So much that he developed such attachment to the name of God, to chanting, that when he went to urinate or went to the toilet, he would keep speaking like that. But at those times, speaking is forbidden, right? At those times, speaking is forbidden, so someone told his guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → "Maharaj, even when he urinates, he speaks at that time, so he shouldn't speak like that." So his guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → Meaning, do not speak then. So when he sat sat 1) True. Real. 2) Permanent, imperishable and unchanging. Is unbound by the past, the present, and the future. Tap to open in glossary → He would hold his tongue with one hand. So, then someone found out that he does this. So they asked, "Why like that?" He replied, "Otherwise, it just gets spoken, so I have to hold my tongue since it is forbidden." "Go, you may speak now, there is no problem for you." That is called attachment, and that is attachment to the sadhana. He has attachment to the sadhana. Even if someone stops him, he cannot stop; that is attachment to the sadhana. And that is with understanding. If we have set our mind on something, then if someone stops us, we cannot stop. But not as a sadhana of that other thing. The connection is with that other thing. If we are engrossed in an action, then if someone stops us, we do not stop. In action. So because of that, do we have attachment to the sadhana? Or is there attachment to the sadhya? It is like a reaction to the sadhya. Only as a reaction to the sadhya one develops attachment to the sadhana. Then the attachment is true, that is what Maharaj says in this talk. That is the point. Actually, the swarup is indeed the murti murti 1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn. Tap to open in glossary → and is the most important among other aspects of the swarup, once there is attachment to katha-varta, attachment to the swarup naturally follows. Therefore, Maharaj has spoken of katha-varta as the swarup itself. Both are mutually connected. Attachment to katha-varta leads to attachment to the swarup, and if there is attachment to the swarup, one must develop attachment to katha-varta. It is a relationship of sadhya and sadhaka. One must develop attachment to katha-varta. If the mind's flow is not in katha-varta and one has to force it to stay, then it means that our attachment to God is still less. It is yet to be developed. It is not that katha-varta is the only thing, you know. Katha-varta is the most important of all. All other sadhanas. Is there only one sadhana to please God? Is it not given in the Narada Bhakti Bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → In the Narada Bhakti Bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → Pujadishu anuragah, kathadishu anuragah iti Parasharyah. Pujadishu anuragah, thus says another, Garga, right? Garga, yes. Atmaratyavirodhena iti Shandilyah. Tadarpitakhilacharata iti Naradah. Not Narada? What? Tadvismarane paramavyakulata iti iti Sanakadikah. The Sanakadik have again used the guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → Not me. The Sanakadik have said so. So the Sanakadik said. 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 → If one has developed attachment to God, what does he say? What is said in the Sneh Sneh Affection. Love. Tap to open in glossary → What? Are we supposed to read this, or who is supposed to read this? What? For whom 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 → Not getting bored, like that. There is attachment to the body, and Maharaj has given an example here, right? There is attachment to the body, so one never gets tired of the body. Did the Gopis ever get tired of Lord 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 → No. He insulted them, He pushed them away and drove them out, did that, did whatever He wanted, yet they did not get tired of Him. That is a sign of extreme attachment. Extreme attachment. If one's mind has become extremely attached, then one never gets tired of it. Even if years pass, one does not get tired. Attachment must be there. Not getting bored. If we live with the body for 60 years or 90 years, do we get bored or what happens? Attachment increases. Right? Do they get tired of it? Even if they are great sadhus, they have a great burden of it. Of the body. Small sadhus have a small burden of the body. Great sadhus have a great burden of the body. Where do they get tired of it? The question here is, on what basis can attachment to God be measured? Is it based on how much time that devotee spends in katha-varta, or or how, like that? He did five kathas. So another might say, "Brother, we have listened to the katha of the Bhagavat 100 times." And those who perform it might have reached a thousand. What to do with that, or what to do? Does he have that much love for the swarup of God, or from where, how to measure it in katha? That is the point. So the question here is indeed whether performing—Maharaj said katha-varta, so does it mean performing, or as said in one place, one who in katha-varta has no interest and does not develop good virtues, so is that in performing or in listening? It is not that there is no interest in performing. Everyone has an interest in performing. If they don't get the mic, then all interest fades away. Here Maharaj has mentioned both. Here both are mentioned. Here listening is mentioned. It is said that one cannot remain without speaking, right? One who has God filled within him, how can he manage without telling someone? How can he remain without telling? One thing is for sure, that in whatever one has attachment, he spends less time in other things and spends the maximum in the place of his attachment. Where do you cut down for this? On that depends—that is the measurement of attachment. Where do you cut down to fulfill your attachment to God? Do you cut down on bodily comforts? Do you cut down on the mind's likes and dislikes? Then he has more attachment than that; the one in which he cuts down, he is said to have more attachment to the other, like that. If you cut down on all those things that please the body, and that is again used only for the pleasure of God, then then he is said to have that much more attachment to God. Where to cut down? Some devotee keeps listening to katha-varta all day long, or keeps narrating it. There is another devotee who does not spend as much time in katha-varta as this devotee, but performs other actions, seva, etc., that please God. He gives limited time to katha-varta. So, based on this Vachanamrut, who is said to have more attachment to the swarup of God? If we say that the one who spends more time in katha-varta has it, Maharaj has written clearly. Then the point arises that our Nand saints like Muktanand Swami, Gopalanand Swami, Brahmanand Swami, etc., perhaps could not spend as much time in katha-varta as the devotees of today. Where would they get part-time, poor things? There was no place even to sit at