Chintan Katha | Gunatitanand Swami Vato, P1 | 28 May 2026 | Pujyapad Mahant Swami | Rajkot

Om Avatari Shri Swaminarayanaya Namo Namah

Shri Harikrishnaya Namo Namah

Shri Purna Purushottamaya Namo Namah

SamvatSamvatThe calendar established by Indian emperor Vikramaditya of Ujjain following his victory 56 BCE. It is a lunar calendar based on ancient Hindu tradition. The Vikram Samvat calendar is 56.7 years ahead of the solar Gregorian calendar. The calendar most commonly used is the Kãrtiki Samvat, which begins on the first day of Kãrtik. However, the Vachanãmrut is written using the Ashãdhi Samvat, which begins on the first day of Ãshãdh.Tap to open in glossary → 2082 Vaishakh Vadi Choth Wednesday, May 6, 2024

GuruGuruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary → Purnima VratVratAn observance, usually consisting of an upvãs.Tap to open in glossary →

Srimad Bhagavad Gita Chapter 3, Shloka number 34

Indriyasyendriyasyarthe ragadveshau vyavasthitau tayorna vashamagachchettau hyasya paripanthinau

Indriyasya Indriyasyarthe

Each sense organ has its own distinct likes and dislikes regarding its objects.

To show this, the word 'indriyasya' has been used twice here.

The implication is that each sense organ has a perception of favorability and unfavorability in its respective objects.

When the senses experience this feeling of favorability, attachment (raga) arises towards the object.

Based on that, it remains stable.

Move forward, there is space here.

Sukhanushayi Ragah

Bring it forward.

It's a business.

Bring it forward.

MantraMantra1) A repeated word or phrase. 2) A sacred verbal phrase repeated in prayer, or meditation, such as ‘Swãminãrãyan’. Wicked people use mantras to cast evil curses.Tap to open in glossary → in front of mantramantra1) A repeated word or phrase. 2) A sacred verbal phrase repeated in prayer, or meditation, such as ‘Swãminãrãyan’. Wicked people use mantras to cast evil curses.Tap to open in glossary →.

When the senses experience this feeling of favorability, attachment (raga) arises towards the object, and based on that, it remains stable.

Come here.

Sukhanushayi Ragah

The feeling of favorability itself is called happiness.

Not the meaning of 'favorability'.

That is the feeling of favorability.

It is happiness.

Anukulyam Sukham

What is the definition of the happiness of favorability?

Anukul Vedaniyam Sukham

This is favorable to me, so it brings happiness.

This is not favorable to me, so it brings me sorrow.

Pratikul Vedaniyam Dukham

And Sukhanushayi Ragah

Happiness arises.

When the feeling of happiness arises, attachment begins there. Favorability in the five senses, in objects, in people, in places, in the environment—all these are favorable to a person.

Favorability

[inaudible]

In the five senses, in objects, in people, in places, in the environment, a person has all these favorable conditions.

Indriyasya Indriyasyarthe Ragadvesho Vyavasthito

It's very deep, 'vyavasthito' means

It's not just 'sthitah' or 'avasthitah', it's written 'vyavasthitah'.

It's such that it won't go away in any way.

What is the difference between favorability and the feeling of favorability?

The feeling of favorability should arise in him personally, shouldn't it?

For example, the favorability of bhajanbhajanWorship.Tap to open in glossary → is present in this entire group.

But if he doesn't feel in his mind that it's not favorable to him, then what?

So, feeling is the cause of happiness.

It's not that if there's favorability, there will only be happiness.

It's a personal feeling, isn't it?

So,

He has personal expectations.

Sometimes there is a favorable situation, a favorable object,

a favorable person,

then it doesn't remain favorable to this person.

What is the reason? He doesn't have the feeling of favorability.

There is a situation of favorability.

There is an atmosphere, a mood.

But he has no feeling.

He hasn't accepted that it's favorable to him.

So, the feeling of favorability.

That's why we say that after getting satsangsatsang1) 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 →, to fall straight,

that's a very big part of it.

The meaning of 'padhro padvo' is that he feels it.

Sometimes, if it's adverse, there's a feeling, and sometimes, if it's favorable, there's no feeling.

He doesn't have that feeling.

So, if he has a feeling of favorability, that's considered great fortune for him.

It's considered his good destiny that things are going well for him, and he sees favorability in it.

Only then will he find happiness; otherwise, he won't find happiness.

It's mentioned in Gunatitanand Swami's discourses, isn't it?

If we sit near Niranjananand Swami, our heart becomes cool.

Who feels cool?

One who has affection feels cool.

If there is no affection, one does not feel cool.

He thinks that if he has affection in ten places, then that one says this, and that one says that, and that one says that, so he doesn't feel cool.

If there is affection, one feels cool.

When the senses experience this feeling of favorability, attachment arises towards the objects, and based on that, one remains stable.

Sukhanu shayi ragaha.

To feel a sense of favorability, that itself is called happiness.

That too, to happen with worldly objects and in this world.

What kind of substance is happiness?

Feeling.

It is a feeling, it is happiness.

It is an emotional substance.

It is not a fundamental substance.

Among earth, water, fire, air, and the 24 elements, which substance is happiness?

