Om, salutations to the source of all incarnations, Lord Swaminarayan. Salutations to Shri Harikrishna, salutations to the supreme Purushottam Purushottam God. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth for Tap to open in glossary → Maharaj has stated three remedies to eradicate moha. One of them is atmanishta, second is the creation, sustenance and Yesterday we discussed that the reason for the rise of moha is attachment to the five beautiful vishayas. Then, the attachment to the five beautiful vishayas, we discussed that there are five factors. Avidya, asmita, avidya, asmita, raga, dvesha and abhinivesha. In that, Maharaj caught the middle ones and said that raga and dvesha are also the reasons for the rise of moha. Raga and dvesha are the reasons for the rise of moha. This means that by catching the middle ones, Maharaj implied that all five are the reasons for the rise of moha. Avidya, asmita, meaning 'I' and 'mine', 'I' and 'my', that moha, Maharaj says that is moha. That itself is called maya. And raga, dvesha and abhinivesha. In that, we were talking about abhinivesha yesterday. Abhinivesha, as Maharaj said in the last Vachanamrut, in the 30th Vachanamrut of the last section, the connection of five talks. In that, Maharaj stated the last and first point that to live in this way is the great benefit of life. If any devotee of God is performing bhajan bhajan Worship. Tap to open in glossary → bhajan bhajan Worship. Tap to open in glossary → So, it means that jijivisha (the desire to live) is the cause of moha. Just as attachment to the five sublime vishayas is the cause of moha, so jijivisha is also the last attachment, isn't it? Those five factors became the cause of moha. So actually, Maharaj said that even the sublime five vishayas, but this is a whole knot of the five vishayas, when all five factors are present. So, the last one in that is abhinivesha. Abhinivesha means jijivisha. It is also called fear of death, it is written as fear of death. But actually, fear of death is just a reaction to it. But jijivisha is its source, it is the cause of the rise of moha. A person has a desire to live without any reason, that 'I want to live, live'. Reason, so Maharaj found a solution to that in that Vachanamrut. One is jijivisha and one is mumursha. The desire to die, one who wishes to die is mumurshu. And one who wishes to live is jijivishu. And one is chikirsha. Wishing to do, the desire to do something. So, with jijivisha, Maharaj says that if there is a desire to do something for the sake of God, then that jijivisha is not an obstacle. He didn't say it is good, but it is not an obstacle. So, even in the first skandha of the Shrimad Bhagavatam, it is mentioned that the purpose of bhoga is not the gratification of the senses. But the purpose of bhoga is sustenance. Sustenance. Giving bhoga to the senses is sustenance. And the sustenance of the body is not jijivisha, it is not to nourish jijivisha. But it is for life. No, no, for jignasa (spiritual inquiry). Something for the inquiry of God. If some inquiry about God awakens in one's life, that is why sustenance is needed. Why live? To live for the sake of living? Not like that. So actually, only jignasa was mentioned there, but actually, to live for the desire to do, for chikirsha. And chikirsha of that, so that some service of God can be done and something can be done for the liberation of one's own jiva, that is called chikirsha. Kartum Kartum The all-doer. Bhagvãn does everything and is the cause of everything. Tap to open in glossary → So, if there is jijivisha along with chikirsha, jijivisha along with chikirsha, then there is no problem. And mere jijivisha increases moha. Dry jijivisha increases moha. And in every living being, jijivisha is present, as it is said, from an ant to a scholar of scriptures, everyone has it. They have a strong jijivisha, jijivisha is not ordinary, they have a strong jijivisha that 'I want to live more, I should not die. I should never die.' Such is their jijivisha. And that itself is moha. If one wants to escape from it, then mumurshuta (the desire to die) must come. What is on the opposite side of jijivisha? It is mumurshuta. Maharaj compared the two. Is mumursha better or is jijivisha better? Which is better? Is mumursha better or jijivisha? Maharaj gave mumursha the form of vairagya. What kind of vairagya is that? Maharaj says, 'We want to die at this very moment, this very second, no delay is felt.' It feels like this very moment, this very moment, and this very moment. So, he called that mumursha. Maharaj compared mumursha and jijivisha. Which is better? 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