Points to identify ang | P. Mahant Swami | Satsang Chintan

If one does not determine one's own ang (spiritual attribute), then...

It happens as it is said.

That is, what is there gets erased.

What does it mean when it gets mixed up?

If one has a certain ang, what is there gets erased.

And it gets filled with the opposite.

If one has good qualities, they get erased and filled with something else.

If it gets filled with something else, if it gets filled with a different kind of thing, then does one's own ang remain or does it get erased?

It gets erased.

Huh?

So one's own ang...

One doesn't even want to recognize it, and first of all, there's no intention to recognize it.

One needs the intention.

That, which ang of mine is mentioned here by Maharaj? So which ang would be mine?

Tell me, how many people have the intention to recognize that?

There is no intention to recognize it.

First, one needs the intention to recognize it.

Then Maharaj says, listen carefully and then look in the mirror.

This discourse is like a mirror.

What does it mean to listen carefully?

What does it mean to listen carefully?

To compare oneself.

To compare oneself with it.

Which ang, out of these four, fits me best?

And then to look in the mirror.

What would a person look for in a mirror?

What for?

What does a person look for in a mirror?

Nothing is left out, right?

Huh?

The spots and marks are not even, right?

Or the stains are not remaining, right?

What does a person look for in this mirror of discourse?

If one looks in the mirror of discourse, what does one see?

What does Narnarayan Swami see?

Nothing is left out, right?

Nothing is left out, right?

See that.

See where the stain is on someone else's face.

What does a person look for in a discourse?

Someone else is doing this, but that person is not doing it like that.

No one looks at their own face.

That's why Maharaj said that if you don't pay attention, you won't even see your own face.

This is just like a mirror, a very gross one.

But if you look in a mirror, is it possible that you don't see your face?

Huh?

Is it possible that you look in a mirror and don't see your face?

Here it happens.

One looks in the discourse, but one's own face is not seen in the discourse.

One listens to the discourse, but one's own face is not seen in the discourse.

Maharaj said that.

So what did Maharaj say from the beginning?

Listen carefully.

Listen carefully.

Sit down carefully.

Let me sit in the discourse.

Careful.

Now, if there is Bhagwat DharmaDharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → Nishtha, what is said in this?

The angs of charva (conduct) are mentioned, right?

If one has Bhagwat DharmaDharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → Nishtha, what ang is said for them?

Non-violence, celibacy, and observance of dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →.

Celibacy.

They observe that dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →.

So if there is Atmanishtha, it is an ang of Atmanishtha.

Or if it is an ang of Vairagya.

Then does he observe non-violence, celibacy, etc., or not?

He observes.

So what new thing has been said in this?

He does not observe it at the cost of this.

At whose cost?

At the cost of Atmanishtha.

At the cost of Bhagwat DharmaDharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →?

I didn't understand anything about Bhagwat DharmaDharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →.

What do you want to say?

One is a person with Vairagya.

And he observes celibacy.

One is a person with Bhagwat DharmaDharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → Nishtha.

He observes celibacy.

So whether the one with Vairagya does it or not.

He does it.

If this one does it, then what's the difference between the two?

Huh?

That one has its prominence.

For the religious person, observing that dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → is paramount.

And for that one?

Vairagya.

For those with vairagya,

What did you say, brother?

If someone is devoted to dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, then dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → is primary for them.

And for others, dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → is secondary.

So, what does 'primary' mean?

They have more interest in it.

If there is interest, what does a person do?

More and more

Say it once.

First, they do that.

From that, they choose the best option.

From that, they choose the best option.

Does a person with vairagya follow dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → or not?

They do.

And does a person devoted to Bhagavata dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → follow dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → or not?

So what's the difference between the two?

One who is devoted to Bhagavata dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →,

And one who has vairagya, when Ekadashi comes, the former eats falahar, and the latter fasts.

What's the difference between the two?

What was the difference between the two?

They keep the primary in dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → as main.

The best option

Ekadashi is said to be observed by fasting, by drinking water, by drinking milk, by eating fruit, or by eating once a day.

How many options are there?

So, what does one who is part of Bhagavata dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → do?

They fast.

They fast.

Then they don't choose the second option.

And what do all the others do?

They do devotion by eating falahar.

They eat falahar.

They just drink lemon water.

They drink it after straining.

But what does the other one do?

They choose the best option.

There is that much difference between the two. Maharaj said that all four angs are present in all devotees.

Does one who is primarily devoted to Bhagavata dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → have the ang of vairagya or not?

