Then Maharaj has said, it is very difficult for this jiva to overcome its prakriti. If one feels a self-interest in satsang satsang 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company. Tap to open in glossary → Just as Dada Khachar had the need to keep Maharaj with him, he renounced all his prakriti. Similarly, if one feels the need for satsang satsang 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company. Tap to open in glossary → Shreeji Maharaj, Maharaj has also said another thing, that whatever nature a person has, even if we have repeatedly stung them with harsh words and made them feel distressed, yet if they have not backed down in any way, we feel such love for them that, without even remembering them in waking or dreaming states, that love remains as it is. And no matter what happens, that love does not fade. When a person's prakriti is stung, they become discouraged. On the ego, when the ego is hurt, that is more unbearable. If a person has to suffer physically, then that does not become so unbearable; they can tolerate it. Compared to that, when things don't go as expected, the mind finds it harder; when what is expected doesn't happen. And compared to that, when the ego is hurt, it becomes very difficult; that is an unbearable thing. And yet, if they tolerate it for the sake of moksha, then Maharaj says, we feel great affection for them. What does it mean when the ego is hurt? The ego gets hurt. They might believe, 'I am very good,' and we tell them, 'You are not good.' What else is there in prakriti? In prakriti, the weak things are to be abandoned. They might have assumed, 'This of mine is correct,' so that prakriti of theirs has become deeply ingrained, believing, 'This of mine is correct.' Now, even if it is correct, then a person insults them, insults them taking up that very point. Then their ego gets a blow. If the ego gets a blow, it cannot be tolerated. So, where is the difference between the mind's expectations and the ego? 'I am the best.' The intellect of superiority, that is ego. In the other, in expectations, it is not like, 'I am superior, and because I am superior, I must do this.' 'I like this, so I want to do it.' So, they become eager to do that. So, that is called the mind's expectation. Even if they are eager for the mind's expectation, they can still turn back. That does not feel so hard, as compared to when one's sense of superiority is refuted. The ego gets refuted. In whatever matter one has believed, it is about that. So, Maharaj means to say that if one wants to overcome prakriti and is surrendered, then for them, there is no question of ego or expectations. Nishkulanand Swami Nishkulanand Swami Disciple of Sahajanand Swami (Swaminarayan Bhagwan) and author of the Bhaktachintamani, as stated in the scripture's own closing colophon at the end of every chapter. Tap to open in glossary → that they have made their body like a cloth. Just as when the wind blows, it bends quickly. When the wind blows, the cloth of the flag, does not insist, 'I will flutter only on this side.' When the wind blows, it goes this way, from here to there, from here to there. So, that is the state of a surrendered person; then their prakriti goes. No work can be done without prakriti. Some kind of prakriti will be needed, as long as one lives. What does it mean when it is said, 'prakriti is gone'? Maharaj's prakriti. Whatever Maharaj likes, if that becomes pleasing to this person, then their prakriti is gone. Still, to someone, it might seem, 'He is like this.' That is bound to happen. But whatever Maharaj likes, whatever God's devotee likes, if that happens, then their prakriti—the more it happens, intensely and honestly with mind, action, and speech—then their prakriti is said to be gone. When a person's prakriti is stung, they become discouraged. And to protect it... Maharaj, that comes in Gopalanand Swami's talks. How is prakriti perceived? How is prakriti perceived in Akshardham? Huh? Prakriti is perceived, right? That is, it is not perceived in Akshardham, where there is a single rule, and where they honestly believe, there, for prakriti, there is no place, to function. For prakriti, for example, if there is a military. In the military, if there is one officer and the others are his battalion, say a battalion of 200, and according to the command of that one person, 'Left' means the left leg is raised, and 'Right' means the right leg is raised. Whose prakriti can be seen in that? When there is a single rule, and one such system, then prakriti is not seen. So, when does prakriti... likewise, in Akshardham, there is a single rule. Whatever Maharaj says, whatever Maharaj likes, that is everyone's prakriti. There is no variation in that. That does not mean that there is no prakriti. But if they are placed independently somewhere in the world, then their prakriti becomes visible. So, of this prakriti, if they are placed independently, or if many followers begin to highly revere a person, or if they come to a high position, or get a solitary place, then their prakriti spreads. And it appears as it is. Similarly, Maharaj says, if God has placed some mukta mukta Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17]. Tap to open in glossary → then, do all those independent muktas act in the exact same way? They do not all act in the same way. The difference that arises there is due to prakriti. It is the difference of their own prakriti. It is written in Gopalanand Swami's talks, that the way established in Ram avatar and the way established in 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 → why is there a difference in them? Are the ways of both the same? The ways of both are not the same. Both are for the sake of moksha; both are avatars of God. But still, why is there a difference in both their ways? Similarly, Ramanujacharya might have done something, Madhvacharya might have done something, and Vallabhacharya might have done something. All of them were indeed givers of moksha. The avatars were even greater givers of moksha than them. Still, why does a difference arise? Why does a greater difference arise? Between Lord Ramchandra and 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 → there was a difference of eras. So, that is not much of an issue. But among these acharyas, there is no difference of eras. At most, there is a difference of 100 to 200 years. So, why is there a difference among them? Difference in preference. Difference in prakriti. Prakriti itself is preference. And 'God's preference is my preference,' if one does that, then prakriti goes. That is said to be 'prakriti is gone.' Subduing one's own preference, and aligning one's own preference with God's preference, that is called the process of subduing prakriti. So, the muktas who have gone to Akshardham, do they all have the same prakriti as Maharaj? The one Maharaj likes. Still, it remains distinct. For them, this much is true, that there is no worldly attitude in them. Even if they come independently, they would not have a worldly attitude. Still, the difference that arises, is