Jag ga ma ma ga re re ka sa ga re Jag ga ma ma ga re re ka sa ga re
Om Avtarine Shri Swaminarayanaya Namo Namah
Shri Harikrishnaya Namo Namah
Shri Purna Purushottamaya Namo Namah
Shlok number 105 continue
Rutsthonu sukshma chhidrupo gnyata vyapya khilam tanu gnyana shaktya sthito jivo gnyeyochhedyadi lakshanah
Now, those who believe that there is only one Atma and nothing else, the Atmikvadi Advaitis, Acharya Raghuvirji Maharaj says that your belief is wrong when you negate the multiplicity of the Atma, which is based on the dharmas of panditva and murkhatva, by calling it the fault of anyonyashraya.
When a person is happy, their face appears cheerful.
And when they are sad, their face appears dull and contracted, which is directly experienced.
Although here the difference in form is imagined through opposing dharmas, the opposition of dharma that causes the imagination of the difference in form is proven by another, therefore the fault of anyonyashraya does not arise here.
The opposition shown by the Atmikvadi by accepting the regional nature of happiness, sorrow, etc., is also meaningless.
Because due to its connection with other regions, the remembrance of that region cannot be stopped.
There is no rule that remembrance occurs with the connection of the country whose connection is being experienced.
The experience is that what I touched with my left hand before, I am now touching with my right hand.
For those who believe that the Atma is one and there is no duality in it, if an experience occurred through Chaitra's body, it will also be known in Maitra's body.
Advaitavadis consider the difference in jivas to be upadhik.
There are also two opinions on this.
One is the shariraupadhik jiva and the other is the antahkaranaupadhik jiva.
Among them, the experience of happiness etc. that a shariraupadhik jiva has, also happens to other shariraupadhikas.
For example, Saupriya and others had more than one body, and they experienced it in all their bodies.
If you describe the nature of the antahkarana upadhik jiva, it will also not fit.
At the time of the destruction of each kalpakala, the antahkarana along with its impurities is destroyed.
But some yogis and siddhas retain the knowledge of many kalpas.
Therefore, there is no flaw in considering the antahkarana upadhik jiva either.
The Atmikvadi Advaiti has already stated that the arrangement of the jivatma's bondage and liberation
When the universe is destroyed, the subtle body is also destroyed.
So the jiva only has the causal body left.
And along with the causal body, it merges into Maya.
It merges.
If, as it was said, the antahkarana upadhik jiva
In which there is space, there is ghaṭākāśa and maṭhākāśa, that is called maṭha upādhika ākāśa.
The sky is not separate, but if there is a monastery, its area is fixed, this much is the sky.
Similarly, the space residing in a pot is called ghaṭopādhi.
Similarly, the antahkaranopadhik jiva
And the sharīropādhika jiva
These Advaitis believe that there is only one Brahman, which has become the form of a jiva.
So how can it be separate?
So there is only one sky, that is my form.
The sky of one house is different, the sky of another house is different, and the sky of the third house is different.
It is called a problem.
But in this, a very good argument was made.
That the inner body is destroyed when a person's life ends.
And the antahkarana would be destroyed when the universe is annihilated.
Our subtle body is destroyed along with the universe.
Then the jiva remains with the causal body.
And along with the causal body, it remains absorbed in Maya.
Then when God again creates the universe, or if he wants to send someone into the creation of a universe, then God gives him back the intellect, senses, mind, and prana.
So in one antahkarana, that antahkarana was destroyed.
And the yogis remembered the other kalpa.
There is a story in the Upanishads about Vamadeva, that in that kalpa I was Manu, and in that kalpa I was Indra, and in that kalpa I was Surya, and all that he
He gets those thoughts.
So how does one remember kalpas, no matter what it is?
So it was proven that the antahkarana is not the jiva.
The Advaita of Atmaikatvavadi has gone deeper than even Sri Bhashya.
Sri Bhashya and all other scriptures do not discuss such arguments, so it is well taken.
The Atmaikatvavadi Advaitins have already said that the bondage and liberation of the jivatma are also false, like the liberation of a person seen in a dream.
But this statement of theirs is completely false.
Because
Because if a mumukshu considers the liberation of his acharya Shukdev and others to be false, then will he try for his own liberation by trusting the teachings of that acharya?
He understands that his guru has gone to hell.
Then what is the meaning of the guru's words? There is no meaning to them.
So, if one has not attained liberation, then their words are not to be trusted.
According to the Advaitins, even liberation is false.
In the state of liberation, there is no other.
There is only one Brahman, there are no other substances, so whose liberation and whose bondage?
Therefore, the entire path to moksha becomes false, and no one walks on the path to moksha.
Moreover, he does not preach moksha to other mumukshus. The Advaitin, relying on the doctrine of one jiva, says that the one jiva that resides in this body of mine can only be that.
With such a doubt, he considers the means of moksha, the atma, to be the paramatma.
We have that Muni Maharaj
Munishanandji used to chant the dhun, right?
He used to chant one such dhun, right?
May all souls be happy.
He used to chant the dhun of 'Atma so Paramatma'.
Munishanandji.
It is not right to say that he tries for the means of liberation with such a doubt.
Because what you are saying raises a question against moksha.
Is the moksha you hope for with doubt different from the moksha of a person seen in a dream, or is it similar to it, so that modern people engage in the pursuit of moksha with doubt?
Someone was imprisoned in a dream.
Then if he wakes up,
When he wakes up, he attains moksha.
