To attain God, to choose God as the means, that is the form of ashray.
Akincana, ananya gatitva, dharma vishishto, bhagavantam ashritaha, prapannaha.
To attain the goal, one who has these two dharmas.
One who has these two commitments or vows.
Akincanatvam, ananya gatitva, ananya gatitva.
If one has ananya gati, and even there he stands like a stump.
Then akincanatva is not there, right?
He stands like a stump.
A person might say, "I won't go anywhere else, but I won't bow down to you."
He doesn't become humble before him.
He doesn't consider himself humble.
Then it's not called ashray.
Then he bows down.
But if he bows down in only one place, but he bows down everywhere, that has become his nature, so it's not ashray.
If it's everywhere, then that's not his ashray.
Ananya gatitva and akincanatva.
If both these things are present, then it is ashray. Many characteristics of ashray were mentioned, but gradually, these few remained.
If these two things are present, then it is ashray.
Akincanatva means
I have nothing, so I have no ego.
Akincanatvam means having a lot, but not having pride in it, that is called akincana.
And if one has nothing and still wanders around like a stump, then it's not called akincana.
Akincana means devoid of ego.
If one has something, but doesn't have pride in it, that I have this,
and especially in the path of moksha, it should not be there.
And especially for those who have taken ashray, it should not be there at all.
If one who has taken ashray boasts that I do so much, then God has to do my welfare.
But that should not be done.
Outside, one may say whatever, but before God, such a thing should not be done.
Krishnasevadas Swami, when he was about to go to Dham, he said, "I have served many temples of Maharaj. Maharaj will surely come to take me."
This Ekadashi will come.
He had made all preparations in advance, right?
He called the dhun mandali and told them, "You stay in front and you stay behind."
He tied this handkerchief and put the field here.
And then he went to bathe in another river and showed them, "Perform the last rites here, put this stone here."
So, everyone else might think in their mind.
But Swami, all this is still, you are walking and moving.
So he said, "I have built many temples for Maharaj, so Maharaj will come to take me."
So that's not pride, but still, he said it.
He has immense love for Maharaj.
And he has faith.
I have done Maharaj's work, so Maharaj will keep it.
That's not pride.
If I did so much, then God has to come, and if that's the case, then it's pride in the same form.
But he still has no pride.
To attain the goal, one's own akincanata (humility) should be visible to oneself.
One should feel in their mind that we are incomplete.
He speaks out that we are like this and we are like that.
Then no one will listen to him.
Even God's devotees won't listen; if he stands like a stump, he won't bend.
Then that is not called akincanata. One should feel that we are a little incomplete to reach God.
We cannot reach by our own strength.
That will only happen if Maharaj does it.
He should have such an experience of his own akincanata, that feeling of being akincana.
He should remain constantly vigilant.
If it's there in the beginning, and then Maharaj becomes old, and it's not there, then the desire for liberation is gone.
Akincanata is gone.
This is a one-time duty.
What does one-time duty mean?
One has to make a resolution only once.
If one does it once, it should reach all the way.
If one makes such a strong resolution once, it should reach all the way.
Otherwise, everyone makes resolutions.
Surrender is a one-time duty.
Even if it is a one-time duty, its form should remain until the last breath, right?
Otherwise, one would just say it's a one-time duty and then there would be nothing to it.
Then it cannot be called a one-time duty.
The meaning of a one-time duty is that it should be firm.
It should be such that it doesn't go away.
Do it once.
And devotion and other means are repeated duties.
Do it every day.
Worship is to be done daily, its ritual is to be performed daily.
And it is also enjoyable.
The more he does it every day, the more he enjoys it.
One cannot live without doing it.
That's why it's a repeated duty.
One who is without possessions, without any other refuge, endowed with the quality of having no other recourse, having taken refuge in God, has surrendered. To attain the goal, one's own lack of possessions should be visible to oneself.
And the desire to go elsewhere besides God, once it appears, should not then disappear.
Then it is called a one-time duty.
That is, it should be visible.
Until the last breath.
That we are somehow incomplete, and if God helps, then we become complete.
Otherwise, it won't happen.
That is called a repeated duty.
Due to some circumstances, it happens somewhere.