It is emotional.

He gets such a feeling.

So, on whom is the feeling based? It is based on oneself.

How to have a feeling and how not to, how to moderate it.

That depends on oneself.

So, it depends on oneself.

To feel a sense of favorability, that itself is called happiness.

That too, to happen with worldly objects and in this world, is the cause of bondage.

If there are worldly objects and he develops a feeling of favorability towards them, then that is called bondage.

And if it's a spiritual path and he develops a feeling of favorability towards it, then it becomes the cause of his liberation.

That in God, in God's saint, or in satsangsatsang1) 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 →, he feels a sense of favorability, that it is very good.

Someone says that this saint is good, truly a doer of welfare.

If he even grasps that much virtue, then in the end, he will attain Akshardham.

How easily it was said, 'feeling'.

But a person might not have felt that emotion.

What is the happiness of Akshardham in this world?

And what is the suffering of hell in this world?

What did you say?

Good resolutions happen.

As virtues come.

So, if one feels affection for a good saint, then sitting right here, one attains the happiness of Akshardham.

And if one has ill feelings towards a good saint, then Gunatitanand Swami said that is the cause of vasana (subtle desires).

What words has God written?

That regarding a great person.

Goodwill is the very cause of being free from desires, and ill will is the cause of desires.

If goodwill arises towards him, then good feelings arise.

If the feeling is good, a good feeling arises, a good feeling arises, then.

They are just as they are.

But when he feels affection, then.

What about Balmukund Swami?

How does the stability and firmness of feeling happen? How does stability and firmness happen when there is a feeling?

One is emotion.

And one is reality.

He did it with his emotions, saying they are very good.

What caused the emotion? If they are making things favorable for him somewhere, then that's emotion.

He is an emotional person.

But if he has developed affection through recognition, that this thing is like this, then that affection becomes steady.

It becomes stable.

That they remain as they are, so his feelings remain stable.

And if we do it with our emotions, then our emotions have no stability.

And if something good happens, our emotions become good, and if something good doesn't happen, our emotions go away.

So, what happens with emotion.

You

Then that emotion does not become stable.

Maharaj said, "It is a firm resolve."

It will never be removed.

If it is done based on the scriptures, then it will not be removed.

If it is done according to one's own mind, then it will be removed.

So its meaning is this.

If it is done according to one's own mind, it means it is done according to one's own emotions, that he got it right.

He satsat1) True. Real. 2) Permanent, imperishable and unchanging. Is unbound by the past, the present, and the future.Tap to open in glossary → down to eat and it was served properly, and this was a great task.

There is no one like this.

There is no one like him.

So that is called emotion.

But the characteristics mentioned in the scriptures, after verifying them, say that this is correct.

And then if there is an emotion, then if there is a feeling, then it is.

So it becomes stable based on that.

To be stable or not to be stable.

It depends on how we made that firm resolve.

If the firm resolve is made based on the scriptures, then that firm resolve does not change.

And if it is done by one's own mind, then it changes.

Swami, when we first came to satsangsatsang1) 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 →, we didn't know anything about reality.

When we first came to satsangsatsang1) 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 →, we didn't know anything about reality, we just came by looking at emotions.

So, does that firm resolve last for a long time or not?

Then as he gets to know more, it gets verified.

Those who are wrong, get up from it.

Those who are right, increase in it.

When we first came, we had emotions.

But then it doesn't last continuously until the end of life.

Then it doesn't remain in everyone.

But as he understands the truth, his emotions grow stronger and stronger.

And in those who are wrong, only formality remains.

Emotions do not remain.

Everyone should maintain that formality.

That one should bow down to him, one should do that.

One should prostrate, if many monsoons have passed.

So if there is no emotion, the reason for that is stated in the talks of Gopalanand Swami.

I say it is there.

Then as he gets closer, he gets to know him.

As he gets to know him, and if it is the right thing, then the emotion increases.

On the contrary, he develops faith in it.

From emotion, faith arises.

He develops faith, and if that is not there, then the emotion disappears.

Only formality remains.

Nishkulanand SwamiNishkulanand SwamiDisciple 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 → described the greatness, saying that such are the qualities of those who bring salvation.

Then they go to Akshardham.

So there are some devotees who may not have satsangsatsang1) 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 →, but they have a lot of virtues in their mind for the saints.

To the saints.

They have many virtues in their mind about the saints, they have a virtuous intellect.

And they have feelings, but they don't keep up with satsangsatsang1) 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 → that much.

So.

If there is no firm resolve, then there is merit.

If there is firm resolve and emotion, then Akshardham is attained.

If there is no firm resolve, and he has good feelings, then he earns merit.

That is not considered devotion.

That is considered a good feeling, so in a good thing, he has that.

He has good feelings, so he earns a lot of merit.

And samskaras are formed.

That in a good person, he gets samskaras, that in a good person.

Gunatitanand Swami has said that by associating with a Satpurush, samskaras are formed in his jiva.

Those samskaras are useful to him.

And he who has taken this virtue, earns merit.

Then when firm resolve is made, those samskaras become useful.

Then that merit is not useful.

When he makes a firm resolve.

Then he had taken that virtue, and its samskaras have been formed, those samskaras immediately.