Is it such a moksha or is it real?
You consider everything other than Brahman to be false in one way. You do not even accept the existence of anything else.
Moreover, the system of bondage and liberation that the Atmaikyavadi has described from the perspective of multiple jivas is also not credible.
Just as the non-essential reflection of the moon falls in the rising waves of water, similarly, when the atma is considered as a non-essential reflection in the antahkarana, if one of those waves calms down,
then in that
The reflected form of the self will also be destroyed.
In this way, the jiva, which is a reflection of the Brahman consciousness reflected in every antahkarana, will also be destroyed from its very form.
After that, how will the state of liberation be possible in that destroyed jiva?
When there is the form of a jiva, then the action of being liberated takes place in it, right?
That is, if the jiva, which is considered a reflection in avidya, is destroyed after the cessation of avidya, then it does not attain moksha.
The Advaitin who believes in the oneness of the self says that through hundreds of Shruti statements and Smriti, the knowledge that the self is one, that is, the self is singular, is attained.
So Acharya Shri says, "That's fine."
The oneness of the self, the knowledge of Advaita, is attained, but one should consider what kind of oneness it is.
Is that knowledge of the oneness of the self from the perspective of number, or is it in the form of being without a second of its own kind, having no one else equal to it?
If you say that the soul, as a conscious individual in its general form, is devoid of other conscious souls.
Then such a oneness cannot be stated.
Eternal among eternals, conscious among conscious.
Among the eternal, the eternal, and among the conscious, the conscious, one Paramatma gives fruits like heaven to many.
If you say that the soul is one, then it is understood that there are many conscious souls in the Shruti mentioned above.
The multiplicity of conscious souls mentioned in this Shruti is not imaginary, but real.
The Shruti, which is extremely beneficial to the conscious soul, will never speak of an imaginary thing that would cause it delusion.
If you say that later, in order to negate that delusion, the Shruti speaks of an imaginary thing.
The Shruti describes it as 'nityo nityanam'.
That is, among the eternal, there is also the eternal.
So 'nityanam' is plural.
And 'nityanam' means that among many eternal jivas, God is even more eternal than them.
Eternal among eternals, conscious among conscious.
There are many conscious beings, and there is one Paramatma who fills them with consciousness.
That is the meaning of the Shruti.
Shruti does not mislead anyone.
It has no self-interest.
One who has self-interest misleads others.
One who has no self-interest.
Parents never lead their children astray.
So, Shrutis, which are more loving than thousands of parents, do not mislead anyone.
The Shruti, which speaks of the ultimate welfare of the conscious soul, will never speak of an imaginary thing that would cause it delusion.
If you say that later, in order to negate that delusion, the Shruti speaks of an imaginary thing.
In response, Acharya Shri says that it is appropriate to tell the truth for the benefit of one who has spontaneously fallen into delusion, in order to remove that delusion.
But to first delude a conscious person in order to negate their delusion is not appropriate.
No one knows the distinct and separate form of the jivatma from the body through direct perception.
And no one knows Paramatma, who bestows all the fruits of karma, through direct perception either.
To say that Shruti expounds on unknown objects for their negation is tantamount to saying that Shruti is afflicting jivas with delusion.
Therefore, it must be accepted that
And he gives an example in the story.
There were some people, a rich man had one
They went on the jungle road with a car, and in the middle, the car broke down. There was no one around. Then three or four people came, dressed in bright, strong clothes.
So he said, "Brother, help me."
He said, "Yes, let's go."
Saying that, he had his car pulled out.
So he thought to himself that no one had helped, so he helped him with something.
He gave 500-500 rupees.
Then he asked, "You are such good people."
So he asked for an introduction.
He asked, "Where do you live?" He said, "I live here."
What is our business?
He said, "This is it."
Someone gets stuck in the dark, then they pull them out, and then whatever they give from that...
Such a meeting.
So Shruti did this.
What is your business?
He said, "Well, this is my business."
That someone gets trapped.
Then he helped him.
First he traps them, then he helps them.
And whatever he gets from that, he earns.
So, the Shruti does not do this.
Only those people do that.
No one knows the distinct and separate form of the jivatma from the body through direct evidence, and no one knows the Paramatma, who bestows the fruits of all actions, through direct evidence either.
To say that the Shruti expounds on unknown substances for their negation is tantamount to saying that the Shruti is afflicting jivas with delusion.
Therefore, it must be accepted that the Shruti does not expound on the oneness of the jiva, meaning that there is no one else equal to it.
But it expounds on the oneness of Paramatma, meaning that there is no one else equal to Paramatma.
Whatever sentient or insentient beings exist apart from Paramatma are all forms, being the body of Paramatma.
Since all of them are dependent on Paramatma, they possess the quality of being a remainder.
That is, no other being, whether insentient or sentient, is equal to Paramatma.
The entire world, in the form of sentient and insentient beings, is under the control of Paramatma.
The meaning of 'Ekameva Advitiyam Brahma' is like that.
There is no one else like him.
It's not that there is no one else besides him.
There is no one else like him.
Besides him, all the liberated souls are there.
There is jiva, there is maya, there are all the Ishwaras, God has created this entire world.
So, its meaning should be taken as there is no one else like him.
Mind
The entire world, in the form of sentient and insentient beings, is under the control of Paramatma.
So
The meaning of 'Ekameva Advitiyam Brahma' is like that.
There is no one else like him.
It's not that there is no one else besides him.
There is no one else like him.
