The subject matter.
The influence or glory of God's murti.
The main point is that by understanding the glory of Shriji Maharaj's murti, there is no deficiency in the path to salvation.
This Vachanamrut is called the Vachanamrut of Tej (divine radiance).
The meaning of Tej is also light, and the meaning of Tej is also influence.
Here, the Tej of the murti, that is, its influence, is being discussed.
What is the glory or influence of the murti, that has been described.
Furthermore, this Vachanamrut is also considered a mangalacharan (auspicious invocation).
In holy scriptures, mangalacharan is performed at the beginning, middle, and end of the text.
The first of the first, the 13th of the middle, and the last of the end, all three are considered the essence of the glory of God's murti, and the core of the entire Vachanamrut and the entire scripture.
From that perspective, too, describing the influence and glory of Maharaj's murti here has been meaningful.
Introduction and conclusion.
Study.
Introduction, conclusion, study, uniqueness, result.
Arthavadas.
Arthavadas and their justification, six meanings, and the determination of the true meaning.
These six things indicate the true meaning.
They indicate the true meaning of this Vachanamrut.
The 13th of the middle is in the middle, right? So how is that?
In the middle, it won't be exactly like that, but the saints have considered this to be the 13th of the middle.
The Vachanamrut will be counted in the mangalacharan.
This comes in the middle.
In this Vachanamrut, Maharaj has described the glory of the murti of Paramatma, that is, his own form.
First, Maharaj says that those who are elders and understand the talk should sit in front.
Those who understand God's words in the spiritual path.
In the spiritual path, believing the words of apta purushas (enlightened souls) is more important than the significance of knowing.
That's why Maharaj must have thought that those who can believe what I am saying from their hearts should come forward.
That is also true.
Those who understand.
Those who understand, that is, those who can believe, should come forward.
Those who cannot believe, sit down.
Maharaj wants to tell the glory of his own murti.
That is, it's not something everyone can believe.
Then,
Because in this Vachanamrut, there is certainly talk that is harder to believe than any subtle intellectual discussion.
Now, understanding the Atma tattva and understanding the Paramatma tattva, such discussions haven't been extensively covered.
Maharaj has written in the sixth Vachanamrut of Sarangpur that there is one state, and regarding that, there are two more states.
So, it becomes difficult for a person to comprehend that with their intellect.
There is no such talk in this.
In this, if one believes,
There is talk of something that cannot be believed.
Therefore, even at the end, Maharaj recommended that you believe that the murti, which is the embodiment of that divine radiance, is indeed this manifest Maharaj.
And if you cannot believe that much, then at least accept that Maharaj sees that murti.
Even then, you will have affection for me.
Maharaj says that the बात (discourse) I want to give is something I have seen and also proven through my experience, and it is found in all scriptures.
I want to do it solely for your salvation and the salvation of many souls.
But I don't want to do it out of hypocrisy.
I don't want to do it to increase my honor or greatness.
We know that if someone understands that बात (discourse), that is, if it is believed in their heart, then their soul will be greatly benefited, and that is why we do it.
Maharaj says that it is my natural disposition that my mind remains detached even from the most excellent five sense objects.
Whether it's great royal power or begging, there is no interest or disdain found anywhere; it remains balanced.
Indifference remains.
In this, there is no attachment or disdain towards valuable things or garbage.
But there is indifference and equanimity.
Moreover, the intense detachment within me is not felt as a burden.
The true dharma within me is not felt as a burden.
And the knowledge within me, that I am Brahman, is also not felt as a burden.
Whatever praise I offer, I do it superficially.
Why does Maharaj experience this?
So, as Maharaj has shown, a fixed, unwavering goal and center has been established within Maharaj.
Maharaj is the manifest God himself; he does not need to determine anything like that.
But a human being, by acting, teaches us by giving his own example to make us do so.
We have not grasped that center, so in good and bad actions, reactions like joy, sorrow, attachment, disdain, etc., keep happening.
Maharaj says that we do not feel the burden of detachment and other virtues.
When a householder has money or power, and a renunciant has detachment or observes more rules, both walk with their heads held high.