Become active and make him faithful.

So samskaras are considered much greater than merit.

So he gets both.

That he has good feelings.

He takes virtues.

There is no firm resolve.

If he has taken virtues in that time when he has no firm resolve.

Then he gets both.

He earns merit and samskaras are formed.

Then samskaras are useful.

Then.

To feel comfortable is called happiness.

And that too, to happen with worldly objects and in this world, is the cause of bondage.

If that emotion and feeling of comfort happens everywhere, and a strong feeling develops, then that feeling will lead him to birth and death.

If one has a lot of affection for a wrong object or a wrong person, then that affection becomes harmful to them.

If it happens in the right place, in the right person, then it benefits them.

If it happens in a good person, in a good center.

Swami, you just mentioned 'gunbhavi'.

A mumukshumumukshuA person in search of moksh.Tap to open in glossary → certainly has good qualities.

But they need to recognize it.

It is their job to introduce us, and they will take us there.

We have to make the introduction.

If someone goes to introduce themselves saying, "I am very great," do we believe them?

Then we don't believe that you are great, I know you.

We have to do the recognition ourselves.

One has to keep matching the scriptures, the Vachanamrut, Swami's talks, Nishkulanand Kavya, all those Gita, Bhagavat, whatever is written in those scriptures.

One has to keep matching a person's behavior with that, then we feel that, no, what is said in the scriptures is correct.

If we get such a recognition, then we have to do it ourselves.

If others try to make us recognize, it won't happen.

Even God cannot do it. If God comes and says, "I am God," no one will believe it.

If he himself says it, and he is not God, then they will make him sit there and say, "This is God."

So, one has to do it oneself.

He won't do it in front.

If others have good qualities, they are mumukshumumukshuA person in search of moksh.Tap to open in glossary →.

How do we introduce a mumukshumumukshuA person in search of moksh.Tap to open in glossary → with good qualities, saying that this is God, this is a great sadhu?

If there is a divine sentiment, then it is recognized. Recognition happens based on the scriptures.

If we introduce, if a third party introduces, there is no problem.

But if a second party introduces, it won't be.

Is this called the first party or the second? Second.

If the second party does it, it's not called that.

If a third party does it.

When Maharaj was there, look, Maharaj would sit like this in Sanmana.

Then Gopalanand Swami says, "This is God."

But Maharaj says, "Sit down, I am God."

Then don't believe, run away.

They have stood up.

So, if a third party does it, then.

If a second party does it, it won't be recognized, brother.

Swami, it mostly seems like, huh?

As long as it seems that affection happens according to one's liking.

And according to one's liking, one develops faith and conviction and all that.

But a mumukshumumukshuA person in search of moksh.Tap to open in glossary → does not just feel affection according to their liking.

In the scriptures, they have a little bit of what you call curiosity in English. They have curiosity.

Whoever saves me from time, I surrender my head to them.

They have curiosity, who is it that saves, who is it that saves.

Then I will give my head to him.

And I will remain sold to him.

That is called mumukshuta (desire for liberation).

So, one who has mumukshuta does not just have affection.

They have curiosity.

They have a hunger, and they have a research-oriented attitude; they are searching.

Where can we find a person who connects us to God?

And where can we find someone who inspires devotion and faith in God?

They are searching.

It's not just about having feelings, that's not the meaning.

But they have a curious inquisitiveness.

And that inquisitiveness does its work.

It helps in selecting the right person.

Where to show affection and where not to.

Where to show affection, where to show faith.

The reason for selecting that person is their mumukshuta, or is it something else?

In the Brahmasutra, it says, "Now, therefore, the inquiry into Brahman."

One has to inquire.

When does curiosity arise? When does curiosity arise?

When there is half-knowledge, when there is superficial knowledge.

Half is there, and half is not.

Half is that there are very good sadhus, all sadhus are very good.

So that is called half.

His half satsangisatsangiA person who practises satsang.Tap to open in glossary → says that all are good.

Maharaj said that, didn't he?

All sadhus are equal.

So what did Maharaj call him? Half mumukshumumukshuA person in search of moksh.Tap to open in glossary →.

It is said for that reason.

That is a statement from the Brahmasutra.

Half curiosity, he says, that person becomes curious.

But if this person, after gaining half-knowledge, assumes that they have complete knowledge, then curiosity does not arise.

When there is half-knowledge, after superficial knowledge, curiosity awakens in them.

One who has great merits awakens.

And one who has great sins, it freezes.

Curiosity does not awaken in them even when they are in the presence of God.

Then it is said that it has settled down.

Maharaj says that if one lives in such an environment and does not awaken, then he has committed great sins, Maharaj said something like that.

Living in such satsangsatsang1) 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 →.

Merit and demerit are essentially samskaras, aren't they?

Samskaras.

Maharaj, the samskaras of pleasing God and not pleasing Him.

The samskaras of pleasing a great Satpurush and not pleasing him, or displeasing him.

Those are samskaras, great samskaras.

So, curiosity arises in those with partial knowledge.

It does not happen to those with zero knowledge.

He who has attained the highest intellect, it does not happen to him either.

He does not need to be curious, he has already developed faith.

He does not need curiosity.

