Why were Kansa and Shishupal not upasaks despite constant remembrance? | P. Mahant Swami | Satsang Chintan

The subject matter is the means to greatly please God.

The main point is the decision to join the ranks of AksharAkshar1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.Tap to open in glossary → Muktas.

Constant contemplation.

The world.

If one grasps certain words of Maharaj, much is achieved.

Then he gets guidance.

Maharaj's words, Maharaj has written that if one wants to please God, one should do this.

If one wants to please him greatly, one should do this.

Maharaj says that God should constantly reside in one's heart in his form.

So like this.

Maharaj has bestowed these words.

The decision to join the ranks of AksharAkshar1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.Tap to open in glossary → Muktas.

Constant contemplation, detachment from worldly relations.

DharmaDharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, knowledge, detachment, and devotion.

In this Vachanamrut, Maharaj says that for a devotee who desires to greatly please God, there is one means to please God.

He must have extreme firmness in dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, knowledge, detachment, and devotion; this is called Ekantik-panu.

Contemplation of God's murtimurti1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn.Tap to open in glossary → in all actions, detachment from bodily relations, firmness in AksharAkshar1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.Tap to open in glossary →-bhav, and a firm resolve to go to Akshardham – these lead to God's extreme pleasure.

Beginning this Vachanamrut, Maharaj says that for a devotee who desires to greatly please God, the means to please God is to firmly adhere to the four spiritual practices of dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → and so on, as stated.

In the Vachanamrut, Maharaj has mentioned these four spiritual practices in many places for the sake of Ekantik-panu and for pleasing God.

The four means are common.

The four means are common.

Maharaj said in the last, in the 66th Vachanamrut of the Madhya section, refuge and

DharmaDharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, knowledge, detachment, and devotion.

So, the four means are definitely needed.

But Maharaj said more than these four means in this.

Today, suppose there were Nand saints like Gopalanand Swami, Muktanand Swami, Nishkulanand SwamiNishkulanand SwamiDisciple of Sahajanand Swami (Swaminarayan Bhagwan) and author of the Bhaktachintamani, as stated in the scripture's own closing colophon at the end of every chapter.Tap to open in glossary →, Gunatitanand Swami, all of them

So, this was the specialty in them.

The four means were already there.

The path of dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → was already there.

That is a deadline.

That at least this much should be there.

But even then, if one wants to please him excessively, one should do this.

This is a little extra.

Saying that, one needs a burning desire to please God.

I want to please him more.

In this world, how much desire does a person have to earn money?

So if he gets a chance somewhere, even a little, he immediately stands up to ask someone.

He immediately spreads it out.

Because he has an excessive desire to earn money.

The excessive desire is excessive.

And it is unlimited.

How much money to earn, that is not decided by anyone.

If it is decided, it won't stay temporary.

Once he gets that much, he wants more again.

So, it is about earning excessive money.

And the desire is also excessive.

If he gets a chance at 12:00 at night, he leaves everything else and goes there.

If there is excessive desire, then what is its characteristic?

He does it by leaving other things.

We don't do this for God by leaving other things.

If there is excessive desire, one does this by leaving other things, that's why memory is mentioned.

He leaves remembering other things and remembers this.

There are many other things to remember.

Here, other things to remember never run out until one dies.

Leave all that and put this.

If it is excessive.

That is called excessive.

Until other things are not left, it cannot be called excessive.

To leave everything else and do this, then it is excessive.

He leaves everything else and remembers God.

In the Vachanamrut, Maharaj has mentioned these four spiritual practices in many places for the sake of Ekantik-panu and for pleasing God, which are the principles of the Vachanamrut and Maharaj.

On the other hand, when thinking carefully about the Vachanamrut, a question arises: Maharaj, by proposing extreme pleasure, spoke about these four means.

But after talking about it, why did he not complete the Vachanamrut? In fact, in the first part, where the discussion of the four means ends, the Vachanamrut should have been completed. But after that, Maharaj spoke in great detail about things beyond these four means.

So Maharaj has some more desire to say.

He has a desire to say even more than these four means.

And there is something even further than that.

And that is the constant remembrance of God.

And AksharAkshar1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.Tap to open in glossary →-bhav.

AksharAkshar1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.Tap to open in glossary →-bhav and disconnection from this world are both its helpers.

Because until AksharAkshar1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.Tap to open in glossary →-bhav comes and there is no disconnection from the world, constant remembrance cannot happen.

The soul should be seen, heard, contemplated, and meditated upon.

The Vedas have made an unparalleled statement about it.

What should he do?

That one should constantly remember God, meaning keep constant remembrance.

Human birth is for the purpose of maintaining constant remembrance.