Why does that happen?
Because he believes that there is nothing beyond what he has received.
Maharaj sees one thing that is more valuable than detachment, knowledge, or religious rules.
Therefore, Maharaj says that he does not feel their burden.
That thing is the murti of God and the knowledge of its influence.
If a circle is drawn and another circle is to be drawn exactly on top of it, then first its true center must be grasped.
Until that is grasped, the circle drawn above will not fit properly within the first circle.
Without having the murti in hand, dharma, knowledge, and detachment are all circles.
Its value is higher.
But now, if the center of the murti is not grasped, then all those other things will cut each other haphazardly.
If you draw one circle and then miss the center, and then draw another circle, it will cut at one place and praise at another.
So, all that has to be done.
Either detachment or dharma has to be cut, or something has to be praised.
What is the reason for cutting and praising it?
The center has been missed.
They are not doing it with the center in hand.
Otherwise, all those others are good.
But there is no center.
It's a circle.
The center is the form of Maharaj.
If one side comes in, the other side goes out.
When this happens, it is called action and reaction.
Similarly, until the center of spiritual life is grasped, joy, sorrow, attachment, disdain, and other actions and reactions will keep coming in life, and there will be no balance in life.
So, it should be self-perceptible.
Not understandable by words.
Someone might say that this is very good.
So, not like that.
What does he see from within?
What does he experience within?
Then it is said that he has grasped the center.
If someone says so, even then Maharaj says it's good if it's understood.
Maharaj identifies it, but he himself has nothing.
So, for the devotees,
This is Maharaj's experience.
Similarly, one should experience it oneself, even if it means taking those words and studying them, one should have a self-perceptible experience that this is correct.
Compared to the murti of God, there is less burden in dharma, knowledge, detachment, etc.
Maharaj asks, what is the center in the spiritual path?
It is the murti of God and its greatness, which shows its uniqueness and superiority over other things, means, and individuals.
Until that is grasped, balance is not maintained.
Also, lust and other vices do not leave the heart.
And in some circumstances, vices did not get an opportunity,
and success was achieved in means like detachment, yet he still felt great about detachment and other virtues.
It goes away, and the importance of the main center is lost and becomes secondary.
The pride of that quality takes over.
When Maharaj says that we do not even feel the burden of our good qualities.
Even in good qualities, more
One does not feel the good qualities of others.
But
We do not feel the burden of our good qualities.
Has Maharaj overtaken his own good qualities or someone else's?
His own
Whom
What is the glory for us if someone has vairagya?
If someone observes dharma very much, what is the glory for us?
That is not the case, what is the problem with that?
Even if it is true, we do not have it.
But whom has Maharaj overtaken?
His own
He does not feel the burden of his own good qualities.
So, he has attained something more than that, which is why he does not feel the burden.
There is an increase in more radiance, isn't there?
Tej means
Light
Influence
Tej means light
Interpreting it that way, here 'tej' means 'influence'.
In that sense
More
Increase of radiance
Meaning, an increase in influence.
What is the influence of Maharaj's murti?
Such
How much light emanates from Maharaj's murti?
It's not like that.
What is the influence of Maharaj's murti?
And in comparison to all these means,
So where is the priority?
First, its order of importance should be understood.
How much importance is there? Whose importance is how much?
The importance is understood.
Then its priority is seen.
Even in good qualities, to be excessively praised is a slight imperfection in Maharaj's view.
The characteristic of imperfection is that it crosses the line of limitation and displays itself.
If it walks in the middle, self-display cannot happen.
And perfection has the habit of hiding itself.
Therefore, they do not go to extremes and choose the middle path.
Just as acting with lust and other vices is a flaw.
Similarly, in vairagya and other virtues, oh, oh!
During Maharaj's time, all the sadhus had attained the highest level of perfection.
So
They themselves maintained the state of an avadhut.
What is there in the state of an avadhut?
His own
To hide oneself.
He himself nowhere
So, if he is seen anywhere, his influence should not be seen anywhere.
He used to pay attention to that.
