"Serving the feet of the Lord with love through pure vairagya." So, what did 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 → So, that is how the science is complete. What is said in it? Brother, recite the whole verse. Is it the first one? Huh? The second. What is the first one? "Fearless are the feet of the Lord." Recite that. "Fearless are the feet of the Lord, serve them with faith, O saints. Casting aside other means, understand the essence of the doctrine. Fearless are the feet of the Lord. Hearing of the happiness of this world and the next, you grieve. That is like clinging to the fruit of the udumbara tree, which is only on the surface. Fearless are the feet of the Lord." What came out of that? The feet of the Lord are extremely fearless. What else is fearless? What is all that is filled with fear? Of this world and the next. In that, what did 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 → Siddhi Siddhi Wealth. Riches. The siddhi are shown to bhaktas on their way to Akshardhãm, to test their love for Bhagvãn. Tap to open in glossary → 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 → Did anyone say? Tell me. What did Swamiji say? You have memorized the Yoga Sutras, right? So, vairagya is mentioned in the Yoga Sutras, isn't it? "Yoga is the cessation of the modifications of the mind. Vairagya is the freedom from desire for seen and heard objects. Higher than that is the freedom from desire for the gunas." "Higher than that is the freedom from desire for the gunas, arising from the realization of the Purusha." So, what came out? Tell me. Match those two. What 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 → "Hearing of the happiness of this world and the next," The mind is not infatuated by it. That "Hearing of the happiness of this world and the next, you grieve." You grieve that "It slipped from my hands, they became liberated and I remained unmarried, and I will have to be married to a green branch." One has to be married to a green branch, right? In a householder's family, if a young boy dies unmarried, they marry him to a green branch. If he is ten or twelve years old, or four or five years old, then they don't have to marry him to a green branch. But if he has reached ten or twelve years, then they have to marry him to a green branch. Why? Because he didn't marry in reality, so they marry him to a green branch. So, does it mean that if our desires as saints are not fulfilled, we have to be married to a green branch? To return again. Those desires are indeed his marriage. It is as if he got married to his desires. Then he has to be married to a green branch. I said if they are not fulfilled, he has to be married to a green branch. So, "hearing of the happiness," meaning you grieve over it, so it is written. You grieve that "I was left behind and he got it. I was left behind and he got it. He averted mine and did his own work," like that. Do not grieve over all that. Why? Why? Why should you not grieve? "Clinging to the fruit of the udumbara tree." What does that mean? That fruit is of no use for eating. All are like that. So, "Vairagya is the freedom from desire for seen and heard objects." What is a vishaya (object of sense)? What should be called a vishaya? Wherever one's mind finds pleasure. Apart from God, wherever our mind is drawn, that is a vishaya. So, if my mind was currently digging in the garden with a spade, apart from God? If I was doing it so that good roses would grow, digging with a spade. Then should it be considered apart from God or what? We have to keep our mind on the spade. Is the blade of the spade proper or not? And whether it strikes properly or not, where to keep it? And if I keep it on God's face and the spade strikes there, then what to do? What is it? In whatever one believes one's happiness lies, that is a vishaya. Vishaya means the subject of interest. Where does one's interest lie? Private interest. All those are called vishayas. And in the entire universe, what is the core vishaya? In the entire universe, what is the core vishaya? Tell me, brother. Oneself. Oneself is fine. Oneself as a subject is called the ego, it cannot be called a vishaya. What is the core vishaya? Wealth and women. Wealth and women. So, that did not become the core, did it? There became two cores. Is there one core or two? There are two, right? One this end and one this end. Does a bedsheet have two borders? It has four. Diameter. The happiness of one's body. The core vishaya. We took it in that sense, but others say what 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 → How the Gita should be, how the Vachanamrut should be. In the entire universe, what is the core vishaya? Pride. Pride. Pride of independence. Pride of independence. No, not at all. Spouse. Spouses for both male and female. Females have those spouses and males have those spouses. That is in the entire universe, from the trunk to the top. Gunatitanand Swami said that up to Prakriti-Purusha, there is the curiosity of vishaya. What is curiosity, meaning tug-of-war. No one can go out of it. That is called the core vishaya. In the Gita, God Himself called it so. "It is lust, it is anger, born of the rajoguna, all-devouring, all-sinful; know this to be the enemy here." Know it as the enemy. Then, "They say that the senses are superior; superior to the senses is the mind; superior to the mind is the intellect; and that which is superior even to the intellect is He." "Slay the enemy, O mighty-armed, in the form of lust, which is difficult to conquer." So, which core came in that? In infinite millions of universes, this is indeed the core vishaya. Then what is the use of all these other vishayas? All those are for its protection. Nothing else. Spouse for money or money for spouse? Tell me. Prakashbhai, tell me. Spouse for money or money for spouse? If you cannot speak, we will ask someone else. If everyone is sitting around there and you cannot speak, then no problem. It is for the spouse, right? If they are sitting around, then again you cannot speak. You should not speak. You should say that nothing can be said right now. In the old days, there were big farmers, big farmers. In the old days, there was no trading. So, they were big farmers, and the farming was very large and people were few, so what did they do? They would marry two or three spouses. And then, instead of hired laborers, they would do the work. So, they became spouses