Then, Shriji Maharaj spoke to the Paramhansas, the Acharyas of the past had different preferences. Among them, Shankar Swami seems to have a predominant element of non-dual knowledge. And Ramanuja's opinion is that Jiva, Maya, and Purushottam Purushottam God. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth for Tap to open in glossary → And Purushottam Purushottam God. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth for Tap to open in glossary → And all the avatars are His. The Jiva should worship such Purushottam Purushottam God. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth for Tap to open in glossary → such is the understanding of Ramanuja. And Vallabhacharya seems to have a great faith in pure bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → And all those Acharyas have written other stories in their scriptures on occasions, but in whatever way, in the end, it goes to their own preference, as their words in their scriptures make their opinion rightly known. His words and the incidents of his life. By that, his preference is identified. His principle, preference, or his opinion, his intention, that is identified. Maharaj gave two examples. One, a thread passing through behind a needle, in a rosary. And the thread passing through the beads of the rosary. In the same way, all of a person's life events, taking them from childhood, so his principle is included in them. What is his preference, his opinion, his intention, even if that person tries to hide it, it comes out. If it is good, it comes out good; if it is weak, it comes out weak. His incidents should be observed. The incidents from his childhood until his life ended should be observed. Then his intention is understood. His opinion, his preference is also understood. Ishak, eh? Ishak, Ishak. Ishak, Ishak. His intention, right? Especially silent intention. Such an adjective is given. That appears immediately. If we think of Shastriji Maharaj, think of him, then the incidents of his childhood life, when he became a sadhu, how much struggle he endured in that sadhuta, those incidents. Then after becoming a sadhu, how he studied, how he served, whose services he performed, what was his insistence? After that, after Gopinathji Purani Swami went to the Dham, Swami came back after studying from Vadtal. After studying from Vadtal, he traveled to the villages. And performed small and big service works in temples, those incidents. Performed the yagna yagna Sacrificial worship. Ceremonial ritual performed as a form of worship to seek the good favour and receive the blessings of the devs. Different items, such as ghee, grains, wood, and spices, are offered into a sacred pit of fire in accordance with strict scriptural niyams with the chanting of mantras that are prescribed in the Veds. Tap to open in glossary → Started the Gurukul. Ran seven trains. Traveled abroad, held shibirs, Brahmasatras, yagnas, performed all of those. If someone observes him from the very beginning to the end, then his intention, his principle, his preference is understood. In the same way, Maharaj's is understood. Whether it is Gunatitanand Swami or Gopalanand Swami, if one observes his life from the beginning, linking the life history, this is the very meaning of it. If one wants to link Maharaj's life histories, then this is the very meaning, right, that something must be derived from it. Deriving this from it. So all of those should be observed. Which thread is passing through in it, the rosary? These are called his events, right, what is it called? Events. All the events of his life, what thread is passing through them? Why did he do that? And why, what for, did he do like this? If he endured any difficulty, why did he endure it? If such a question is asked, then a person immediately in that the thread passing through behind the needle, and the thread passing inside the beads of the rosary. It keeps all those beads connected, the thread. In that, all the events of our life, our intention connects them all. If one does not know one's own opinion, it does that too. From childhood, what main events occurred in one's life, and how did one deal with those events? How did one take those events, in what feeling did one take them? What was one's underlying intention in that? Then one's preference is also understood. Preference is the seed of faith. It is the first step of faith. Preference, then faith, and then conviction. Whatever the preference is, there one develops conviction, faith. In the Gita, God has said, 'Yo yachchhraddhah sa eva sah'. Whoever has faith, preference, trust, and conviction in whichever scripture, in whichever person, he is just like that. That is why Maharaj asks, with whom does he sit and stand? With whom does he associate? Maharaj has also used the word 'association' in this. We associate with such a person. We do not associate with that other person at all. Associating means that he is like him. There is some part. Even if it is not 100%, wherever he associates, he is like that. For example, Shastriji Maharaj used to say, Shastriji Maharaj liked Nishkulanand Kavya very much. Swami praised Nishkulanand Kavya a lot. Swami used to say, 'I call this 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 → 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 → So what does that mean? That 'Yo yachchhraddhah sa eva sah'. Wherever one has extreme faith, one's personality is just like that. So the spirit of renunciation and detachment in Swami's life appears like that of 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 → When he was young, he used to read the poetry. Reading Nishkulanand Kavya, he developed detachment. So. Yo yachchhraddhah sa eva sah. Wherever one develops extreme faith, extreme preference, extreme association, extreme conviction, he is its representative. He becomes its synonym, that this is indeed it. So Maharaj took this Vachanamrut of preference. In it, he gave a very nice example. 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