those places. When would they do katha part-time? So did they have attachment or not? What? That is the point. Muktanand Swami used to sit in the backyard for katha, right? And other saints perhaps could not spend as much time in katha-varta as the devotees of today. Because we can imagine the situation of that time, that in those circumstances, compared to today, it might not have been possible. Firstly, there was no convenience of staying, sitting, or for those sitting opposite. There were no books. How would they do katha-varta? Even obtaining the Bhagavat was difficult. And when one copy of Vachanamrut was made per mandal mandal Group or assembly. In the time of Swãminãrãyan Bhagvãn, the sãdhus were often formed into groups, within which they travelled and preached in different regions. Tap to open in glossary → One copy was made per mandal mandal Group or assembly. In the time of Swãminãrãyan Bhagvãn, the sãdhus were often formed into groups, within which they travelled and preached in different regions. Tap to open in glossary → How many books of Vachanamrut do you have lying around today? That is the point. Firstly, there was no convenience of staying, sitting, or for those sitting opposite. Therefore, we cannot say that compared to the devotees of today, they were lesser. No pure heart would accept that. Then on which point does Maharaj want to place more emphasis? Which thing, which thing does He want to clarify? So Maharaj wants to say through this Vachanamrut that extreme fatigue, intense urge, pain, outright insult, prosperity, etc., attachment to these are places of body-attachment or worldly attachment. Whereas, of God Indeed, attachment is deep within a person. But at this time, it is tested. At this time, suppose he has returned tired, then to do more hard work, because of so much attachment to this body, he will neglect it, saying, "I won't do it now, go." There, his limit is reached. And if attachment, attachment to God has developed, then the limit is not reached; he goes beyond it. That is the point. Whereas, the place that causes attachment to God is God's katha-varta. When these two clash with each other, one for us it is not just katha-varta, like that. Katha-varta is indeed the main thing. But performing seva of God to please God, performing puja of God, singing bhajans of God, all these are sadhanas. How much attachment do we have to them? All these are sadhanas. And how much attachment do we have to those sadhanas? How much can we overtake? How much can we overtake the body-conscious state? That is to please God. So if we have developed attachment to the sadhana, then we have developed attachment to God. How little do we get bored? 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 → In the Sneh Sneh Affection. Love. Tap to open in glossary → What did he say is the sign of love for the Gopis in the Sneh Sneh Affection. Love. Tap to open in glossary → Nothing. Nothing comes to hand. Only their pastimes are described. But one has to derive it from the pastimes. He insulted them so much, did this, did that, yet they never perceived a flaw in Him. They never perceived a flaw in Him. They did not get tired of Him. They did not perceive a flaw, they did not get tired, even though His behavior was contrary. Even though God behaved contrarily. He called them and said, "Go, run away." After making them love Him, He abandoned them. And for how many years? When did God abandon the Gopis? When He was 11 years old. 11 years old. And then when did He call them? At the time of the eclipse. He called them at the time of the eclipse. How old was God then? He must have been 120 years old. He called them after the Mahabharat war. So He must have been 120 years old, see. Now, from 120, minus 11, for 110 years they were separated, apart, and no message came, yet their attachment remained exactly the same. Time could not separate them, see. For us, if it is a few days, our flow connects somewhere else. For us, even if there is a separation of a few days, the flow connects elsewhere. So that is what is called attachment. Time could not consume it. No matter how long a time passed, if it was developed with understanding. No matter how much He insulted them, they did not turn back, turning back. They never got tired of it. When does one ever get tired of the body? There is extreme attachment to the body, so where does one get tired of it? Similarly, one should not get tired of God's personality. One must develop attachment to the sadhana. Then he has attachment to God, otherwise attachment. Of both of these Akshar Akshar 1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh. Tap to open in glossary → With him was one Govind Prasad. He is wandering around. Meaning, before Akshar Akshar 1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh. Tap to open in glossary → Whichever line was to be spoken, he would speak it beforehand. If they had traveled together for two to four months, it would get recorded. So then a person gets tired, right? That, "Now he is going to speak only this, what else is he going to speak?" "He is going to speak only this." Then you feel, "Do I want to go to katha now?" So you say, "Brother, what he is going to do, I will tell you right now from here." So does one get tired or not? What else would he speak? What else would he speak? So that is tiredness. When Lord 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 → or would He not speak a whole new dictionary every time? What? He would speak the same thing. If there is his son, an only son, and he was born at an old age, then whatever he speaks, does he speak the same thing or something else? So does one get tired? If there is attachment, one does not get tired, even if it is the same thing. Even if it is the same thing, one does not get tired. And for us, if the katha is the same? So we get tired. If one does not get tired, then he feels in his mind, he listens 10 times, he listens 50 times, yet he does not get tired. Then attachment. What is called attachment? Attachment does not count repetitions at all. Where there is attachment, despite repetitions, one feels more and more hungry, feeling that it is still less. That is the point. Maharaj's talk must come now. Maharaj's swarup must come, then he has attachment. Some indeed enjoy it, as many times as it is repeated. That is the point. When a clash between these two arises, then at whose cost whose success is achieved, based on that, based on that, the center of extreme attachment is decided. Otherwise, we have ordinary love for God, and in katha also when everything is favorable, we all give time to katha. Meaning, when everything is favorable, where has Maharaj made this decision? In this, we give time when it is not favorable. He performs seva when it is not favorable. He performs puja when it is not favorable. Then seva, bhajan bhajan Worship. Tap to open in glossary → then that is not a sign of attachment. 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