Sing that kirtan kirtan Divine songs about Bhagvãn and His charitras, usually sung to the accompaniment of musical instruments. Tap to open in glossary → kirtan kirtan Divine songs about Bhagvãn and His charitras, usually sung to the accompaniment of musical instruments. Tap to open in glossary → kirtan kirtan Divine songs about Bhagvãn and His charitras, usually sung to the accompaniment of musical instruments. Tap to open in glossary → kirtan kirtan Divine songs about Bhagvãn and His charitras, usually sung to the accompaniment of musical instruments. Tap to open in glossary → sang sang Company. Association. (pronounced sung) Tap to open in glossary → Have you ever contemplated on what love is in that kirtan kirtan Divine songs about Bhagvãn and His charitras, usually sung to the accompaniment of musical instruments. Tap to open in glossary → What love is it? So, if he is coming in the street, walking in the street, does that mean there is a lot of love? It is such love that one sees divinity in ordinary actions. Now, everyone walks. So, this is a kirtan kirtan Divine songs about Bhagvãn and His charitras, usually sung to the accompaniment of musical instruments. Tap to open in glossary → Gopi Gopi Protectors of cows. Wives of the cowherds of Vrundãvan present during the time of Shree Krishna. Female bhaktas of Bhagvãn who represent the perfect love and bhakti towards Bhagvãn. Tap to open in glossary → 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 → If one sees divinity in divine actions, then it is called mahima. That is common. That cannot be called love. If there is a householder and he has an only son, born at an old age, and if he is making circles on the ground, what happens? It looks divine. If mucus is running from his nose, what does it seem to him? Diamonds are coming. Diamonds are coming out. It happens like that. Seeing divinity in ordinary actions is called love. Seeing divinity in divine actions is not called love. Which one? It depends on where it happens. Where does it happen? In this, it has happened towards God, right? In this kirtan kirtan Divine songs about Bhagvãn and His charitras, usually sung to the accompaniment of musical instruments. Tap to open in glossary → But in other places, like that. If it happens towards God, then there is no problem. But it happened in worldly relations too. So, that is maya. If it happens towards God, then it is not maya, so Maharaj said. In one place, maybe not in this, Maharaj says that in this way, explaining to the senses and the mind and turning them towards God, is indeed good. Showing the mahima of God and turning the senses and mind towards God, there is no problem in that, it is considered good. In that, the difference between the two things is explained. If one worships God with love and does not have intellect, a little shadow of the previous state continues. If he does not have intellect, then just as he connects with God, he also connects with others. Just as he is attracted to the form of God, he is also attracted to other forms. So, that is lack of intellect and that is maya, Maharaj said. What question were you asking? And brahmacup means Maharaj said that first, uproot the roots of the senses and mind from the five sense objects, and then, keeping them in a cage, like keeping them in prison, love God as much as possible. So, that love becomes the love of the brahmacup state. That much. That is the principle. It is fine. If they are connecting with God, then it is fine. The principle, the meaning of principle is that it should not change at all. Then there is no problem. The reason is that it is the inclination of the senses and mind, right? It is the inclination of the senses and mind. Uprooting the roots of the senses and mind and loving God is not such an inclination. That is like going against it. So, it is difficult and it does not feel good. But that is the principle. If that is available, then one should take advantage of it. If it is happening towards God and advantage can be taken, then one should take it. But one should not sit back thinking that is the principle. If, by the inclination of the senses and mind or by worldly inclination, one develops love for God, for the form of God, then Maharaj says there is no problem. The Gopis loved God even with amorous desires, right? So, there is no problem in that. So, they got the benefit as much as was needed. Then, Shriji Maharaj said, "Now, stop the kirtan kirtan Divine songs about Bhagvãn and His charitras, usually sung to the accompaniment of musical instruments. Tap to open in glossary → kirtan kirtan Divine songs about Bhagvãn and His charitras, usually sung to the accompaniment of musical instruments. Tap to open in glossary → sang sang Company. Association. (pronounced sung) Tap to open in glossary → So, Maharaj has not said it here, but it means that love in the world, love in places other than God, is itself maya. And love has no eyes. There is no discrimination in love, right? So, having no eyes means it attaches anywhere. So, it becomes maya. That kind of love becomes maya. If there is discrimination in it, then it is not maya. "But when we thought about it deeply, we realized that love itself is the maya of God. Because when women talk to each other, look at