Then Shreeji Maharaj said, "The path of knowledge should be understood in such a way that the form of God is not betrayed in any way. And if at some time the word of God is transgressed, do not worry about it, but do not allow the form of God to be betrayed. And if God's word is somewhat transgressed, one can be released by praying to God. But What is the path of knowledge? Maharaj said, "The path of knowledge should be understood in such a way that the form of God is not betrayed." So what should be understood as the path of knowledge? The identification of the form of God. Mahima. Mahima should be understood in this way. "My mother is barren." Do not understand it like that. Someone was asked to write an essay on the mahima of a mother. Describe the mahima of a mother. Sing her praises. He sang sang Company. Association. (pronounced sung) Tap to open in glossary → "My mother is barren." The path of knowledge means the path of mahima should not be understood like that. It should be understood, it's not that it shouldn't be understood. Maharaj spoke of both types of betrayal. And if one does not understand, they consider Him like other incarnations; He spoke of both types of betrayal. Not understanding the mahima is also a betrayal. And to understand excessively, meaning to go beyond His boundaries, is also a betrayal. The entire form must remain intact. The physical form of God must remain intact. Is it not working? Huh? It will work. Huh? Now it will come. Okay. Then it is just Huh? Just a minute. Okay. Then Shreeji Maharaj said, "Come, let us talk about God." Then Shreeji Maharaj said, "The path of knowledge should be understood in such a way that the form of God is not betrayed in any way. And if at some time the word of God is transgressed, do not worry about it, but do not allow the form of God to be betrayed. And if God's word is somewhat transgressed, one can be released by praying to God. But if the form of God is betrayed, there is no release in any way." How should the mahima of God be understood? How should it be understood so that there is no betrayal? Maharaj said on both sides that if one understands too much, then also betrayal occurs, and if one understands too little, then also betrayal occurs. So how should it be understood? In such a way that the master-servant relationship is not destroyed. How? As He is. Understand Him as He is. Understanding God as He is, is enough. That includes the ultimate. That is already present in God. Do not understand the opposite of what He is. Understanding Him as He is, is more than enough. If you start singing our mahima a lot, how would you sing it? Huh? How would you sing it? Would you sing it as it is, or would you sing it as it is, or how would you sing it? Huh? Less. It wouldn't be less, it would be more. There is nothing less here. Only if one sings what is not there, does it bring joy. When does joy come? Huh? Does singing less bring joy? Then? Does singing as much as there is bring joy? The joy is in what is not there. So God says, God does not find joy in that. That you sing what is not there. If we are physical and you sing of us as formless, you are singing of what we are not. He does not find joy in that. For God, even if one sings as much as there is, it is full of joy. Try to understand God exactly as He is. And if one tries, how is God? He is infinite. So it will never end. That is the true mahima. His mahima is such that it can never end. But no one ever tries to understand it exactly. If one wants to understand it, where can a blind person see? Not like that, to understand Him as He is, one has to make an effort. It is very pleasing if a blind person can see. Why, where can a blind person see? "My mother is barren." She has no children at all. And she is extremely barren. Not just ordinary. That is how I see it. And if one cannot see, it's okay, but do not say what He is not. To say what He is, is His only mahima. Everything is included in that. All His mahima is included. As Swaminarayan Bhagwan is, even two thousand paramhansas together could not describe Him. Even being two thousand. And they were great souls. They were capable of carrying the universe and running away, but they could not describe Him as He is. That is His mahima. There should remain a sense of incompleteness that He has not yet been described as He is. It is not complete. We have described Him as He is. You described Him as He was, now what else is left for me to add? Even all together cannot describe Him as He is. That is His mahima. His mahima is such that Maharaj has said, both the Sant Sant A sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush. Tap to open in glossary → Both the Sant Sant A sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush. Tap to open in glossary → He does not take just one. If one takes only one, the mahima cannot be understood. Both the Sant Sant A sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush. Tap to open in glossary → Only then can His mahima be understood as it is. If they do not say more and do not say less, then what is the joy in that? What is the joy in that? If someone describes you as wearing a shawl and a dhoti dhoti An unstitched, long piece of cloth traditionally worn by males as a lower garment. It is usually wound around the waist with one end tucked in after passing it between the legs. Also known as 'dhotiyu'. Tap to open in glossary → If you are wearing that, then what of it? What is the joy in that? What is the joy? A simple thing. What