"The eternal living entity in this world of living beings is indeed My fragment. It draws the six senses, including the mind, which are situated in material nature." It is everyone's experience that our life is shaped according to the varna varna A caste of the ancient Indian social system: brãhman, kshatriya, vaishya, and sudra. Tap to open in glossary → ashram ashram 1) Stage of life. There are four ãshrams in total, each with their duties and responsibilities – brahm-chãrya, grahastha, vãnprasth, and sannyãs. 2) Hermitage. Place where tyãgis live. Tap to open in glossary → This belief, such as "I am a Brahmin, a householder, a sadhu," etc., is solely for the performance of duty, like a role in a play. Because it is not everlasting. But "I belong to God," this reality is everlasting. We mistakenly consider objects like the mind, intellect, senses, body, wealth, land, house, etc., as our own. Those objects never tell us, "You are ours" or "We are yours." While the Supreme Lord, the creator of the entire universe, clearly declares, clearly says, "The jiva is indeed Mine." We should contemplate that we have not brought objects like the body with us. While performing actions, along with performing actions, one's belief must change. And belief changes through contemplation. If we only perform actions and the belief does not change, it becomes rigid. Then, if someone tries to uproot us from it, we cannot be uprooted. If contemplation is done while performing actions, then action is like a handle to start what we have forgotten. Like an oil engine where they crank the handle, and once they crank the handle, the engine starts running on its own. So, performing these physical actions of seva, the fruit of performing those actions of seva is that our belief becomes like that, the inner belief. So, the inner belief is the brahmabhav. How does brahmabhav come? Contemplation. It is a mentality. Becoming brahmarup is a mentality; it is not physical. No one becomes brahmarup physically. So, it is a mentality. What should be done to bring about that mentality? Therefore, perform actions of seva. While performing actions of seva, one's mentality must keep changing; there must be contemplation that "I am a servant of God." And that is what is in the guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → mantra mantra 1) A repeated word or phrase. 2) A sacred verbal phrase repeated in prayer, or meditation, such as ‘Swãminãrãyan’. Wicked people use mantras to cast evil curses. Tap to open in glossary → That they hear "Brahmaham krishnadaso'smi" on that day, and even if they chant with a mala, nothing sinks inside. Therefore, while performing actions, there is a need to change the belief; there must also be contemplation of it. "I am performing this action for God, and it is of God's seva." But how have I become God's servant from within the jiva? Did I remain worldly or just the same, or did some change occur in me? One should contemplate like that. To contemplate, the support of these actions is needed. Contemplation alone cannot sustain. If one contemplates, "I am a servant of God," but does not do a shred of work, then how can he be a servant? Therefore, both things are needed; Maharaj said both are required. Does contemplating mean just doing it like a mala, or how to contemplate, meaning what to do? In whatever way it can be done, even if you do it like a mala, there is no problem. One mala every day. Shastriji Maharaj used to say that, when we were young, new sadhus, he used to teach us to turn a mala of "I am incomplete, I am incomplete." Every day. So we used to turn it too. And even now, sometimes while walking around, we turn it, because we are incomplete, so we have to turn it, don't we? If not, all these people will get together and make us feel incomplete. You all have one guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → That "You definitely need to take this. If you don't, it won't do." So, one has to turn it, turn the mala. And even if sometimes it is turned reluctantly, it is good, what of it? If you slip into the Ganga, just say "Har Gange." If you fell... Once when we went on a pilgrimage, on that pilgrimage to the Char Dham, right in Gangotri, Ramanand Swami slipped and slipped into the Ganga. So he said, "Now say Har Ganga, nothing else." Otherwise, there was no such intention to bathe, but still... So, many people chant with a mala like that, yet the feeling of being a servant does not come, so what is the flaw in that? They might not be doing it with sincerity. "I want to become a servant," or "Because someone is doing it, I am doing it," or "We should do it this way." Sincerity is not there from within that "I want to become like this." The inner sincerity is not like that. Lest we actually become one, it will cause trouble; on the contrary, they are afraid. Therefore, they keep the mala at a distance. Or they keep it in the gaumukhi, so whatever has to remain in the gaumukhi remains there, nothing should come out. 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