And furthermore, Shreeji Maharaj has said that a devotee who has a desire for devotion to God and a desire for the association of Saints, then no matter what his nature is, he will overcome it and act as the Saint says and according to his wish. And even if that nature is such that it is bound with the soul, one who has a desire for 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 → On this, He has related His own story, "Initially, our nature was that of a renunciant, but since we had a desire for the darshan darshan Seeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2]. Tap to open in glossary → Shree Shree 1) Name of Lakshmi. 2) Used before the names of Bhagvãn and devs to signify their high status. Tap to open in glossary → we acted according to the command of Muktanand Swami. But we did not do anything that pleased our own mind." And furthermore, there is a method as to what kind of resolve a devotee should form: [blank] One is to form a resolve of vows like celibacy, and another is to form a resolve like, 'If I sit in this place, I will sleep, and not in another place.' Such various kinds of resolves of trivial nature that are formed, these two should not be understood in the same way. The resolve of vows is like one's life, and there is great value in it. In this way, one should form its resolve with greatness. It is said in the scriptures, 'Sarvagranthinam vipramokshah'. Granthi means knot, meaning resolve, so both are gone. 'Sarvagranthinam vipramokshah'. When all his knots are untied, then he attains moksha. So all, Maharaj made a correction in that. That all knots are not to be untied. The resolve by which liberation is attained, such a resolve should be formed. And the resolve by which liberation is ruined, such a resolve should be abandoned. What should be the meaning of 'Sarvagranthinam vipramokshah' then? Knots related to the world. Untying of all knots that ruin liberation. 'Bhidyate hridayagranthishchidyante sarvasanshayah, tasmindrishte paravare.' There is such a verse, isn't there? It is from the Upanishads. And 'Sarvagranthinam vipramokshah'. All knots must be untied. All his knots must be untied, then his liberation is attained. But Maharaj made a correction in that. Not that all knots must be untied. The knot by which his liberation is attained, if not present, should be formed. I want to worship God, I want to observe celibacy, I want to reach God in this very birth, all these are resolves only. These are knots. Like we have that story of King Dungar, right? If we are lustful in the world, and if we are of no use in the work of Saints and God, then what is the use of that? What does it mean? Saying so, that was a resolve only, wasn't it? So should that be abandoned? I want to reach God in this very birth, that is a resolve. And if one does not form such a resolve, then liberation is also not attained. Wherever these people are, to do as they say, then how can his liberation be attained? To do as everyone says, then how can his liberation be attained? That's it, like this. So 'Sarvagranthinam vipramokshah' does not mean that all... go and sit on that chair. Come forward this side, come here. Come forward this side. On the chair... so 'Sarvagranthinam vipramokshah' is a principle, but what should be its meaning? To form a resolve, then all resolves by which liberation is ruined should be abandoned. I like only this, if I am here, I get sleep, I don't get along with him, even if he is a devotee, I don't get along with him, if such resolves are formed, then they should be abandoned. Because liberation is ruined by that. One has to analyze. That by forming which resolve, faith in God is also a kind of resolve. Faith in God is attained, it is a kind of resolve. Like, Tulsidasji formed such a resolve, 'Take the bow and arrow in hand.' When he went for darshan darshan Seeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2]. Tap to open in glossary → he had darshan darshan Seeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2]. 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 → But Tulsidasji said, 'Oh Lord, your image is very beautiful, but Tulsi Tulsi 1) Basil. Variety of plant in the mint family, native to warm regions. Its aromatic leaves have inherent healing qualities and also is often used as seasoning. Used as a fragrant offering to Bhagvãn. The wood of the plant is also used in the making beads for mãlãs and kanthis. 2) Bhagvãn made a pati-vratã named Vrundã break her pati-vratã vow. So, she cursed Bhagvãn and turned Him into shãligrãm (stone), and He in turn cursed Tap to open in glossary → I have a resolve for Ram. So if you take the bow and arrow and give me darshan darshan Seeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2]. Tap to open in glossary → Good because he must have single-minded faith in God. And if he does not keep even such a resolve, then his liberation is not attained. The resolve that gives liberation, resolves related to God are the ones that give liberation. If a resolve related to the world is formed, 'Brother, I don't get along with him,' 'I don't like this from him,' 'I cannot do this,' such resolves related to the world should be abandoned. That other resolve should be formed. It is said in the scriptures, 'Sarvagranthinam vipramokshah', it means this. Sarvagranthinam means all knots that ruin liberation. Ruins liberation, the knot that improves liberation is not to be abandoned. Suppose we are ready to become a sadhu, at that time a resolve is formed, 'That's it, I want to become a sadhu only.' And indeed, a resolve is formed there. So if others explain, should it be abandoned? And they explain very well. What do they explain? 'Brother, if we are householders, we eat from our own money, this sadhu has to beg and eat.' 'And if we do bhajan bhajan Worship. Tap to open in glossary → bhajan bhajan Worship. Tap to open in glossary → bhajan bhajan Worship. Tap to open in glossary → So yes, as a householder, God is worshipped anyway, worship Him as you want. We will make a temple at home, we will do everything. At that time, it is only to make him abandon this resolve. So such a resolve, which is a liberating resolve, should not be abandoned. Bhishma said, Bhishma and Parashurama had a confrontation. So Parashurama said, 'Either you marry this Amba or fight with Parashurama.' 'Either you fight with Parashurama,' Parashurama was his guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → So Bhishma said, 'No problem, I will fight with Parashurama, but not Amba. I have taken a vow before my father that I will remain a celibate for life. So now I will not marry, let me fight with Parashurama.' So he fought. So the resolve which is liberating should not be abandoned. If it is that other resolve, then it should be abandoned. If there is a desire? Then it is untied. No, if the nature is bound with the soul, then does he have a desire or not, like that? Desire is there. It is bound with the soul, for example, let's say. That someone is addicted to tea. So are all those addicted to tea atheists only? Not like that, there is addiction to alcohol. So are all those addicted to alcohol atheists? It is not like that. The addiction to alcohol has happened to him in the company of bad association. And the addiction to tea has now generally happened to everyone, that they are at home and ancestors all drink and it has come down from there, so he has got addicted. So it has no relation with the desire for liberation. And are all those who are not addicted to tea desirous of liberation? 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