This avidya should be recognized. Without understanding, one cannot be happy. Without knowing, people become unhappy. Peace cannot be attained without understanding. Without understanding, peace remains, but there is great anxiety within. It does not allow one to understand properly. The illusion of maya is within. It gives advice day and night. You are the body, you are the body. Without it, your form is not. There is nothing else to say. You are a child, youth, and old. You are dark-skinned and fair-skinned. You are sick, healthy, happy, unhappy. You are a coward, you are a brave one. You are the best, the mediocre, the opinionated. You are wise, innocent, a servant, not a servant. Thus, it was believed within. It made its abode in the heart. Avidya thus strengthened it. In the heart, in many ways. Similarly, believing in the body. Everyone in the world behaves. But thinking deeply within. No one searched for it. Without knowing it as it is. Everyone creates confusion. The truth is not understood. They do not investigate it. Nishkulanand, becoming weak. Fell into the trap of illusion. 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 the quality that makes one believe that 'I am also useful' is avidya, and a mumukshu mumukshu A person in search of moksh. Tap to open in glossary → Without it, the jiva cannot be happy and becomes unhappy. It finds no peace anywhere. Avidya does not let it find peace. Due to avidya, the anxiety in its heart does not cease. The part of maya that remains within does not allow anything to be straightforward. The avidya within gives the advice day and night that 'you are the body, you are the body, you are better than everyone'. Without the body, you have no form. No one is superior to you; it keeps giving such advice. You are the best child. There is no youth like you. There is no one as fair and beautiful as you. You are dark-skinned but very graceful. It gives the advice that you are better than everyone. Without the body, you have no form. No one is superior to you; it keeps giving such advice. You are the best child. There is no youth like you. There is no one as fair and beautiful as you. You are dark-skinned but very graceful. It was a repetition, brother. Or, in other words, he is very superior. There will be no old person like you. You know how to become perfectly sick. No one is as healthy as you. Thus, avidya is making one believe in some superiority in being happy, unhappy, cowardly, brave, wise, innocent, a servant, or not a servant. Such many things. The ego is making one believe that it is avidya. So Gunatitanand Swami said not to become action-oriented. Then how can one become body-oriented? We get attached to whatever action we do. Then if someone praises or criticizes it, we face a problem. Suppose we are sweeping the temple, and you don't know how to sweep properly. Then if the action is rejected, we face a problem. What should be done then? It has become action-oriented. It has become action-oriented. Every action. It was said to the householder that one should not become engrossed in these relatives. And it was said to the sadhus not to become action-oriented, not to become body-oriented. The root of all is the body. One should take care of all of them. Give them whatever they need. But don't become that form. Sadhus should perform good actions. But don't become action-oriented. Actions should be good. If one acts carelessly, it is body-consciousness. If the action is careless, it means that no harm should come to the body. So, don't do that. But don't become that form either. That is very difficult. And it is an art. It is the art of living life, as they say. So, it is the art of living life. Don't become that form. Stay separate from it. And do the same thing again. Where would its servant go? Thus, avidya is making one believe in some superiority in being happy, unhappy, cowardly, brave, wise, innocent, a servant, or not a servant. Avidya has made one believe many such things that are contrary to the path of moksha and against the beliefs of God and saints. And the jivas of the world quickly believe the words of avidya. In that, sometimes happiness. So, they don't believe God's words. They don't believe the words of sadhus, they believe the words of avidya. He has been believing in it since eternity, that's why. It gets set up properly. It becomes comfortable in it. It doesn't feel comfortable in this. Avidya has made one believe many such things that are contrary to the path of moksha and against the beliefs of God and saints. And the jivas of the world quickly believe the words of avidya. There is never any doubt in it. God or true saints, their. If someone tells us that this action was done very well. To avidya. And if a sadhu says that you did it poorly, then what happens? Then whose quality comes? Huh. The quality of avidya. The quality of avidya. The quality of a sadhu does not come. Because we have become body-oriented. So, we do everything as the body. Avidya. By recognizing. Does avidya go away by recognizing it, or? It doesn't happen just by recognizing it. If one recognizes and separates from it. So Gunatitanand Swami said not to become action-oriented. If the mind comes to get involved in action, then separate it from that. And keep the mind in God. Either keep it in God's service, or in devotion. And perform actions. So, it is said that one has not become action-oriented. Keep it in obedience, keep it as if it is done according to Maharaj's command. Then it is said that one has not become action-oriented. And if one becomes action-oriented, then Swami has called it avidya. It becomes body-oriented. If it's a householder, then family-oriented; all these children get so engrossed in it that their jiva gets pulled into it. And when the jiva gets pulled, then it becomes engrossed. Then if there is some growth in it, then joy and sorrow begin to occur. If there is growth, then one rejoices. Then it cannot be suppressed, joy cannot be suppressed. And if there is a loss, then one cannot keep a straight face. For us sadhus, it is that. If someone praises the action. Then it should not be suppressed. And if someone rejects it, then one cannot keep a straight face. So, it is said that it was done by becoming engrossed. Do it by separating from it. That is the opinion of the scriptures. Avidya has made one believe many such things that are contrary to the path of moksha and against the beliefs of God and saints. And the jivas of the world quickly believe the words of avidya. There is never any doubt in it. Even if God or true saints speak for its benefit or tell the truth, it does not believe them. When Shastriji Maharaj was there, a sadhu. Such a friendship was formed. In this, the friend was a sadhu. Then all the devotees explained to him, Jogi Swami explained, everyone explained, but he did not believe. With him. Shastriji Maharaj's words were not believed. Against Shastriji Maharaj. His friendship was formed. He often argued with Shastriji Maharaj. Giving a bounce stopper. He comes to argue. So, his words are believed, a friend's words are believed, but. The words of great sadhus are not believed. Either one's own avidya is believed. But the words of great sadhus are not believed. Avidya has made one believe many such things that are contrary to the path of moksha and against the beliefs of God and saints. And the jivas of the world quickly believe the words of avidya. There is never any doubt in it. Even if God or true saints speak for its benefit or tell the truth, it does not believe them. And doubts and suspicions always remain in it. Deep thought within. There is doubt in it. The friend says there is no doubt in it. Even if it does whatever it wants, there is no problem. In a family, a person is often humiliated. But if a sadhu points a finger at him, it becomes difficult. In the family, 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 → It weighs a straw. That happens in many places. But such people, when they come to the temple or sadhu ashram ashram 1) Stage of life. There are four ãshrams in total, each with their duties and responsibilities – brahm-chãrya, grahastha, vãnprasth, and sannyãs. 2) Hermitage. Place where tyãgis live. Tap to open in glossary → They do all that. So, there is more insistence on it. And even if it's a sadhu mahatma, they say. Let the friend do whatever he wants, be mischievous, do this, do that. But if a sadhu has done it, then he uproots him. Even if God or true saints speak for its benefit or tell the truth, it does not believe them. And doubts and suspicions always remain in it. By thinking deeply within and using the power of discrimination, from avidya. Is the inspiration true, or do God and saints show the truth? He does not know it as it is, so he keeps creating confusion. Use discrimination. Maharaj, the jiva's good happens in this or in that. Then it is not called avidya. If discrimination is not used, then avidya is present. 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