Besides him, all the liberated souls are there.
There is jiva, there is maya, there are all the Ishwaras, God has created this entire world.
So, its meaning should be taken as there is no one else like him.
The entire world, in the form of sentient and insentient beings, is under the control of Paramatma.
Therefore, they are the body of Paramatma.
Just as caste is dependent on an individual, and qualities are based on the possessor of qualities, they are dependent.
There is no independence in any object like caste, quality, etc., apart from Paramatma. Thus, considering the oneness and non-duality of Paramatma, who is the principal substratum, possessor of qualities, or the qualified, the Shruti in the Brihadaranyaka Upanishad, Antaryami Brahmana, does not negate the difference between the world as a form and Paramatma as the possessor of forms, by stating 'Neha Nanasti Kinchana'.
Thus, considering the oneness and non-duality of Paramatma, who is the principal substratum, possessor of qualities, or the qualified, the Shruti in the Brihadaranyaka Upanishad, Antaryami Brahmana, does not negate the difference between the world as a form and Paramatma as the possessor of forms, by stating 'Neha Nanasti Kinchana'.
This matter is clearly explained with an example.
For example, there is a man named Devadatta.
His body, caste, qualities, the clothes he wears, and ornaments, etc., are with Devadatta, yet someone says that Devadatta is the only one here.
By saying this, his body, caste, qualities, etc., are not negated.
Excellent perspective.
Here, the Advaita Mimamsa, which advocates for the oneness of the self, by the principle of Apachchhedadhikarana Nyaya, negates the Shruti texts that establish difference through Shruti texts that negate the world, such as 'Neha Nana' and so on.
Then Raghuvirji Maharaj says that since the subjects of the Shrutis are different, if the mutual contradiction is resolved, then to imagine the negation of the Shrutis that establish difference by the Shruti that negates difference, based on the Apachchheda Nyaya, is considered a very weak imagination.
If brothers resolve their issues among themselves, there's no need to go to court.
It would be difficult for everyone if the court then mediates.
So, if they resolve it among themselves.
So, if the contradictions within the Shrutis are resolved among themselves, then there is no need to say that one Shruti is false and another is true.
That justice, how much was said, that was said.
Said it lightly.
For example, the statement 'Neha Nanasti Kinchana' negates difference and states its own meaning.
Similarly, in the statement that prohibits violence and non-violence, 'Ma Himsyat Sarva Bhutani' and 'Agnishomiyam Pashu Malabhet', since they speak of existence and non-existence, the later stated prohibitive scripture, 'Agnishomiyam Pashu Malabhet', will be able to state its own meaning by negating this scripture.
It is not appropriate for the prohibitive scripture 'Ma Himsyat' to prohibit violence by negating the injunction scripture 'Agnishomiyam'.
Because it would contradict the accepted strength of the injunction scripture, which is accepted by adhering to the principle of utsargapavada (general rule and exception).
'Ma Himsyat' is the general scripture that prohibits ordinary violence.
And the 'Agnishomiyam' scripture is an exceptional scripture.
Therefore, since the exceptional injunction scripture is stronger than the general scripture, the prohibitive scripture will be applicable in places other than where the 'Agnishomiyam' injunction scripture applies.
If the Apachchheda Nyaya is applied in this context, then the 'Agnishomiyam' injunction scripture will be negated by the 'Ma Himsyat' prohibitive scripture.
If there is any negation in a Shruti statement, then the principle of Virodhādhikaraṇa Nyaya applies.
The refuting Shruti, 'Naanasti Kinchan' and other Shrutis, should be refuted by the Shrutis that establish difference.
Then the Advaitin, who believes in the oneness of the soul, says that in the 'Virodhadhikaran' (section on contradiction), when there is a contradiction between direct Shruti and Smriti, the refutation of Smriti by Shruti is accepted.
Here, however, a contradiction is found between the Shrutis themselves.
Therefore, how can the principle of 'Virodhadhikaran' be applied here?
Then Acharya Shri says that what you are saying is not correct.
When there is a contradiction between Shruti and Smriti statements, one should consider which is stronger and which is weaker.
Shruti, being an independent प्रमाण (source of knowledge) without relying on other प्रमाणs, conveys its meaning without delay.
Therefore, it is considered a strong प्रमाण.
In Smriti, that which has its origin
In Smriti, only that Smriti is authentic whose origin is Shruti.
Therefore, after its authenticity is established by Shruti, the meaning is understood with delay.
Thus, in comparison to Shruti, Smriti is considered weaker.
Therefore, where there is a contradiction between the statements of Shruti and Smriti, the Smriti statement is refuted by Shruti.
Similarly, it is accepted in the same way in Shruti statements as well.
The Shruti that negates difference requires the establishment of the counter-correlate in the form of difference, which it negates.
Therefore, in relation to the Shrutis that establish difference, the understanding of the meaning of the Shruti that negates difference occurs with delay.
Therefore, the Shruti that establishes non-difference is considered weak in this way.
Therefore, to explain the meaning through harmony without refuting anything, as we have stated above, is very dear to the Mimamsakas.
However, it has been said earlier that Prahladji and Vamdevji, etc., by saying 'Aham Bodh' (I am everything), established the oneness of the soul through the power of contemplation on the unity of the soul, meaning that the Paramatma residing in the form of the inner soul of all Jivas is their own soul.
From me everything, in me everything, O Sanatana.
God resides in my form.
The entire world has originated from me, and I am everything.
Everything resides in me, the eternal one.