That showed his perfection.
A person who is not perfect
He has a great desire to show off.
That we somewhere
If we are seen, it's fun.
Then it is called our glory.
Then it is called our influence.
But those who have attained perfection happily through Maharaj
Then they themselves
Hide.
Therefore, he is called an avadhut.
Maharaj told him to behave like Jadbharat.
To behave like Jadbharat means to hide oneself.
Hides.
His own good qualities
His own influence
Especially, his own influence, right? See what kind of influence we have.
If he learns to hide it
Then he is called an avadhut.
He is called Maharaj's paramhansa.
But that doesn't happen much.
If it exists, even if it doesn't, it becomes one by hiding it.
Even if it doesn't exist, we have a tendency to show it.
So if it exists, how can it be hidden?
But what is his tendency?
What is hypocrisy?
His own
Discussion
He shows his influence even if he doesn't have it.
If it's not there, he wants to convince everyone that it is there, so say it.
In us
It is.
Saying that, a person's natural tendency is like that.
He wants to earn something from people, doesn't he?
That's why such a tendency develops.
If someone doesn't want to earn anything from people, why would they show it?
That, brother, we have this.
So
He cannot remain hidden.
He is imperfect.
And the other one has perfection.
And he might show it
Then it is appropriate.
But
He doesn't show it.
He strives to hide it.
There is completeness.
Its meaning is that the characteristic of perfection is that.
What is perfection?
Zero.
So what number does zero represent?
What number does zero represent?
What does it show?
Subtract zero from zero.
Still it remains zero.
If you subtract zero from zero?
Even if everything is subtracted from completeness, completeness still remains.
So, even if he completely keeps himself hidden, he still experiences complete bliss.
If there is a little joy, then a little light is shed, then there is joy, otherwise not.
Even in virtues, being excessively praised is a slight imperfection in Maharaj's view.
The characteristic of imperfection is that it goes beyond the line of limitation and displays itself.
If one walks in the middle, self-display cannot happen, and completeness has a habit of hiding itself.
Therefore, they do not go to extremes and choose the middle path.
Just as lust, dharma, knowledge, detachment, all of them
He keeps exactly as much as needed.
He keeps it accurate.
But he does not allow any of them to become excessive.
Because his mind is focused on this complete point.
His mind is attached to the form of God.
So he doesn't let it become excessive, nor does he let it diminish; he keeps it accurate.
So that's what Maharaj says.
Maharaj has shown and said that.
That dharma, knowledge, and detachment should be kept accurate.
Neither less nor more.
Where should one make excessive effort?
In realizing the form of God.
In remembering the murti of God, one should make excessive effort.
Then nothing remains for him.
If one walks in the middle, self-display cannot happen, and completeness has a habit of hiding itself.
Therefore, they do not go to extremes and choose the middle path.
Just as acting with lust and other vices is a flaw, similarly, becoming excessively detached is also a sign of a flaw.
It becomes hollow.
Maharaj spoke about hollowness in the Vachanamrut, didn't he?
Due to excessive detachment, a devotee of God is scorned.
And if he gets respect, Maharaj says, "Water will be formed in it, but what kind of water will it be?"
It will become a hollow curtain.
That it won't ripen.
Or it will become worm-eaten.
In that way.
So this
It won't be like a machine running for two or three kos or a 15 HP motor running.
Water will be formed.
Excess means
that
pride
To do excess of dharma etc. means
It's like, 'It's in us, but not in others.'
Show it to him.
That means to follow more than what was said.
To follow more.
There is no meaning in doing more; there is no problem with someone doing more.
But to show off more, one has to do more.
So, in doing more, if the only target is to please God, then Maharaj said, "Do as per the rule."
Maharaj didn't say to stay less either.
And he didn't say to do more either.
Maharaj says, "There are rules, so everyone should follow their own rules in a simple manner."
And Maharaj said, "This is what needs to be done."
This is what needs to be done.
If you want to do excess, do it in this.
Don't forget God even for a blink of an eye.
If you want to do excess in that, then do as much as you want.
And if there is detachment, people praise it.