Do they have the ang of bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → or not?

So everyone has all the angs.

So what difference did it make in the primary and that?

What difference did it make in primary and secondary?

Huh?

In the choice of options.

In the choice of options.

They choose only the best option in that.

They don't choose the second option.

From that, this happens in such a way that it does more than that.

Then it is called its ang.

If there is vairagya, and if there is an ang of vairagya, what did Maharaj say in this?

What was said to those with the ang of vairagya?

What was said?

There is interest in all worldly things except God.

So, it means that no one else can do it.

They do something that no one else can do in that matter.

One who is primarily devoted to Bhagavata dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, if they have vairagya, it's not that they don't follow dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →.

But in vairagya, no one else can compare with them.

If one is primarily devoted to Bhagavata dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, then in Bhagavata dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, no one else can compare with them.

No one else can observe the same level of Nishkam Shuddhi and all the other observances as they do.

And it's a natural inclination.

And the other one has to do it.

This one has a natural inclination in it.

And the other one doesn't have a natural inclination in it; they have to do it with a little effort.

Then one should believe that this is its ang.

In that, what did Maharaj say? What was the main point?

To recognize one's own ang.

To recognize one's own ang.

So, who recognized it, tell me?

Huh?

Did you decide or not?

Which is your ang?

Which is not your ang?

One has to decide that.

To decide,

To determine this, Maharaj has identified this ang (attribute).

It's a matter of repetition.

It's good.

Then Shriji Maharaj snapped his fingers with his right hand and spoke.

Everyone, listen carefully, we are going to talk about one thing.

And that matter is gross, but if you listen carefully, you will understand, otherwise you will not understand.

Then all the devotees said, "O Maharaj, please speak."

Then Shriji Maharaj said, "Among the devotees of God, some have a predominance of dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →-nishtha (devotion to righteousness) and some have a predominance of atma-nishtha (devotion to the self)."

So, if one doesn't listen carefully.

When one hears this story, one should immediately recognize one's own ang (attribute), that's what Maharaj means.

It's like a mirror.

Of the four characteristics mentioned, which one fits more in our heart? One might not know that, but Maharaj said that if one doesn't listen carefully, one won't know.

Now, we must have heard it many times.

We've only heard it once, haven't we?

Even then, we don't know our own ang (attribute).

One doesn't know one's own ang (attribute).

And if one doesn't know one's own ang (attribute), then whatever little one has, that also gets erased.

We might have brought something from before, and Maharaj says that one cannot be without an ang (attribute); even before satsangsatsang1) 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 →, one might have a good ang somewhere.

But what is the reason for it to be erased after coming to satsangsatsang1) 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 →?

Before coming to satsangsatsang1) 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 →, were there virtues or not?

Then, after coming, what is the reason for them to decrease a little?

What is the reason for that?

One hasn't decided.

This is our ang (attribute).

Why have we come to satsangsatsang1) 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 →?

We came to increase our ang (attribute).

Or did we come to acquire virtues?

If one has come to acquire virtues, then one recognizes the ang (attribute) of others as being similar to one's own.

And one does satsangsatsang1) 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 → with them and increases one's ang (attribute).

And if one doesn't know that, then one does satsangsatsang1) 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 → with the ignorant and loses what one has.

One loses what one has.

When we arrive, do we have some balance or not?

At that time, some people have a little balance.

And after coming to this satsangsatsang1) 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 →, some lose it.

Why do they lose it? They lose it because they don't look in the mirror.

Maharaj has called this a mirror.

Which is my ang (attribute) and who is like me?

Maharaj, what did he say in the second point here?

Those who have similar angs (attributes), stand up. Those who have similar angs, stand up. Maharaj asks, what is the purpose of this exercise, to make those whose angs match their own stand up? He made them stand up and sit down.

Why would he have conducted such an exercise?

So that one can strengthen one's own ang (attribute).

If one wants to increase one's ang (attribute), where should one put one's face?

He made them stand up so that if one wants to increase one's ang (attribute), one knows where to put one's face, and if one wants to put it somewhere, one knows where to put it.

Maharaj said, "Look, those who can take one to Hindustan, large crowds are sitting with them."

And those who are like pillars of satsangsatsang1) 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 →, no one is sitting with them.

Maharaj conducted the exercise.

He said, "Stand up, those who have similar angs (attributes), stand up."

So they stood up and satsat1) True. Real. 2) Permanent, imperishable and unchanging. Is unbound by the past, the present, and the future.Tap to open in glossary → down.

