Then Muktanand Swami asked, "Is the glory of God's 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 →, the glory of remembering God's name, and the glory of touching God, for the sake of God's devotees or for the good of all jivas?"
Then Shriji Maharaj said, "The difference in 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 → and so on is distinct. Listen to what I say."
When the one who performs 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 → performs 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, then if his mind comes through his eyes and his eyes, along with his mind, perform 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 →, then that 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 → becomes such that even if he tries to forget it, he cannot forget it.
Similarly, if the skin touches with the mind, then that touch also cannot be forgotten.
Just as there is a verse in the Bhagavat regarding the gopis' devotion to God.
Oh
God, from the day your feet were touched, all the worldly pleasures without you seem like poison to us.
Similarly, all the 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 →, touch, hearing, etc., that occur with the mind through all the sense organs are never forgotten.
Just as an ignorant jiva, even if he tries to forget the objects he has enjoyed through the five sense organs along with his mind, he cannot forget them.
Similarly, whatever 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 → and so on one performs of God with the mind, that alone should be considered as 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 → and so on.
And for others, even if they have had 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 →, it is as if they have not.
Because at the time he had 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 →, his mind was wandering elsewhere.
Therefore, that 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 → will surely be forgotten by him either in one day, or in five days, or in 50 days, or in six months, or in a year, or in five years.
But in the end, it will not remain.
Therefore, whoever performs 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 →, touch, and so on, with extreme love, knowing the greatness, with the mind, eyes, and other sense organs, only they receive the fruit of it. For others, whatever 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 → and so on they have of the Supreme Lord, it becomes a seed of strength.
And the true glory is for those who perform 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 → and so on with the mind. Thus ends the fifth Vachanamrut of the Sarangpur section.
What
That
It was for me.
If one performs 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 → with the mind, then it is not possible to say that his mind is not there if he does not perform 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 → with the sense organs and the mind.
There is a very good question, do you know where it is in this?
That some jivas have such an attachment to women and so on that if they are separated, they die.
Tenth Vachanamrut
That is the tenth of Loya.
That is the point.
And some jivas have ordinary affection for the world and ordinary affection for God.
So, are these two jivas eternal, or does it happen due to karmakarmaAction. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards.Tap to open in glossary →, or due to what does it happen?
He has a connection with this.
It's a match.
Both are in matching.
They are in a match, both are matching the question.
Nityanand Swami asked, "In this world, some people have such affection for women and other objects that..."
If they are separated from them, they give up their life.
And some have affection for women and other objects, but it is ordinary.
Therefore, due to their separation, they do not give up their life.
There are two types of jivas.
Just as they are attached to the world with affection, similarly, if those who have affection meet God, they also become attached to Him in the same way.
If they are separated from God, their life departs.
And one who has ordinary affection for the world, if he meets God, he will also have ordinary affection for God.
So, in these two types of people, there is such a difference due to karmakarmaAction. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards.Tap to open in glossary →, or are these two types of jivas eternal?
Then Shriji Maharaj said.
These two distinctions are not inherent in the jiva; they arise due to karmakarmaAction. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards.Tap to open in glossary →.
They are not eternal.
It happens due to karmakarmaAction. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards.Tap to open in glossary →.
If it is eternal,
Then it won't go away quickly.
It doesn't go away quickly.
Then why would it go quickly? It wouldn't go at all.
If the jiva is eternal, then where is the question of all that going away? The inherent qualities do not go away.
The causal body is eternal.
The causal body is different.
It is eternal, but it is not infinite.
And the jiva is.
It is peaceful.
Hey
If the jiva is eternal in that way, there are two types, meaning two types: one who develops affection wherever they go, and one who doesn't develop affection anywhere.
Then there is no meaning to effort, even if one comes to God, there is no meaning to effort.
He would not develop affection for God.
Because he had it in the world.
Mostly, those who come to God, what kind of people are they?
They are like those who are attached to the world.
Only those who are not in the world come, right?
If all these were attached to the world, why would they come here?
