Tato mām tattvato jñātvā viśate tadanantaram. Knowing Me thus in essence, he immediately enters into Me, attaining a relationship of oneness with Me. In knowing and... entering into Vasudeva, as Maharaj said. What does it mean to enter into Vasudeva? How is this entry to be understood? One develops an intense sense of self-identification with Him. Without Him, one cannot function. That is what is called entering. If someone has an addiction to opium or alcohol, then if he does not get alcohol, what happens? He becomes unconscious. If he is a severe addict, he becomes unconscious without alcohol. If the drug is not there, then he dies. He incurs debt. Even if his parents find out, they still have to get it from somewhere and give it to him. He is as good as dead. Because he... Viśate tadanantaram. He has entered into it. Has the drug entered the person, or has the person entered the drug? What do you say? Has the drug entered the person, or has the person entered the drug? huh? The person has entered the drug. The person has entered the drug. So then, the drug takes him wherever it wants. Has the drug not entered the person? Or has the person entered the drug? First, the person enters the drug, and then the drug enters the person. That means the person has entered the drug. Because he is conscious, whereas the other has no consciousness... it is inert. Therefore, the person has entered the drug. So, what does that mean? It means the person has developed great affection for the drug. It is not that the drug has developed great affection for the person. Thus, in this, Bhagwan said, 'Tato mām tattvato jñātvā viśate tadanantaram.' He enters into Me. This means he develops intense affection for Me. If he is separated from Me, he becomes unconscious. Just as a person becomes unconscious when separated from the drug, similarly, if this person is separated from Bhagwan, he becomes unconscious. Sachchidanand Swami had such affection for Maharaj. If he had to be separated from Maharaj, he would become unconscious. He would lose his mental balance. Gunatitanand Swami, Gopalanand Swami, and all of them had such affection. Viśate tadanantaram. If he has to be separated from Bhagwan, he becomes unconscious. That happens through bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → Bhaktyā mām abhijānāti. Bhaktyā mām tattvataḥ... abhijānāti. And bhaktyā mām... viśate. Tato mām tattvato jñātvā viśate tadanantaram. Knowing Me thus in essence, he immediately enters into Me, attaining a relationship of oneness with Me. In knowing and attaining the Supreme Soul, the difference in time does not become an obstacle. What is the difference in time? Maharaj existed 200 years ago, and we are here now. So now, how are we to know Him? There is no such barrier. For those who want to know Him, He is readily available. There is not even a watchman, otherwise he might say, 'Hey, why have you come here? There is Corona, right?' Bhagwan is locked down inside during Corona. 'Why have you come here?' There is no such watchman either. For those who want to know Him, there is no barrier of place or time. It is not that we are here and Bhagwan is in Vadtal or Gadhada. And there is no such thing as Him having existed 200 years ago. What of 200 years ago, even if He existed a thousand years ago, one can know Him now. And sometimes, even if He is standing right next to someone, right beside him, he still cannot know Him. So, such is the nature of Bhagwan's barrier. Viśate mām tadanantaram. Even though 'having known Me, immediately after' is mentioned, still... What is the meaning of 'jñātvā'? It is a gerund (sambandhak bhutkrudant), right? So, when is a gerund used? After one action is completed. When two actions are parallel, in which one action is completed, and only then the other begins, then it is called a gerund. Therefore, 'jñātvā mām'... abhijānāti. Yes, abhijānāti. No, no, abhijānāti is already done. viśate. Yes, jñātvā mām viśate. The more he knows Me, the more he, in Me... enters... develops affection, enters. He becomes unconscious. The more he knows Me, the more unconscious he becomes. In knowing and attaining the Supreme Soul, the difference in time does not become an obstacle, and through that alone, one experiences the fulfillment of human birth. So here, Bhagwan says that He cannot be known through knowledge alone. It is not that by studying scriptures, one knows Bhagwan. Nirvikalpanandji had studied many scriptures, whereas Sachchidanand Swami and... Siddhanand Swami had not studied many scriptures. Yet they would become unconscious. On the contrary, the other would remain fully conscious even if Maharaj went away. So... it is not that by studying scriptures, one can know Bhagwan. Bhagwan can be known through bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → The more bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → the more He can be known. Even a scripture can be understood through bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → The essence of a scripture, comes from how much bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → Only if there is bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → If one wants to know the glory of the Shikshapatri, it cannot be known by studying commentaries. But one must develop