is the joy in describing Him as He is? If He is God, even if one describes Him as He is, it becomes extremely wondrous, when describing Him as He is. Even then, one cannot suppress their joy, it becomes so wondrous to them. One sees Him as a wonder, and likewise another speaks of Him as a wonder. Only if one describes Him as He is, does it become wondrous to them. Even if one says more, it does not happen. Even if one says more, it becomes dark. Likewise, if one does not describe Him as He is, it becomes dark, it remains dark. One sees Him as a wonder. And another hears of Him as a wonder. And yet, they know Him as a wonder, and yet they cannot fully know Him. What should be understood from this, tell me? How should He be known? That is His greatness. That they cannot describe Him as He is, so if they try to describe Him as He is, it becomes wondrous to them. They are filled with awe. Even if they just try. "Shabda Shabda A sound. One of the panch-vishays. Shabda is the physical element of ãkãsh, and is perceived by the ears. Shabda is indicator of all objects, the cause of all social interactions, and reveals the nature and class of the speaker. Tap to open in glossary → "Jijnasur api yogasya shabda shabda A sound. One of the panch-vishays. Shabda is the physical element of ãkãsh, and is perceived by the ears. Shabda is indicator of all objects, the cause of all social interactions, and reveals the nature and class of the speaker. Tap to open in glossary → So what does that mean? What happens? What, Swamiji, what happens? One goes beyond the Vedas. One goes beyond the Vedas. "Jijnasur api brahmasya..." no, "Jijnasur api yogasya shabda shabda A sound. One of the panch-vishays. Shabda is the physical element of ãkãsh, and is perceived by the ears. Shabda is indicator of all objects, the cause of all social interactions, and reveals the nature and class of the speaker. Tap to open in glossary → The meanings of the Vedas will seem small to him, even if he just has the desire to know, he transcends all of this. He goes beyond the three gunas. Just by having the desire to know, "How is He?" "How is He exactly?" If one has such a desire to know, then wonders burst forth for him. Just the desire to know, "shabda shabda A sound. One of the panch-vishays. Shabda is the physical element of ãkãsh, and is perceived by the ears. Shabda is indicator of all objects, the cause of all social interactions, and reveals the nature and class of the speaker. Tap to open in glossary → Meaning he is left with no words to describe Him. When words fail, wonder arises. As long as it comes from words, there is no wonder. If it is expressed in words, then it has been shown, what else is there? When it cannot be expressed in words, then wonder arises. "Jijnasur api yogasya shabda shabda A sound. One of the panch-vishays. Shabda is the physical element of ãkãsh, and is perceived by the ears. Shabda is indicator of all objects, the cause of all social interactions, and reveals the nature and class of the speaker. Tap to open in glossary → If he just has the desire to know, then he goes beyond shabda shabda A sound. One of the panch-vishays. Shabda is the physical element of ãkãsh, and is perceived by the ears. Shabda is indicator of all objects, the cause of all social interactions, and reveals the nature and class of the speaker. Tap to open in glossary → It becomes wondrous, going beyond shabda shabda A sound. One of the panch-vishays. Shabda is the physical element of ãkãsh, and is perceived by the ears. Shabda is indicator of all objects, the cause of all social interactions, and reveals the nature and class of the speaker. Tap to open in glossary → Like a mute person eating jaggery. If a mute person has eaten jaggery, then he cannot describe it, so he jumps with joy inside. That it was great, he ate something great. It becomes wondrous to him. So know God as He is. Do not try to know Him as what He is not. Therefore, whoever wants to understand should certainly remain in the word of God as much as possible according to their capability, but must certainly keep the strength of God's 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 → 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 → even then, his love for God's 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 → If one has tasted Him once as He is, then even if he goes out of 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 → Where can he go? That Chintan Swami had become free and left. Chintan Swami had become free and left as a solitary soul, thinking, "We cannot remain in this anymore." Yet, he wandered around and came back. Yet, he wanders around and comes back, because he had tasted it, hadn't he? He had tasted it once. Maharaj as He is. Those others also Nirvikalpanandji did not come back. Dhira's devotee came back. And Nirvikalpanand did not come back. Peedi Bhagat did not come back. They say those who ran away did not come back. And those who ran away wandered around and came back. Therefore, whoever wants to understand should certainly remain in the word of God as much as possible according to their capability, but must keep the strength of God's 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 → The form of God, which is supreme, eternally divine, physical, and the cause of all incarnations, is the very one I have attained. And if one knows this, and if by chance from the 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 → 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