So, Maharaj, the question here is, if someone is not attached to the world and then comes here, they won't be attached to God either, if they are eternal in that way.
But that's not the case.
Eternal jivas are not like that.
That other thing is true.
That those who are attached to the world, if they become attached to God, they quickly become attached.
They quickly become attached.
And if they are not attached to the world and come here, it takes a little time.
But they are not eternal.
It happens due to karmakarmaAction. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards.Tap to open in glossary →.
So, it is in his hands that if he is not attached to the world and gets attached here, then there is some scheme in the hands of the jiva.
Here, it is said that if one is not attached to the world, they get attached here, and the best ones get attached here.
What causes that to happen?
Maharaj answers that.
Then Shriji Maharaj said that this distinction is not inherent in the jiva; it arises due to karmakarmaAction. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards.Tap to open in glossary →.
How does that happen?
So, when the jiva performs karmakarmaAction. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards.Tap to open in glossary →, the speed of the jiva's vruttivruttiConcentration. Focus. The jeev’s vrutti can be thought of as the jeev’s focus of attention. The jeev can experience the physical world (Virãt-Purush) through the indriyas. Similarly the jeev can think about, or have a desire about the world through the antah-karans. When the jeev’s attention is focused on a physical object through the indriyas, it can be said that the vruttis of the indriyas are focused on that object. Similarly, when the jeev’s attention is focused on an object via the antah-karans, it can be said that the vruttis of the antah-karans are focused on that object. Also, like the focus of attention, the vrutti can be focused on many things at once with different levels of intensity. Also, just as the jeev can focus its vrutti outwards, it can also focus it inwards on itself or on Paramãtmã residing within.Tap to open in glossary → occurs in three ways.
One is slow speed, the second is medium speed, and the third is intense speed.
In that, with whatever speed the vruttivruttiConcentration. Focus. The jeev’s vrutti can be thought of as the jeev’s focus of attention. The jeev can experience the physical world (Virãt-Purush) through the indriyas. Similarly the jeev can think about, or have a desire about the world through the antah-karans. When the jeev’s attention is focused on a physical object through the indriyas, it can be said that the vruttis of the indriyas are focused on that object. Similarly, when the jeev’s attention is focused on an object via the antah-karans, it can be said that the vruttis of the antah-karans are focused on that object. Also, like the focus of attention, the vrutti can be focused on many things at once with different levels of intensity. Also, just as the jeev can focus its vrutti outwards, it can also focus it inwards on itself or on Paramãtmã residing within.Tap to open in glossary → attaches to an object, then that kind of karmakarmaAction. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards.Tap to open in glossary → attaches to it.
Thus, due to karmakarmaAction. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards.Tap to open in glossary →, there are also three types of affection.
So, with whatever speed the jiva attaches, whether to God or elsewhere.
Such affection arises in him.
And just as there is love, so there is remembrance.
Otherwise, in all these, there is memory.
There, Maharaj has only written 'with the mind'.
It is not written in these three.
Then Nityanand Swami again asked, "The three types of vruttivruttiConcentration. Focus. The jeev’s vrutti can be thought of as the jeev’s focus of attention. The jeev can experience the physical world (Virãt-Purush) through the indriyas. Similarly the jeev can think about, or have a desire about the world through the antah-karans. When the jeev’s attention is focused on a physical object through the indriyas, it can be said that the vruttis of the indriyas are focused on that object. Similarly, when the jeev’s attention is focused on an object via the antah-karans, it can be said that the vruttis of the antah-karans are focused on that object. Also, like the focus of attention, the vrutti can be focused on many things at once with different levels of intensity. Also, just as the jeev can focus its vrutti outwards, it can also focus it inwards on itself or on Paramãtmã residing within.Tap to open in glossary →'s speed, did they occur due to gunas or due to some other reason?"
If one is sattvic, then they experience intense speed.
Or who experiences intense speed?
In intense speed, the guna has no prominence.
Maharaj refused.
Even if there is no guna, and one is sattvic, they remain fallen.