for money. But now, the spouse conditions from the beginning that "If there is money, I will come, otherwise I won't." So, all money is for the spouse. That is the core subject. The core vishaya of the entire universe up to Prakriti-Purusha. From an insect to Prakriti-Purusha, no one remains outside of it. So, 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 → Serve by leaving this. If you do not serve by leaving this, it eats up half. It eats up more than half, and sometimes it eats up everything, and even eats up oneself. No one can come out of it. Once fallen from it, He does not come out. A person dies once from a female serpent's bite. But from a woman's bite, he dies a thousand times. Not even a thousand times. He dies as many times as the milk of the ocean he has sucked. Just for one thing. Is there luxury in God's abode or not, is there enjoyment or not? Then? If he is dying just for enjoyment, for whom does this jiva die? Just for enjoyment, if he is dying for the highest enjoyment, then are they any less there? If the jiva is dying for the highest enjoyment, which is the core subject? Which is the core subject that has entered the jiva? So, as 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 → Leaving one, do everything else. But now, we cannot say that to everyone. 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 → If someone else is so powerful, they can say it. We, after eating heartily, fold our hands and say, "Brother, leave it only if you want to, otherwise do not leave it. It is good for us, you may" Direct provisions come and money comes, both without any problem. So, the core subject of the entire infinite millions of universes is that one. And to leave it, that is called vairagya. "Vairagya is the consciousness of self-mastery in one who is free from craving for objects, seen or heard." Seen and heard. In the mind and obtained, directly obtained and imagined in the mind. What else is heard? Heard means imagined in the mind. So, gross objects, objects imagined in the mind, and objects that have entered the jiva, casting them all out and serving God. If he serves while possessing all those, he is called spoiled. And "He does not become pleased," so it is written in 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 → Until then, He does not become pleased. He performs many endeavors. But he does not make it pure. From 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 → And sometimes we might even bathe three or four times. Brother, if we have broken the Ekadashi fast, we might bathe two or four times. Then who would call us impure in that? 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 → And this ultimate dissolution, at the end, Shreeji So, there is endeavor, endeavor. Even in that, there is science and there is knowledge. We just keep doing it mechanically as others do. But we do not know that what I am to do after dying, I am doing now. So, that was mere knowledge, it was not science. And if one has proper 100% doubtlessness that what I am doing now, I am doing what will be useful after death. Not only that, not just useful after death, I am doing what is to be done after death. But if corruption is seated within, it does not let him believe it. He might be doing the very same thing. He might be doing the same service which is to be done after death. But if there is corruption within, it sits there and does not let him believe, saying "You are not right, you are not right." It keeps pricking him, pricking him, like that. It does not let him do, does not let that happen. It just does not let him believe. He does it, but it does not let him believe. And if the other one is doing nothing, he believes, "No, what I am doing is right. It is what will always be useful to me after death." Maharaj had asked Dinanath Bhatt, "Brother, which is the shloka of your liberation, and what is its meaning?" If someone asks us, "Which is yours?" Which is, say, the means of your liberation? From what you are currently doing in the present. It does not come to hand. Because it has not been cleansed from within, and there is no science, they only studied mathematics, they did not study science. Sometimes someone might be expert in mathematics, but otherwise they are like those babus. What kind of babus do they say? Government babus. If there is a big officer and he doesn't have much sense, he is called a babu. So, they might have become big, seated properly on a high seat, but if they don't have that upper chamber, they are called babus. So, everyone flatters him. Everyone says, "Babu is like this and Babu is like that," so Babu says so. So, they studied mathematics but did not study science, that is what was said. It must be decided from now. "The intellect of a resolute person is one-pointed, O descendant of Kuru; but the intellect of the irresolute is many-branched and endless. For those who are attached to enjoyment and power, whose minds are carried away by these," "The resolute intellect is not established in samadhi." Our inner desires of this world do not let us believe that. Otherwise, we perform all such work which will always be useful after death, and what is to be done after death. We do just that. But the many inner desires do not let us believe. "For those who are attached to enjoyment and power, whose minds are carried away by these, the resolute intellect is not established in samadhi." It just does not let resolute intellect develop, all those gathering together. Even if he does it. What kind of work does he do? That which is to be done after death. We serve God, so after death, "There, in the form of Brahman, the service of 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 we are doing it here now. But still, where is the inner satisfaction? Why does that happen? Why does that happen? Swamiji, why, tell me? Such desire for the happiness of this world. There is no science. There is no science. There is no realization. Science means realization. Science means that. There is no realization. There is no realization of God, nor of the Sadhu, nor of the endeavor. Realization of all those three must happen. If there is of God and of the endeavor, but not of the Sadhu, then? He creates confusion in between. "Hey you, do this, and you, do that." He creates all that confusion. So, so that he does not create confusion, one must keep its science. 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