He has developed faith.

Now, he won't wonder what it will be, what it will be, what it will be.

He feels that there is nothing like this anywhere, nothing like this anywhere.

That is called faith.

Atan nirasanayan.

Bhavan nidhanaya.

Bhavan.

The scriptures have said that Bhavan nidhanaya.

The embodied Vedas told God.

That our faith is in you.

But how?

That we believe there is no one like you.

Atan nirajane.

No one like you.

If someone else comes,

then we will stand by you and say that this won't work for him.

Reject.

So, he rejects everyone before God.

That's how faith is formed.

And if there is half knowledge, then curiosity arises.

If there is zero knowledge, then he just bluffs.

Oh, everyone says he's banging his head.

Nothing happens to him.

If one has zero knowledge, is there any scope for him to have half knowledge?

That is

He who is the most foolish in the world, and he who has attained the highest intellect.

The one who stands with his arms raised, gives happiness, and those who are hidden suffer.

He who is the most foolish in the world, even if he has zero knowledge, but has faith in someone,

then he attains the same as the other one.

A knowledgeable person attains the same as him.

But there should be faith in the right place.

Not blind faith.

What is the difference between blind faith and right faith?

Selection of the worthy.

Huh?

Selection of the worthy.

If there is faith in a worthy person, then it is called faith.

And if there is faith in a wrong center, then it is called blind faith.

So if there is faith, then he

Either he has faith or he knows, if one of the two happens, then the work is done.

That which helps in selecting the worthy.

In that, one satsangsatsang1) 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 → is half knowledge.

Mumuksha is half knowledge.

In selecting the worthy, only half knowledge is used.

If there is full knowledge in selecting the worthy, then there is no question.

So there is half knowledge.

What is that first thing?

That, what are those scriptures, brother?

It comes in curiosity, doesn't it?

That he has studied Purva Vedanta, that Purva KarmaKarmaAction. 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 → Mimamsa.

What knowledge does he gain by studying KarmaKarmaAction. 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 → Mimamsa?

That

Hey, there is no unmade in the made.

Krite akritah means that the Supreme Soul is not attained.

Its fruit is not permanent.

And if everyone has gained such knowledge from the Vedas, then he also feels the same.

If such a thing is found, then that which, having gone, does not return, that is my supreme abode.

If he finds such a thing, he would have heard both.

Then from that, he selects which path to take now.

Shreya and Preya both come and stand before a person.

So, he selects Shreya.

He says, let's go for this now.

He says that its fruit will not be destroyed, and by going to God's abode, one becomes free from birth and death, that is what should be chosen.

So when he selects that,

In that, there is some temporary beautiful knowledge, some temporary knowledge, and in that, it is mentioned somewhere that if you do this, that will happen, and if you do that, this will happen.

So, curiosity arises from the temporary.

From nothingness, if he is divine, then he develops faith.

That he goes to believe.

If he has faith in a worthy person, then he has faith.

The feeling of comfort is called happiness.

But that too, happening with worldly objects and in this world, is the cause of bondage.

When a person feels comfortable with someone, that feeling of comfort is called faith.

That this is Maharaj, or Gopalanand Swami, or Gunatitanand Swami.

They are very good.

Then it is said that faith has been established.

Where the feeling of comfort arises, attachment is immediately created in that center.

The calf is cut.

Where did this long-eared one come from? There were many of them.

So, its mother doesn't go to suckle it.

Its mother runs to lick it, but it keeps running away.

It comes and tries to coax me and then kicks me.

That I am not going to be fooled now.

The calf says that.

So, if there is no recognition.

It happens.

The subject in which the feeling of adversity arises, that is sorrow.

And as soon as that feeling arises.

Sorrow is nothing else; happiness and sorrow exist in the form of feelings.

It does not exist in the form of any element.

Feelings depend on someone.

It's called 'drisht'.

The one who feels is different.

And the opposite center of feeling is different.

Here, the locative case (saptami vibhakti) is used for the object.

For the senses, for the objects of the senses, attachment and aversion are established.

Where do attachment and aversion reside?

That.

That remains in the mind.

It resides in the heart of the person who does it.

But what is written in the Gita there?

Sense.

For the object of the senses, attachment and aversion are established.

It is said that it is there.

So, it is called 'vishayvishayAn object indulged in by the jeev through the ten indriyasTap to open in glossary → saptami'.

I don't know where it is.

Huh?

I don't know where it is.

Subject.

Subject.

For the object of the senses.

Which case (vibhakti) is used for 'arthe'?

Locative case.

The Lord has used the locative case in the verse.

The locative case has many types.

If there is pervasion, it is called saptami.

If it's a subject, it's called saptami.

There are three types.

Adhikaran Saptami.

It is Adhikaran Saptami.

If there is milk in the pot, it is called Adhikaran Saptami.

But here, there is attachment to the object.

Then it is called VishayVishayAn object indulged in by the jeev through the ten indriyasTap to open in glossary → Saptami.

It's not like milk in a pot.

It is called VishayVishayAn object indulged in by the jeev through the ten indriyasTap to open in glossary → Saptami.

But in reality, it resides in the heart of the doer.

From there, where does attachment arise?

