There is affection for the discourse. Or not? How to measure that? Should it be measured by the amount of time spent, or how should it be measured? Do you have affection for the discourse or not? How should others measure that? How should others measure it? If we want to measure it, how should we do it? Should it be measured by how much time you give to it? Huh? [inaudible] How much of the discourse does one listen to by renouncing one's body-consciousness? That is called affection. Just because one listens to a lot of discourse does not mean that. Often, the discourse can even increase body-consciousness. What if one sits down for the discourse on time? Then body-consciousness could be even greater. How much of the discourse do you listen to by wearing down your body-consciousness? Based on that, affection for the discourse, it does not have much to do with the discourse. How much body-consciousness does a person wear down for God? Body-consciousness means one's own nature. If one brings a change in one's nature, then that much body-consciousness... what does nature mean? What does nature mean? Body-consciousness. Whether you call it nature or body-consciousness, it is all the same. Nature is based on the body. Nature is not based on the soul. So, how much body-consciousness do we wear down for God? For God means for the means to please God. How do we know that we have affection for God? If we develop affection for the means to please God, then we should believe that we have affection for God. If we do not develop affection for the means of God, if we do not develop affection for the means to please God, and we just sit with God, then it is body-consciousness. That is not God. That is body-consciousness, that itself is called body-consciousness. With that support, as much protection of body-consciousness as is achieved, would that be possible if one were out in the open field? What protection of body-consciousness is there out in the open field? In this, when one sits with God in one's lap, no one will disturb him. A scorpion climbed onto Shiva's lingam; now, you cannot hit it with a shoe. You cannot bow down to it either. So, what to do with it? So, it is like that. That is body-consciousness. It is body-consciousness; at its cost, how many means to please God do we perform? In this, Maharaj spoke of discourse; discourse is superior to all. Discourse is a double-edged means. What is a double-edged means? First, it wears down body-consciousness; if one does as Maharaj said, it wears down body-consciousness and also develops affection for God. One gains knowledge of God. One gets information about God. So, it is double. But it is not just like discourse alone. All these means are mentioned. In the Narada Bhakti Bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → Affection for worship and other rituals. Affection for discourses and other spiritual talks. Without opposing the delight in the self. Offering all actions to Him, and feeling supreme anxiety upon forgetting Him. 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 → Sneh Sneh Affection. Love. Tap to open in glossary → that one never gets bored of it. Dislike or boredom for it never arises. Service to God, all these are means to please God. And they are also for wearing down body-consciousness. They are also means for wearing down body-consciousness. In that, service... in discourse, body-consciousness might still increase. In service too, if one wants to increase it, it can increase; it is not that it cannot. But for one who desires to wear down body-consciousness, there is no other means like service. In service, body-consciousness is worn down, and if one's intention is pure, God also becomes pleased. Affection for God also develops. If the intention is not pure, then it does not happen. If one wants to develop affection for God, this is the best means for it. So, rather than God, if affection for God had not developed at this moment, then do not be in a great hurry for it. Develop affection for the means to please God. And for that purpose, wear down body-consciousness. Whether you call it body-consciousness or nature, they are all connected with body-consciousness. For that purpose, catching hold of something that is in our nature, and if one wears down body-consciousness, then his nature goes; otherwise, nature never goes. Through this Vachanamrut, Maharaj wants to say that extreme fatigue, intense urge, pain, outright insult, prosperity, etc., are places of bodily attachment or worldly attachment. Whereas attachment to God... At that time, attachment has become completely sensitive. If someone has returned very tired, can he be disturbed then? So, body-consciousness has become sensitive, and it cannot be touched. And at that time, if one overtakes it like this, then at that time, that is called true affection for God. When one has been insulted or honored, can he be disturbed? First of all, nothing has gone right for him and everything is upset, and at that time if someone disturbs him, then? So, if a householder is experiencing a flow of money, then he cannot be disturbed. So, it is said that he has become overwhelmed in worldly affairs. Worldly affairs means money. If he has a lot of attachment to it, extreme attachment, he cannot be disturbed from it. He cannot tolerate any wear and tear in it either. Just as a renunciant cannot tolerate wear and tear in the body, similarly, he cannot tolerate wear and tear in that. So, these are very sensitive areas of people. Sensitive, as they say, sensitive, sensitive. One cannot be disturbed there; if you disturb him elsewhere, it is fine. But one cannot be disturbed there. Whereas the place that causes attachment to God is the spiritual discourse of God. When a conflict arises between these two, based on whose cost whose achievement is realized, the center of extreme attachment is determined. Do we reduce our body-consciousness, the time for bodily activities, or do we reduce the time for worship? Suppose right now, one has to come to the discourse at seven-thirty. And sleeping is enjoyable after the bell rings at five o'clock. The pleasure of sleeping is mostly after the bell rings. Before the bell rings, the pleasure of sleeping is not that much. The deep pleasure is so, where do we make the cut? So, by cutting down body-consciousness, how much do we perform in the means of God? So, affection for worship and other rituals; what is called affection? If attachment to the body decreases, then this is affection, especially when there is a conflict between them. When a conflict arises between these two, based on whose cost whose achievement is realized, the center of extreme attachment is determined. 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