As a result of indulging in sense objects, attachment and desire for them only increase, which is the cause of rebirth and all miseries. In reality, there is no happiness in sense objects; happiness is only perceived initially due to illusion. If there were happiness in sense objects, then the very wealthy, the indulgent, and high officials who possess abundant materials for enjoyment should indeed be happy. But when observed in reality, it becomes known that they too are more miserable and restless. The reason, the reason is that there is no happiness in objects of enjoyment; it has never been, it will never be, and it can never be. Enjoyment, enjoyment never allows anyone's mind to become peaceful. That is its nature. Even if it is peaceful, it makes the mind restless. Such is the nature of enjoyment. Therefore, it is not possible for a person to indulge in enjoyment and attain peace. Even if one is sinless, is a householder, and God has given him happiness, then if he enjoys this, he is not committing any sin. He is also not violating dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → He has his, according to the dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → His mind remains restless if he indulges in enjoyment. Even if he does everything. Even if he is peaceful in that way, even if he does not commit sin. Because such is the nature of enjoyment. It makes the mind restless. It agitates all the senses. To cause them agitation, to make them restless, and to make the mind unpeaceful. Such is the nature of enjoyment. Therefore, when there is contact with enjoyment, these three things almost always occur. Agitation of the senses comes, the mind becomes restless, and attachment is aroused. This is what happens. What is the remedy for the mind to become peaceful? To renounce them. If he renounces that enjoyment, then the mind becomes peaceful. But that does not happen. But when observed in reality, it becomes known that they too are more miserable and restless. The reason is that there is no happiness in objects of enjoyment; it has never been, it will never be, and it can never be. Whichever enjoyments were indulged in with the desire to obtain happiness, from those very enjoyments, patience was destroyed, focus was lost, diseases were produced, anxiety arose, regret occurred, disgrace happened, strength was lost, wealth was lost, and mostly misery, grief, and distress came. Such a result is observed by a thoughtful person. The one who is enjoying cannot see it. One who steps aside from it and observes can see that this, its result, turned out like this. The one who is enjoying is blind, so he cannot see it. So if there is a happy householder and he is a devotee of God, and he keeps a nice, expensive car, is that considered an enjoyment? Whether that car is an enjoyment or not depends on his time and circumstances. But the enjoyments of the five sense objects, they obstruct him. If he looks with his eyes, hears with his ears, eats with his tongue, and if he does what is highly pleasing to his mind, even though it may not be called a sin, yet it agitates his mind, makes the mind restless, arouses attachment, and makes the mind anxious. He cannot escape all such consequences of it, even if he has not indulged in enjoyment by committing any sin. As for a car, now that depends on what kind of attachment he has towards the car in his mind. What kind of bungalow it is, then it depends on what kind of attachment he has towards that bungalow. All these are called holding. He holds. To hold is a matter of ego. Therefore, if by holding he has great attachment to holding, then anxiety comes to him. And then all these consequences of the five sense objects come to him. But here, what God spoke of in the Gita, He said, 'Srotram caksuh sparsanam ca rasanam ghranameva ca.' Those five senses, and behind them, the five organs of action, whether he renounces their enjoyment, or restrains their enjoyment, or indulges in excess of enjoyment. If there is excess of enjoyment in them, then he cannot escape those consequences. Sin and merit have nothing to do with it. Even if it is meritorious enjoyment, or if they are sinful enjoyments, then they cause more of that, but even if they are meritorious enjoyments. We did not enjoy the pleasures, but we ourselves were consumed; penance was not performed, but we ourselves were heated; time did not pass, but we ourselves passed away; desire did not decay, but we ourselves decayed. Bhartrihari has said this. He had both experiences. He had indulged in enjoyments and had also become a great soul. Therefore, he had such an experience, that enjoyments never decay. Man Man Mind. 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 → Just as drinking water in a dream does not quench thirst, in the same way, objects of enjoyment neither bring peace nor remove the burning sensation. Whatever grain, barley, gold, beasts, and women there are on earth, they are not enough even for one person; therefore, one should renounce desire. Whatever gold on earth... Whatever grain, barley, gold, beasts, and women there are on earth, they are not enough even for one person... As much grain, as much barley, as many pizzas as there are on the entire earth, of Domino's and of this and of that and of everyone, even if he eats them alone, yet desire is not quenched. As much total wealth as there is, the wealth on the entire earth, if he gathers that of Bill Gates and of Buffett and of all of them, yet he does not get peace. Even so, how much do we do, all of it? How can we get peace? Therefore, even if he gathers everyone's. What is that other saying? 'Nayam manusyo vittena tarpaniyah.' 