A feeling arises, and then attachment occurs.

Attachment occurs, but.

But its center, which is the object.

There is an opposite subject.

And it is operated based on the center.

It is not operated based on the doer, so God put it for the other one.

Attachment and aversion are established.

Attachment and aversion are based on that.

We believe, how can we be praised?

So who controls us?

People who praise.

Those who praise, those who know good things, they have the key.

And we jump.

You wind up the toy, and see, it doesn't jump.

If a frog toy is wound up, it actually leaps.

Like that, we give our key into someone else's hand.

That attachment and aversion are established based on that.

Swami, how do we know if we are in the right place or not?

Slowly, slowly.

As our affection for God increases, we come to know.

As we gradually continue and our affection for God increases, and our devotion grows, we realize that we are on the right path.

And if our devotion becomes dull, then we realize that we are not right, there is some problem.

There might be some problem.

Problem.

And as soon as that feeling arises, aversion towards that center is generated.

This feeling of favorable and unfavorable circumstances resides in the respective subjects of each sense organ and the inner faculty.

God provides favorable and unfavorable circumstances for experiencing karmakarmaAction. 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 →.

The favorable and unfavorable circumstances we receive are based on our past karmakarmaAction. 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 →.

But to have feelings in it is not subject to past karmakarmaAction. 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 →.

Even in adverse situations, one can feel favorable emotions.

See, Narsinh Mehta used to say, 'It was good that the entanglement broke, I became happy'.

He was happy with everything.

He had adversity, but he enjoyed it.

That this was very good.

So he enjoyed it, so

Feelings are not made by prarabdha; he has no feelings from prarabdha.

Feelings are subject to the doer.

The situation is subject to prarabdha.

Whatever our past karmas are, God gives us favorable and unfavorable circumstances accordingly.

There is no change in that.

But no matter what kind of adversity or favorability is given, we can make our feelings right in it.

We can have feelings that lead to our well-being.

Prarabdha has no authority over it.

But this is done by leaning. The jiva leans. It leans behind the senses.

Like that.

There is a feeling

The feeling that a person has

So, does it happen based on our nature, or is it based on samskaras? Based on what? Nature, nature, nature, it happens based on samskaras.

Nature

Nature

Nature happens based on samskaras.

Feelings arise based on past samskaras, or curiosity, or a desire for moksha towards God.

If one is a mumukshumumukshuA person in search of moksh.Tap to open in glossary →, then worldly things cause him some hatred.

And in this, feelings arise.

So it depends on his mumukshuta.

It does not depend on the situation.

And what happens then? What happens then?

Logically, we know that we have feelings in the wrong place.

But still, in that, by our nature, in that

Being drawn in is called attachment.

If one is drawn into it, it is called attachment.

We feel that it's not worth looking at on the mobile.

So we know, but still, if we get drawn in, it means we have that much attachment.

We get drawn into it, we know we hate it, but still, if we get drawn in, that is called excessive attachment.

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So sometimes, if attachment is strong, it pulls us in.

Then one should take the support of someone else.

If one takes the support of someone who is not drawn into attachment, then that person helps us and holds us back.

But if there is affection or love for others, if there is affection or love for others,

We jump into it without seeing that eligibility.

Or we get caught in the affection of their feelings.

So how do we control that?

What did you say?

If we get caught up in someone else's feelings without seeing our own eligibility or their eligibility, then what should we do?

So it's just awareness, isn't it?

The determination he has made in his mind about what he wants to do in this life, that determination saves him.

The resolute intellect, O Kurunandana.

The intellects of the irresolute are many-branched and endless.

For those attached to enjoyment and opulence, whose minds are carried away by it.

The resolute intellect is not established in samadhi.

So, vyavasayatmika buddhibuddhi1) 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 → means a resolute intellect.

I want to have complete devotion and loyalty to Maharaj.

And I want to reach Maharaj.

If he has developed such a resolute intellect, if he has developed a determined intellect, then that determination will make him recognize right and wrong.

You have to go out of the gate and go to Hyderabad and go to Moinabad, the road goes both ways.

But if you know that Hyderabad is this way, and someone tells you that if you go this way, the road will be shorter, then we don't go.

What are we going to do? We know that road, but this road is the right one.

Similarly, vyavasayatmika buddhibuddhi1) 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 → means a decisive intellect, that I want to attain God through this body.

If he has such a feeling, if his decision is made, then he automatically recognizes right and wrong.

Even if someone else misleads him, he doesn't make mistakes.

So first of all,

What kind of feeling does he have? He acts based on his own decision.

Even if the decision is good, if someone misleads him, he realizes that these two are wrong, because they lead us astray.

They take us to the other side, something like that.

Slowly, one realizes.

That is also a kind of attachment, isn't it?

That is also considered a kind of attachment, isn't it?

That is our attachment, isn't it? We

It's called attachment, isn't it?

Emotion

If we get carried away by emotions, it's called our attachment, isn't it?

It's called attachment.

The more attachment we have, the more it sways us.

As the verse came earlier.

How can one control? All beings follow their nature. What can control do? This verse comes right after that.

Even a wise manmanMind. 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 → acts according to his own nature. All beings follow their nature. What can control do?

Control has no power.

