When a wise person enters the state of Nirvikalpa Samadhi, they remain free from desires, so does an ignorant person remain free from desires during deep sleep. And when the senses are directed outwards, then both the wise and the ignorant are disturbed by lust and other desires. In this regard, there seems to be no difference between the wise and the ignorant. Therefore, let other Paramahansas answer now. Then Gopalanand Swami, Devanand Swami, Nityanand Swami... Maharaj used such a word, that when the wise person enters Nirvikalpa Samadhi, they remain free from desires, is that what was said? He used that word, didn't He? Read that again. And just as a wise person remains free from desires when entering Nirvikalpa Samadhi, so does an ignorant person remain free from desires during deep sleep. Maharaj has called him wise. That means, even if one becomes wise, knowledge alone does not burn the seed. It is the skill that burns the seed. Not the skill of this world. If one has a skill like King Janak, then it burns the seed. If one has a skill like Govardhanbhai or Parvatbhai, or the skill of Gopalanand Swami, Gunatitanand Swami, and Nishkulanand Swami Nishkulanand Swami Disciple 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 → When one enters Samadhi, is that considered a skill of Samadhi or not? It is considered a skill of Samadhi. But the skill of Samadhi does not burn the seed. A skill is needed to burn the seed of lust and other desires. Samadhi is indeed called a skill, just as in this world, if one is good at something, that too is a skill, isn't it? So here, it means that from a wise person, only knowledge, knowledge or knowledge is attained, right? Even if that is a skill, it is of that specific thing, the seed does not burn. The seed does not burn. The skill that burns the seed is different. The skill that burns the seed was possessed by King Janak, and 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 → And just as a wise person remains free from desires when entering Nirvikalpa Samadhi, so does an ignorant person remain free from desires during deep sleep. And when the senses are directed outwards, then both the wise and the ignorant are disturbed by lust and other desires. In this regard, there seems to be no difference between the wise and the ignorant. Therefore, let other Paramahansas answer now. Then Gopalanand Swami, Devanand Swami, Nityanand Swami, Muktanand Swami, all of them together answered according to their understanding. But no one could satisfy Shriji Maharaj's question. Then Shriji Maharaj said, "Just as Janak Videhi, though in the path of worldly activity, was free from desires." His senses were directed outwards. They were active in worldly objects. They moved among worldly objects. But they were not bound by them. And the senses of these people did not move among worldly objects, yet they were bound. Then Shriji Maharaj said, "Just as Janak Videhi, though in the path of worldly activity, was free from desires." And when a female ascetic named Sulabha came to Janak's assembly, King Janak said to Sulabha, "You are trying to infatuate my mind," "but by the grace of my guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → That means I have mastered both those doctrines. I have acquired the skill of the result that should come from them. I have practiced it. I have practiced the skill. Therefore, these things do not obstruct me. You are trying to infatuate my mind, but my mind does not get infatuated. It does not get infatuated by the good, and does not become miserable in the bad. That is the skill. Not getting infatuated by the good, and not becoming miserable in the bad, that is the skill. 'He whose mind is free from egoism, whose intellect is not tainted,' that is God's skill. God, God said, 'The fourfold order was created by Me according to the divisions of quality and active function. Though I am its author, know Me to be a non-doer, immutable.' That is God's skill. 'He who knows Me thus is not bound by actions.' The line before that, 'Actions do not taint Me, nor have I any anxiety for the fruits of action. He who knows Me thus is not bound by actions.' That is God's skill. And if that skill is acquired—it is not acquired merely by gaining knowledge—if one acquires such a skill, then one remains free from desires, and the seed of lust and other desires is burnt from one's heart. For skill, is knowledge required first or not? Skill does not come without knowledge. Whoever has a certain skill must surely have that much knowledge. If someone can play the tabla well, then he must have the knowledge of playing the tabla. That is the next step. Skill is the next step. But not all knowledge is needed for that. Knowledge is not needed to attain Nirvikalpa Samadhi. Its path is different. So if one gets that skill, it happens. Where is there a need for every single skill? So it means that knowledge is theory, and this is practical. This theory and practical, that is correct. And when a female ascetic named Sulabha came to Janak's assembly, King Janak said to Sulabha, "You are trying to infatuate my mind, but by the grace of my guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → 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 → "Therefore, if one half of my body is anointed with sandalwood paste and the other half is cut with a sword, both are equal to me." What was said? What is the meaning of this? What is the meaning of this sentence? No matter how much happiness or misery comes, in both... if one half of the body is anointed with sandalwood paste and the other half is cut, then the one who cuts and the one who anoints are both equal to me. If someone cuts us and someone praises us, do both remain equal? For King Janak, that was equal. Otherwise, in the kingdom, everyone would say, 'Come, let us cut you, let us take an axe and cut off your hand.' Would King Janak let them cut him like that? He had some work left to do, didn't he? So he would not let them cut him, but he would say, 'Remaining at a distance, cut as much as you want.' Then I have equanimity. There is equanimity in that. Not equanimity in cutting the hand. But equanimity when criticized. Even if one cuts me, or perhaps if his hand was cut off while the other anointed him with sandalwood, it is not that there is equanimity in the hand being cut and being anointed. Only when there is equanimity in that, does the other experience equanimity. But