What kind of exercise Maharaj conducted.

To recognize one's own ang (attribute).

Recognizing one's own ang (attribute) and then serving God according to that ang.

Then one attains salvation.

Then satsangsatsang1) 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 → and samas (understanding) occur in his jiva, Maharaj said.

Then samas occurs in his jiva, and this person goes to Maharaj.

If one doesn't recognize it, then one wanders around and loses what one has.

Even if one doesn't recognize one's own ang (attribute), one loses this much.

So, how important it is.

So, one should recognize one's own ang (attribute) and not just recognize it superficially, thinking, "This is my ang."

How to recognize it?

How to recognize it?

How to recognize it?

One should keep looking in this for recognition.

One should keep matching it with this for recognition.

Not everything might match in this, though.

Then?

There, I recognize that I have the limb of service, so I perform service.

Then, should I progress or not?

Where should I go after progressing from that?

This matter.

Along with these four things, one should attain it while performing service.

If there is any other limb, one should attain it by doing this.

Did we come into this or not? Did any of it fit or not?

If even one of these fits, then Maharaj says that one should perform the four things in Bhavnath. When one performs the four things, they become Ekantik, and then they should go to the other one.

One master said.

Service, self-devotion, and devotion to one's husband.

After attaining those three, I am a brother.

There, by the self of Brahman, KrishnaKrishna1) 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 →'s service leads to liberation.

If there is no progress, first of all, if one doesn't recognize it, how can there be progress?

So first, one must recognize their own limb.

In that, many limbs are mentioned. In the AntyaAntyaEnd. Final.Tap to open in glossary →'s Thela Vachanamrut, many limbs are mentioned. What did Maharaj say about the limb in the 15th Vachanamrut? In the 15th Vachanamrut of AntyaAntyaEnd. Final.Tap to open in glossary →, whom should one consider as their own limb?

One should consider as their limb that which alleviates the pain of the wounds inflicted by the five sense objects.

And one's mind becomes completely healthy and attaches itself to God.

Then, one should consider it as their own limb.

Maharaj has also said this in this.

If one listens carefully to this, then Maharaj says, a question arises: is there any flaw in this limb, or is it complete or not?

Is there any completeness or not? Are there merits and demerits or not?

What did Maharaj say about merits and demerits?

What were the merits and demerits mentioned?

Are there any merits or demerits in each limb?

If it is alone, then that is a deficiency.

Whatever is gained with this is a merit, and whatever remains empty is a demerit.

These characteristics that we mentioned,

In recognizing the limb, what did Maharaj say? We haven't even listened carefully to this. What did he say about recognizing the limb? That one develops an interest in such scriptures.

What was said about recognizing the limb? That one develops an interest in such scriptures.

He develops an interest in such a person.

He develops an interest in such a person.

Then his limb was mentioned, right?

If one follows Bhagavata DharmaDharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, what kind of scriptures does he take interest in?

If it is dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →-centric.

If it is dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →-centric and has a touch of devotion, it is Bhagavata DharmaDharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →-centric.

Not just dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →-centric.

If it is a scripture primarily focused on Bhagavata DharmaDharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, then he develops an interest in it.

With what kind of person does he become friends?

If we become friends with some mischievous person, how should we understand our limb?

Mischievous.

If we become friends with a mischievous person, then we should understand that our limb is mischievous.

If one becomes friends with good people, then one should understand it as a good limb.

Some great writer has said, hasn't he, that

Bring any person to me, and tell me who his friends are, and I will tell you his entire life story.

Just tell me who he associates with, and I will tell you his entire life, that this will be his whole life.

So, the kind of person one befriends,

That's why Maharaj made all those with similar limbs stand up.

Everyone stand up.

Those who have similar limbs, stand up.

One should recognize their own limb. There, Maharaj also said in the 15th Vachanamrut, whom should one consider as their limb?

That one's soul, having been defeated by the five sense objects, by lust, anger, etc., and then having regret in their mind, and by doing what, their mind becomes attached to God and forgets the other things.

Then one should grasp that action.

One should grasp that thing. One should know it as their limb.

And then, staying in that, perform devotion.

If one performs devotion while staying in that, then their soul experiences great peace.

Maharaj entered his soul.

And he makes a lot of progress. Samas means progress.

He achieves great peace, which means he makes great progress.

And if one does not recognize their own limb,

then there is no progress.

It becomes negative.

If one's limb is different and the other's limb is different, then the other says no, then he gets angry.

He gets angry.

So Maharaj said to recognize one's own limb.

Now, read each limb.