Vamdev and other seers of truth do not have the feeling of 'I-ness' in the body like ordinary Jivas.
But with the feeling of the indwelling Paramatma in their own soul, they said, 'Aham Manurabhavam Suryashcha' (I was Manu and the sun).
As it was said, 'Aham Eva Vidham, Aham Eva Idam Sarvam' (I am all this).
Atma Eva Idam Sarvam (All this is the Atma).
In this way, the harmonized meaning of the Shrutis should be understood.
The detailed commentary on this matter is in Shri Bhashya by Shri Ramanujacharya; one should learn it from there.
Say the next verse.
Trigunatmatma Krishna
Verse number 106
Trigunatmatma Krishna, Shakti Deha Tadiyayoho, Jivasya Chaham Mamata Hetur Maya Vagamyatam.
And that Maya is trigunatmika (consisting of three gunas) and is in the form of darkness.
And it is the power of Shri Krishna Bhagavan.
And it causes this Jiva to have 'aham-mamata' (I-ness and my-ness) towards the body and its relatives.
That Maya should be known.
How much 'I-ness' and 'my-ness' do I have?
If one investigates that, one will know how much Maya is in me.
We, the Sadhus, have 'I-ness' and 'my-ness'.
Sadhus have completely abandoned Maya.
Trigunatmatma Krishna, Shakti Deha Tadiyayoho, Jivasya Chaham Mamata Hetur Maya Vagamyatam.
Maya is a subtle element, just as the Jiva is a subtle element, Maya also resides within, it is a subtle element.
So if one wants to know it, how should one know it?
In this, the Jiva has now departed, and how does the doctor certify that the Jiva is not there?
All the body's activities stop, the heartbeats stop.
If its heartbeats have stopped and its warmth has also stopped, then it is known that there is no life in it now.
So, is there anything to measure in it, that there is no maya in it?
The doctor measures the jiva and says, 'Okay, the jiva has left this body.'
All the work of the jiva is gone, so the jiva is gone.
And only the body of the five elements remained.
What was the work of the jiva?
To make the heart beat.
To make the whole body throb.
Making the heart beat was the work of the jiva.
That jiva is gone.
Has maya left this body?
How would one know that?
Say, what is it, a stethoscope, a stethoscope.
If you put a stethoscope, how would you know?
Where should I put the stethoscope? Should I put it there?
Should I put it on the head or
Where should I put it?
A little
Ego
He who has lost ego and possessiveness.
Then does anyone work?
If there is no ego and possessiveness, does anyone work?
Does it or not?
What happens?
If there is no ego or possessiveness, does anyone work?
They do it to please God.
They do it for God.
If there is no ego or possessiveness.
And only if one does it for God, does ego and possessiveness go away.
Otherwise, ego and possessiveness do not go away.
It is very subtle.
Whatever we do, ego comes and settles in it.
No matter what we do.
And possessiveness comes and arranges it.
Then, even if we are doing God's work, ego comes and settles in it.
That I am doing it and he is doing it, I am doing it and he is doing it, he is constantly aware of that.
I am doing much better than him.
Then a person's own intellect, their own skill,
The ego arranges its own work within itself.
That doesn't come with a stethoscope.
The jiva comes in the stethoscope.
But this does not come.
This comes in God's stethoscope when he puts it at the time of death, that this person had so much.
And this much was not there.
When he puts it, but
By then, a lot of time has passed, time has gone by.
The time to put it has passed.
So, the work of Maya
If sattvaguna has come into us, how do we know?
There is good enthusiasm.
Hey, there's enthusiasm.
You can tell from the enthusiasm.
You can tell from the mood.
In modern language, they call it mood, right?
Becomes moodless and mood
Say, the mood increases dramatically.
Huh?
Over mood.
Becomes over-mood.
Over-mood again
Rajogun
Many people are in an over-mood every day.
So we have to be careful with him.
If he comes, we have to gather everything a bit.
He is in an over-mood.
If he is moodless, then he gets into a mood.
So, one has to know Maya, right?
If there is sattvaguna, then one knows from the mood that this is sattvaguna.
Maya herself has come, sattvaguna is just one of its qualities.
So we know that sattvaguna has come, he is in a mood, brother.
Whether he is in an over-mood or moodless.
There are only three things.
Or is there a fourth type?
There is a mood control.
What is the fourth type called?
Mood control.
It stays as you want it to, and it can go up and down on its own.
If his mood goes up and down on its own, it will make us go up and down.
But if we can maintain the mood we want, that is called the fourth state.
Moodless, over-mood, and
In-mood.
Mood control, huh?
Control mood.
Control mood.
So there are four states.
That is called the state of four gunas.
It is called three gunas and beyond three gunas.
It's in control mode.
Maya is of sattva guna, sattva guna is of Maya.
So gunas arise from Maya, but how do we know if Maya itself has come or not, and how much has come?
We get stuck and don't try to remove it.
So that's Maya's first job.
Ego and possessiveness.
Possessiveness means attachment.
Possessiveness means attachment.
We don't remove it like this.
Even if there are two or three people, we don't remove it.
We say that we have heard in history that if the charge of a temple is being changed, then the old mahant has to be taken away in a police car.
In our organization, we don't have to take them in a police car, but in our own car.
We take our home's Innova, go there, pick him up, drop him off, and come back, saying, "Come on, at least let him relax now, let him relax."
We have to do that.
