Actually, these three gunas are the creators of attachment. It is said in the Gita This attachment is different. Sattvaguna causes attachment to happiness, attachment to convenience. It does cause attachment. And rajoguna causes attachment to rhythm, to sensory objects. Like this, like this, it causes attachment to rhythm. Rajoguna is, tamoguna is like this, everywhere. If they haven't come for a long time, then we must do something. And it has become completely quiet. If they don't come, it becomes quiet. So it has become completely quiet, and there is no fun in quietness. So attachment is formed in that. It is said in the Gita: 'Sattvam sukhe sanjayati.' Sattvaguna, by generating attachment to happiness, binds well. What? Sanjayate. Sanjayate. It binds well, it binds so that it doesn't break. If it breaks, then how is it a guna of maya? If it breaks knowingly, then it is of maya. 'Sattvam sukhe sanjayati.' Even if it is an insect, it seeks its own convenience. If there is an insect in this corner, it will move like this. That, that one comes here. Who is it? Cockroach. Cockroach. It moves inside, inside, inside. If the cockroach climbed up there, it even came inside the dhoti dhoti An unstitched, long piece of cloth traditionally worn by males as a lower garment. It is usually wound around the waist with one end tucked in after passing it between the legs. Also known as 'dhotiyu'. Tap to open in glossary → What does it seek? Convenience. Where is the convenience? So all jivas seek that convenience only. And if one loves after finding convenience, then that is the love of maya. Prahladji, on one hand, was getting convenience, and on the other hand, he was getting bhajan bhajan Worship. Tap to open in glossary → Many times, this God is so merciful to us that even if we do bhajan bhajan Worship. Tap to open in glossary → If we have done more bhajan bhajan Worship. Tap to open in glossary → But we should think about this: do we worship only if it is convenient, or do we perform seva only if it is convenient, or do we do it to please God? We should investigate that. Everyone does it for convenience; conveniences are good. They are called sattvagu-ni, right? Seeking convenience, that convenience is sattvagu-ni. But good sattvaguna. Convenience without distress. Where is the convenience of sattvaguna? Doesn't a tamogu-ni seek convenience? If one is tamogu-ni, wouldn't they seek convenience? There is a snake, where does it want to run and go? What if it has seen us? Hole. Huh? To a safe place. If it enters, and then you pull its tail, even if its tail is left outside and you pull it, it won't come out at all. Once it had entered here, when we had those steps. It entered sideways. It wouldn't come out at all. Then when we poured kerosene, it came out. It ran away. Kerosene is not convenient for it, right? So then it hisses and runs away. So even a tamasi seeks convenience. But what is the difference between the convenience of a satvik and the convenience of a tamasi? Huh? The difference is convenience without distress. Convenience without distress. On the contrary, it also brings convenience to others. And one's own convenience. A snake, it hisses, whatever happens to others may happen. If it is not right, it will even bite. Then whatever happens to itself. If a snake bites, do you know what happens to it? Is it convenient or not? Is a snake biting convenient for it or not? Why? Does the poison decrease? No, no, it gets poisoned. Many times it falls upside down, watch. And for a moment, it cannot even move from there. If it has bitten properly, the snake cannot move from there. It is not convenient for itself to bite someone. But it has a strong desire to bite. That is called tamasi convenience. Convenience is present in all three. The nature of maya is convenience. But that is its tamasi convenience, and what is in sattvaguna is innocent convenience, which also brings convenience to others and to oneself. So such love is sattvagu-ni. 'Sattvam sukhe sanjayati.' So happiness is convenience. 'Anukula vedaniyam sukham.' It seeks convenience. It creates convenience in convenience for everyone, for others, for you, and for us, such convenience for all, then it is sattvaguna. Whatever happens to you may happen, mine should be like this, then that is tamasi convenience. And if there is love for God, it is not like that, whatever is convenient for Him happens, whether it is convenient for us or not. Then that is called homogenous love of the soul. What is the characteristic of the soul? The characteristic of the soul is that it does not get wet, it does not dry, that's what we say, right? 