And conquering the sense objects and the attachment to them are two different things. Even after renouncing the sense objects, the attachment remains. When the sense objects are present, the attachment increases. The sense objects increase the attachment. The association of attachment... the sense objects remain outside the body. And attachment remains inside. The association of attachment is twenty-four hours. And the association of sense objects only happens when one engages with them. So attachment, compared to that, can remain even after removing them. Four types of vairagya have been described. Yataman, vyatirek vyatirek Separate. Distinct. Independent. Unconnected. When used for Bhagvãn, implies He is beyond everything. [Gadhadã I – 7]. Tap to open in glossary → In the Yoga Sutras, four types of vairagya are described. What do the four types of vairagya mean? What is yataman vairagya? That one tries. If there is mumukshuta and one feels in the mind that they want to renounce the sense objects. Then, if they make that resolve, they become 50% detached from the sense objects. But those with attachment, the ones with attachment, do not detach. Then, for that, one... Ekendriya No, not ekendriya, the other one, vyatirek vyatirek Separate. Distinct. Independent. Unconnected. When used for Bhagvãn, implies He is beyond everything. [Gadhadã I – 7]. Tap to open in glossary → Vyatirek Vyatirek Separate. Distinct. Independent. Unconnected. When used for Bhagvãn, implies He is beyond everything. [Gadhadã I – 7]. Tap to open in glossary → Those that could be easily uprooted, easily detached, have been detached. And those that were difficult to detach remained inside. So now, how to uproot them? That is called vyatirek vyatirek Separate. Distinct. Independent. Unconnected. When used for Bhagvãn, implies He is beyond everything. [Gadhadã I – 7]. Tap to open in glossary → Through vyatirek vyatirek Separate. Distinct. Independent. Unconnected. When used for Bhagvãn, implies He is beyond everything. [Gadhadã I – 7]. Tap to open in glossary → Then comes ekendriya. One still feels a pull towards them. There remains a curiosity towards them. Even if someone else is enjoying them, one feels curious to watch. So, having that curiosity towards them is called ekendriya. And when even that curiosity is uprooted... Maharaj has said in the context of these sadhus, "Maharaj, we will not address this." So Maharaj felt, "There is no curiosity either, to go there and see." Therefore, Maharaj called them nirmohi (free from attachment). When even the curiosity is uprooted, then it is called par vairagya. These are all the means of vairagya. One who wants to worship God must learn this. One must practice it gradually. So, if one uproots attachment and aversion from the core, does one still have to conquer the sense objects? One must stay away from the sense objects. To conquer them, if one uproots attachment and aversion, then by that... Maharaj defined conquering the sense objects as staying away from them. Sannihit (proximate) Asannihit-an-krut. To remain asannihit (distant), to stay away from them. In whatever way, the more one can stay away from the sense objects, the more they are called jitendriya (one who has conquered the senses); Maharaj said so. No matter how much spiritual perfection one displays, it does not mean they are jitendriya. No matter how much one criticizes the sense objects, or even practices renunciation, or whatever one does, doing as much as possible. But if one associates with, keeps the company of the sense objects, then Maharaj denied calling them jitendriya. How is the world conquered by conquering the mind? As they say, "The world is conquered by conquering the mind." Who conquered the world? The one who conquered the mind. But in that, Maharaj has written this as a characteristic of conquering the mind. That is, when the senses do not go near the sense objects at all. Only then is their mind conquered. Actually, it is written about the senses, not that the mind does not go near the sense objects. But the prohibition of the senses, the restraint of the senses, became strong, so their mind was conquered. Maharaj says, even if it is not conquered, the mind might feel disappointed, thinking, "This is not going to happen in this body." One who has firmly maintained the renunciation of the senses, will think, "This will not happen in this body." Thus, the mind becomes disappointed and sits quiet. So, conquering... conquering the senses itself means being asannihit (distant). Renouncing the association. Yes. Otherwise, there is no other way to conquer... Look at Saubhari Rishi, for 60,000 years he practiced renunciation. Yet, attachment remained. So, attachment is different. To the sense objects. But even if attachment has gone, one must still remain asannihit (distant); only then are the senses said to be conquered. Maharaj has said so in this regard. "Na kuryat karhichit sakhyam manasi anavasthite | Yadvishrambhachchirachchirnam chaskanda tapa aishvaram ||" "Patyurjayeta pumshchali," Maharaj said so. That, this mind should never be trusted be trusted. What does it mean not to trust the mind? Not to have such contact. Not to have physical contact. Yes. Not to have physical contact with the sense objects, not to go near them physically. At least, even if thoughts of them arise, it is fine, one must push them back. But physical contact should never be allowed. One should not have much contact with gross sense objects. Maharaj called such a person a jitendriya 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 → Shyamji. Even if one says, "Nothing affects us," and even if nothing is happening, still do not call them jitendriya. Those who are drowning in them. If thoughts of attachment arise, and we engage ourselves, Yes. If we engage ourselves in seva, then the thoughts decrease. So, how helpful is that seva in reducing attachment? Seva? How helpful is seva in reducing attachment? It is helpful in the best possible way. It helps in a double way. First, it does not give a platform to attachment. And second, one gets the strength of seva, God becomes pleased, so ultimately God Himself removes it; Maharaj has described upasana itself. "Vishayan vinivartante niraharasya dehinah | rasavarjam raso'pyasya param drishtva nivartate ||" The way to remove that taste and attachment is only Maharaj's grace. So, when we are doing seva, Maharaj's attention remains on us. It remains towards