God gave it to him.

To constantly remember God.

Not just human birth.

Maharaj said that the very existence of the soul is for the constant remembrance of God.

It is an unparalleled principle, a VedicVedicFrom the Veds.Tap to open in glossary → principle.

Then all these means are for that.

To be heard, contemplated, and meditated upon.

That is to complete that.

Maharaj said here that to please.

And he is pleased by these four means.

If one wants to please him excessively, one does this.

They keep constant remembrance.

They constantly remember God.

And for remembering.

Who disconnects him?

Two bhavs.

And all this.

He does the disconnection.

So for that, there should be disconnection from this world.

And bring AksharAkshar1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.Tap to open in glossary →-bhav.

Bring AksharAkshar1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.Tap to open in glossary →-bhav.

To be completely disconnected is AksharAkshar1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.Tap to open in glossary →-bhav.

In 'Atma vare drashtavyo', 'drashtavyo' means 'upasitavyo' or constant remembrance.

Upasitavyo, the acharya has defined upasana as such.

To remember God like a continuous stream of oil, that is called upasana.

So if you say upasitavyo, it's the same thing.

But one should have constant darshandarshanSeeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2].Tap to open in glossary → of God, constant remembrance.

To have constant remembrance of God like a continuous stream of oil, that is called upasana.

If you say upasitavyo, there is no problem.

If you say drashtavyo, there is no problem.

Constant darshandarshanSeeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2].Tap to open in glossary →, but Maharaj did not delve much into such extensive discussions and only spoke about constant remembrance.

In the Sampraday, the fame of 'tel dhara vat' (like a stream of oil) is not like that.

Maharaj has only spoken about constant remembrance.

The meaning is the same.

That as much as he has constant remembrance, that much is called his upasana.

Constant remembrance.

So it is the rule of the Shastrakars.

And Gunatitanand Swami called upasana the supreme upasana.

So, considering it supreme, then practice constant remembrance.

That has been very well stated in the Shri Bhashya.

If constant remembrance is called upasana, then a worldly person constantly remembers some individual.

So, should that be called upasana or not?

So what is its meaning, what is its answer?

It cannot be said.

Constant remembrance of a superior entity is called upasana.

Compared to a human, he considers the deity superior.

So if he remembers that, it is called performing upasana.

If someone of lower quality than oneself is constantly worshipped, if one constantly remembers them, it is not called upasana.

It is called constant remembrance.

But it is not called upasana.

If someone has the same quality as oneself and constantly remembers them, it is not called upasana.

Upasana means constant remembrance, that's what it means, and it's stated in the Upanishads.

If one constantly remembers something, it is called upasana.

But not just any object.

Of a superior entity, and that superior entity should be unconditional.

What does unconditional mean?

There should be no one superior to him.

This is superior to that, that became conditional.

There are many such.

But there should be no other superior to him.

His constant remembrance is called upasana.

That's why Gunatitanand Swami said that it is the upasana of the supreme.

Supreme.

If there is a supreme entity.

Even among the avatars, Maharaj is such that there is no equal to him, he is the cause of all, to constantly remember him is called upasana.

Gunatitanand Swami's talks are scriptural.

It never deviates from the scriptures.

Then if a person doesn't know how to deduce, he thinks that this is what that person did.

But it is also found in the Upanishads and Brahma Sutras.

It is not that constant remembrance of God is called upasana.

The jiva constantly remembers this world.

And even if he worships another deity, it's not enough.

Then it is not called complete upasana.

It is called upasana, and in upasana, it is only said that there should be remembrance of the supreme.

Not of the inferior.

A human becomes a dog owner and keeps remembering the dog.

Then it is called performing upasana of a dog, but the scriptures do not call it upasana.

He keeps constant remembrance.

Bharatji also experienced the same, didn't he?

He had remembrance of the inferior.

Of a deer.

Deer have been born many times.

And becoming a deer has no great significance.

That is not the greatness.

There should be remembrance of the supreme.

So the memory should also be like that.

That he should have a sense of importance.

Memory and a sense of importance.

Memory plus importance, greatness, belief, then it is called upasana.

Otherwise, it is of the inferior, meaning if it is inferior to anything, then there is only that much upasana in it.

That's why Gunatitanand Swami said that it is the supreme upasana.

To Maharaj.

First, he knows this, then he remembers it.

And if he knows it to be extremely unique, then his upasana becomes easier for him.

Where one's mind is drawn or one's jiva is drawn, there is upasana.

Where there is his memory, there is upasana.

With enmity, with enmity, if one has constantly remembered the supreme.

So it is not called performing upasana.

He did of the supreme.

