He becomes displeased with those who commit offenses against His devotees, like no other sin makes Him displeased. And the way He is hurt, He is not hurt by any other sin. When Jaya and Vijaya insulted the Sanadik in Vaikuntha Loka, so the essence of it is that if someone insults a devotee of God, then God is deeply hurt. And God does not like it at all; He becomes very displeased. If someone tolerates an insult for the sake of a devotee of God, then God is not as pleased with anyone else as He is with them. Not just helping them when we are returning, but if one tolerates insults, then it happens. If one tolerates it for them, then God becomes very pleased, like that. When Jaya and Vijaya insulted the Sanadik in Vaikuntha Loka, then God immediately came to the Sanadik and said, "Yasyāmṛtāmala-yaśaḥ śravaṇāvagāhaḥ sadyaḥ punāti jagad-āśvapacād vikuṇṭhaḥ." Though whatever meaning the commentators may have derived, but "Yasyāmala yasyāmṛta yasyāmṛtāmala-yaśaḥ śravaṇāvagāhaḥ" which is the description of God. Such is the glory of God. There is glory, there is fame, meaning it purifies even a dog-eater. If it falls on the ears of a dog-eater and he thinks in his mind, "Oh! Such is the greatness of God," then even he is purified. "A-śvapacād vikuṇṭhaḥ" Vikuntha purifies up to Vaikuntha. It purifies even those who reside in Vaikuntha. Such is the glory of God. There is a difference between glory (yash) and fame (kirti). Glory is that, and fame is, glory is obtained through victory, through valor, and fame is obtained through conduct. Something like that, a division has been made between the two. It is glory. If there is good conduct, then one gets fame. Or perhaps glory, they are distinguished, but something like this is distinguished. One is achieved through valor and the other through conduct. God has both. One is Vikunthah, Avikunthah, meaning there is no limitation. No one can stop God anywhere. In the infinite millions of universes, no one can stop God's horse. Therefore, it is His glory. And His conduct is also so great, but which one? The best conduct and the best nature, through which His fame increases. God says, "In this entire world, there is absolutely no one like Me. My fame and My glory, My valor and My conduct, no one else comes in comparison with them." Up to Vaikuntha, "A-śvapacād vikuṇṭhaḥ", He purifies everyone. Even the residents of Vaikuntha, if they sing My glory, they become more and more purified, like that. But where did both of these come to Me from? So, they came because I served the Sadhu; that is what is to be said in that verse. Read. "Yasyāmṛtāmala-yaśaḥ śravaṇāvagāhaḥ sadyaḥ punāti jagad-āśvapacād vikuṇṭhaḥ." "So 'haṁ bhavadbhya upalabdha-sutīrtha-kīrtiṁ" "So 'ham", such as I am, that "bhavadbhya upalabdha-sutīrtha-kīrtiṁ" you have given Me such fame. You have given Me such glory. If I had not served you, I would not have had such fame. If I had not served you, My glory would not have spread so much. God praises the Sanadik in this way before them. Therefore, do not worry too much. The Sanadik were worried about the punishment given to them, that we went to God's house and slapped His children at His home. So what will their father say? That is why they were a bit worried, they had become embarrassed. "So 'haṁ bhavadbhya upalabdha-sutīrtha-kīrtiś chindyāṁ sva-bāhum api vaḥ pratikūla-vṛttim." "Chindyāṁ bāhuṁ vaḥ pratikūla-vṛttim" So Maharaj said that here, adversity is an offense. To think adversely of them, that is called an offense. To think, to act, to feel, to become adverse to them, then that is an offense. Then "sva-bāhum api chindyām". I would cut off My own arm. I would tear My arm out from the roots. If My arm accidentally struck the Sanadik, since this is about the Sanadik, so here in the Bhagavatam, it is referred to as Brahmin everywhere. Maharaj has called them devotees. Muktanand Swami has categorized them as saints. "Narad mere sant sant A sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush. Tap to open in glossary → "Jo mere sant sant A sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush. Tap to open in glossary → jad jad Lifeless. Non-living. Has no ãtmã. Opposite of chaitanya. That which is without consciousness. Tap to open in glossary → "Sva-bāhuṁ chindyām." If My arm commits an offense, and maintains an adverse attitude towards them, does not become favorable to them at all, and keeps insulting them, then I would cut off My arm. I do not want such an arm. How much greatness God has described! Those five or seven verses are all like that. Read its prose order. Very nice. "Yasya mama amṛtāmala-yaśaḥ śravaṇāvagāhaḥ śrotra-praveśaḥ ā-śvapacaṁ jagat sadyaḥ punāti so 'haṁ vikuṇṭhaḥ pratihati-rahitaḥ bhavadbhya upalabdha" My glory is such, it does not fade anywhere at all. Whether you go to Vaikuntha or to the world, it is not that its effect decreases. As much as it purifies a dog-eater, it purifies a liberated soul of Vaikuntha. Such is My glory. "ā-śvapacaṁ jagat sadyaḥ punāti so 'haṁ vikuṇṭhaḥ pratihati-rahitaḥ bhavadbhya upalabdha-sutīrtha-kīrtiṁ vaḥ pratikūla-vṛttim sva-bāhum api chindyām." And if I have obtained such fame and if I have obtained such glory, then "bhavadbhyaḥ", it is because of you. The Sanadik are many, four Sanas, so "bhavadbhyaḥ" is said. Then what is next? "Yat-sevayā caraṇa-padma-pavitra-reṇuṁ sadyaḥ kṣatākhila-malaṁ pratilabdha-śīlam, na śrīr viraktam api māṁ vijahāti yasyāḥ prekṣā-lavārtham ito niyamān vahanti." "Yat-sevayā caraṇa-padma-pavitra-reṇuṁ svapādareṇunā pavitraṁ apī bhaktasevayā labdhaṁ iti. Sadyaḥ kṣatākhilamalaṁ pratilabdhaśīlam ete guṇāḥ" By serving which dust of the feet, one immediately becomes purified. Such is the dust of My feet. Such a pure person I am. 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