each other, or touch each other, there is a different kind of love. And when men talk to each other, look at each other, or touch each other, there is also a different kind of love. But the love a man man Mind. One of the four antah-karans, with the function of (pronounced mun) generating thoughts and desires, and governing all of the indriyas. Tap to open in glossary → man man Mind. One of the four antah-karans, with the function of (pronounced mun) generating thoughts and desires, and governing all of the indriyas. Tap to open in glossary → man man Mind. One of the four antah-karans, with the function of (pronounced mun) generating thoughts and desires, and governing all of the indriyas. Tap to open in glossary → man man Mind. One of the four antah-karans, with the function of (pronounced mun) generating thoughts and desires, and governing all of the indriyas. Tap to open in glossary → man man Mind. One of the four antah-karans, with the function of (pronounced mun) generating thoughts and desires, and governing all of the indriyas. Tap to open in glossary → man man Mind. One of the four antah-karans, with the function of (pronounced mun) generating thoughts and desires, and governing all of the indriyas. Tap to open in glossary → man man Mind. One of the four antah-karans, with the function of (pronounced mun) generating thoughts and desires, and governing all of the indriyas. Tap to open in glossary → Connecting with God through the medium of sense objects is not the principle. The examples of Gopis, etc., are like accidental. It cannot be called a principle. Accidentally, they got the benefit, and they got more than anyone else, that is true. But how to find that path for everyone? So, for everyone, the highway should be such that everyone can walk on it. So, what is the highway? Uprooting the mind from the five sense objects and connecting it with God. "Because if one perceives a form, touch, taste, fragrance, or sound superior to that of God in others, then leaving God, one develops love for them." In reality, it is not so, but Maharaj said that if one perceives it in others, meaning if his intellect is deluded and he perceives it like that. Then his mind cannot be trusted. "For example, the 16,100 queens of Shri 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 → 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 → Muni Muni Sãdhu. Tap to open in glossary → 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 → If one slips into sense objects, Maharaj says not to do it in this way. Therefore, one whose mind does not remain focused, for him, the happiness of the five senses' objects This is not about the Gopis. The Gopis, the Gopis said that other touches have become like poison to them. So, their mind will not slip upon seeing others. This is about the 16,100 queens, Maharaj said. "Therefore, one whose mind does not remain focused, for him to love God through the happiness of the five senses' objects is not proper. And one whose mind remains constantly and unswervingly focused, for him it is fine. And one who has intellect, how should he love God? Then, the 24 elements" The previous one was also a question of intellect, right? In this one too, there is a question of intellect. "And one who has intellect, how should he love God? He should know his jiva as distinct from the 24 elements, and uproot the tendencies of the five senses which are deeply embedded in the jiva, and without the tendencies of the senses," Through the senses, the tendencies of the five sense objects are also deeply embedded in the jiva. The tendencies of the senses are connected. But through the senses, the five sense objects have entered and got embedded in the jiva. So, to uproot the five sense objects, the tendencies of the senses also have to be uprooted, only then it can happen. "and uprooting the tendencies of the five senses which are deeply embedded in the jiva, and remaining solely as the jiva without the tendencies of the senses, love God as much as possible in a nirguna state. What is that nirguna state? The ten senses are the property of rajoguna, the mind and its deities are the property of satvaguna, and the five elements and five sense objects are the property of tamoguna. Considering the properties of these three gunas and the three gunas as distinct, and remaining solely as the jiva, is called nirguna. Becoming nirguna in this way, one should love God." "It is said, 'Nairgunyastha ramante sma gunanukathane hareh' and 'Parinisthito'pi nairgunye uttamaslokalilaya, grhitaceta rajarse akhyanam yadadhitavan.' And such a jnani, knowing the nature of the ksetra and ksetrajna, and becoming ksetrajna himself, loves God. What is ksetra? The gross, subtle, and causal bodies, and the waking, dream, and deep sleep states, all these are ksetra. He knows the ksetra as distinct from his self, thinking, 'These can never be in me. I am the knower of them, and I am extremely pure, formless, attributeless, conscious, while the ksetra is extremely impure, insentient, and perishable.' Understanding this firmly, and attaining detachment from all of them, performing 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 → bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: 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