That is why God wrote this verse.

For the senses and their objects, attachment and aversion are established. One should not come under their sway, for they are indeed one's enemies.

Do not become subservient to those emotions.

And remain subservient to the decision.

One should remain subservient to one's goal, the goal one has set.

Stick to the goal.

When that attachment, that emotion, pulls us strongly, then we have to cling to it.

If we are like those animals, lying there and being pulled, then we have to hold onto the chain.

If he clings to it, then

One should not come under their sway, for they are indeed one's enemies.

Are attachment and aversion in the object or in the person?

They arise and reside in the person.

The object is its center.

But the key was given in its hand, so God said it is there.

The key is the center.

It is the center of attachment and aversion to the object.

The abode of attachment and aversion is the heart of the jiva.

If the abode of attachment and aversion were only that, then if a pot breaks, would attachment and aversion also break?

Someone might have attachment and aversion in a pot.

In justice, wherever everyone is, a pot is taken, so

A pot is not a cloth, a cloth is not a pot, like that.

So, someone developed attachment and aversion to a pot.

So, if someone hit the pot with a stone and it broke, would the attachment and aversion also break?

So, attachment and aversion do not break; they reside in the heart of the jiva.

But the pot is its center.

It is the center for provoking, increasing, and nourishing it.

This feeling of favorable and unfavorable conditions resides in each sense organ and in the inner faculty, in their respective objects.

Therefore, attachment and aversion have taken root separately in each sense organ.

In reality, attachment and aversion do not reside in the objects.

The objects are not its basis or origin.

They are certainly the supporting center.

But the basis or origin is within the person.

A mumukshumumukshuA person in search of moksh.Tap to open in glossary →, this is all subtle, but a mumukshumumukshuA person in search of moksh.Tap to open in glossary →

should know that I have attachment, and I am being pulled here.

But attachment does not look at itself in the heart with an inverse gaze, so it keeps getting pulled.

If one looks with an inverse gaze, one sees that attachment lies within me, and that is why it pulls me.

Then it diminishes for him.

The objects are not its basis or origin.

They are certainly the supporting center.

But the basis and origin reside within the person.

Therefore, the first step for attachment and aversion to reside is the senses.

The objects are its support, they are provocateurs.

And they are helpful in sustaining it for a long time.

If attachment and aversion were stable in objects, then the same object would be equally dear or unpleasant to everyone.

But that does not happen.

For example, rain is dear to the farmer but unpleasant to the potter.

The potter's kiln, he usually makes it before the month of Ashadh begins.

And if there's an early unseasonal rain, if it rains a bit early, then all those pots get soaked.

I mentioned the pot earlier, so pot.

Even if there is the same object and the same person, it does not happen that that object is always dear to that person.

For example, one person feels cold

Sherbet feels good in summer, but it feels unpleasant in winter.

The same applies to every subject.

Therefore, every subject becomes pleasant or unpleasant according to its favorable or unfavorable feeling.

But since a person keeps attachment and aversion within himself, considering the subject, God has used the term attachment and aversion in the subject.

In reality, attachment and aversion reside in the assumed natural ego.

The relationship assumed with the physical body is called ego.

Therefore, as long as there is a relationship with the body, attachment and aversion will remain alive.

The body is bound to experience favorable and unfavorable conditions.

Even great saints like God, who were great, experienced favorable and unfavorable conditions. It is written in Swami's discourses that they felt hunger and thirst, and cold and heat. This should be known, he said.

Did Gopalanand Swami feel cold or not? Tell me, in winter, he felt it, that's it.

The relationship assumed with the physical body is called ego.

Therefore, as long as there is a relationship with the body, attachment and aversion will remain alive.

When there is a body, there are favorable and unfavorable conditions.

But it's not like we have to feel according to favorable and unfavorable conditions.

If a seeker understands this much, he will not have any problem anywhere.

Therefore, as long as there is a relationship with the body, attachment and aversion will remain alive.

And that natural feeling of adversity and favorability in the ego takes the form of attachment and aversion, and that same attachment and aversion is perceived in the intellect, mind, senses, and even in the subjects.

God is going to say further that

The senses are superior, and the mind is superior to the senses.

The intellect is superior to the mind, and that (soul) is superior to the intellect.

These senses are superior.

So, why are they superior?

Subject

Subject

Superior to the subjects.

It is beyond the subject.

What for?

Even if the subject is destroyed, it still remains.

Attachment was destroyed from the subject.

And where is the subject?

Even if the pot broke, the attachment doesn't break; the attachment remains.

So it resides in the senses.

From the senses, attachment, the sense, went away.

Gunatitanand

Swami said, didn't he?

That even for the bullocks and everyone else, there is no subject, but still

It's not possible to become desireless.

So, if the senses are destroyed.

If one uproots the senses.

Even then, attachment and aversion are not uprooted.

The mind is superior to the senses, because it goes and sits in the mind.

And if someone uproots the mind.

Even then, attachment and aversion are not uprooted.

That intellect is superior to the mind.

And if someone uproots the intellect.

Uproots it from the intellect.

Then, that (soul) is superior to the intellect.

So, it resides in the causal body.

The causal body remains with the jiva (soul).