due to prakriti. Ramanujacharya also established a path of moksha, Vallabhacharya also established a path of moksha, Madhvacharya also established a path of moksha, and all three were acharyas of the path 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 → And yet, why did a difference arise? Difference in prakriti. That much is the difference in prakriti. That itself is called prakriti. All three of them, were also worshippers of 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 → Even if some were of Ram, but being worshippers of 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 → That means prakriti. Because they came independently. If they had come along with God, this would not have happened. If they had come here along with God, and then performed activities, this would not happen. Just as all the sadhus came along with Maharaj, still there might be a slight difference in prakriti, but it does not cause much issue in the work. Because the functioning happens in the same way. And it happens according to Maharaj's prakriti. All those Nand sadhus subdued their own prakriti, and did as Maharaj said. Can Nishkulanand Swami Nishkulanand Swami Disciple of Sahajanand Swami (Swaminarayan Bhagwan) and author of the Bhaktachintamani, as stated in the scripture's own closing colophon at the end of every chapter. Tap to open in glossary → They cannot be called the same. And yet, their activity was of one kind. Of what kind? The kind that Maharaj liked. But if Maharaj is not there, and they have come alone, and if there is independence and no other constraint, then some prakriti, of their own would mix into it. And that is present to some extent. A quality like Maharaj's can never be achieved. A quality like Maharaj's is achieved, when one clings to it. Clinging only to Maharaj's prakriti and subduing one's own prakriti. When a person's prakriti is stung, they become discouraged. And to protect it... keeping one's belief safe, like in a house, well-treasured in the heart, and if that is refuted, then that is said to be the refutation of the ego. One's deeply ingrained ways of behaving, if someone refutes that and mocks or ridicules it, and completely belittles it, and brings them down, then that person gets hurt. That is said to be the refutation of prakriti or the refutation of the ego. When a person's prakriti is stung, they become discouraged. And to protect it or to confront, What does 'discouraged' mean? What is discouragement? Meaning, 'We are like this.' So, discouragement, that is discouragement. If 'we are like this,' then what is discouragement? What is the implication of 'we are like this'? Brother, what is called discouragement? They become bankrupt. What, brother? They become bankrupt. They give up effort. The effort that is required to change, they give it up. 'No, no, now we, we cannot make any more effort than this. What we have is correct.' Now, protecting it, they make effort in protecting it. But if they do not make effort to change, then that is called, discouragement. They become discouraged. So, even if God stings them, yet they protect themselves even against God. They fight against God. But they do not change. In fighting, that much effort is indeed spent; all the energy is spent. But, they use their energy in fighting with God, not in changing. Why do they not use it? It is prakriti. They themselves have the intention, 'I do not want to change more than this.' And that itself is called ego. They were saying, 'Brother, how, how does the intention change?' So, there is no means to change the intention. Nor is it austerities. As for changing the intention, if they themselves change it, then it changes. So, if they change it, then it does not feel hard to them. And if they do not change it, then they have to forcibly engage in fighting with God. They have to fight. 'Brother, I simply do not want to change, so now I will fight.' When a person's prakriti is stung, they become discouraged. And to protect it or to confront the opponent, they even resort to extreme measures. Even if it is God Himself. Even if it is God Himself. To protect it or to... Even if it is Maharaj or the guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → And to protect it or to confront the opponent, they even resort to extreme measures. If they are divine, if they are divine and their prakriti has become rigid, then they protect themselves. They do not fight against God. Like Ravana and Indra Indra The king of the devs. He resides in Svarg-Lok. Tap to open in glossary → If Indra Indra The king of the devs. He resides in Svarg-Lok. Tap to open in glossary → he surrenders. But does he give up what is inside? He does not give up what is inside. And Ravana, is ready to fight back. But he does not give up what is inside. That is the only difference between the two. They do not give up what is inside. One fights back, and the other surrenders, yet neither of them gives it up. Yet, in such a situation, Maharaj says, he does not back down. If such a situation has become deeply ingrained, and Maharaj stings them in that, yet he does not back down. 'Go ahead, sting me.' Often what happens is that he has become subservient to his prakriti, so he cannot give it up. Not being able to give it up is one thing, and protecting it is another thing. So, Maharaj says, he does not protect it. He considers it beneficial, 'No, no, if Maharaj makes me give it up, then so be it.' 'This is our, so to say, subservience,' 'and helplessness.' 'But what Maharaj does is correct.' He does not think, 'What I am doing is correct.' And if it becomes, 'What I am doing is correct,' then he protects himself against Maharaj. And he fights against Maharaj. That is the only difference between Indra Indra The king of the devs. He resides in Svarg-Lok. Tap to open in glossary → Ravana thinks, 'Whatever I do is indeed correct.' 'No one has the right to find any fault in that.' And Indra Indra The king of the devs. He resides in Svarg-Lok. Tap to open in glossary → 'But I cannot give it up.' So then, you may, Maharaj says, no matter how many stings He inflicts, yet he tolerates those stings. He knows, that He is right and I am wrong. 'He is right, and I am wrong. I should give this up.' 'And if He makes me give it up, then that is even better. If I get stung more and it gets abandoned, then this,' 'is good for us.' 'We won't have to make effort, and it will get abandoned on its own.' When a person's prakriti is stung, they become discouraged. And to protect it or to confront the opponent, they even resort to extreme measures. Yet, in such a situation, Maharaj says, he does not back down. Therefore, it means that he has true faith in God. That itself is called faith. Faith means the ultimate feeling. Faith means, the ultimate feeling. There can be nothing greater than that. That is called faith. So, what can be greater than this? For God, he has put even his prakriti at stake. 'If it goes, let it go.' 'But God must not be let go.' So, he has put even his prakriti at stake. 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