us. If it remains towards us and we pray, then Maharaj removes it. Removing attachment is God's work. But if we do both prayer and effort, then God removes it. Are conquering the senses and conquering the sense objects considered the same, or...? They are different. They are different. Conquering the senses and conquering the sense objects have different methods, so they are different. Otherwise, it is all one complex issue. But to conquer the senses, Maharaj said not to give them what they like. And to conquer the sense objects, Maharaj said not to keep their company. Association... asannihit-an-krut. To remove their association. To keep a gap. Then the sense objects are conquered; Maharaj said so. And the senses are conquered, when we do not give them what they like. So, we... when we were studying, there was a book by Punit Maharaj, in which he had written very beautifully. About Bhartruhari or someone... He felt in his mind... once he must have been walking, and it must have been evening time, so he got the aroma of sheera (sweet). His nostrils widened like this. "Oh, such sheera!" Since he was a king, he must have eaten it before. So he got the aroma, and then he desired that sheera is also something desirable. So he got the thought. As he was walking, sheera was not available, and he was alert. So he felt angry in his mind. "Did I get a thought of sheera?" So as he was walking, there was a fresh heap of buffalo dung. So he sat sat 1) True. Real. 2) Permanent, imperishable and unchanging. Is unbound by the past, the present, and the future. Tap to open in glossary → He took a couple of handfuls and started putting them in his mouth, "Here, eat sheera." "Here, you want to eat sheera, right? Here, eat sheera." So he thought... What was your question? Are conquering the senses and conquering the sense objects considered different? Yes, they are considered different. In the mind, if thoughts arise, still one should not allow association. Then the mind is conquered. And the association of sense objects and the senses... as we said, what they like to conquer the senses, not to do what they like. Not to do it intentionally. Like, if it is there, then, "Okay, no problem, we didn't plan it anyway." We didn't make any plans. So, whatever is there, accept it. But do not intentionally do what they like. Then the senses are conquered. And the sense objects are conquered this way. And Maharaj described a third means to conquer the mind. That is, to keep the mind engaged in the devotion of God. By what is the antahkaran (mind/intellect/chitta/ego) conquered? And by what are the senses conquered? what are the means to conquer the senses? And what is the means to conquer the antahkaran? What is said? The means to conquer the antahkaran is selfless seva. What? Selfless seva. To conquer the antahkaran, selfless seva. Seva-yoga, any work related to God, keep it engaged in that. Keep it engaged in devotion; Maharaj has said so. And what are the means to conquer the senses? Self-control. Tell me the ones Maharaj has described. Tapa, swadharma, nivrutti nivrutti 1) Inactivity. State of quietness and obedience. Retirement from social duties and affairs. In this 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 → and four things are described. Vairagya is probably mentioned. By these four means, the senses are conquered. And by practicing navadha bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → By keeping the sense objects away, the sense objects are conquered. And by not doing what the senses like, the senses are conquered; Maharaj said so. Though it is all one complex issue. If one... is conquered, are all of them conquered? No. Only when all are conquered, is one conquered. If the senses are conquered but the mind is left free, then none is conquered. Even if all are conquered, but one associates with the sense objects, they are not conquered. So, this is called samucchay (collective). This is not called vikalp (alternative). Like, either of the two, either/or, if you conquer one, all are conquered; it is not like that. This is called samucchay nyay. Only when all are fully conquered, is that one conquered. Even if one is weak, then it is called an obstacle. Otherwise, Saubhari Rishi performed so much penance, renounced the sense objects to such an extent, did all of that, yet he could not conquer them. There must have been a leakage somewhere. If the doors are not closed in all four directions, and even one leakage remains, then everything is ruined. It washes away everything. So, to conquer all four, there are different ways. And to conquer place and time (desh desh A region or place. Tap to open in glossary → What is the means to conquer desh desh A region or place. Tap to open in glossary → Like... What? If you read the Vachanamrut, you would know. What is the means to conquer desh desh A region or place. Tap to open in glossary → Bad desh desh A region or place. Tap to open in glossary → What, brother? Denied. To remain within God's commands. If one remains within God's commands, then the means to conquer desh desh A region or place. Tap to open in glossary → is there. Maharaj said, if one has attained God's feet with unwavering faith, then desh desh A region or place. Tap to open in glossary → And second, if one remains within the commands, it does not affect them. These are the two means. To have firm refuge in God, and not to deviate from the commands. Then desh desh A region or place. Tap to open in glossary → cannot affect them. Again, do not run to indulge in them. Do not go to indulge in adverse desh desh A region or place. Tap to open in glossary → Maharaj said, where there is violence, one should run away from there. He said so. But the control of desh desh A region or place. Tap to open in glossary → happens through these two things. One, refuge in God, and God's commands. So, the more one remains within God's commands, the less adverse desh desh A region or place. Tap to open in glossary → If one removes the association of sense objects and maintains distance, maintains that distance, then the sense objects cannot affect them. Yes. And if one has formed such a habit of not giving the senses what they like, then the senses will not rebel against them. And keep the mind engaged in the devotion of God. Then the mind is conquered, the antahkaran is conquered. Maharaj has described conquering all these at various places. 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