Vairagyam jneyamapritih Shrikrishnetaravastushu | Jnanam cha jivamayesharupanam sushthu vedanam || The definition of vairagya is to understand that it is the lack of affection, aversion, and indifference towards objects and things other than Lord 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 → The absence of love for worldly pleasures, not having love for worldly pleasures, is called vairagya. A devotee who has developed deep affection and love for the form of Lord 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 → It is said in the Skanda Purana that, in this way, understanding the entire world to be unreal due to the four types of dissolution caused by God's power of time, the aversion that is then created towards that world is called vairagya. The divisions of that vairagya are mentioned in the Samadhi Pada of the Patanjali Yoga Sutras, and should be learnt from there. The definition of jnana. To thoroughly understand the nature of the embodied jiva, the primordial nature maya, and Paramatma, is called jnana. What are its characteristics? Characteristics. What does that mean? Characteristics. Its characteristics. Rather than definition, characteristics. If this is in front, it will do exactly this. That is called its characteristic. If it is a certain person, he will do exactly this. Everyone gets convinced that they are likely to do exactly that. They won't do anything else. Then there might be a five percent variation in it. What is that called? Characteristic. Similarly, the characteristic of maya, for one who is dominated by maya, is that he will do exactly this. Even if the jivatma is dominant, he will do exactly this. And if God is dominant, he will do exactly this. That is called jnana. If one just memorizes the definition, it cannot be said that he has attained jnana. If its characteristic comes into his hands, then he can save himself from weak characteristics and accept the good characteristics. What is God's characteristic? What? What is called God's characteristic? Affection towards devotees and being solely focused on liberation. To only do good, that is. Even if things go awry, upside down, or sideways, to only do good, like that. And what is the characteristic of maya? To bind. Not to let go. To increase 'I'. And to increase 'mine'. That is the characteristic of maya. Maya is the bodily identification... Jivasya chaham chaham mamata hetur maya vagamyata. That is its characteristic. The more 'I' and 'mine' increase, the more we are said to be fallen into maya. Whether it is good or bad. One must transcend 'I'. One must learn how to do that. We must transcend 'I' and 'mine'. Even if we have nothing of our own, if we get attached to someone else's, again it is 'I' and 'mine'. Like that. It cannot be uprooted even if tried. Like that. If it is a householder, he cannot be uprooted from what he has earned himself. But here, if one gets attached to someone else's, he cannot be uprooted from that either. Like that. So, if one knows its characteristics, then he is said to have attained jnana. If one just memorizes definitions, it is not called jnana. He is said to have become a pandit pandit Priest. Tap to open in glossary → Pandit Pandit Priest. Tap to open in glossary → Stay fifty paces away from a pandit pandit Priest. Tap to open in glossary → So, stay fifty paces away from a pandit pandit Priest. Tap to open in glossary → pandit pandit Priest. Tap to open in glossary → So God, you see, stays fifty paces away from a pandit pandit Priest. Tap to open in glossary → The couplet is very good, but I have forgotten it. But only the pandit pandit Priest. Tap to open in glossary → To thoroughly understand the nature of the embodied jiva, the primordial nature maya, and Paramatma, is called jnana. Understanding its characteristics is called jnana. A person also has characteristics. If one understands that, then he is said to have recognized the person. Otherwise, he is not said to have recognized the person. Everyone says it is like this. One knows the ID, that he has completed these many degrees. He has completed these many degrees, but what benefit is he going to give us, that characteristic should be known. Then the person is said to be recognized. In that way, the characteristics of God, the characteristics of a sadhu, if one knows the characteristics of common people, then he is recognized, then he is said to have been introduced to them. That is sushthu jnanam. Jivamayesharupanam sushthu vedanam. To know thoroughly. To know thoroughly means to know its characteristics. What did Maharaj say in the twelfth Vachanamrut of the First Section? When is one liberated? Those which are the causes of the world, the causes of the world, Prakriti-Purush Purush 1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush. Tap to open in glossary → When one knows the nature of Kala, Maya, and the twenty-four elements, then he is liberated from their bondage. So, if all the pandits know this, are they liberated? We have learnt everything in this Shikshapatri, so are we liberated? 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