old, so I do not need them anymore," that is called foolishness. From the perspective of the scriptures, this is called foolishness. And Maharaj Himself has said so. What did Maharaj say? That incident comes up in the Satsangijivan, doesn't it? That Maharaj, if there is some elderly sadhu, do not ask all sadhus to deliver discourses among women, but give exemption to those who are elderly. So that they can have 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 → Elderly charcoal or young charcoal—no, no, none at all, just one rule. "pavanani manishinam". Even for desireless persons—now, they are desireless, they have no desires, so why should they practice them? Means—to intensely, intensely strengthen their worship. Their worship becomes stronger and stronger, if they practice it. So, on growing old, if one does not wish to strengthen their worship, should they not practice it? Should they not practice it? Otherwise, Maharaj, in the Satsangijivan and in the scriptures, has said that as long as it is possible, one must practice it. When should one not practice it? When one does not have the strength, then do not practice it. When one is unable to do it, then do not practice it. Having the strength and stopping it is not right. One should not practice it when, "Now, brother, I cannot even stand up," then do not practice it. The five sense objects existing outside first enter the senses, then enter the internal organ, i.e., the mind, and then accumulate in the form of attachment in the jiva, which Maharaj did not make such a division here and simply said that self-realization (atmanishtha) and knowledge of God's greatness (mahatmyagnan). Those two remove them even from the jiva. First, they remove them from the senses, remove them from the mind, remove them from the intellect, and remove them even from the jiva. For that reason, both means were prescribed. The five sense objects accumulated in the jiva in the form of attachment or desire first enter the mind, i.e., they first excite the internal organ, and then the senses. Then, the senses connect with the five sense objects existing outside. This process is the procedure of indulging in sense objects. Through this process, sense objects go from the outside to the inside and accumulate in the jiva, and the sense objects lying in the jiva are expressed outside. The accumulation of gross sense objects occurs outside; from that, a subtler accumulation occurs in the senses; from that, a subtler accumulation occurs in the internal organ; and from that, an even subtler accumulation occurs in the jiva. It is shown in the Gita that, "indriyāṇi mano buddhir asyādhiṣṭhānam ucyate". asya... adhishtanam ucyate. "evaṁ buddheḥ paraṁ buddhvā saṁstabhyātmānam ātmanā jahi śatruṁ mahā-bāho kāma-rūpaṁ durāsadam". What does "samstabhya" mean? "samstabhya" means by controlling. To restrain, that is, not to let them progress into sense objects. "samstabhya" "atmanatmanam samstabhya". "atmana" means by the intellect. By the pure intellect. By that pure intellect, "atmanam" means the mind. By restraining it, "jahi satrum maha-baho kama-rupam". Eradicate that which is in the jiva. They lie in the jiva; first it was said, didn't it? "buddheh paratastu sah". Beyond the intellect lies this. The enemy lies there. Outside in the world, in gross form, so God here, in the Gita, God did not say that they lie beyond the jiva, but in reality, they are beyond the jiva. That enemy. The five sense objects are indeed sitting there suppressing the jiva, aren't they? Their strength is, eh? The strength is... even if their strength is less than the jiva's, both things are true. If the jiva takes the support of God, takes the support of worship, then it can suppress the five sense objects. And if the jiva, taking the support of God's worship, along with it, only takes the support of worship and does not fight with the other, still it suppresses it. And if it does not take the support of worship and only fights with it, still it suppresses it. Therefore, it is beyond it. Jiva, Ishwar, and Maya, Maya is in between. So, it is indeed sitting there suppressing the jiva, isn't it? It is sitting there suppressing the jiva. If the jiva gets the support of God, then it can suppress Maya. On its own—Gunatitanand Swami says, on its own, no matter how much it tries to get out, on the contrary, it sinks deeper. On its own. Therefore, either the support of God's devotee or the true support of God. Their mutual support—both are called travelers of the same path, right? So, that is it. 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