If you remember God, no one sees it, and you shouldn't praise it either.
That praise should not be done.
Samadhi does not take note of it.
And everyone takes note of detachment, or dharma, or that.
If there is detachment, it is noted, isn't it?
No one has such intense detachment.
No one like that.
And if they follow rules and dharma, they say that these rules and dharma are because of them, not because of any rule.
His society takes note.
Others around him take note of him.
God takes note of only one thing: how many remember me.
Detachment is a good thing, alright.
Everyone needs as much as is ordinary.
It shouldn't be less either.
Nor should it be kept less.
One who cannot maintain much detachment.
He completely destroys it.
So a person realizes that this person has no desire for detachment.
Those who do not have detachment for Maharaj.
Maharaj said that in front of us, in front of our vision, detachment is very high. In front of this, detachment is just a small spark.
And by putting aside detachment and religious rules, they become world-renowned saints, don't they?
That is called world-renowned.
And he is called a global sadhu.
Global sadhu.
All these are narrow-minded sadhus.
And those are global sadhus.
A global sadhu does not care about detachment.
A global sadhu does not care about rules.
Like Maharaj here.
So that's how it is.
Here, it is said that he can attract everyone's attention.
This sadhu is indeed a sadhu, but he is a sadhu with a broad vision.
And this sadhu is like this.
He is a narrow-minded sadhu.
Even in virtues, being excessively praised is a bit of an imperfection in Maharaj's view.
The characteristic of imperfection is that it walks outside the boundary line and displays itself.
If it walks in the middle, self-display cannot happen.
And perfection has a habit of hiding itself.
Therefore, it does not go to extremes and chooses the middle path.
Just as acting with lust and other vices is a flaw, so too is becoming excessively detached, which is also a sign of a flaw.
That is why he feels the burden of those virtues, and he also feels heavier than others because of those virtues.
He is dazzled by its influence.
Its influence is not wrong.
There is an influence of detachment.
There is an influence of religious rules.
There is an influence of self-devotion, and one gets dazzled by it.
Who is called dazzled?
Whose pride comes?
We got dazzled, it became very bright, so we got dazzled.
Then nothing is visible.
Nothing is visible.
Other things are not visible.
Nothing else except this one.
Even if it's bad, it won't be visible compared to this.
Then it is unknown.
That is why he feels the burden of those virtues.
In true detachment or true religious rules, who would not be dazzled?
Which seeker of liberation? This is not about the world.
Which seeker of liberation would not be dazzled?
Everyone.
Everyone.
Maharaj says that he is not dazzled.
Maharaj says we are not dazzled.
If there is true detachment or true religious rules.
Still not.
Because we have seen something more luminous than that.
It's about light, isn't it?
I have seen something more luminous than that.
So it doesn't get dazzled in that.
That is why he feels the burden of those virtues, and he also feels heavier than others because of those virtues.
But Maharaj says, for us,
But Maharaj says that even though those virtues are in their full extent, we do not feel their burden.
The reason is that we have adopted the heaviest thing in life, and that is the idol of God.
If the importance, happiness, and influence of the murti are considered greater than other objects, subjects, and individuals, then other reactions are immediately subdued.
Then other reactions are immediately subdued, and the mind focuses on the center.
Maharaj says that when we forcefully connect our mind to good objects, worldly affairs, or the five senses, it connects.
Otherwise, like a stone thrown into the sky, it comes back with a thud.
What is the reason for that?
So, in the sky of our heart, only light is visible, and in it, an idol of God is visible.
Around it are circles of liberated souls.
All of them are looking at the idol of God.
Such an idol is always visible to us in all three times.
My mind is always engrossed in that idol.
You also see that idol.
But it does not come to your complete understanding.
Therefore, we do not believe in its importance.
So its influence is not understood.
So, the influence of others seems very significant.
Ordinary people are dazzled by the influence of the five senses.
But even those who desire liberation and spiritual aspirants are dazzled by the influence of renunciation and detachment.
And they do not fully reach the form of God; they do not reach completely.
They remain on the path.
How much is there?