And if one is rajasic or tamasic, they still escape.
Joban Pagi was considered extremely tamasic.
He would go and beat Maharaj.
Otherwise
Extremely tamasic
is called.
Even then, when he received the dust of Maharaj's prasad, he said that this jiva, this body, would fall.
With what speed are they connected to Maharaj?
Not to Maharaj, but to Maharaj's prasad, with what speed are they connected?
That his body falls.
He had such affection before that his body would fall anywhere.
So his body fell.
That Maharaj came to know that the dust of Maharaj's prasad was now finished, so this body is finished.
Such great affection.
How much speed must he have in his jiva then?
Then Shriji Maharaj said that these three types of distinctions are not due to gunas.
It is when only the senses are active in an object that a slow speed occurs.
And when the senses, along with the mind, go into an object, then a medium speed occurs.
And when the senses, mind, and jiva, all three together, engage in an object, then an intense speed of that vruttivruttiConcentration. Focus. The jeev’s vrutti can be thought of as the jeev’s focus of attention. The jeev can experience the physical world (Virãt-Purush) through the indriyas. Similarly the jeev can think about, or have a desire about the world through the antah-karans. When the jeev’s attention is focused on a physical object through the indriyas, it can be said that the vruttis of the indriyas are focused on that object. Similarly, when the jeev’s attention is focused on an object via the antah-karans, it can be said that the vruttis of the antah-karans are focused on that object. Also, like the focus of attention, the vrutti can be focused on many things at once with different levels of intensity. Also, just as the jeev can focus its vrutti outwards, it can also focus it inwards on itself or on Paramãtmã residing within.Tap to open in glossary → occurs, and that
A burning desire has arisen in the jiva.
And it acts.
It engages in 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 →.
It engages in listening to discourses.
It engages in touching God.
Then that jiva, that memory is never forgotten by him.
And his vasana becomes firm, it becomes strong, it becomes ingrained in the jiva.
And that vasana never goes away, no matter what.
If he develops such a desire related to God.
Then it means that if he does it, it is in his control.
To activate the senses.
To activate the mind and to activate the jiva.
Is that in the hands of the jiva or in the hands of someone else?
It is in the hands of the jiva.
It is in the hands of the jiva.
So, if the jiva does it, he develops a stronger love than the gopis.
He develops a stronger love than the gopis.
Now, if one is doing 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 →.
Then the memory comes back.
And then, suppose one wants to activate their jiva, how does it activate?
What should I do there?
Someone is going on the road in a car.
Then he thinks that in this one kilometer of this road, or rather, in this 50 meters, I have to go at 100 speed.
Go at 100 speed.
He decides that.
And the boundary has arrived there.
Even then, he can go at 100 speed.
There's a bump.
Boundary means.
For example, someone says that he is going on this Mysore road, and from this Mysore road, a pillar came, and from here, the Mysore road is 75 kilometers.
He had to go at 100 speed within just 50 meters from that pillar.
And he was going at 25 speed.
The pillar came, and he thought, "I had to go at 100 speed here."
So then, can he achieve 100 speed in those 50 meters?
He cannot.
So what should he do?
He has to do it in advance.
Deciding in advance that I want to go here at 100 speed.
So in 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 →, it's like that when one performs 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 →.
He should have increased his speed in advance.
One should keep more hunger, right?
Even then, he goes at 100 speed in a short time.
In the discourse, I want to go at 100 speed.
Then after going into the discourse, I realize that I have lost my way and now I can't achieve 100 speed.
So when does one realize that?
Prepare in advance.
The jiva that is active, it has preparation in advance.
There is prior hunger.
And there is a prior plan.
Then he goes at 100 speed.
It is said that speed should be applied.
Speed doesn't happen then and there.
Speed is such a thing that it only applies when there is prior preparation.
When he sees it, speed comes.
If he has a desire, he thinks that he needs speed right now, but if he does it, the time would have passed.
By the time he does it, the time would have passed.
He should awaken the demand.
