Cultivating eligibility for Maharaj's grace | P. Mahant Swami | Satsang Chintan

He who becomes like God attains the state of being equal to God.

It means that just as God is not bound by good or bad deeds, so too a liberated soul is not bound by good or bad deeds.

And just as Lakshmiji, out of love, sometimes merges into the form of God, and sometimes remains separate, serving God.

Similarly, that devotee, out of extreme love, sometimes merges into God and sometimes remains in the service of God in a manifest form.

What should we understand here?

Maharaj, sometimes the liberated soul merges.

So what should we understand?

Many believe that it is not a single country.

To wave a fan at the idol of God.

Then why is it said that it is like that?

He spoke like that.

So what does it mean to be absorbed?

He forgets his own consciousness.

Of his own form.

He becomes so engrossed in God, in God's happiness, or in God's idol that he forgets his own form.

And it is said in the liberated soul.

It is said in the category of the liberated.

Some attain the happiness of God, and others also pay attention to what is happening around them.

Some attain the happiness of God and remain aware of themselves, not knowing what others are doing, but remaining aware of themselves.

And some even forget their own consciousness.

And remain in the idol of God.

Such a category exists.

It illuminates in all three states.

For example, in the normal state, it is said that the knowledge of dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → is 'ayam ghata'.

So when the subject came, it revealed the subject.

At the time of the revelation of the subject, the revelation of the subject, the revelation of oneself, and the revelation of the doer, there is a doer.

But as long as its focus is on all three simultaneously, even if it illuminates all three simultaneously, its concentration is focused on one.

Then the focus is on the subject.

And sometimes it feels like I know the pot.

Then the focus is not on the pot, in the subsequent cognition, the focus is not on the pot.

And sometimes he thinks, 'This pot is new, my pot is not true, it is not an illusion.'

Then he doesn't focus on himself, and he doesn't focus on the pot, so when does he focus on the knowledge of dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →?

Thus, the knowledge of dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → is his own, it has become all-pervading and pure, so he can forget himself when his focus is entirely on the knowledge of dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → in God.

Just as Lakshmiji, out of love, sometimes merges into the form of God, and sometimes remains separate, serving God.

Similarly, that devotee, out of extreme love, sometimes merges into God and sometimes remains in the service of God in a manifest form.

To be absorbed means to deny one's own form. This principle denies that one's own form is ever denied.

If one is focused, then one does not have any inclination towards oneself, nor does one have any inclination towards one's own form.

And Maharaj called that detachment, detachment is knowledge, love for Shri KrishnaKrishna1) 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 → is the object.

So it is written in Shikshapatri that Shri KrishnaKrishna1) 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 → is now.

His own soul, the world is already Shri KrishnaKrishna1) 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 →'s, but is his own soul called Shri KrishnaKrishna1) 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 →'s or not?

Even in that, he does not have the same love as he has for the other.

And just as there is focus in that, there is no focus on one's own form.

That is called a diver.

The diver has focus.

To the pearl.

To fill a fist with pearls.

Then he doesn't focus on where his soul will go, that is called a diver.

He lives after dying.

Similarly, that devotee, out of extreme love, sometimes merges into God and sometimes remains in the service of God in a manifest form.

And just as God is independent, so too is His devotee independent.

Such power comes only through the grace of God.

He is free to cling to God.

If one wants to cling to God, one is free.

He becomes so engrossed that he forgets himself, but other ordinary liberated people cannot forget themselves. Forgetting oneself is not a small matter.

But this is what happens when he forgets himself and clings to God, becoming free.

Then Nityanand Swami asked, "Maya is there to uproot from the world."

But then, to let go, one's own form becomes an obstacle, and one is free to break all obstacles, even one's own obstacles.

He himself is God.

Then Nityanand Swami asked, "What happens to him on whom God's grace falls when all his limbs are perfect, and what happens to him if there is some deficiency in any of his limbs?"

Then Shriji Maharaj said that if there is any deficiency in any of the limbs of detachment, celibacy, faith, non-violence, dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, and self-realization, then one does not attain the ultimate liberation, which is the Akshardham of God.

And without that, he attains other abodes of God.

Or if he attains a higher abode, it is not called grace.

He took him to a good place from the world and gave him a better place.

