In vibhuti, there is vastvantar samanadhikaranya. For example, among trees, there is Ashvattha. That peepal tree is a different entity from God. That is vastvantar samanadhikaranya. Both the peepal tree and God share the same qualities. So that is called vibhuti, right? It says, 'Vrukshanam Ashvatthaha'. 'I am the peepal tree among trees.' So, in what sense am I the peepal tree? In terms of qualities. In terms of qualities. There is something special in the peepal tree; no other tree has the quality that the peepal tree possesses. And no person has the quality that is in God. So, God's purity, the peepal tree's purity and God's purity, that is vastvantar samanadhikaranya. The quality that is in God is also present in another entity. And that quality has been placed by God, it is God's work, and it is controlled only by God. If God wants to remove it, He can remove it. No one else can remove it. The control is His own. The poor peepal tree cannot do anything. But if God has placed it in some human, then? They act over-smart. God placed divine power in Shekhji's beard, so... what was this definition called? Vastvantar samanadhikaranya. Vastvantar samanadhikaranya. The power to induce samadhi belonged to God. God had placed it in vastvantar, He had placed it in vyaktyantar. He placed such a quality in another person. But in whose hands was its control? Maharaj's. It was in Maharaj's hands. So that is God's vibhuti. Then, if one is wise in this, they become God's vibhuti. Maharaj had given Muktanand Swami that stick, saying, 'Go, if you touch with this green end, they will enter samadhi, and if you touch with the red, they will enter samadhi, and if you touch with the green, they will awaken.' And or God might even place it in their resolve, God gives them divine power. If He gives divine power, then... But if they digest it, then they too become a vibhuti. And if they cannot digest it, they are called a fool. So, it is very difficult to digest God's qualities. To digest God's qualities is very... mostly they are not digested at all. Even if good sadhuta comes, it is not digested. If good sadhuta comes, one feels, 'That sadhu is in a second state, it would be good if we become God.' So immediately, they start struggling to become God. That is, to be worshipped and to awaken other complications. What they have is not digested. When is it said that one has digested what they have? They remain controlled. They use it for God. They use it in God's service. Whatever quality they have, if they use it in God's service, then it is said to be digested. And then it happens. In this, these vibhutis that were mentioned, in today's world, they use today's word, what is it? Genius. Genius. Who can be a genius? What is required in a genius? They make a little extra effort. They make a little extra effort consistently over a long period. Extra intelligence is not so much required; if it is there, it is good, do not discard it. But extra effort is required. If they make zero effort, or if their intent itself is wrong and they do not make an effort, then how can that person become a genius? So God has given everyone the eligibility to become God's vibhuti as well. But where is the effort? No effort. Wrong intent. And a restless person is not meant to become a vibhuti. 'I want to be like this, I want to be a genius, or I want to be a vibhuti.' God makes everyone a vibhuti. If they make a consistent effort, then through consistent effort and concentration, because of yoga, power is generated, right? Power through yoga. What is the meaning of power through yoga? What is the meaning of yoga? Concentration. Concentration. And in whatever there is concentration, power is bound to come. Whether it is about God or a good matter. Hiranyakashipu, he and others, through concentration, obtained power that could shake the universe, look. They were not doing it for God or to serve God, yet they got so much power. Where did he obtain the power from? Vastvantar samanadhikaranya yad vibhuti shabdeshu tu vibhuti shabdeshu tu niyantavya niyantatva niyantatva vishayata vakshyate. Niyantatva vishayata vakshyate. Another quality like God was mentioned. God said, 'Maharaj, this is my vibhuti. The peepal tree is my vibhuti.' So that means vastvantar samanadhikaranya, vastvantar samanadhikaranya of one quality came. God and another entity. God and another entity, in that, samanadhikaranya came. God said, 'Pandavanam Dhananjayaha'. 'Among the Pandavas, I am Dhananjaya.' Dhananjaya is my vibhuti. Arjuna is my vibhuti. So Arjuna had an extraordinary power compared to the other Pandavas. He had the skill. And moreover, he used it for God... used it for. used it for Him. That is why Arjuna. Otherwise, there were many others superior to him in weaponry. Karna was also Kunti's son and superior to Arjuna. Compared to him, Ekalavya was even greater than Arjuna. Why was he not called God's vibhuti? He did not use it for God's sake. They wanted to keep it under their own control, God under control... 'The quality is mine, and you control it.' Not like that. If we get a quality in our hands in any way, we do not donate it to anyone. Otherwise, we would keep donating. If we get some good quality in our hands and a good skill has come, do we answer anyone? We do not answer anyone, so we do not become anything. We remain as we are, dull and stiff. Nothing new comes into us. Vastvantar samanadhikaranya and niyantatva vishayata. Niyantatva vishayata. Regulating God... Arjuna gave the control of his knowledge to God. Inanimate objects, the peepal tree, the poor thing cannot give anything like 'this one controls me or that one controls me'. If we went and cut the peepal tree, the poor thing could not say no. It did not say, 'I belong to God, and only when God comes to cut me will I let myself be cut.' It did not let others cut it; if it were other people, they would cling, right? Because an uncle lives in the peepal tree... no one cuts a peepal tree. Uncle. Brother of mother. That is a ghost named uncle. So there are two uncles. One is very terrible and one is very good. Arjuna was so incomparable that among all archers, he was number one, yet why is it said only among the Pandavas, 'Pandavanam Dhananjayaha'? Among all weapon-bearers or as 'archers'... Ram is called the foremost among weapon-bearers. Ram indeed is called the foremost among weapon-bearers. But among the Pandavas... at that time, it was Arjuna. He was incomparable, but in that era, he was the one. And especially, as mentioned in God's context, despite being vastvantar samanadhikaranya, there is niyantatva vishayatvam. Niyantatva vishayatva was there. On the other side, there was Bhishma. So if 'Pandavanam Dhananjayaha' had not been said, and 'Kauravanam Bhishma' had been said, the Kauravas were also Pandavas. All were born in the Kuru dynasty. Dhritarashtra was also there, and King Pandu was also there. But God wanted to show something new in the vibhuti, so He said 'Pandavanam Dhananjayaha'. He did not say 'Kauravanam Bhishma'. Even though Bhishma was like that, God might not have found him worthy of His vibhuti. 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