And then if arrogance comes back, then it's a one-time duty.
So if he has done a lot for God, then God brings him to the right place.
God brings him to the right place.
If he has done such a great favor to God, then God brings him.
And if there is too much arrogance, then the arrogant do not turn away from God.
God does not turn him away.
If he has made a mistake, God forgives it, but arrogance is not forgivable in surrender to God.
In surrender, if there is some incompleteness related to means or worldly matters.
Then God considers it forgivable.
God is sitting there to forgive mistakes, isn't he?
He is the protector of those who surrender, he is affectionate towards those who take refuge.
He is affectionate towards those who surrender, he is affectionate towards devotees.
What is the meaning of 'vatsal'?
Eats faults.
He just digests the faults.
The word 'vatsal' comes from the word 'calf'.
If there is a newly calved cow, and you put the calf in front of its mouth.
Then the cow licks all its dirt.
And only if it licks the dirt, does it develop affection for the calf.
By licking the dirt, it develops affection for the calf.
Then, if you hide the calf from it, the cow will not feel affection for the calf.
Because it hasn't licked the dirt.
So God is affectionate towards his devotees.
God completely digests the faults of his devotees.
They are not even visible.
That's why he is called 'bhakta vatsal' (affectionate towards devotees).
But it should have been done once with sincerity.
He should have surrendered like that.
And then if he faces some obstacle, God saves him.
But if he becomes arrogant, he will not be saved.
If one has surrendered with affection and then becomes arrogant due to some circumstances, then God does not give such examples.
Look, there's the story of Alaiya Khachar, isn't there?
Then Maharaj doesn't even look at him.
There was an aunt from Machhiyav.
Then Maharaj wouldn't even look at her.
Those who left, left.
To attain the goal, one's own lack of possessions should be visible to oneself.
And if there is a lack of possessions in God.
Lack of possessions means not even a little.
He should not have any means.
And if they are wandering on the streets, what do they have?
If he is like garbage, what does he have? He has nothing.
But that is not his lack of possessions.
He is not aware that he has nothing.
Even then,
There is a lot of ego.
So, the true meaning of akincanata (humility) is that even if you have something, you don't have pride.
In reality, to please God, it is necessary to have something.
In surrender, it is necessary not to have anything.
If you want to please God, and you have nothing, then how will you please Him?
And if you have something, then you cannot be akincan (humble), so how can there be surrender?
So, in surrender to God, akincanata (humility) is very important, and to please Him, kincanata (having something) is necessary.
If there is something, then He will be pleased, right? Why?
So, if there is something, then He will be pleased.
So, if there is a crossing of both, then what is the solution to the crossing?
One who has no pride, no pride.
It is necessary to have enough.
If one has nothing, there is no question of pride. If one has something and does not have pride, then that is called true akincan (humble).
One who is full of all virtues, supremely discerning, and does not have pride in their virtues.
Then he surrenders.
Then he is called akincan (humble).
One who has nothing and does not have pride.
So, that is not very much. It's not like he became akincan (humble). He can forcefully say, "I am akincan, there is no one as akincan as me."
He cannot say that forcefully.
That one is said to be full of all virtues.
And yet akincan (humble).
One can only be akincan (humble) then.
To please God and to surrender to God.
Surrender is opposed to having something.
And pleasing is opposed to having nothing.
How can one who has nothing please? If one has no virtues, what can one offer to God? What can one do for God?
So, pleasing God is opposed to akincanata (humility).
So, who is considered akincan (humble)? One who acquires the seven virtues of God.
And not to be proud of it, so he became akincan (humble) and also kincan (having something).
God is pleased, and he also surrenders.
To attain Him, one's own akincanata (humility) should be visible to oneself.
And there should be no desire to go anywhere else except to God; that is called surrender.
Exclusive devotion.
Exclusive devotion.
One may have many virtues and be naturally humble, but if there is no exclusive devotion, then everywhere it's "Ji Bapji, Ji Bapji." That humility is true. This does not mean that if there is exclusive devotion, one should become arrogant and not be humble.
But there should be exclusive devotion with respect, that there is no one else besides this.
Such surrender is the means to salvation.
Maharaj said that exclusive devotion is not called exclusive devotion in relation to refuge.