Hey, it's not called complete grace.

He has given a better place, hasn't he?

Which abode do they attain?

Those who are dependent on Maharaj, if they have some flaw in this, which abode do they attain? It has been said now.

GolokGolok1) The dhãm of Shree Krishna Bhagvãn. 2) Also means Akshardhãm. The prefix ‘go’ means light; therefore, meaning the ‘lok of light’ – Akshardhãm.Tap to open in glossary →, VaikunthVaikunthThe dhãm of Vishnu, and Rãm Bhagvãn.Tap to open in glossary →, Shvetadip, Badrikashram, and the gods.

There is no flaw in Maharaj's ashramashram1) Stage of life. There are four ãshrams in total, each with their duties and responsibilities – brahm-chãrya, grahastha, vãnprasth, and sannyãs. 2) Hermitage. Place where tyãgis live.Tap to open in glossary → of conviction, nor is there any flaw in his means. If there is a flaw in the means, then there are two in this.

If there is no flaw in one's conviction, and no flaw in the ashramashram1) Stage of life. There are four ãshrams in total, each with their duties and responsibilities – brahm-chãrya, grahastha, vãnprasth, and sannyãs. 2) Hermitage. Place where tyãgis live.Tap to open in glossary →'s conviction, then God Himself makes arrangements to compensate for the loss.

He himself makes arrangements, saying, "You go to this place," and God places him in such a place that he is given a human body, and where his fulfillment takes place.

And if there is a flaw in the means, then he is sent to Badrikashram or some other place to perform penance.

That's how the arrangement is.

Then Shriji Maharaj, if there is no flaw in his conviction and there is a flaw in the other, even then if God shows more mercy, then the meaning of this is that the flaw will be broken as quickly as possible in this world itself. This is the place to break the flaw in this world itself.

In Badrikashram, there is such a thing as immortality.

In the talks of Gopalanand Swami, such a division has been made somewhere, hasn't it?

That if there is a deficiency in religious means, one attains this, and if there is a deficiency in conviction, one attains this.

Then Shriji Maharaj said that if there is any deficiency in any of the limbs of detachment, celibacy, faith, non-violence, dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, and self-realization, then one does not attain the ultimate liberation, which is the Akshardham of God, but attains other abodes of God, or if one is more attached, one attains the abode of the gods, which is said to be like hell in the religion of liberation before the abode of God.

And from a god, one becomes a human, and from a human, one becomes a god again, and after many births, one attains the supreme state. The meaning of this verse is the same.

A devotee of God who is attached to worldly pleasures does not go to the 84 hells.

And in the gods and humans, they go through birth and death, they do not go to the 84 hells.

And once, many times, a human incarnation.

And after many births, one attains the supreme state, and comes many times.

Then that law does not apply to him that he has to go to the 84 hells and the abode of Yama.

That is the strength of devotion to God, dependent on God.

So in the Gita, two things are said, that one who goes to heaven goes on the basis of merit.

And others go astray from yoga.

If one deviates from yoga, then one does not fall back even if one's merits are exhausted there. One remains there and gets tired.

He gets tired here, he gets tired here, he comes back to the earth, and by the strength of his past karmakarmaAction. 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 clings to God with more speed. After a short birth, if the speed is less, then he takes another round.

And those who have gone to the world of gods by performing good deeds, they fall back when their good deeds are exhausted, and they become insects and worms, and they want to become insects and worms.

Humans and gods, humans and gods, humans and gods are incomplete.

A devotee of God who is attached to worldly pleasures does not go to the 84 hells, and in the gods and humans, he takes infinite births.

Then, when he becomes endowed with the characteristics of detachment and so on, as mentioned before, he becomes worthy of God's grace, and then, becoming an exclusive devotee of God, he attains the Akshardham of God, which is beyond the gunas.

Therefore, one God has to show mercy to everyone.

And all those who walk on the path of God ask for grace, but not everyone gets it.

So this place of human effort was arranged in the owner.

Otherwise, there would be no room for human effort, and there would be no need for human effort.

God comes here to bestow grace on everyone, doesn't he?

And what is God waiting for? He is an ocean of grace, so the question is where to put it. If he finds a place to put it, then more.

So it happens.