'Adahyo'yam yam Restraint. First step of ashtãng-yog, which involves moral living for purity of mind and unobstructed concentration. Tap to open in glossary → yam yam Restraint. First step of ashtãng-yog, which involves moral living for purity of mind and unobstructed concentration. Tap to open in glossary → It is said so, right? It does not get wet, meaning it does not get wet by what? By sensory objects. It does not get wet by adversity. Not that we do not get wet by the discourse. The discourse does not touch me, it does not stick to me at all, so says a devotee. We are very good devotees. He says 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 → It is said in the Gita: 'Sattvam sukhe sanjayati.' Sattvaguna binds by generating attachment to happiness. Rajoguna binds by causing love for action. And tamoguna... action means worldly action. Actions from which some benefit is derived, from which some sensory objects are acquired, rajoguna causes love for such actions. Selfless actions or actions to please God, causing love for those is not the work of rajoguna. Rajoguna binds by causing love for action, and tamoguna causes love for battle, strife, etc. Therefore, in all three gunas, there is a nature to cause love in some place or another. But God's That's why Arjun said, right? 'Kim karmani ghore mam niyojayasi keshava?' Why do you engage me in this terrible action? Why? He engaged him in battle. You, you have to fight, you have to quarrel. Arjun is said to be so sattvagu-ni. And Lord Shri Krishna Krishna 1) 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 → Arjun says, 'I will not fight.' God says, 'You must fight.' We would say, 'You do not fight,' then he says, 'I will fight.' That much difference is there between us and Arjun. That's why he got the Gita and we didn't. Therefore, in the three gunas, there is a nature to cause love in some place or another. But when a devotee of God becomes gunatit, then there remains no factor that generates attachment or love. Having become free from the three gunas, if he is holding a state of void-like equanimity, then whether he has love for God or not is the question. Then Muktanand Swami said, 'He who remains in the state of pure existence does have love for the Supreme Soul.' Then Shriji Maharaj asked, 'Is that love homogenous to the soul or heterogeneous?' Then Muktanand Swami said, 'That love is homogenous to the soul. The soul is of the nature of knowledge, and in pure knowledge, there remains a partiality for the great object.' If true knowledge has been attained, then love lies in the form of a seed in true knowledge. The nature of knowledge is such that it chooses the better object. Partiality for the great means the most excellent object. It keeps a partiality for the most excellent object. If one keeps a partiality for the worthless, then it means that there is terrible ignorance in him. The nature of ignorance is such that the more worthlessness there is, it goes and sits in its favor. And the nature of pure knowledge is such that the more purity there is, it favors it. To favor the great object is the nature of knowledge, that is called knowledge. If one has drunk all the scriptures and yet the friendship with the worthless does not leave, then those poor scriptures get confused. 'Bibheti vedoyam ayam mam pratarishyati.' 'He will disgrace me,' they say. What? Bibheti vedoyam. 'Bibheti vedoyam ayam mam pratarishyati.' All the Vedas are afraid of those who have drunk them. That 'this one will disgrace me.' Then Muktanand Swami said, 'That love is homogenous to the soul. The soul is of the nature of knowledge, and in pure knowledge, there remains a partiality for the great object.' So there is no great object like God, so partiality is for Him. It is attracted towards Him. Even though Shukadevji had realized the soul, he still attached himself to God, so what did he say? 'Itthambhutaguno harih.' Such is God, He is such that He attracts everyone. They must be pure. They should not be spoiled. Then love for God is formed in him automatically. Like Shukadevji. No one had given any such instruction to Shukadevji that 'you love God.' He met God, so even when he heard His divine actions, he immediately stuck to them. He stuck to the divine actions. Not in God, but he stuck to the divine actions. Because he was extremely pure, his soul was extremely pure. There was no desire for the world at all in his soul. Therefore, when there remains no part of the three gunas in his knowledge, it becomes pure. Then attraction towards the Supreme Soul is automatically generated in him. In that regard, it is said in the Shrimad Bhagavatam, in the account of Shukadevji, that 'Atmaramashcha munayo nirgrantha apyurukrame | Kurvantyahaitukim bhaktimitthambhutaguno harih ||' And 'Ahaitukim bhaktim kurvanti.' Not conditional. That 'God, if I make this much convenience for You, then You must do this much for me. If I offer You a quarter kilo of oil, then You must give me a tin.' Then again, in the next month, You must give another tin, again in the next month he offers oil. So, 'Kurvantyahaitukim bhaktimitthambhutaguno harih.' The nature of sattvaguna is to love convenience, and the nature of rajoguna is to love worldly sensory objects. The nature of tamoguna is to love strife and discord, and the nature of the pure soul is to love the Supreme Soul, God. So it depends on where our jiva is attracted. If the jiva is