So, in what way would Bhagwan come here to us and open His ledger, what would He see? What would He look for to take us? Is one sharanagat or not? How much ananya gatikata has this one attained? How much abhiman did he have about himself? How much did he wander elsewhere? Bhagwan sees that. How much did this one do and how much did he not do? He doesn't see just that. He might have done it according to his capacity. If he didn't have the capacity, he wouldn't have done it. Bhagwan doesn't compare like that. But He compares this: How much has one become ananya gatik? And how much has one become akinchan? Ananya gatik means not even one's own self-confidence. And only Bhagwan's confidence. Not having confidence in oneself means not having confidence in one's own means. So, if there is excessive ashro, doesn't a person become completely helpless? What is the meaning of excessive ashro? Not even a bit of one's own strength. Huh? To become subservient to Bhagwan. To become subservient to Bhagwan, does that mean not doing anything? What are we supposed to do? It is Bhagwan who has to do it. If we just come here and say, "Oh Bhagwan, I am under your ashray," then who has to do anything? Who is to awaken? Who awakens? Does Arjun awaken or does 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 → 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 → He had awakened Arjun. He was about to fall asleep, and He awakened him throughout the entire Gita. Hari Hari An avatãr of Bhagvãn. He incarnated in His four-armed svarup to save an elephant from being killed by a crocodile. He cut off the crocodile’s head with His chakra. Tap to open in glossary → So, the strength of ashro. Hari Hari An avatãr of Bhagvãn. He incarnated in His four-armed svarup to save an elephant from being killed by a crocodile. He cut off the crocodile’s head with His chakra. Tap to open in glossary → Firstly, examples like "Kamugini karani kashi Ajamel nahi aghahin" were given. Prahlad's example has been given. So, in that, some had faith in the name, some had faith in Bhagwan's personality, and some had faith in His titles. One should have at least one of these. We should examine our hearts: what do I hold onto? Is my grip on it firm or not? Is there any flaw in it or not? That he had faith in the name, and Bhagwan came as his support. Actually, both of them came in distress. If someone else had helped them, they wouldn't have gone to Bhagwan's ashray, so how would that be called ashray? Even if they came in distress. So, where does Bhagwan see whether you came in distress, or you came because you came, or you came because you didn't come? He doesn't see that. You came, didn't you? What is his state when he came? That is the point. When he came, did he have faith in anyone else, or had it vanished? He came to Bhagwan's sharane. Gajendra came, let's take the stories, we all say that Gajendra was there, and a thousand female elephants were pulling, and all the young ones were pulling, and until then he had faith in them. But when he came to Bhagwan's sharane, what kind of faith did he have in others? Does Bhagwan really ask, "Before you came to my sharane, where all did you go?" He doesn't ask that, does He? When you came to my sharane, there is no other part left in you now, is there? Only then is it called ashro. Otherwise, how would it be called ashro? Draupadi, okay, she had faith in the Pandavas, she had faith in Bhishmapita, she had faith in all of them, and no one did anything, so then she also went to the other. Did they go out of exhaustion or did everyone just go? As for Prahlad, Prahlad had gone before getting exhausted. And all of them had gone out of exhaustion. That is the difference, what else is there in it? But what after they went? After he went, he doesn't run anywhere else, does he? Then Bhagwan definitely helps. Once one has come to sharane, one should not run elsewhere. And one should not have abhiman about it. That you won't find anyone like me. It's a 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 → One should not have abhiman about both. So, those who come in distress become fortunate. And those who are without capability become fortunate. Why do they become like that? Huh? The situation helps them. The situation helps him. That I have nothing. And the situation does not help those who have something. So many remain. How many are there who have something and yet achieve ananya sharanagati? And how many are there who have nothing and have achieved sharanagati? Huh? Prahlad. So then. In that, before Bhagwan, there is no account of the abhiman that this one has. Like, how much he did or how much he didn't do. Only whether he took proper ashro or not is accounted for. If one counts one's own duties, Maharaj says some fall down. They asked that King Nahush, or another king, Uparichar. Huh? Uparichar Vasu. They had asked Uparichar Vasu about it, hadn't they? He was roaming in the sky. So, they said, "Brother, oh, where did you get such a helicopter? And your punya, the dust particles of the earth can be counted, that can be counted, but I cannot count my punya." So what happened? He immediately fell down from the airplane. The petrol in the helicopter stopped. And he crashed down. And then from there, he went into the chasm of the earth. He went inside the earth. This is the fruit of one's own abhiman. So, Bhagwan's ashro becomes possible only if one acts in this way. If there is no abhiman. That's why akinchan was mentioned, and ananya gati was mentioned; both are needed. If there is ananya gati but not akinchan, then ashro does not happen. If one is akinchan but does not have ananya gati, then that one is called destitute. It cannot be called ashray. Does ashray lead to purusharth's destitution, or does ashray lead to bravery? What happens? Ashro. Should ashro lead to shurvirta, or should ashro lead to becoming destitute? Shurvirta should come. So, why does it truly come? When a person takes the name of ashro to take ashro, he makes his purusharth zero. When he takes the name of ashro, his purusharth becomes zero. That all his purusharth becomes completely destitute. And if he starts doing purusharth, then ashro becomes zero. That's why Bhagwan gave ashro the highest place among all. Was it given to make purusharth zero, or for what was it given? To make abhiman zero. Huh? To make abhiman zero. It was given to make abhiman zero. It was not given to make purusharth zero. Abhiman should become zero. By doing purusharth. Now, what abhiman would someone who cannot do purusharth have? He would have nothing. So it's easy for him. If he wants to go to ashray. And what about someone who can do a lot of purusharth? Ashro becomes difficult. Ashro becomes difficult for him. So, those who were sinners, like Valio Lutaro, he became a rishi by chanting the name, and he gained faith in the name, becoming a rishi by chanting the name. So, can other punyashali people become like that? If they are punyashali, they cannot. They don't. There's a reason for that. Because deep down, they have some abhiman about their own goodness. Until ananya gatikata comes. Not just not running to others because of one's own goodness. The meaning of ananya gatikata is not even taking ashro of one's own purusharth. One may have a grip on one's purusharth, but not abhiman about one's purusharth. Is Bhagwan's bhagat ever destitute? If such a great Bhagwan is taken as ashro, and one still lives like a destitute, then that cannot be called ashro. 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