Vikṣepa

And even that, you know, with what intensity, like Ramakrishna Paramahamsa used to say, like the intensity of a drowning man thinking of air, if you think of God with that same intensity, God will reveal himself to you.

And it's a beautiful journey, you know, Swami speaks about the three veils of the mind, Mala, Vikshepa and Avarna.

Yes.

And Swami speaks of it in different ways.

Swami says that it's like Mala is similar to dust that accumulates, Vikshepa is the wavering nature and Avarna is the complete disillusionment.

Right.

And Swami beautifully describes what are the three remedies for it.

Right.

And Vairagya, because of Raga sustains both Viksapa and Avarana, removing the Raga through Vairagya means

weakens both the Avarana and Viksepa.

Thereby the mechanics of ignorance or Maya's operation which Vairagya exploits.

The exploitation by Vairagya in the ignorance of the reality is by bringing the raga and

Each return of the

mind to Atman is one moment of the cessation of vikshepa.

Vikshepa means external outward pull or outward projection.

The mind not reprojecting the world but resting in the abidance in atman, atman ground.

Accumulated abhyasa progressively weakens this projective momentum which is the vikshepa until vinayata chitta atmani avatishtate is when by death controlled mind abides in atman forever, once and for all.

Vairagya removes this sustaining raga and thereby weakens

the capacity for going outwards.

Together abhyasa weakens Vairagya weakens both Vikshepa

Chanchalatva and the nature of the mind

which is the vikshepa shakti.

And

how to control that is what Krishna has mentioned in the verses 26.

Mala, the conditionings, they lie in our dormant memories, chitta, the storehouse.

Vikṣepa lies in the mind, in the attention.

Lack of attention, the flickering of the mind.

Ajñāna, ignorance, lies in the intellect.