Swaminarayan Hare Swaminarayan Hare. Swami has said, that if one develops and matures a noble spiritual inclination in this body, then in the next body that comes, there will be great divine powers, strength, and brilliance. The details of that noble spiritual inclination are: to understand correctly from the jiva up to Purushottam Purushottam God. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth for Tap to open in glossary → How is that to be understood? That question is answered here. The jiva behaves associated with the impure rajas, tamas, and sattva gunas, and is bound by 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 the Ishwar behaves associated with the firm knot of pure sattva. And the Mul 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 → but does not behave completely distinctly. And maya is composed of both matter and consciousness. And the muktas of Akshardham behave as gunatit. It is said in the Gita: 'Prajahati yada kaman sarvan Partha manogatan, atmanyevatmana tushtah sthitaprajnastadocyate.' And Purushottam Purushottam God. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth for Tap to open in glossary → Akshar Akshar 1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh. Tap to open in glossary → And He resides immanently in all through His power, and He Himself resides independently in His own abode. To mature a noble spiritual inclination, like that. To mature a noble spiritual inclination within oneself. Everyone develops inclinations according to their past karmas. But that does not mean we should let that inclination remain as it is. When Maharaj was young, He conducted a test of inclinations, didn't He? So, the test of inclinations means: where are his past karmas leading him? So his inclination... because a person has many inclinations, there are many types in this world. So, everyone's inclination pulls them in different directions. But it is not necessary that we must behave according to that inclination alone. To change that inclination and make it better. That is called maturing a noble spiritual inclination. Our samskaras, since we come after wandering in the world, are bound to be worldly. And the inclination develops in that very direction. So, should we just accept it, saying, 'Brother, this is my inclination, so I will do this'? Then we will have to keep wandering in the world. If the inclination is such, then the inclination is just to wander. Therefore, one must bend that inclination a little. And to mature a noble spiritual inclination, so has Swami said. If one matures a noble spiritual inclination in this body, then in the next body, very powerful work can be done, so it is said. If in this body we only go according to our inclination, saying 'this does not suit me, but this inclination suits me,' with this one. There are many divisions in inclination. Inclination for action, inclination for qualities, inclination for a person, that inclination... to mature a noble spiritual inclination in all of these. What is inclination in action? Someone may have an inclination for sattvik actions. Someone may have an inclination for rajasik actions, someone for tamasik actions. Sattvik austerity, speech, so is said in the Gita, right? What is called sattvik austerity? It is in the verse. It comes in the 17th chapter. 'Deva-dvija-guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → That is called physical austerity. To serve elders, not everyone feels comfortable doing that. If they have an inclination, then... some have an inclination for it. And some have an inclination to stay aloof, some have an inclination to touch or not to touch, like that. So that is called physical austerity. Austerity of speech is mentioned. And mental austerity is mentioned. Then those three are again of three types each: one is sattvik, in which one keeps no expectations and does it solely to please God; that is called sattvik and nirgun nirgun 1) Without gun. Not possessing any qualities of the three guns of Mãyã – sattva-gun, rajo-gun, and tamo-gun. Beyond all mãyik qualities. Divine. 2) Extremely subtle. [Kãriyãni – 8]. Tap to open in glossary → If there is competition or such in it, it becomes rajasik. And if they do it without any meaning, meaninglessly, it is called tamasik. If one desires no fruit and just does it aimlessly, even if he is doing good work, even then, if he does it aimlessly, it is called tamasik. Do not do it aimlessly. First, make a firm resolve to please Maharaj. Then that... so this is called inclination. So, 'ruchirbhinno hi lokah' (people indeed have diverse inclinations). In this world, no one's inclination matches exactly with another's; it has to be aligned. If we are in need of liberation, then we must align our inclination with good people. The inclination mentioned here, mostly in the talks of Gopalanand Swami and Gunatitanand Swami, refers to inclination towards a person, let's say. To align one's inclination with the single-minded devotee of God. If one has an inclination for good actions, even that does not serve the purpose fully. If one has an inclination for good qualities, someone is said to have the aspect of vairagya, someone 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 → dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → Not everyone has the same inclination; it is not predominant, the aspect is not predominant. And someone develops an inclination for a person, someone for qualities, someone for actions. Someone may have an inclination to listen to spiritual