Maharaj said, "It's work."

If desire is called a metal, then if we burn this body, that desire should also burn.

Maharaj says, "Not like that."

It resides in the mind. It resides in the mind, meaning it resides in the causal body. Maharaj said that.

Swami just said that by doing pratilom, attachments decrease.

Huh?

If we keep doing pratilom, then attachments will automatically decrease.

Visible

To him

It happens if you reduce it.

If he sees pratilom, he sees his own attachment.

That I have a very strong attachment.

Then, if he makes efforts to reduce it as described in the scriptures, it will gradually decrease.

He performs bhajanbhajanWorship.Tap to open in glossary →.

It is written in the discourses of Gunatitanand Swami.

That if one performs bhajanbhajanWorship.Tap to open in glossary →, their attachments gradually decrease.

If one performs bhajanbhajanWorship.Tap to open in glossary → in the heart, if one performs bhajanbhajanWorship.Tap to open in glossary → in the jiva, then their attachments gradually decrease.

And that same attachment and aversion is perceived in the intellect, mind, senses, and even in the subjects.

And that same attachment and aversion takes the form of lust and anger.

That same attachment and aversion is lust and anger.

The attachment that was there becomes the form of desire.

Then, if one cannot turn back, that attachment is called lust.

And excessive

If there is hatred, then it is called anger.

And that same attachment and aversion takes the form of desire and anger.

The subtle form of attachment and aversion is desire and anger.

In the 40th verse, God has shown that this desire resides in the senses, mind, and intellect.

Just as in the objects of the senses, the perception of desire also occurs in the senses, etc., therefore God has shown it to be the abode of desire.

In reality, it is not in the senses.

Maharaj said, where is the origin of the object? It is in the object.

But it appears inside here.

And where is the origin of attachment? It is inside. It again appears in the object.

It gets confused like that.

So if he recognizes it, and kills it after recognizing it, then it dies, otherwise it doesn't die.

Just like the objects of the senses, the origin of the object is outside.

And attachment and aversion arise, but attachment and aversion arise within. When its inclination is connected with the object and it feels very comfortable, then that comfort goes inside it, and then attachment and aversion settle there.

That he develops attachment and aversion towards the object.

Just as in the objects of the senses, the perception of desire also occurs in the senses, etc., therefore God has shown it to be the abode of desire.

Just as in the objects, there is only the perception of attachment and aversion.

The true abode is the ego.

Similarly, in the senses, mind, and intellect, there is only the perception of attachment and aversion.

Those senses, mind, and intellect are merely tools for performing actions inspired by desire and anger.

Therefore, in the 59th verse of the second chapter, God has said that the objects of the senses turn away from the embodied soul who abstains from food.

For a person who does not grasp objects through the senses, the objects cease to exist, but attachment does not cease.

That attachment is overcome by seeing the Supreme, that is, by worshipping the Supreme Soul, meaning by serving the Supreme Soul and His true devotee with a selfless attitude, thinking, 'I am a servant of the Supreme Soul'.

It is decided in his mind, in his soul, that I am a servant of God and I want to become a servant.

In this life, I want to prove that I am a true servant of God.

Then he has become the supreme seer, thus he is detached, the supreme seer turns away.

Upasanam Krutva means what is Upasana? The feeling of a servant.

Maharaj has called the feeling of a servant as Upasana.

If one has the feeling of being a servant of God, it is called Upasana.

That attachment is overcome by seeing the Supreme, that is, by worshipping the Supreme Soul.

That is, by serving the Supreme Soul and His true devotee with a selfless attitude, thinking, 'I am a servant of the Supreme Soul', one becomes detached.

That is, it happens by practicing Nishkam Seva Yoga.

He is not under their control.

Through these verses, God reassures the devotee that when the tendencies of attachment and aversion or desire and anger arise, the devotee should not be afraid or discouraged.

There is certainly a need to be cautious or to become aware.

Even if these tendencies are very strong, the devotee should not abandon the path of means and end.

One should not engage in or refrain from any action by being controlled by the tendencies of attachment and aversion.

But one should not even become detached from the goal or due to it.

One should not think that since I have this, I should abandon this service.

And for that, one should not engage in any activity.

He is not under their control.

For that, one should not engage in any activity by being controlled by it.

One should not engage in or refrain from any action by being controlled by the tendencies of attachment and aversion.

But one should engage in or refrain from action after considering the goal or principle.

Engagement or disengagement in actions should be done according to the scriptures, not according to attachment and aversion.

If a devotee's engagement or disengagement in actions is due to attachment or aversion, then it means that the devotee has become subservient to attachment and aversion.

At that time, whatever was forgotten a little.

When such a time comes, whatever was forgotten.

What is the goal?

What is his goal, that should not be forgotten.

If it has been firmly decided in advance, then it will not be forgotten.

Those who have not decided in advance, those are the people who stumble.

If it has been decided in advance, then he will know that I am making a mistake and that attachment and aversion have taken control of me.

So he immediately turns back.

But if someone has not decided, then he will lose his life by stumbling in attachment and aversion.

If he loses, then he thinks that this is also a fever.

That should not happen.

The meaning of 'rag-dvesho tayor na vashama gachhet' is that one should never lose while fighting with them.