And on the other hand, if you want to get rid of the temple's charge, sometimes you have to take a police car, and then four policemen take him, two hold his arms and two hold his legs, and only when they put Swamiji in the police car does the charge get released.
We have seen such examples.
Such examples do exist.
So it's very difficult to leave four.
So, me and mine.
Me and mine.
How difficult it is to leave four.
Have you ever left it or not? You haven't left it.
So, sometimes, leave it mentally.
If they throw us in Bidar or Raipur from here, then what do we do?
So if he leaves mentally, then sometimes when it's time to leave, he leaves.
Otherwise, if the charge is properly applied, it won't come off at all.
It came out right.
If it's loose, it won't stick at all.
Then there will be no trouble.
If the charge is low.
If the charge is low, then it won't even fit in the mouth.
So these four.
That is the work of Maya.
What do you want to talk about the charge?
You have more experience, I don't have much.
What do you say?
If there are any talks about the charge.
The feelings of ego and possessiveness arise in the inner self.
They are visible.
Ego and possessiveness are of two types.
One is private ego and possessiveness, and the other is related to God, related to God's work.
There should be no private ego and possessiveness.
In God's work, there should be a certain enthusiasm.
Let me do it.
Swamiji used to say, 'Padi kriya mare' (I do the work).
So, I do the seva.
Everyone sees me, and I am the only one free, and everyone tells me to clean everything, mop the floor, ring the bell.
Take the milk and water.
He has only seen me, not anyone else.
It's not like that.
There is no private ego and possessiveness.
There is private ego and possessiveness, that is, only me and mine.
Even when we live this collective life, we still sit separately, forming our own small group.
That small group is the old woman's box.
It's the old woman's box.
Have you seen the old woman?
Not the old woman who is at every house.
There is a creature called 'Doshima'.
There is a creature called 'Doshima', it has a box, its house is that box.
From that, if all the other Doshimas go out, go far and wide, then that Doshima comes out and that box rolls away.
If there is any sound, the Doshima goes back inside.
There is such a creature called 'Doshima'.
This Doshima means not all of these.
So the Doshima falls into the box.
There is private ego and possessiveness.
In this, we ourselves have kept ego and possessiveness in private.
So what?
If a pen falls on the sofa and goes into the dustbin, does it bother us?
If we have kept something in order and it gets disturbed, then?
Then it bothers a lot.
That is called private attachment.
If someone touches our mobile, our computer, our other things, then?
If someone touches it like this?
It gets stained, right?
So that is called private attachment.
We don't let it be used for general purposes by anyone.
If someone says that our private thing is needed for prayer, then give it.
Computer or mobile.
Take another one.
We give away the old one.
Private attachment for private use is different, and general attachment is different.
So what am I telling you?
The question is, how can the rising thoughts of ego and attachment that appear in our inner self be removed in the present moment?
They cannot be removed in the present moment in an instant.
But if one plans for it, it can happen.
No one's maya goes away in a single day.
Once when we were in Rajkot, a devotee came, a completely ready devotee.
He said, 'I have no lust, anger, or greed.'
He must have been about 25 years old.
He said, 'I have nothing like that.'
So, I want to become a sadhu, will you make me a sadhu?
I want to become a swami.
I want to become a swami, so will you make me a swami?
And then he was talking a bit, saying, 'Will I get ladudi if I become a swami?'
So we said, 'You will get stones.'
If you want to become a swami, you won't be able to here.
So we don't have anything like that.
Huh?
In the present moment, when thoughts of ego and attachment are arising, at that time, those thoughts...
One recognizes them.
Recognizes the thoughts.
And then finds a way to avoid them.
What is the way to avoid thoughts of ego and attachment?
It's just thought, there's nothing else.
Maharaj said, what medicine, what tablet should one take to avoid foolishness?
If one has the disease of foolishness, it is a mental illness.
Just as there is a physical illness, a mental illness is called the disease of foolishness.
So what tablet should one take for that?
Search, right?
On the internet.
What tablet should one take if they have a cold? How does the disease of foolishness go away?
Thought.
If one observes oneself, where one is being foolish, and thinks about it, then foolishness goes away.
Otherwise, foolishness does not go away.
One thinks about foolishness oneself.
So Maharaj called this foolishness.
Maharaj said that
One got a coat stitched at the tailor's house, and then clung to the tailor, saying, 'You are my mother and you are my father.'
So we call him a fool.
So, the thoughts of ego and attachment related to the body, Maharaj has called them foolishness.
We all do that.
But still, from Maharaj's perspective, it is called foolishness.
Now, for foolishness, there is no medicine or tablet.
It happens if one reverses it.
Maharaj said at that time, 'We have this problem, so we remember everything from Talavadi.'
If anyone of you doesn't hear, then say so, and if you hear but can't, then you are sworn by Nar Narayan Bhagwan.
Even if it goes, it goes correctly.
So he is sworn by Nar Narayan Bhagwan.
Tell him, he hears us.
If you don't hear, then say so.
Then Maharaj showed its solution.
It's not like you stick to it just because you hear it.
We have taken so many bodies like that, all of them.
It is.
We know.
So, in our mind, we feel that this is a relationship.
If he doesn't know, how would he know?
There are many such in the world, Maharaj said, dogs and donkeys must be roaming around.
We were born to them and then we came here.
And they are still alive.
Puppies, a female dog's puppies don't grow much.
If she gives birth to seven or eight, only one or two barely survive.
So, it is said in the world that a dog is the last incarnation.
So, from a dog, one is directly going to become a human.
