Then Muktanand Swami has asked, "It is extremely rare for a jiva to attain God." And when one attains God, there is no greater benefit than that. And therefore, there is no other joy. So, why does one abandon such great joy and suffer for trivial things? That is the question. Klesh means sorrow, right? Sorrow. Why does the mind wander elsewhere? One becomes unhappy. Maharaj has given the answer, why do people become unhappy with sorrow? If one has taken refuge in God, then their sorrows should disappear. Then why does he remain unhappy? Maharaj has given the answer, based on that, the meaning of klesh is sorrow. Otherwise, klesh means that one's mind becomes agitated. If it goes into the world, then there was klesh, but that is not the meaning. Maharaj gave the answer that klesh is experienced in the sense of sorrow. Why does one experience sorrow? Why does one, having taken refuge in God, experience sorrow? That is the question. God has been found. One has also recognized God. Then why does he experience sorrow? Then Shriji Maharaj said, "Listen, we are giving the answer to that." When one abandons the words of God and wanders aimlessly, then one experiences klesh. So, it means that just by finding God, sorrow does not disappear. Just by recognizing God, one's sorrow does not disappear. To find God, to attain Him, that is His recognition. But even if one attains Him and recognizes Him, sorrow does not disappear. If one obeys His commands, then sorrow goes away. If one does not have faith in His commands, then sorrow does not go away. So what if one has recognized Him? But if one does not obey His commands, then sorrow does not go away. Many may have taken refuge. But still, sorrow does not go away. Ashwatthama, who had become brahmarup, what about him? His sorrow did not go away. He had become brahmarup, but he did not have any faith in God's commands. 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 → He had so little faith that he remained in sorrow. Bhishma Pitamah was a devotee of God, yet he had to lie on a bed of arrows. What to do? He didn't have as much faith in God as Duryodhana did. So, if one obeys God's commands with faith, even after meeting God, it's not that all their sorrows will disappear just by meeting Him. After meeting Him, the more one obeys His commands and the more one obeys Maharaj's commands with faith, the more sorrow goes away. Otherwise, it won't go away after meeting Him. If one has found God, taken refuge in God, and is still wandering elsewhere, how can their sorrow go away? Sorrow is written in one's 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 → 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 question is like that. Why does sorrow not go away after meeting Him? And on the other hand, it is also asked why the mind does not become attached to God after meeting Him. Muktanand Swami's question is, why does the mind not become attached to God after taking refuge in Him? He has taken refuge, and he must have experienced some joy in God. And even if he has known joy, why doesn't his mind become attached? And Muktanand Swami's question is, if one has taken refuge in God, and takes refuge in God, then their sorrow should go away, so why does it not go away? So, it remains a little distant. He has taken refuge in God, he knows God, he has found Him, but he does not obey His commands with faith. The less one obeys the commands, the more klesh and sorrow one experiences, Maharaj says. If one fully obeys the commands, then Maharaj says that one experiences the same joy as God's joy. When the inner enemy, the mind, does not find अनुकूलता (favorable circumstances), that is called sorrow. Whatever it may be then. Whether it's an inner enemy or something else. If this doesn't happen, it's called sorrow. To experience adverse feelings is to suffer sorrow. He experiences adversity, he doesn't find favorable circumstances. As long as he doesn't obey the commands, as long as he doesn't obey the commands with faith, he experiences adversity from the world, inner adversity, outer adversity, all of it happens. In Brahmanand Swami's question, Maharaj mentioned vairagya, saying if one practices detachment. Is the lack of detachment the reason for not obeying commands here? Sometimes there is detachment, and sometimes there is no intention. Even after meeting God, this needs to be done. Maharaj has not considered detachment in obeying commands. Maharaj says that even if there is no detachment, the senses are conquered by rules, but a detached person cannot be conquered in that way. So, the command comes under the rule. Not of detachment in that. Maharaj has taken its reference in two or three places. Maharaj says, if we had fallen ill or something had happened, then those with detachment would remain, but it's not like that. But all of them, out of their love for me and affection for me, observe the vows equally. Those with detachment also observe the vows equally, and those without detachment also observe the vows equally. Those with detachment also observe the vows equally, and those without detachment also observe the vows equally. In the present, it has become uniform; there is no longer any distinction between detachment and non-detachment. If one has a need or a rule, then one observes the vow. So, Muktanand Swami's question is not about detachment in that. He does not obey the command. He has not understood that obeying commands brings happiness. He has not understood that. And on the other hand, there is a lack of samskaras. He has not done it in his previous birth, so even after meeting God and recognizing Him, his mind still wanders elsewhere. So, even after meeting God and recognizing Him, his mind still wanders elsewhere. It's not that as soon as one recognizes God, their mind immediately becomes attached to Him. After recognition, one has to practice it. He has practiced in his previous birth, so his mind doesn't wander anywhere. And he has not practiced in his previous birth, so even though he has recognized Him, there is still a little bit left. If he practices slowly, his mind will also become attached to God. When one abandons the words of God and wanders aimlessly, then one experiences klesh. And if one remains in the word, then just as God's So, it means that if one has found God, taken refuge in God, understood God as the embodiment of happiness, and recognized God. Still, sometimes one does not obey the commands. Gunatitanand Swami has not said that. It is possible that one has faith but no affection, or affection but no faith. Maharaj said, and Swami said, that this devotee has affection for us, but no faith. 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