Asserted Topics:
To remove Panch Vishay (the five sense objects) from the soul.
Key Points:
- The Panch Vishay always enters the soul through the Indriyas (senses); hence, they must be controlled.
- To remove the previously entered sense objects from the soul, one must engage in Atma Vichar (self-contemplation) and think about the greatness of Bhagwan.
Explanation:
In this Vachanamrut, Maharaj says that one who desires to attain Atyantik Kalyan (ultimate liberation) and become a sage like Narad or Sanak should reflect upon what He is about to explain. He then discusses three key concepts that one should ponder: the origin of sense objects, the accumulation of sense objects, and the eradication of sense objects. A devotee of Bhagwan must understand these three concepts and act accordingly.
Maharaj explains that the origin of sense objects is external and happens through the Indriyas, not from the Antahkaran. Similarly, the sense objects do not originate from the soul. Just as a disease is not caused by the body itself—though it may manifest in the body—the true cause of the disease lies outside. Diseases enter the body through external factors such as diet, lifestyle, contagious contact, or polluted environments. Once they enter the body, they may increase or decrease, but their cause remains external. Likewise, the Panch Vishay do not originate from the Antahkaran or the soul; they enter from the outside. Even though they accumulate in the Antahkaran, their source is external.
Maharaj further elaborates that just as a disease enters the body from outside, the Panch Vishay enter the Antahkaran through the Indriyas. The external world, including objects such as women, wealth, family, and attachments, holds these sense objects, but they do not originate from within. Maharaj stresses that the cause of these sense objects is external, via the Indriyas. Just as extreme heat or cold is first felt externally and then affects the body internally, the Panch Vishay remain in the outer world. Whatever is remembered in the Antahkaran or the soul is brought in through the Indriyas, either in this life or from past lives, but it does not arise internally.
Maharaj says that the body contains the soul, and the external objects of desire, such as women, wealth, and family, exist in the external world. The Indriyas and Antahkaran are connected to the soul, as well as to the external Panch Vishay. Due to ignorance, the soul mistakenly identifies itself with the Indriyas and Antahkaran, thereby accumulating sense objects. However, in reality, the soul is distinct from the Indriyas and Antahkaran, and the Panch Vishay are also separate from the Antahkaran. Due to repeated association and ignorance, they appear unified, but Maharaj advises that the soul must make efforts to reject this false identification and recognize its distinct nature.
The question then arises: how does one remove the Panch Vishay that are already lodged in the Antahkaran and soul? Maharaj provides the solution by comparing it to treating a boil on the body. If the boil is external, one must apply external medication, and if the pain is internal, internal medicine is required. Similarly, to remove the Panch Vishay from the Antahkaran, two types of treatment are necessary. First, just as one blocks an incoming stream of water when cleaning a well by using a rag, one must first block the ongoing entry of new sense objects from the outside.
Maharaj explains that when the Indriyas (senses) come into contact with external objects of the world, such as when the sense of touch experiences a woman’s presence, the sense of touch transmits this contact to the Antahkaran, which then relays it to the soul. Therefore, one must completely renounce external contact with such sense objects. For example, one should avoid physical contact with a woman, not look at her form with the eyes, and similarly, cut off all interactions through the other senses. By doing so, the external sense objects will stop entering within. As for the sense objects that are already accumulated within, they must be removed through Atma Vichar (self-contemplation). One should deeply contemplate that “I am the soul and have no relation with the Panch Vishay (five sense objects), but my connection is with Bhagwan.” One should recognize, “I am not aligned with the Panch Vishay; instead, I am aligned with Bhagwan.”The eternal happiness I seek cannot be found in the Panch Vishay, but only through Bhagwan. By thinking in this way, and by remaining detached from women, wealth, and other material objects, one should find contentment in the bliss of the soul and in the divine joy of Bhagwan’s murti (form). In this way, one will feel complete and not experience any sense of lack in worldly matters. Consequently, the sense objects already lodged within will also diminish. This is the true method of conquering desires like lust (kama), but they cannot be subdued by fasting alone. Self-contemplation (Atma Vichar) must also accompany it. Yet, simply engaging in Atma Vichar without renouncing external sense objects will not be enough to diminish their influence. Both—external renunciation and internal contemplation—are necessary. Only when these two are practiced together can the sense objects be eradicated, and only then can the path to liberation be attained. This is the path of sages like Narad and Sanak, and without this, it cannot be achieved.