That's why there are many litters.
So, if that human is going to be born and the puppy dies, the female dog is still alive.
And this puppy, when it grows up to be a human, how would it know that this is my mother?
So, no one keeps attachment in that.
Don't keep it like that.
If one knowingly lets go, then only it is let go.
If someone makes you let go, you won't let go.
If we come here and hold on, no one will make us let go.
Only one who knowingly lets go, lets go.
What is the cure for foolishness?
Huh? Is there any tablet? Injection, shot.
There is a shot.
If he has tied himself with attachment, if he is bound there, then he will give a shot right there.
Then he will leave this and run away.
Tulsidasji and all of them had experienced that.
But here, all these men are of a tougher kind than Tulsidas, no matter how many shots they are given, nothing happens.
The shot itself becomes blunt for all of them.
So,
If he lets go on his own, then Maharaj says, the relationship with relatives is let go.
Otherwise, it is not let go.
For a sadhu.
For those people, for a householder, if they let go, how can they let go?
But it was said that he should let go from his mind.
If he lets go from his mind, then he remains happy.
If he doesn't let go from his mind, then he becomes unhappy with everyone.
Sattva-guna, rajo-guna, and tamo-guna, 'Devasya chaham mamata hetur maya vagamyatam' means.
Know attachment and ego as Maya.
Just as there are three gunas.
If sleep and laziness come, then understand that tamo-guna has come.
And if a mood has come, then sattva-guna has come.
If an over-mood has come, then understand that rajo-guna has come.
Similarly, if both ego and attachment become strong, then understand that Maya has come.
Maya has come into our heart.
And it works.
Mostly, Maya is working; those gunas keep coming and going.
Maharaj says that if one looks at their own thoughts and analyzes those thoughts a little, then those thoughts decrease.
It is the justice of a thief and a moneylender.
If one recognizes it, then it decreases.
Due to ego and attachment.
And if one doesn't recognize it, then it keeps increasing.
Sattva-guna, rajo-guna, and tamo-guna, these three gunas are the nature of Maya.
That eternal Maya has these three gunas: sattva, rajas, and tamas.
In this way, it is stated in the Shvetashvatara Upanishad.
And in the Bhagavata, it is also said that this Maya is full of gunas.
O Anga, my Maya, which is full of gunas, is of many types.
Sattva, rajas, and tamas, the state of equilibrium of these three gunas is Prakriti.
God does not have the sattva and other gunas of Maya; He is capable.
He alone had previously created this entire world with such a trigunatmika Maya, which is in the form of truth and untruth.
The characteristics of those three gunas are mentioned in the Mahabharata Moksha Dharma.
Joy, austerity, peace, luminosity, purity of character, contentment, faith, simplicity of body, speech, and mind, the nature of giving charity, and divine power - these ten are the natural characteristics of sattva-guna.
If sattva-guna has come into our heart, then all these gunas prevail.
Through all these actions, one has to grasp it within oneself.
Which gunas were mentioned?
Joy.
Meaning, mood.
Joy means mood.
Austerity.
Huh.
Austerity.
The desire to perform austerity arises.
Then.
Peace.
Peace.
There is no desire to fight.
The meaning of peace.
Otherwise, we create a fight from somewhere where there isn't one.
Many people have such a nature, don't they?
Sitting there, they think, "Who can I possibly fight with?"
I'll do it right this moment.
So, if one doesn't have such a nature, it's called Sattva Guna.
If one has such a nature, it's Tamas Guna; both are opposites.
Sattva Guna and its opposite is Tamas Guna.
Rajo Guna is in between.
Joy, penance, peace, luminosity, discernment.
Luminosity means discernment.
What is true and what is false.
Everyone knows.
What is true and what is false.
Why wouldn't the saints know?
Not even the saints.
Then how will the world know?
Luminosity, light, the meaning of light is discernment.
Discernment of right and wrong.
Luminosity, pure chastity.
To remain pure, to live purely, that is the dharma of Sattva Guna.
Contentment.
Faithfulness.
Faith in spirituality is the dharma of Sattva Guna.
Faith in earning money is the dharma of Rajo Guna.
Faith in fighting is the dharma of Tamas Guna.
There was a devotee who would fight his whole life and never get tired of fighting.
His whole life.
He would still be in warrior mode.
Warrior mode, they say.
They call it warrior mode, don't they?
If two people are walking somewhere and talking, and they are still talking slowly, this person will say, "What's going on?"
So, that's called warrior mode.
If there is no such warrior mode.
What is that called? Contentment.
Faith.
Yes.
Contentment, faithfulness.
Faithfulness.
Being faithful.
Being faithful means spiritual faith.
That is a characteristic of Sattva Guna.
And faith in earning wealth is a characteristic of Rajo Guna.
They don't get tired of it. What does faith mean? They never get tired.
In spirituality, one never gets tired, never gets bored.
We have a devotee, don't we?
He never gets tired of listening to discourses.
So many Bhagavat stories, we have Kailashji, Kailashji, yes.
He never gets tired.
But it's not like he dozes off.
He listens very carefully and properly.
And no matter how many times he has heard it, his faith doesn't waver.
His interest doesn't fade.
So, that is considered a sign of Sattva Guna.
And I have seen such people, even when they are old.
And if they hear someone talking about a fight, their hair stands on end.
Even old people.
Then we should definitely fight if we want to come.
So, that's called warrior mode.
That is called Tamas Guna.
And that is called Sattva Guna.