pure, if there is no defect in our jiva, then it is attracted to God automatically. And it gets attracted only to God. If there is weakness in our jiva, then our jiva is attracted to whatever weakness is there. If there are very good devotees of God, they are left aside. And where there is weakness like ours, our jiva is attracted there. So such is its nature of love. In that regard, it is said in the Shrimad Bhagavatam, in the account of Shukadevji, that: 'Atmaramashcha munayo nirgrantha apyurukrame | Kurvantyahaitukim bhaktimitthambhutaguno harih ||' And: 'Parinisthito'pi nairgunye uttamashlokalilaya | Grhitacheta rajarshe akhyanam yadadhitavan ||' That one's jiva was attracted to 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 → Extremely pure knowledge had been attained. The soul is indeed pure, but what gets spoiled in his knowledge? The attribute-like knowledge, that gets spoiled. What becomes impure? The soul does not become... it is said there, right? That it does not get wet, and that other one does not dry, so the soul does not become impure. But his knowledge, that becomes impure. Knowledge becomes impure, so what does that mean? All his beliefs become impure. Huh? Intellect. Intellect. All the beliefs, as they say. Intellect is a heap of beliefs. He thinks that Vishwamangal Swami's name should not be taken. That other Swami's name should not be taken. Such a heap of beliefs is lying there. But now, whether 'this should not be done' is purity or impurity, God knows. That other one has pure beliefs, if his beliefs have become pure, then he gets such attraction to God. If there is weakness in one's jiva, then it is attracted only to weakness, to a weak person. So then if he wants to be attracted to the good, what should he do? If he keeps awareness, then weakness... if he knows his own weakness, like 'I have a great craving for taste.' Then if two or three people come and tell me, 'Brother, today let's have such a program.' So if I am aware, I would not join them. Even though there is weakness in me and weakness in him, and it is the same in both. If I am resolved that 'brother, this is our weakness, and I want to go to Maharaj and please Maharaj,' if I know that, then weakness is not attracted to weakness. And if they are foolish, then they get dragged, saying, 'Come on, this work is being done, right? This is one work, it is done.' So if they are completely foolish, they get dragged like that. So even where our harm is being done, we get dragged there. In us, I also know that I have demands and he also has demands. Of this thing. But if I know that this demand of mine is in the form of weakness, then a person wakes up, thinking 'by joining there, even if they beat us with sticks on the other side for that weakness,' 'still my good is there,' if he knows that, then it happens, otherwise it doesn't. One should know what one's weakness is. What our weak point is. We should then have a desire to avoid that weak point, knowing 'our weak point can be avoided only like this, not like that.' Then one is not attracted. And if there is foolishness in us, then we get dragged right there. That where our weakness is, only there love is formed, not elsewhere. On the contrary, the good seem like enemies to him. Like that. It is said in the account of Shukadevji: 'Atmaramashcha munayo nirgrantha apyurukrame | Kurvantyahaitukim bhaktimitthambhutaguno harih ||' And: 'Parinisthito'pi nairgunye uttamashlokalilaya | Grhitacheta rajarshe akhyanam yadadhitavan ||' When that battle between the Pandavas and the Kauravas was going to take place, that Shailya was coming with an akshauhini army. Now, he happened to be the maternal uncle of Yudhishthir. The maternal uncle of Sahadev and Nakul. Meaning Madri's brother. He was coming with it, so Duryodhan made all arrangements for him, so he said, 'Come on, now let's join his side.' So what does that mean? Firstly, he has no recognition, and he has no self-recognition of 'what do I want or what should I do? Do I want to be beaten with sticks or do I want a reward?' He doesn't know that. So he went there. He didn't realize, 'brother, come on.' And brother, Vidurji and others who were there, even though they were on that other side, they left and ran away from there. They left and ran away from there. So it's not that there was no weakness in them. Weakness must have been there. But he recognizes his own weakness, and he knows that 'only if we are here, our weakness will decrease; if we are here, our weakness will not decrease, it will increase.' If they know this much, then weakness cannot drag them into weakness. Shukadevji had attained the state of pure Brahman. He had no desire for worldly happiness. He was absorbed in complete bliss of the soul. He had attained the gunatit state. Even then, being attracted by the form of the Supreme Soul, with his mind captivated, he studied the Shrimad Bhagavatam and sang sang Company. Association. (pronounced sung) Tap to open in glossary → 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