affection for the Shikshapatri. One must develop affection for its commandments, then its glory is understood. One must develop affection for the Vachanamrut. One must develop affection for the Bhaktachintamani. Affection for Maharaj comes later, okay! But one must develop affection for the Bhaktachintamani. And one must develop affection for the Vachanamrut, then there will be no problem. So then, first he enters into the Vachanamrut, and the entry into the Vachanamrut, is in what? In Maharaj. The subject of the Vachanamrut is Maharaj; its center is Maharaj. Therefore, he then enters into Maharaj. The jiva's love for the Supreme Soul, affection, attachment, or attraction is natural. But since the jiva has established and accepted a relationship with prakriti, it has turned away from the Supreme Soul, and therefore, it feels great attraction to the world. This attraction to the world is called by names such as vasana, desire, craving, hope, and thirst. It gains nothing from this, but a firm delusion has been formed that it will gain something. Therefore, due to this delusion and vasana, trapped in the cycle of birth and death, it continues to suffer great misery. In the Gita, three main yogas are described: karma karma Action. 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 → bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → All three of these yogas connect one to Bhagwan, or if performed properly, they increase love for Bhagwan. In karma karma Action. 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 → Sve sve karmaṇyabhirataḥ. Affection for duty, and affection of devotion (bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → and affection of knowledge (jnan rati) — all three are forms of rati. Those nine rasas are there, right? Do you know the nine rasas? Not those. The taste of shrikhand, this taste of chickoo halwa, don't you know? Do you know the nine rasas? huh? The taste of amla pickle, huh? The taste of drumstick. The taste of drumstick, there are new rasas, right? New 'nav ras ras A taste. One of the panch-vishays. It is the physical element of jal, and is perceived by the tongue. The characteristics of ras are sweetness, spiciness, distastefulness, bitterness, sourness, and saltiness. Tap to open in glossary → Those old ones, so many are already there. That magaj and all are there, those are called old rasas; these are new rasas, 'nav ras ras A taste. One of the panch-vishays. It is the physical element of jal, and is perceived by the tongue. The characteristics of ras are sweetness, spiciness, distastefulness, bitterness, sourness, and saltiness. Tap to open in glossary → Do you know the nine rasas? huh? Sour, bland, spicy, so how many would those be? Those are only six. We have to add three more of these other ones. Now if someone says, 'Squeeze mango juice,' then that gets added. So six and one make seven. But where are the nine rasas? The comic rasa (hasya), oh, erotic (shringar), comic (hasya), heroic (veer), marvelous (adbhut), marvelous, tranquil (shant), comic, loathsome (bibhatsa), pathetic (karun), huh? pathetic rasa (karun), pathetic rasa (karun), furious rasa (raudra), loathsome rasa (bibhatsa) — all these are the nine rasas. Not those other ones. In each and every rasa, there is its... stimulating cause (uddeepak)? Stimulating cause (uddeepak), supporting cause (alamban), and the primary emotion (mool bhav). The tranquil rasa (shant), if one wants to attain it, vairagya is its primary emotion. The more vairagya one attains, the more tranquil one becomes. If one attains vairagya, one becomes tranquil. It was mentioned here, right, that such is the nature of rasa... The jiva's love for the Supreme Soul... This devotion — there are three types of yoga in it. In that, the rasa of devotion (bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → and the rasa of action (karma karma Action. 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 → rasa of duty (kartavya rasa). Rasa of duty (kartavya rasa), that, is the primary emotion of selfless action (nishkam karma karma Action. 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 → Without duty, he cannot function. He cannot sit idle; he needs a role. He wanders around without a role, like a roll, still he cannot function. He needs some role. And what should that role be like? It should be a role of service to Bhagwan. Then it is called the rasa of duty (kartavya rasa). It is called the rasa of selfless action (nishkam karma karma Action. 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 → And that rasa becomes the medium for rasa in Bhagwan. Viśate tadanantaram. Then he immediately enters into Him. The jiva's love, affection, attachment, or attraction for the Supreme Soul is natural. But since the jiva has established and accepted a relationship with prakriti, it has turned away from the Supreme Soul, and therefore, it feels great attraction to the world. So, it searches. Just as a child, if separated from its mother in a large crowd, then it keeps looking at all the women. 