O best of the Bharatas, I shall now explain to you the different times at which, if yogis pass away, they either do not return or they do return. Now, O best of the Bharatas, I shall tell you about the times when 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 → To reach the abode of the Supreme Lord immediately upon death in this very birth is called sadyo-mukti mukti To become free. Kalyãn. Moksh. Those who are bhaktas of Bhagvãn do not desire any of the four types of mukti: to reside in the dhãm of Bhagvãn; to stay near Bhagvãn; to assume a svarup similar to Bhagvãn; and to attain powers similar to Bhagvãn. A nishkãm bhakta of Bhagvãn does not wish for any of these. Instead, he only wishes for Bhagvãn’s sevã. [Gadhadã I – 43]. Tap to open in glossary → And those who, while still alive, renounce attachment to the body and other objects of attachment, and attain a state of liberation, are called jivan-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 → mukti mukti To become free. Kalyãn. Moksh. Those who are bhaktas of Bhagvãn do not desire any of the four types of mukti: to reside in the dhãm of Bhagvãn; to stay near Bhagvãn; to assume a svarup similar to Bhagvãn; and to attain powers similar to Bhagvãn. A nishkãm bhakta of Bhagvãn does not wish for any of these. Instead, he only wishes for Bhagvãn’s sevã. [Gadhadã I – 43]. Tap to open in glossary → Those who have attained God right here, meaning they have developed exclusive devotion and exclusive love for God, are said to have attained supreme perfection right here. Recognition is itself perfection. Maharaj defined nirvikalpa samadhi in this way in the Vachanamrut. He stated it in the first Vachanamrut of Vadtal. One who has recognized the form of God in this manner is said to have attained nirvikalpa samadhi. Even if one has experienced that other samadhi, if they have not recognized Him, then they cannot be said to have attained nirvikalpa samadhi. Therefore, the attainment of God, the attainment of Bhagwan Swaminarayan, whether we have attained Him or not, means whether we have recognized Maharaj or not. And if the recognition of Maharaj is true, then immediately after leaving this body, one attains liberation. 'Yatra kale tvanavritti' is written in this, right? So, the meaning of 'kala' here, He has referred to as a path. The path by which non-return occurs, and the path by which return, rebirth occurs, I shall tell you that path. 'Yatra kale' does not mean the time at which one dies, such that dying at one time leads to non-return and dying at another time leads to return. But rather, the path by which if one goes, non-return occurs, and the path by which if one goes, return occurs, that I shall now tell you. If one has recognized God, then in this very birth, they go to the abode of God. But while alive, how do we know how much recognition has occurred? While alive, they become jivan-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 → And it is inferable by others. If someone else has become liberated, it can be inferred. It can be inferred from their actions. That their actions are such that others realize they appear distinct from others. So, from that, it can be inferred that they have attained the state of liberation. And whether one has attained liberation oneself, or whether one's own attachment has gone, that is self-evident. Whether I have attachment or not, if one examines one's own heart, one will know. That is, regarding certain attachments, Maharaj said to keep examining. If one looks into one's own heart, one will know that 'if someone stops me from this matter, I will not feel pleased.' Maharaj said this. Regarding twisting one's nature. That 'if someone stops me in this matter, I will not feel pleased.' Even now, one might not feel pleased, even if not stopped. Then, if stopped, when would one feel pleased? So, in this matter, if one keeps examining oneself in this way, then one realizes, 'this is my strong nature.' And then, if one twists it on one's own, it can be twisted. If someone else tries to twist it, it does not work out well. If, on one's own, one has spiritual desire and a need for liberation, a need to go to God in this very birth, then one makes changes on one's own. How much change can occur externally through someone else? A little physical change might occur. But where does mental change occur? If someone tells us to renounce that attachment, do we just renounce it? On the contrary, it becomes more stubborn. If someone tells us, we become stubborn. So, one keeps examining oneself. The best part is that in 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 → 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 → 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 → 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 → If someone else makes them renounce it, even if God Himself makes them renounce it, no one becomes liberated. Arjun was so good that he renounced it. That is why in so much history, the name of one Arjun has appeared. Otherwise, wouldn't an Arjun be sitting in every home? He renounced it just as God made him renounce it. He also had his own nature, didn't he? He also had insistence in his mind, likes and dislikes, that 'I like this, I do not like this.' 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