To know the mind and the great principle as one. So, it means that a person has a separate mind, and in the chapter on creation, there is the great principle. He believes that both are the same. And regarding the great principle, in a subtle form, The entire world originates from the great principle, and the cycle of birth and death of this soul originates from the mind. Impressions are stored in the mind, aren't they? What is the platform of impressions? The mind. And because of that, one goes through birth and death. If there are good impressions, one attains a higher state. And if there are bad impressions, one attains a lower state. To know the mind and the great principle as one. And in the great principle, the entire world exists in a subtle form. And it is unchangeable, luminous, and pure. By its essence, it is unchangeable. Meaning, it is pure. There are not many flaws in it. But it is holding onto all these impressions. So it has become polluted. Impressions are polluted, so that's why. And in a subtle form, the great principle Maharaj said that in the early Satya Satya Truth. Tap to open in glossary → So, in a pure mind, their minds were all pure at that time. Then, gradually, as they performed various actions, and as those actions changed a bit, their minds started accumulating weaker and weaker impressions. So that mind became corrupted. It got spoiled. In the great principle, the entire world exists in a subtle form. And it is unchangeable, luminous, and pure. Luminous means it has discernment. Because it is the initial element, discernment is paramount. And it is pure sattvic and peaceful. Now we describe the characteristic of ego. It is said that ego is terrible. And the mind is peaceful. Now we describe the characteristic of ego, which is trigunatmaka (composed of three gunas), and is the cause of the origin of all beings, senses, inner faculties, deities, and vital breaths. And in it there is peacefulness, terribleness, and bewilderment. So, if one is sattvic, there is a peaceful ego. If one is rajasic, there is a terrible ego. And if one is tamasic, if tamas is predominant, then there is a deluded ego; there is no change in that. In that way. It's not that all three egos and all three characteristics are in one. Ego is said to be trigunatmaka, isn't it? Sattvic, rajasic, and tamasic ego are said to be of three types. The combined characteristics of all three have been mentioned. If there is a sattvic ego, We are devotees of God. Well, the ego related to God is called nirguna (attributeless). But we shouldn't do this. We are called good people. Like that. If there is such an ego, it is called a sattvic ego. Bhishma Pitamah had ego, and that is called sattvic ego. That we don't go back on our word, you know. Once we speak, we don't go back. Even if we die, we don't go back. So, if it's caught, it's caught well. It might be caught, but it's caught well. Then it is called sattvic ego. Terrible. Terrible. What is it called? Terrible means Terrible means it keeps moving a lot. A whirlwind, you can't tell which way it will go. A passionate person, you can't be sure what they will do. Wherever passion finds a place, it runs there. The thoughts of the irresolute are many-branched and endless. One who cannot make a single decision, one who cannot make a single decision is called terrible. Tamasic quality, it keeps only one decision. But it is upside down. And a passionate person's decision is not fixed. Here, and in a moment, it changes again. And in a moment, it does something else. That's why it's called terrible. Terrible means no single decision. Not in one direction. A whirlwind doesn't have one direction. A whirlwind, you don't know which way it goes; it doesn't just come straight down the road. You can't tell which way it goes in a moment. That's why it's called terrible. And the other one is called peaceful; if it's sattvic, it's peaceful. But But all egos are troublesome. If it's related to God, then it doesn't bother. Then one has to remain vigilant in it. Sattva guna and nirguna, their forms are not different. Even in sattva guna, when more awareness comes, it becomes nirguna. Awareness related to God comes. I am a servant of God. But Maharaj said that if one boasts of good qualities, it increases dullness, so it doesn't increase dullness, does it? I don't become arrogant in service, do I? If there is such awareness, then it becomes nirguna. When there is sattva guna, awareness arises in it. Then it becomes nirguna. Otherwise, sattva guna remains sattva guna. So, somewhere, the yoga of the three gunas has been described, and in it, God has described only the three gunas. In the Gita, only the three gunas are described. And in the Bhagavata, there is a chapter on the division of three gunas, and in it, the division of three gunas and then nirguna is mentioned. In the first chapter of Bhakta Bhakta Devotee of Bhagvãn. A follower of Bhagvãn. Tap to open in glossary → What Maharaj has done is almost certainly of those four. Triguna and the fourth is nirguna. So, sattva guna and sattvam yad brahma darshanam (sattva is that which reveals Brahman). In sattva, one has the vision of Brahman. When? If there is awareness, then. And sattvam sukhe sanjayati (sattva binds one to happiness). It is also said that sattva guna binds one with knowledge and happiness; it is said so in the Gita. So what does that mean? Sattvam yad brahma darshanam and sattvam sukhe sanjayati. Sattva, the sattva guna, binds one in happiness. And in sattva guna, one has the vision of Brahman. So that's what it means. If there is no awareness, it binds. If there is no awareness, it binds, and if there is awareness, it reveals Brahman. So, there should be awareness even in sattva guna. Where am I attached to the center? There must be some center of sattva guna. My center isn't shifting, is it? My target is God, so it doesn't change even in sattva guna, does it? It changes even in sattva guna. Because sattva guna is a quality of maya. So, if one is not careful, it changes. Then it becomes worldly. So, sattva guna. There are three types of ego in it. Peaceful, terrible, deluded, and deluded, deluded. Because such an ego arises due to the three types of three gunas. Devotees of God may have rajasic and tamasic natures. If they are engaged in serving God, are they called nirguna or not? It is called that as long as they do it, not until they don't. God is such a center that He does not see sattva guna, rajo guna, or