If too much money comes, he says the treasury is full, where should I put it?

If he opens the treasury, it falls out, so he needs a place to put it somewhere.

So, God's grace is completely full, and he wants to put it somewhere.

And all the devotees are eager for grace to shower upon them, so why doesn't God directly do it when the other person has no space and is very hungry?

Hey, there's a difference in human effort.

So God does not do it there, that is a fact. We have been saying for a long time, "God, have mercy, have mercy."

What branches do I want to do? Have mercy.

Even then, God does not do it. What is the reason for that?

Human effort, then it doesn't fit in that treasury and falls out.

Then he says, "Wait, stand still, stand still."

So you become worthy, and when you become worthy, you get a chance there.

Human effort, otherwise there would be no need for human effort.

Only then does he become worthy of God's grace, and then, becoming an exclusive devotee of God, he attains the Akshardham of God, which is beyond the gunas.

So, what Maharaj said means that without becoming a complete recipient of grace, complete grace does not come. A little bit, yes, it comes.

We pray to God, and God bestows a little grace.

And for that help in our spiritual practice, we have prayed to God that these means are not being fulfilled, so help us in our spiritual practice. May God bestow such grace.

Therefore, in one birth or in infinite births, on the day when one becomes endowed with the characteristics mentioned first and becomes extremely detached, only then will one become worthy of God's grace and attain ultimate liberation, but without that, one will not attain it.

Then Nrusimhanand Swami asked, "In this Vachanamrut, Maharaj has made it very clear."

It became strict, it will not be found.

Brother, he has shown mercy, there is another last question here, it's good.

Then Nrusimhanand Swami asked, "Is there any way by which all defects can be removed by this body alone?"

Then Shriji Maharaj said that if one starts with caution, then all defects will be removed in this very body.

So there is no intention to do all five means, so what to do?

So what to do?

Just keep the intention.

Maharaj refused, he found a way.

Even if there is no intention.

He starts with caution.

But in what way?

It takes a little longer to tie an elephant than to complete it.

And we have no intention.

Then Shriji Maharaj said that if one starts with caution, then all defects will be removed in this very body, or if the defects have not been removed until the end of the body.

So it's about the one with intention, that if he starts with this body, then.

Then it's over.

What should one do if one has no intention?

If one starts with caution, then all defects will be removed in this very body, or if the defects have not been removed until the end of the body.

And if one becomes detached at the end of life, and becomes detached at the very end of life, and develops extreme love for God, then even at the time of death, God's grace is bestowed, and one attains the abode of God.

If such a thing happens, then there is no need to do all five of those things.

And he becomes extremely devoted to God.

He doesn't get all this, does he?

How does he get it on his own?

If one wants to perform those spiritual practices, even after becoming detached, one has to make a very long journey to achieve them.

That's right.

But this is what he says, that if one becomes detached at the end of life, does it happen on its own, or is there something in it that he has?

If he had done it from that angle before, and it couldn't be done then, it can be done now. In our sampradaya, there are many such examples from our gurukul.

That, brother, these Narayan Bhagat, Hariprasad Swami, Mukund Swami, and Kothari Swami, they were all like that, that they were not always exclusive from the beginning, or they were here, it was not like that at that time.

But at the end of time, by the power of his service, if he has served with good intentions and to please God, then Shriji Maharaj was pleased, so at the end of time, he may get the fruit, it happens, it doesn't happen, mostly magic happens.

From the beginning, how many are there who are exclusive from birth?

Mostly, all these are one or two exclusive ones, and then all these others are there, so they attain such a state. Maharaj says that it happens at the very last moment, at the end of time.

Swami Kothari never satsat1) True. Real. 2) Permanent, imperishable and unchanging. Is unbound by the past, the present, and the future.Tap to open in glossary → in a Katha in his life.

And in the abode, when he fell ill, he was not satisfied with the Katha. If others were reading, then he would sit alone and read. He was not satisfied with the Katha.

Such a state was attained, and Maharaj says that it happens even at the end of time.

Extremely, like those who become detached, Maharaj says that by becoming extremely detached, they cling to the devotee community. There is no need for a long round to perform those five spiritual practices, that's all.

So if there is no intention to do the five means, then one has to keep the intention of only one.