Faith in spirituality is that.
If there is faith in earning money, that is called Rajo Guna.
Contentment, faithfulness, simplicity of body, speech, and mind.
Simplicity.
So, simplicity of body, speech, and mind means doing as someone says.
Then.
Integrity.
Alone.
What one thinks in mind, one speaks and acts accordingly.
Saying one thing to others and doing another, showing one thing and doing another.
That is called crookedness, that is called Tamas Guna.
Simplicity of body, speech, and mind.
The opposite of simplicity is crookedness.
The opposite of Sattva Guna is Tamas Guna.
So, if there is no simplicity, there is crookedness, and crookedness is the meaning of Tamas Guna.
To deceive someone by gaining their trust.
That is the work of Tamas Guna.
Simplicity of body, speech, and mind, the nature of giving charity.
Such a natural disposition.
Maharaj had such a nature, didn't he?
When Maharaj was somewhere, the other Kathi Darbars had to be very careful.
That Maharaj should not be seen too much.
If it was time and beggars had come to take things, they wouldn't let Maharaj see the good things.
Maharaj sees your horse or jewelry, Maharaj immediately gives it away.
If there are two or three left, he tells the other person, "Bring them, Sura Khachar."
Maharaj cannot refuse.
So, Sura Khachar, when he goes to a discourse, he sits wearing simple, sattvic clothes, so even if he gets dirty, there's no loss.
If someone is sitting with a large turban, a 500 or 1000 rupee turban tied on, Maharaj says, "Give it to him."
So, instead, they sit with a very simple, brahmin-like cloth tied, so if he gives it away, it's fine.
So Maharaj had such a natural inclination.
The nature of giving charity and opulence, these are the ten natural characteristics of sattvaguna.
Opulence means
governance.
Opulence means, seeing it, for example,
Didn't we have 'sadhusyat'?
A young teacher.
So, even among peers, one who has higher qualities can teach others.
Like that.
Peer.
So that is called the quality of governance.
Because of that, everyone remains respectable, showing respect towards him.
When Shastriji Maharaj was there, studying in Vadtal, other students would be with him.
Then in his mind, he would think, "Let's go study with him."
Like that.
And that is called governance.
That is called natural governance.
And that is called punitive governance.
Governance of love and governance of punishment.
Where there was Ram Rajya, there was natural governance.
That everyone respects each other.
Because of that, the entire populace was disciplined.
And on the other hand, there is punitive governance.
That no one moves more than anyone else.
In Dubai, there are very few accidents.
Very few accidents.
Fewer accidents than in the world, fewer than in America.
That if his turn came, it was over for him.
So they tremble.
It's okay to arrive late, but there shouldn't be an accident.
If a red traffic light is crossed, it becomes difficult.
It is strict governance.
Joy, austerity, peace, luminosity, purity, contentment, faith,
simplicity of body, speech, and mind, the nature of giving charity, and opulence—these ten are the natural characteristics of sattvaguna.
If these ten actions are being resolved,
then it should be known that he has sattvaguna.
He has sattvaguna.
Naturally,
when we are sitting in an assembly,
and the vows of Chaturmas are being taken,
and we make a resolution that I will
do Chandrayan and that.
Because if others are taking it, we might not even have sattvaguna then; we might be taking it reluctantly.
If a householder is sitting in an assembly and a donation is being collected somewhere, he has to be forced to write it down.
Then that cannot be called the result of sattvaguna.
The result of sattvaguna means that it happens naturally to him.
It happens naturally that if it's like this, I'll do this.
If it's like this, I'll do this.
If he has such a resolve,
then the quality can be known based on the resolve.
And that quality should be natural.
Not dependent on others.
What is called 'not dependent on others'? It's when it happens naturally.
If everyone else is doing it and one has to do it out of shame or duty, then that cannot be called such a resolve, and it is not counted as that quality.
Instability, non-miserliness, enjoyment of pleasure and pain, discrimination, harshness, desire,
various kinds of pride, envy, excessive talking—these nine are the characteristics of rajoguna.
These are the characteristics of rajoguna.
Instability.
The line of life is not one.
He sets the mare according to the market.
Right now, this is being praised, so let's go do that.
This is being praised, so he puts that in the ditch and goes to do the other one.
So, what is his line, his own
What is the goal? Line means goal.
Not one goal.
From the time you enter until you die, there should be one goal.
One should choose such a goal.
And such a goal remains only if one keeps pleasing God.
The work may change, but the goal does not change.
The work changes.
The place changes.
The company of people changes.
But the goal remains one.
Then it is not called instability.
And if something changes frequently, it is called rajogun.
A rajoguni person cannot keep one goal.
Those whose minds are carried away by attachment to enjoyment and power, their resolute intellect is not established in samadhi.
They do not have one goal.
First of all, their goal has no fixed place.
Whatever good they see somewhere and whatever praise they hear from someone, we should do that.
We should obtain that.
We should run after whoever others are running after.
So, not one's own intelligence.
Oriented towards others.
Not self-oriented.
That I want to do this in my life.
Not like that.
If others run after money, we should also run.
If others run after honor, we should also run.
If others just run after fame, we should also run.
They run where important people run.
That is called instability.
And that is a characteristic of rajogun.
If rajogun is present within, even if we try to control it, it will throw us off.
Non-miserliness.
Non-miserliness.
Krupan means
Huh?
To be miserly.
Miserly means non-miserly.
Not non-miserliness, but miserliness should be there.