tamo guna. He only sees the relationship. It got connected to it. Then Surdasji and Tulsidasji were deeply entangled in rajo guna. And when they were struck, they went straight away. Just now, that writing about the passionate souls of Gopichand was done, wasn't it? So, all of them were like that; they were truly entangled in rajo guna, none of them were sattvic. Not sattvic like that. That renunciation of Bharthari. So Bharthari had 1600 women. And he is considered to be very rajasic. But Pingalaji explained it to him. Then he quickly went to God. So, if one is in God, then one becomes nirguna. As long as one is connected to God as the center, one is called nirguna. After that, whether one is rajasic, tamasic, or sattvic, it doesn't matter. Even those who were extremely tamasic, like Valia the robber, were killers. They connected with God, so they became sattvic and nirguna. If they were rajasic, all these kings were rajasic. When they received a blow, they connected with God, and thus became nirguna. And there were sattvic rishis. If they connected with God, they became nirguna. And if the rishis don't connect, then they remain sattvic. Like that. Saubhari Rishi was performing penance; he was sattvic. He was struck, but he didn't connect. Bharatji was sattvic and only worshipped God. But his center shifted. So he stumbled. God doesn't care if one is rajasic, tamasic, or sattvic. I am equal to all beings. Whether one is rajasic or tamasic. One who has resolved to overcome pride, arrogance, or to worship through actions. He has taken a vow. If someone comes forward, they should be helped across. He uproots the very root of maya from within them. Then, even if one is extremely tamasic, he uproots it, and even if one is sattvic, he uproots it. God is such a principle. In sattva guna and nirguna, the difference came based on awareness. Center, center difference. There is a central difference. If you have awareness, you can keep God at the center. And if the center of sattva guna is ordinary sattva guna, then even if the objects of the world are its center, sattva guna can still exist. What do you want to say? If sattva guna is common, then awareness is always present in it. Worldly sattva guna. But if another central thing has been caught. For example, Bhishma Pitamah. He is considered a very awakened person. And he is called sattvic. But now Duryodhana became his center. So, Arjuna is considered more rajasic than Bhishma Pitamah. Looking at Arjuna's character, it's not as pure as Bhishma Pitamah's. He is called rajasic. But he caught the Supreme Soul as his center. The gopis were connected to Lord Shri Krishna Krishna 1) 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 → So she became extremely pure and attained the form of Brahman. Arjuna, when he connected with Krishna Krishna 1) 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 Bhishma Pitamah was superior to him. And all were strong and all were steadfast, righteous, and resolute. His resolve would not waver. But what he is caught by is a worldly object. So, if a worldly object is caught, then even if a sattvic person is awakened, where did he go again? He did not become nirguna. So the center should be nirguna. The awareness to maintain is that I am connected to where. What kind of thing is it? What is my goal? What do I want to do? I want to connect with God. Or Then there might be some worldly object. So, even if there is awareness in that, it can be. Not like that. There are good people. So, just because people are good doesn't mean they are all connected to God. One who is connected to God, even if tamasic. Even then, if one connects with God, one becomes nirguna. Even if he is not good. Valia the robber and all, where were they good? But they connected with God in such a way that they were liberated. And many are good but don't connect with God. Then they remain as they are. They remain good, no doubt about that. If one doesn't connect with God, then it's not there. It doesn't change in that. The root of maya is not destroyed. God comes to the center. Even if one is sattvic. So the difference came based on the center, didn't it? Sattva guna comes after the center. Otherwise, if there is a difference between rajo guna and sattva guna, it is only of awareness. Rajo guna. If there is more difference in sattva guna than in rajo guna, then the sattvic person is awakened, and the rajasic person is not awakened. Now, the difference between sattva guna and nirguna. So, the difference of the center. The difference of the center. Awareness of the center is certainly there. But awareness of the center. Awareness of the center, awareness of the subject of the center. Where am I connected? I am sattvic, I am good, but where am I connected? To do good deeds. In that, many times people are good people. We are considered good for doing deeds. He maintains gentleness. It is considered so. So, he is sattvic, and his thoughts are good, not harming anyone, that's all. But not harming means what kind of person? That's not what it means. We have said that, haven't we? Ignorance is. Cannot be called innocent. One cannot claim innocence by saying, 'I don't know, so I am innocent.' No one can say that. And innocence cannot be considered greatness. That, well, this Swamiji is. He is very innocent and does no harm to anyone. So he is great. That cannot be said. Greatness does not come from innocence. This tree is innocent. Does it harm anyone? It's good for some, it gives shade to everyone and does all that. So, it cannot be said that a tree is very great. There is no doubt about the greatness of the tree. But what is it due to? Altruism. Its greatness comes from its acts of altruism. It's not that its greatness is due to the absence of any defect. So, innocence cannot be considered greatness. And innocence cannot be considered ignorance. Now we describe the characteristic of ego. The ego is trigunatmaka (composed of three gunas). And it is the cause of the origin of all beings, senses, inner faculties, deities, and vital breaths. And in it there is peacefulness, terribleness, and bewilderment. Now we describe the characteristic of the mind. Now, in that, all three things are included, aren't they? Dust From the rajasic ego, the senses and their deities originated. There is something like that. Intellect and senses and deities. From the sattvic ego, the mind and the mind and the senses and the deities. 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