Then Muktanand Swami asked, What causes the deficiency that leads to the initial covering? Then Shriji Maharaj said, Among the eight factors like place and time, each has the same strength as one's past samskaras. Therefore, when they come together, bondage is certain. And they do not allow the strength of past samskaras to remain. And if only the good and bad deeds written in one's samskaras were to happen, then the distinctions of do's and don'ts mentioned in the Vedas, Shastras, and Puranas, about what to do and what not to do, would all become false. Wasn't it like that in Shri Bhashya? That was very nice yesterday. Why did Ramanujacharya not consider only the sadhan chatushtaya as the prior requirement? And why can't liberation be attained merely through the knowledge of the meaning of sentences? That is to say, Ramanujacharya's doubt is considered so highly theistic and profound. Because if knowledge is attained merely through the knowledge of the meaning of sentences and maya is dispelled, then why would the Vedic Vedic From the Veds. Tap to open in glossary → Why would they write that injunction? An injunction is not something desired naturally or easily attained. An injunction is used only when it is attained through effort. If it is written as 'Atma va are mantavyah shrotavyah', that is, shrotavyah mantavyah nididhyasitavyah, then otherwise merely that Knowledge of the meaning of sentences is attained merely through study. In study, it is like one has to study the Vedas for 15 days and study the grammar and other auxiliary parts for 15 days. Study of all the six auxiliary parts. Studying grammar brings the meaning. And 15 days of studying the Vedas, memorizing the Vedas for 15 days, and 15 days of studying grammar and all other scriptures, studying Nyaya and all that. So the meaning is indeed understood. Merely by self-study, the general meaning, the knowledge of the meaning of sentences, is indeed attained. Even then, since it is written as 'nididhyasitavyah' and 'shrotavyah mantavyah nididhyasitavyah', there is something special in it. Based on that, he explained further. So in the sadhan chatushtaya, there is indeed a sense of duty. Not that much. Sadhan chatushtaya is called the prior requirement. It is said that if there is the prior requirement of sadhan chatushtaya, then one attains this knowledge, the knowledge of the meaning of sentences. In the preparatory stage, there is sadhan chatushtaya. It is a duty, no doubt, but it is not karma karma Action. 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 karmas prescribed in the Vedas themselves are not those karmas. It is merely reflection. In 'shrotavyah mantavyah', there is only reflection, not the action part. Therefore, he gave priority to vairagya itself. If not worshipped, then liberated. It is not worshipped, there is no upasana. To vairagya In the Yoga Sutras, it is said like that, isn't it, that the greatest, the most primary, the highest priority yoga is which yoga? It is jnanayoga. What is jnanayoga? So, turn the mind back through vairagya. In that, again, since it is yoga, it is said to connect with God. For these people, there is nothing left to connect with God, for those who believe in the formless. Where would they connect? They themselves have become God. In that, the principle of Yoga Shastra is such that one should control the senses and the mind through vairagya. Yoga Shastra is not yoga for the attainment of the element. Yoga Shastra does not say much beyond controlling the senses and the mind and keeping the mind stable in one's soul, which is the core of the Yoga Sutras. Then Maharaj said in that, that in the sabeej (with seed) form, there is indeed God. And the Ishvara pranidhana (surrender to God) mentioned in it is for the attainment of the soul, meaning God is taken as a means, not as the goal. To take His help for the attainment of the soul. And if only the good and bad deeds written in one's samskaras were to happen, then the distinctions of do's and don'ts mentioned in the Vedas, Shastras, and Puranas, about what to do and what not to do, would all become false. Those scriptures written by the great ones can never be false. And when Jaya and Vijaya performed an improper action, they fell from the abode of God, where there is no time, karma karma Action. 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 because Prahlad pleased Naradji, even though the place and time were inauspicious, they could not affect him. And because Jaya and Vijaya angered the Sanakadik, even though the place and time were auspicious, they fell. Therefore, one who desires liberation must act in a way that pleases the great Purush Purush 1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush. Tap to open in glossary → Purush Purush 1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush. Tap to open in glossary → And one who harbors thoughts of anger towards the poor will also harbor them towards the great. And one will also harbor impure thoughts of anger towards one's own Ishtadev. Therefore, one who desires liberation must not harbor impure thoughts towards anyone. And if one harbors impure thoughts towards anyone, one will also harbor impure thoughts towards the devotees of God and God Himself. And from us, so it has to be removed from the very root. We talked yesterday, didn't we, that anger and impure thoughts are symbols of the entire group of flaws. Just because there is anger, it doesn't mean only anger comes. Just because there is anger, it doesn't mean only anger comes, I remembered this very well tonight, today. When does sadhuta (saintliness) manifest? What is the test of sadhuta? When one performs some action. 'Vyavaharen sadhu' (a sadhu is known by his behavior). A sadhu is known by his behavior. If the other person behaves harshly and we behave harshly with him, then according to worldly ways it may be 'tit for tat', but that is not the path of sadhuta. So if someone suppresses or does something, then how should a sadhu, for example, these boys were misbehaving yesterday, right? What is our sadhuta in that? Now there are two things in this: when they misbehave, either we let it go completely, saying, 'Never mind, go wherever you want,' or we get disappointed from within. Or we roll up our sleeves against them. Roll up our sleeves. In both cases, sadhuta is lost. If we continue according to our goal and do not get disappointed by however adverse the situation may be, and complete our goal. And if we do not become 'tit for tat' with them, then we have maintained the path of sadhuta. 'Vyavaharen sadhu' means when someone behaves harshly with us, then our sadhuta is tested. Sadhuta is tested in two ways. That we might want to take revenge on him. We should not take revenge by becoming like him, by being 'tit for tat'. And if we do not have the strength to be 'tit for tat', we might give up our goal. Even then, sadhuta is lost. We might give up our goal, or we might stand up by becoming like him. If our goal, our target, does not slacken at all, and yet we do not become 'tit for tat', then that is 'vyavaharen sadhu'. That is to say, in behavior, we have to learn sadhuta, cultivate sadhuta. How do we prove ourselves to be a sadhu in that harsh behavior? What should we do to prove ourselves to be a sadhu? And what should we do to become 'tit for tat', like a washerman fighting a washerman. What should we do to become what? So we have to make a decision, and we make that decision based on the amount of sadhuta we have within us. If there is no sadhuta within, we cannot make that decision. Then we might show our strength somewhere. Does one get a chance to practice in that? In behavior, one gets more chances to practice. If there is no behavior, where to practice? And how would we know whether we have sadhuta or not? We wouldn't. 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