even if someone cuts off my hand, he seems the same to me, and even if someone anoints me with sandalwood, he too seems exactly the same. "Therefore, if one half of my body is anointed with sandalwood paste and the other half is cut with a sword, both are equal to me." "And even if this Mithilapuri is burnt, nothing of mine is burnt; thus, though engaged in worldly activities, I am unattached and free from desires." And if it flourishes greatly, if God makes Mithilapuri a smart city, or if it is completely burnt, then how is it for King Janak? If He makes Mithilapuri a smart city. Still, he would say, 'Even if it is a rough city, it is like a smart city to me.' And if it is smart, it is like a rough city. Both are the same. In the matters of this world, I do not have much high or low, and no such infatuation. If someone makes our house a smart house, or if someone burns it down? For Mithila, it is nothing. So that is the skill, that is King Janak's skill. Where did King Janak get such a skill? He saw the spears that arise from within the home. King Janak knew that 'this is a smart house, but so many spears arise from it.' And until one can see the spears arising, equanimity does not come. Where are the spears arising? He foresees the future spears. Then he gets equanimity, like King Janak. And then his seed is burnt. Then does anyone invite the spear, saying, 'Brother, please come today'? In this way, King Janak spoke to Sulabha, and King Janak was also called the guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → He was also called the guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → In this way, King Janak spoke to Sulabha, and King Janak was also called the guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → Therefore, that is the only answer to the question, that even if the senses are directed outwards and one is engaged in the path of worldly activity, if, like King Janak, the understanding is firmly established in one's heart... This Vachanamrut is called the Vachanamrut of King Janak's understanding. What was King Janak's understanding? What was it? He had measured everything. This world and the objects of the world are all enemies of the soul. If they were merely perishable, then as they perish, we might grab a few benefits. If it were only about perishing, we would grab a few benefits. But it is not like that. Gathering all the incidents of King Janak, we should survey what his understanding was. Whether it is the incidents of King Janak and Shukadevji, or that incident of binding the stone, and meeting everyone at once, all these are different incidents. Shukadevji was told to bring the worst possible object. These are all his incidents. Whichever scriptures contain and describe the incidents of King Janak, all those incidents should be surveyed. King Janak went to plough the field and he found Sitaji. What does that mean? Finding Sitaji while ploughing, what does that mean? What is to be understood from that? Do you ever find Sitaji while using a spatula? Sitaji means understanding was attained. Sitaji means devotion. He is the ideal of 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 → He does not need extra time to practice devotion. Like King Ambarish, did King Janak dance before God in his extra time? Therefore, that is the only answer to the question, that even if the senses are directed outwards and one is engaged in the path of worldly activity, if, like King Janak, the understanding is firmly established in one's heart, then one will not be affected by desires in any way. And who has known everything as it truly should be known, that this is significant and this is insignificant. Then, except for the single form of God, all that is insignificant, meaning this world, is extremely ruinous to the soul. If one has attained such a realization, then there is no problem. Then one's seed is burnt. And the path of God is extremely significant; if one has attained such a realization, then too there is no problem. Otherwise, someone else might sow another seed, if this one has not been burnt well. Even if the senses are directed outwards and one is engaged in the path of worldly activity, if, like King Janak, the understanding is firmly established in one's heart, then one will not be affected by desires in any way. And who has known everything as it truly should be known, that this is significant and this is insignificant. Then, except for the single form of God, one knows all material forms to be extremely painful and perishable. In Sankhya Yoga, it is said, 'To the discriminating, all is indeed painful, due to the consequences, anxiety, and impressions.' Its consequence is painful. Its effect is painful. Even before the consequence has come, that is called its effect. When one goes near fire, one immediately feels the heat. The consequence within occurs only after that. 'Due to consequences, anxiety, and impressions,' all its impressions are like that, painful. The pain of what was enjoyed in the past now torments us. 'To the discriminating, all is indeed painful, due to consequences, anxiety, and impressions.' That is King Janak's principle. Then, except for the single form of God, one knows all material forms to be extremely painful and perishable. Merely by knowing them to be perishable, the soul does not detach from them. If one knows them to be painful, then the soul detaches from within. If a person knows they are perishable, he says, 'No problem, as long as they do not perish, let us grab some benefits from them.' But if he knows them to be painful, then the soul detaches from them. Then the seed is burnt. That means, if he attains the realization of their painful nature, then like King Janak, the seed is burnt. Then, except for the single form of God, one knows all material forms to be extremely painful and perishable. And one knows oneself as the soul, distinct from the body, senses, and intellect. Then there is no object that is capable of infatuation. Because he knows all material forms to be insignificant. And in this way, in whose heart the understanding is firmly established, a knot has been tied, as Maharaj says. 'Firmly established' means a knot has been tied for him. If such a knot has been tied in his soul that 'these objects are like this,' then he is not bound. And even if his senses are all directed outwards in the path of worldly activity... 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