'Na vittena tarpaniyo manusyah,' so it is said in the Upanishads. Therefore, satisfaction is not achieved by it, meaning peace is not attained. Tarpana means peace. When they perform pitru-tarpana, what do they do? They satisfy the ancestors. That is called pitru-tarpana. Therefore, 'Nayam manusyo tarpaniyah.' It is simply not possible. He cannot be satisfied by any enjoyment or wealth. If he uses it properly, if he uses it with proper intellect, then it is useful. Satisfaction is not achieved. Sometimes in a group, sometimes in a group good enjoyments come, sometimes those others come, so both of them think... Therefore, God has provided the remedy for it. That if what is served while eating is not good, then mix everything together and eat it. And if any other enjoyments come, then one should not make an effort oneself. If he accepts only as much as is needed for sustenance, then that enjoyment does not obstruct him. If he considers it good and indulges in excess, then it obstruct him. If the car is good and one wants to go to Secunderabad from here, and thinks, 'A Metador will not do for me, I must have only this,' then it obstructs him. If he does what is necessary to reach there, then there is no problem. As long as he does it to maintain worldly duties, there is no problem. Such special offers, they all obstruct. Maintenance does not obstruct. There is maintenance of the body and maintenance of worldly duties, both are maintenance. If it is for the maintenance of our body and he puts it into the body, then it does not obstruct him. In worldly affairs, whatever needs to be maintained so that this work gets done, then by whichever means it gets done, whether it is that Bolero or that other one, it is Innova. Innova or Fortuner, or Mercedes, there is not much distinction in it. If such is in his mind, then it does not obstruct. If he thinks, 'If we go in that Fortuner, it commands respect, and if we go in a Bolero, respect goes down,' then it obstructs him. What happens in this? That King Dasharatha felt in his mind, he felt a lack, thinking, 'I have no son.' So we might feel, 'I have no Innova.' While that other person has one. 'I have no son,' even though I have become so great, so he felt a great lack in his mind, thinking, 'I have no son.' I have no son, my friend. How nice are the sons of all others? And I do not have even one son. So if 'I have no Innova' remains in our mind like that, then it agitates him. Then it agitates both when it comes and when it does not come. The obstacles of Innova may not affect him, but those other obstacles affect him. This ancestors' thing, if people have spent their entire lives in desire like this, and then a householder performs the pitru-tarpana ritual for them, is their desire freed? Desire is not appeased. Hunger is appeased. When we eat, that is said to be tarpana. When we eat, we become satisfied. Therefore, no matter how much desire we have, even two or three khandi, yet when we eat, we are satisfied at that time, and then later hunger arises again. Therefore, desire, satisfaction of desire does not happen for him; satisfaction of hunger happens for him. He receives that substance. If they have offered dudhpak or kheer, then he receives that kheer. Whatever wealth and grain there are in the world, whatever gold there is, whatever beautiful women there are, whatever excellent things there are, even if all of them are obtained at once by a single person, still he cannot be satisfied by them. King Nanda had obtained wealth, hadn't he? King Nanda had obtained wealth, yet he was not satisfied. Chitraketu obtained millions of women, yet he was not satisfied. That path is such. The scriptures say that the path is such. Even if he has expected it, satisfaction is not going to happen there. Whatever wealth and grain there are in the world, whatever gold there is, whatever beautiful women there are, whatever excellent things there are, even if all of them are obtained at once by a single person, still he cannot be satisfied by them. Therefore, a seeker, Rajneeshji had ninety-five Rolls-Royce cars. He had ninety-five Rolls-Royce cars. Now, whether he was satisfied or not, we do not know. But he had ninety-five Rolls-Royce cars. A Rolls-Royce car, we probably have not even seen one in this group. Now, once when we went to London, we visited ISKCON. A person came and parked his car, so all of them started saying, 'This is a Rolls-Royce, Rolls-Royce.' We could not understand at all what was Rolls-Royce in this and which part? Were its wheels Rolls-Royce or was the steering Rolls-Royce? Therefore, a seeker should make a firm resolve from this very day: 'I do not want to indulge in sense objects with an attitude of enjoyment at all.' Those who become attached to these two—happiness, enjoyment, and accumulation—can never attain God. They cannot even make a resolve to walk towards God. For those who are attached to enjoyment and power, and whose minds are carried away by them, the resolute intellect is not established in samadhi. Because the mind is dragged into enjoyment, stability cannot be achieved here. His establishment in God will never happen, as long as it remains so. It is said that there are senses; the jiva, taking shelter of the senses, taking establishment, enjoys sense objects. In that, is the shelter the jiva or... Adhisthana means through its medium, the jiva enjoys sense objects. 'Ayam... ...visayanusevate.' 'Ayam jivatma visayanusevate.' He indulges in sense objects. Through what? 'Manahsashthani.' That is, the mind is included in this, 'Srotram caksuh sparsanam ca rasanam ghranameva ca | Adhisthaya manascayam...' If the mind were not there, those other senses are individual, but the mind is always present with all of them. Therefore, all of them together, taking its support, keeping them as its media, the jiva enjoys the five sense objects. That is what is said. 'Manascayam ayam jivatma visayan upasevate.' He enjoys the sense objects. In the sense of shelter? Not in the sense of shelter, it is in the sense of its instrument. These are instruments, aren't they? All these are organs, they are implements. 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