He did of the supreme, he remembered, but he does not consider it supreme.

Upasana is dependent on the individual.

That upasana is some supreme entity.

God is the supreme entity.

And if one performs upasana of him, then he definitely gets its fruit.

Maharaj said that the Gopis remembered Lord Shri KrishnaKrishna1) 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 → and performed his upasana.

And they became connected with him, even though the Gopis did not believe that.

Then they received the fruit as they deserved.

But generally, it is not like that.

Generally.

He should consider it supreme.

Kansa and Shishupal.

They did not consider KrishnaKrishna1) 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 → supreme.

So, he still gave him the fruit of the entity, but it is not considered upasana.

It is not considered upasana.

To be heard, contemplated, the soul should be seen, heard, contemplated, and meditated upon.

There is a whole procedure in that.

And that is the procedure of the supreme.

Who listens to him?

And the mind.

First, he should have a feeling of respect and a feeling of supremacy towards him in his heart, a feeling of supreme respect, then it is called that.

And Kansa had enmity towards him.

Then if you want to do upasana, if you want to count it, count it with enmity.

So the Shastrakars did not call mere memory upasana.

Memory plus supreme feeling.

So Kansa and all others are excluded.

It is not counted in upasana.

The cause is the goal.

The cause is the cause.

To meditate on the cause is to remember it.

Whether you say meditation or constant remembrance, both are the same.

In fact, in the first part, Gunatitanand Swami.

In his talks, he has said something like this in one place.

That even if he constantly remembers, what has happened to him?

He has said that.

So what is his intention or his core meaning?

That he has not come with a supreme feeling.

And there is equanimity in all, in all avatars.

And if he sits constantly remembering him, he will not get that much benefit.

The benefit of upasana that should be received, and what should be called true upasana, that does not happen.

Constant remembrance and supreme feeling.

Supreme feeling, and instead of that, let's say supreme sentiment.

So upasana has two phases.

That one is more in that too.

Maharaj said that constant remembrance of the supreme can also be of others.

Actually, it is the nature of this jiva that wherever its jiva is attached, it keeps remembering it.

Wherever his jiva is attached, he keeps remembering it.

That has no great importance.

That is the greatness.

Whether it is supreme or not.

And only then does he get its fruit.

Maharaj said that the women of this world serve their husbands.

Similarly, the Gopis served Lord Shri KrishnaKrishna1) 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 →.

There was no religious sentiment in that.

There was no मर्यादा (propriety).

And yet, the attainment they achieved was indeed the attainment of a supreme entity.

Their constant remembrance, that is necessary.

If it is supreme but not constant, then also he does not get the benefit.

If there is supremacy and constant remembrance of it, then he gets the true benefit.

So that is called upasana.

And Gunatitanand Swami has called that upasana, and in the Brahma Sutras, it is also called upasana.

The Gopis did not consider God supreme.

Why did the Gopis not consider God supreme?

Kansa did not believe.

Kansa did not believe.

Kansa believed with enmity, he considered him inferior.

In the Gopis, it was that they first had memory, and then supremacy came to their husband.

Memory came first, and then supremacy came to the husband.

Kansa had memory, and then inferiority came.

The Gopis have indeed attained supremacy.

This comes in those kirtans, doesn't it?

That Shyamali is subservient to the weak, and still, that weak woman matures.

The Gopis knew at least that there was no one like him.

There is no entity like KrishnaKrishna1) 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 →.

She knew that much.

But there was no scriptural method.

And it was haphazard.

But it was haphazard, but it was correct.

The scriptures, the scriptures have to fit themselves there.

It has to fit the scriptures, it didn't need the scriptures, so.

Because everything was true and the method was also true.

So, what is said about the Gopis, that they did not have supremacy.

In that, Maharaj spoke, didn't he, that there are many types of Gopis.

And in the Bhagavat, it is also said that there are many types.

Among them, the Gopis who were new Gopis did not have it.

And that was purely out of lust.

Among them, the mature Gopis were of God's maya and were Gopis of GolokGolok1) The dhãm of Shree Krishna Bhagvãn. 2) Also means Akshardhãm. The prefix ‘go’ means light; therefore, meaning the ‘lok of light’ – Akshardhãm.Tap to open in glossary →.

And the sages were there in the form of Gopis, the hymns of the Vedas had incarnated as Gopis.

And the Gopis of GolokGolok1) The dhãm of Shree Krishna Bhagvãn. 2) Also means Akshardhãm. The prefix ‘go’ means light; therefore, meaning the ‘lok of light’ – Akshardhãm.Tap to open in glossary →, they had a supreme feeling.

The new Gopis.

They only had lustful intellect.

But he, he, Hare Hare.