A burning desire should awaken.
So, in that, there is one thing: speed is applied in 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 → only then.
That he has a prior desire that I perform this 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 →.
Then this 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 → should remain in my memory until I die.
I want to do it that way.
Then it happens.
It is the need that increases the speed.
Thought cannot apply much speed.
There is a need, right?
Hey
Demand.
There is demand.
It applies speed.
And if he just thinks that I will perform 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 → with great speed.
Where is his need?
And we have to create that need.
I need this thing, so I have to create that need. So what do I have to do to create it?
From within
That this 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 → should come to my mind for a moment before I arrive in Dham.
Before Maharaj comes to take me to Dham.
I want to go remembering this 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 →.
If he has such a resolve, then how does he perform 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 → so that it happens?
If he leaves after having 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 → from there and doesn't remember, then how long will he remember it until then?
So that resolve.
The gopis did not have such a resolve; the gopis had a prior momentum.
He had a worldly momentum.
She was tempted by beauty.
So, in the world, there is the speed of the five senses.
But how do we create the speed of the five senses? So we do it this way.
That I should listen without being reminded.
One should perform 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 → with such force.
One should listen to the discourse with such force.
Then he listens.
Maharaj said that eternal jivas do not exist.
Some die if they are separated, and some do not die.
They are not eternal.
It happens due to karmakarmaAction. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards.Tap to open in glossary →.
KarmaKarmaAction. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards.Tap to open in glossary → is in the hands of this jiva.
Now we have to do such karmakarmaAction. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards.Tap to open in glossary →.
And how does that happen by performing karmakarmaAction. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards.Tap to open in glossary →? Nityanand Swami asked that again.
Does it happen due to gunas or is there some other reason?
So Maharaj said, not by gunas.
There is nothing of guna in it.
If someone is sattvic, they don't remember.
And if one is rajasic, they remember; if one is tamasic, they remember.
If he performs 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 with such speed.
Then he remembers.
At the time of Maharaj, there would not have been any other such devotees that Joban Pagi, if he did not receive Maharaj's prasad, his body would have fallen.
So there would not have been any other such sattvic devotees.
Joban Pagi cannot be called sattvic, can he?
He was tamasic from the beginning; he had beaten Maharaj.
He didn't have any rajas or anything like that.
Sattva guna.
And even then, he gained momentum.
His jiva itself gained momentum, so he experienced this momentum.
Speed was applied.
And even if it wasn't applied, it could be applied, Maharaj said so.
Whatever speed is needed, people engage in obtaining it.
If someone has a craving for money.
Then he dies for money.
How much do we need? We should create that need.
If he creates it, then he also gains momentum.
And brother, if you doze off during the discourse, then what?
Then.
Demand
is
In 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 →, there is no dozing off, it's only for a minute.
So it means he doesn't need it.
You doze off during puja.
So it means that we don't need puja much.
Or if you doze off then, it means that.
He dozes off then.
Are we careless while eating?
Why don't you doze off?
It won't work without it.
Does anyone mistakenly think that they should eat a little less today?
Something less was eaten by mistake.
Does that happen?
Someone must have done it.
One eats more by mistake.
One eats more.
Then it is called speed.
That is called speed.
So, that is a person's physical need that he has accepted, that this is my need.
So, when a need arises, speed is generated.
And there should be such a need that one cannot do without it.
There is no such need that one cannot do without 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 →.
He has created it.
If one wants to arrange it, that I want to remember this 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 → until then, I want to remember this 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 → until then.
And in that, if there is intelligence and he has a genuine need.
If he is a householder and has only one job, and 10 candidates have come for it.
Those 100 people have come prepared.
What if it goes into someone else's hands?
How much burning does he feel?
It was our yoga, and we were all there, and we were a little careless, so it didn't happen.
If that much had happened, it would have been finished.
How much burning does he feel?
And if he forgets 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 →, does he feel burning?
Or if he forgets the discourse, does he feel burning?
Or if he dozes off during puja, does he feel burning?