'Where is my mother, where is my mother?' Similarly, this jiva, for Bhagwan, originally has affection. But then, it has lost its way. And the person started taking pleasure in maya. Therefore, he does not find Him. This attraction to the world is called by names such as vasana, desire, craving, hope, and thirst. It gains nothing from this, but a firm delusion has been formed that it will gain something. Therefore, due to this delusion and vasana, trapped in the cycle of birth and death, it continues to suffer great misery. In the Gita, three main yogas are described: karma karma Action. 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 → bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → All three of these yogas connect one to Bhagwan, or if performed properly, they increase love for Bhagwan. In karma karma Action. 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 → Sve sve karmaṇyabhirataḥ. This affection of karma karma Action. 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 → or if there are prior impressions of bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → Karma Karma Action. 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 → Maharaj called it selfless service (nishkam seva-yoga). Therefore, it directly, in the Supreme Soul, leads to affection for the Supreme Soul. If it is the karma karma Action. 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 → common, then it first generates self-affection (atma rati), and after self-affection, if there are impressions of Bhagwan, it generates affection for Bhagwan (bhagavad rati). Rati means rasa, love. So, selfless action (nishkam karma karma Action. 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 → That selfless service (nishkam seva-yoga). In jnan-yoga, that same love is called self-affection (atma rati). Yo'ntaḥsukho'ntarārāmaḥ. And in bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → Tuṣyanti ca ramanti ca. In this way, despite there being affection in all three yogas, affection for Bhagwan (bhagavad rati) has special glory. Affection or love for Bhagwan manifests, through a sense of belonging; one's own things automatically seem dear. Therefore, as soon as a sense of belonging manifests... Not like that. Read it again. Affection for Bhagwan, or love manifests... Not like that. Affection or love for Bhagwan happens through a sense of belonging. The next sentence is different. Affection or love for Bhagwan manifests through a sense of belonging. If there is a sense of belonging, then in that, affection and love manifest. A householder feels affection for his child because he has accepted him as his own child. Even if the neighbor's child is better than his, he still does not feel affection for him. When a sense of belonging comes, then affection is generated in it. Bhagwan can be known through bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → huh? Bhagwan can be known through bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → Bhakti Bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → That was called affection (het rati). Call it feeling (bhavna), call it love, call it attraction, rati... rati means love. When love is generated, then Bhagwan, to make Himself known to us, huh? When love is generated, Bhagwan begins to make Himself known... Yes, He indeed begins to make Himself known. Then one has to do this. No, then what is there to do? It is a direct relationship. All other endeavors, connect one to Bhagwan indirectly (via). Knowledge, vairagya, dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → connect one to Bhagwan indirectly. And bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → And what is the nature of Bhagwan, that becomes known to him. That is why it is said, 'jñātvā mām.' Bhaktyā mām abhijānāti. yāvadyāścāsmi tattvataḥ. So, if in Bhagwan, he has, proper affection, then what Bhagwan's nature is like, what Bhagwan's nature is, that is seen within. If you live together here, do you not get to know that his nature is like this? He will complete this work, and he will not do that. He will do this, and he will not do that. Does one get to know that or not? Similarly, as one gets closer to Bhagwan, Bhagwan's nature becomes known to him. That Bhagwan is like this. What is Bhagwan's nature like? He is the destroyer of enemies (heya-pratibhat), and the sole source of liberation (kalyan-ekatan). This was mentioned earlier, right? He does not consider who is worthy or unworthy (patra-apatra-analochit). Whether this person is worthy or unworthy, Bhagwan does not contemplate... He does not. He blesses him directly. Such is the extraordinary nature of Bhagwan. So, that word was very beautiful. What was the sentence? Therefore, the essence of 'yah' is the uniqueness of form and nature. By form, He is the divine body, and by nature, He is heya-pratibhat, kalyan-ekatan, affectionate to those who surrender, merciful, compassionate, and does not consider worthiness... unconsidered worthiness. Whether this person is worthy or unworthy, Bhagwan does not think about that. He only sees whether there is bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → Considered bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → Unconsidered worthiness, and He does not look at whether there is any other worthiness or not. Affection or love for Bhagwan manifests through a sense of belonging. One's own things automatically seem dear. Therefore, as soon as a sense of belonging manifests, Bhagwan automatically seems dear. 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