discourses, someone to perform worship, someone to do service. So that is called inclination for action. The other is called inclination for qualities. And this is called inclination for a person. What the sadhus have said is said by giving importance to the person. Shriji Maharaj has also said so in the Vachanamrut. Maharaj or Gopalanand Swami said, 'If one has the company of someone like you, then his actions will surely be good.' And in that, good qualities will also surely develop. Therefore, the person is predominant. Among the eight factors like place and time, the person is predominant. Therefore, if one has developed an inclination for a good person, for a single-minded devotee of God, or if not, aligns and changes it to develop an inclination there, one develops it, right? Don't we say 'acquired' and 'natural'? Inclination can be natural or acquired. So, the one that is acquired has greater importance; if it is natural and is good, then it is very good. But there is no guarantee of that. If it has been acquired and he has made it firm in this very birth, then he will not let it spoil; it has value, like that. Just as if someone is poor and then earns money, he values money. But for those born in a wealthy family, it is just a little of this or a little of that. They do not value money much. Similarly, if a good inclination has been acquired in this very birth, then he will not go astray. If there is a good inclination from the past birth, then his destiny is said to be good. But there is no guarantee. Sometimes it changes. He himself does not know what the value of this is or what the value of that is. So, if he falls into bad company or something happens, he drifts away elsewhere. Therefore, keep an inclination for a good person, so it is said. When Shastriji Maharaj was there, there must have been many groups. Now, they could not get along with Swami's inclination. So they would stay away, thinking that only by going there would they find happiness. So they became happy. Then there were those like Mukut Swami, who, even when they were outside, then straight till the end, aligned their inclination with Swami. Swami used to praise him a lot, Mukut Swami. That Mukut, when he used to do the work of the workshop, Swami would say there is no one like Mukut, so Swami used to praise him many times. When the workshop work was going on, Swami would go to inspect, and Mukut Swami would be in charge of the work. So Mukut Swami also knew that Swami would point out his mistake in a moment. He would wait for that and feel happy. And Swami also had a bit of an inclination to point out his mistakes. One has an inclination for what one accepts. For those who do not accept... to many, Swami would never say anything in their entire life. And if it were the other, even if it was not his fault, Swami would scold him severely. While all the others were sitting there, right? So he would scold him, but he would not think 'it is not my fault'; he would have no objection. And He would never speak to the other one. He knew that this person cannot tolerate anything, nor is he capable, like that. But Swami used to praise Mukut Swami a lot like that. That even if Swami pointed out a mistake, he would be waiting for it in advance. And if He did not point out a mistake, he would actually wonder, 'Why did He not point out a mistake today?' 'Why did He not correct me today?' It was Swami's daily routine. At that time, construction was constantly going on. And Mukut Swami was in construction first. Then Mohan Swami came later, so Mukut Swami went to Junagadh. At that time, construction was constantly going on, and Mukut Swami did the construction work. Mukut Swami was in another group first. From there, he came here. So what does that mean? His inclination was in... inclination with Shastriji Maharaj. Mukut Swami used to say that there is no God like Swaminarayan and no Guru Guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → Now, when someone comes from an outside group and feels that way, while those who are insiders start liking the outside a bit, saying 'we are tired here.' Many sadhus used to say to Swami, shutting the door, they would get angry at Swami, 'Do you know how to keep a disciple?' They would turn red with anger. Their ears and all would start trembling. 'Do you know how to keep a sadhu, how to keep?' One must know how to keep. Now, his inclination was different... he must have assumed that someone else knows how to keep, and he should go there, like that. And Mukut Swami, he came from outside here to Swami. And the more Swami scolded him, the happier he became. Even if one does not have many qualities like great austerities and such, still one gets through. Still one gets through. Not just get through, but actually attain the state of a 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 → So, it is written in the talks of Gunatitanand Swami, that even if there is worldly desire but a good inclination, even then, in the end, the inclination works. Worldly desire may be powerful, either the inclination is powerful or the worldly desire is powerful. If the worldly desire... if the inclination is powerful, then one quickly turns towards God. But even if worldly desire is powerful, and his inclination is good, even then, it turns him away from worldly desire and leads him forward. It leads him into a good inclination and reaches him to the abode of God. Such is the specialty of inclination. 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