Gunatitanand Swami said that attachment and aversion have troubled even the greatest of people.

And if that is removed, then he becomes liberated.

Then there is nothing left for him to do.

But if he does not give up his fight, then it is said that he does not come under their control.

Attachment and aversion are so great that they have shaken even great sages.

So it does not mean that he removes attachment and aversion in one day.

But the meaning of 'tayor na vashama gachhet' is that if he decides in advance, then at least 50% of his protection is done.

Even if they have taken over us in some matter, if he never gives up the fight with them, then it is said that he does not come under their control.

And if he feels that he needs to, then he takes the help of others.

He keeps good friendships.

He enjoys a good environment.

He maintains good faith in the right place.

Then he is immediately saved.

Then such a situation will not arise where attachment and aversion take over him and extinguish him.

If a sadhak's actions or inactions are due to attachment or aversion, then it means that the sadhak has become subservient to attachment and aversion.

By engaging in activities or abstaining from them with attachment, attachment is strengthened.

Then attachment becomes strong.

If we give up seva due to attachment, we might think that attachment will not bother us.

But that is not the case, the scriptures say that attachment becomes strong.

He realizes that he has won and now he will deal with this.

By engaging in activities or abstaining from them with attachment, attachment is strengthened.

And by engaging in activities or abstaining from them with aversion, aversion is strengthened.

Therefore, when attachment and aversion become strong, they will take the form of lust and anger.

Then his definite downfall will occur.

When a sadhak leaves worldly activities and engages in devotion, many good and bad thoughts related to the world begin to arise.

Due to this, the sadhak gets scared.

So, one should not be scared.

In the beginning, if one hears this and hears that, it doesn't mean that one should fall into it.

If you hear it, then stop it, what else?

What else? Remember God.

When a sadhak leaves worldly activities and engages in devotion, many good and bad thoughts related to the world begin to arise.

Due to this, the sadhak gets scared.

Here, God reassures him that the sadhak should not be afraid of such thoughts and should not succumb to them.

Many people say that they miss home a lot.

If there is a new devotee, he might have such a problem.

That I miss home a lot.

So what did God say in that?

That one should not succumb to them.

They are indeed his enemies.

Consider them as his enemies.

Paripanthi means dacoits.

Those who rob on the way are called paripanthi.

If dacoits are encountered, they are called dacoits, and one should not succumb to them.

We may be sadhak mumukshumumukshuA person in search of moksh.Tap to open in glossary →, but if we see more worldly attachments in our lives.

We may be sadhak mumukshumumukshuA person in search of moksh.Tap to open in glossary →, but if we see a little more interest in worldly matters.

So, should we trust him and mold him or not?

We should do as much as he believes. If we ourselves fall, then we should not do it.

If they are falling, then it should not be done, then one should stay down.

We should do it as long as we can save him.

Here, God reassures him that the sadhak should not be afraid of such thoughts and should not succumb to them.

Separated from it

One must certainly oppose it.

When performing worldly duties, due to lack of opportunity, the urges remain suppressed.

When we were in the world, attachment was already there.

But we were being swept away in the world, so we didn't realize how strong the current was.

When I came here and saw, I realized that there are many urges.

So, it means that attachment is very strong.

So, it cannot be said that now we will just keep jumping and getting swept away.

We have to get out of it, and we have to face it.

When performing worldly duties, due to lack of opportunity, the urges remain suppressed.

In reality, it was already there even then, but it was not visible due to lack of opportunity.

And now he became completely free, satsat1) True. Real. 2) Permanent, imperishable and unchanging. Is unbound by the past, the present, and the future.Tap to open in glossary → with a rosary, and they said, "This is my work."

So, don't sit with a rosary; just as they were calling for activity there, here they call for service, so the other person doesn't get a chance.

If they don't get a chance, then they leave.

And if they don't get a chance here, then they leave completely.

There, if they don't get a chance, they just sit there, thinking, "It will come, our chance is there."

He works hard for us.

As soon as one leaves worldly activities and gets an opportunity, the old samskaras that were suppressed begin to emerge in the form of urges.

Therefore, if a sadhak, separating himself from those urges with a witness attitude, neglects them, and if he gets scared by urges filled with attachment and aversion and starts performing actions related to them, then attachment and aversion become extremely strong.

And it takes the form of impure nature and becomes a part of one's inherent disposition.

As nature becomes impure, it subjugates the jiva and binds itself by making it perform impure actions.

Therefore, one should not engage in any activity or inactivity by succumbing to attachment and aversion.

This is the method shown to suppress attachment and aversion.

Furthermore, Lord KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary → has also said in the 31st verse that whoever follows My opinion is also freed from the bondage of karmakarmaAction. 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 →.

That is my opinion.

Humans always follow.

That first one.

Nirashi

Being free from desires and possessiveness, one is not bound by actions.

Lord KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary → has said earlier that he is not bound by karmakarmaAction. 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 →.

Therefore, of the Supreme Being,

Therefore, if one performs activity or inactivity keeping the principle of the Supreme Being in mind, then attachment and aversion are also removed.

If one does it that way, it will gradually be removed; it won't happen in one day.

Sahajanand Swami Maharaj