What is the original shloka?
Everything is written as 'akarpanam'.
Huh?
Akarpanam, sukha-duhkha-upasevanam.
Instability, non-miserliness, experiencing happiness and sorrow.
It is written as 'akarpanam'.
Akarpanam.
Akarpanam means happiness and sorrow.
No.
That is another characteristic.
Instability, non-miserliness, experiencing happiness and sorrow.
So, the meaning of 'akarpanam' has not been done?
No, it has not.
The meaning is not developed, so we
Ah, okay, that's right.
So, miserliness, that is, stinginess, is a characteristic of rajogun.
Lack of compassion, that
No compassion, like that.
Miserliness means not fully utilizing resources where they should be used; that is called miserliness.
A miser is famous in the world.
Happiness and sorrow
That is the work of rajogun.
Enjoyment of happiness and sorrow.
Meaning, becoming happy or sad in an instant.
If someone praises you,
becomes happy.
Then they become very happy, their mood is not in their control.
And if someone criticizes something or doesn't speak well of us.
Then, if not that, someone else praises someone else.
Even then, our mood is not in our control.
So, that is the result of rajogun.
Harshness.
Harshness means
Huh?
Rigidity.
Huh?
Inflexibility.
So, if one has to punish someone, then one should also think about oneself, how would we feel if that much happened to us?
Like that.
No such thought, hence harshness.
Then they say, 'No, no, it should be like this.'
Desire.
All worldly desires.
Of many objects.
Here, desire does not just mean related to women.
Many objects.
Saw something good and desired it, saw something good and desired it.
This is very good.
If there is a good bungalow, we should have one like it.
If there is a good car, then like this.
A good mobile.
A good computer.
If you saw something good and didn't desire it, that is called desire.
Many
Good sandals.
Among saints, where should we go then? We are very good.
Many walls and spectacle frames, from these, the saints of the institution can be understood.
How is the spectacle frame and how are the sandal straps?
Its
From above, penance is done.
Our inner self is like that, from above and below, so in the middle, it's the same.
If you look at both the front and back ends, the middle will be the same.
Various kinds of pride,
arrogance is seen.
Envy is seen.
Envy, all of these are of the quality of rajas.
One cannot see someone else's good.
One cannot be happy seeing someone else's good.
Then, whether it's a sadhu or a householder, everyone falls into that category.
Speaking excessively.
Without purpose.
If we speak in the discourse, then don't accuse me later.
He keeps chattering on and on.
Speaking without reason.
Instability, lack of generosity, enjoyment of happiness and sorrow,
discrimination, harshness,
desire, various kinds of pride,
Discrimination means 'mine and yours'.
Various kinds of pride, envy, excessive talking,
these are the nine characteristics of rajas.
When these activities occur, rajas predominates in the heart.
Rajas and sattva, all three are present, but rajas predominates.
Rishi Swami has a question.
Rishi Swami's question is that if we have many thoughts and desires of maya, and we analyze them, we get demotivated or sometimes motivated.
Sometimes there is improvement.
Does it lead to demotivation or improvement?
What did he say?
He says that we have thoughts and desires of maya.
Thoughts of ego and possessiveness arise.
If we look at them, sometimes we get demotivated, and sometimes we get a little motivated.
So there is an angle to look at it.
If I feel that this thought is not right, then that thought subsides.
I had such a thought, I saw something good and desired to take it, but that thought I had cannot be called right.
If one watches it in that way, then that thought will not arise with such intensity the next time.
And if one keeps watching it repeatedly, then it becomes completely dim.
So, it's not a question of demotivation or motivation.
To see it as a fault.
And to see a good thought as a virtue.
All the thoughts of sattva were considered good.
Meaning, if such a thought occurred, it is considered good.
If such a thought occurs, it is considered good, but these thoughts of rajas cannot be considered appropriate for me.
If that happens, those thoughts will slow down a bit.
He keeps watching repeatedly.
Instead, Shastriji Maharaj used to say to write notes, to write down names.
If one writes down the names, then those thoughts, which occur daily, we don't even have an account of them.
How many times this thought occurred.
If one writes down that today I had this thought, well, all thoughts cannot be written down.
But today, among all of these, the worst.
Then, if it's the worst, it doesn't necessarily mean everything is bad, but it's the worst among all levels.
If everyone gets 80%, and this one gets 79%, it's not considered bad.
But in comparison to everyone else, it's called the worst.
So today, in comparison to today, I had a lower thought than everyone else.
In 15 days, the lowest thought occurred.
He keeps a record of the lowest of the low in a month.
And if one keeps a record once or twice, we will know.
This is a bit of a long time.
And it stops happening.
It's not that you just realize it, it stops happening.
So if he does that, he gets down, his momentum slows down.
Atul Sir has a question.
From yesterday's discourse.
That we are responsible for our good or bad actions.
Lord Shri Krishna has said in the Gita that
You just do the action, you just do the karma, don't worry about the fruits, it's not in your hands, that's what it says.
Do karma means do karma for God.
Do selfless karma.
God did not say to do whatever comes to hand.
You have the right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty. What kind of action should be done? Its integrated meaning is that one should perform actions to please God without any desire for the fruits of those actions.
What kind of action should be done? Its integrated meaning is that one should perform actions to please God without any desire for the fruits of those actions.
That is its meaning.
So, that action becomes devotion to God.
The Gita does not mean that any action that comes to hand is acceptable.
Glory to Sahajanand Swami Maharaj!