So, not to say means that it is mentioned in the scriptures, but it did not happen in this case.
Abandon all dharmas and surrender to Me alone.
Such is stated in the scriptures and in the Vedas and Upanishads by God.
The glory of refuge is mentioned.
That did not remain here.
There is a solution.
It should be according to the scriptures.
Solution.
There should be one's own new invention, no denial of that.
But there is a limit to the scriptures, there is a principle of the scriptures.
Don't take that.
It should be damaged.
The aspect of servitude and surrender, both are considered equal, right?
In servitude, there is pride.
I am a servant of God.
So, there is no problem with sattvic pride.
I am a servant of God, not a servant of anyone else.
Surrender of servitude, then from surrender.
All its blossomed fruits and flowers.
Its original determination and then surrender after determination.
Surrender, and after surrender, all the aspects of servitude flourish.
Maharaj said that if there is one, then all means come.
If there is one, all means come, and if there is not one, all means go.
Which one is related to devotion?
Certainty
So, surrender is certainty.
Maharaj said that certainty and surrender, so the order is that first there is certainty and then there is surrender.
And then, according to one's own limb, the limb of servitude and so on comes.
Maharaj said that even if one is a servant, the service of a servant who is proud would seem like a strong one in the body.
No one would like that.
Maharaj said that.
One who acts without pride, surrender comes along with it.
And servitude also comes along, because servitude is its fruit.
One becomes a servant of God.
Or becomes a worshipper.
It was mentioned in the previous Vachanamrut 62, three limbs.
To become brahmarup and worship God, that is also one limb.
And to worship God by maintaining the vow of a devoted wife, that is also a limb.
And to become a servant and worship God, that is also a limb.
By maintaining the vow of a servant.
But that is the fruit of this.
It is the fruit of refuge.
To attain the goal, one's own insignificance should be visible to oneself.
And apart from God, there should always be a direct realization of Him.
We are so incomplete.
We are less.
Maharaj says if it is not believed,
Then what to do?
Huh?
One has to take help.
Take help.
Brother Sukdevji was convinced, what is your problem?
Thus, take help.
Help someone.
Gopalanand Swami was convinced.
And what is your problem?
Thus, convince your mind and take help.
If there is no other preacher, then do this.
That we are not that much.
We are not like that.
And everyone was convinced.
And why are we still not convinced?
So that is necessary.
Thus, take help.
To attain the goal, one's own insignificance should be visible to oneself, and there should be no desire to go anywhere else except to God.
If such a direct realization is seen, then there is no problem.
That is, it should keep appearing afterwards.
It appears at first and then does not appear.
That happens to many in satsang.
Those who grow up and spoil.
What is the problem with all of them?
They are good and then spoil.
What is the problem with all of them?
At first it is visible and then it is not visible.
Then it happens.
Otherwise it won't happen.
And it's fun to become good and then spoil, isn't it?
If one spoils by being dull, then one does not enjoy spoiling.
He doesn't get any benefit, does he?
If one becomes good first and then spoils, then if there is a benefit, one keeps getting the benefit of goodness.
And when one spoils, one keeps experiencing it.
If one is spoiled, one cannot experience it.
So he gets two benefits.
To attain the goal, one's own insignificance should be visible to oneself, and there should be no desire to go anywhere else except to God.
That is called surrender.
Such surrender is the means to salvation.
The surrendered one is bound, even if the world is forbidden.
Brahmanand Swami has written that, hasn't he?
The one who has a vow.
God is sitting with such a vow.
Such surrender is the means to salvation. Surrender means being without any other means and having no other refuge, meaning being without any other protector.
These are the two descriptions.
Without any other means and without any other protector.
Surrender means being without any other means and having no other refuge, meaning being without any other protector.
Without any other means means without any other spiritual practice there.
But to please, all means are needed again.
So its meaning is that by doing means, there is no pride in it.
He does the means.
It makes the means superior to all others.
What makes it superior?
He is a servant of God, isn't he?
God is superior to all, so if we remain incomplete, God will be ashamed of us.
If his wife has bad qualities, who is ashamed?
The husband is ashamed.
The qualities are reflected in him.
He has to listen to this.
So we reflect the qualities.
And Maharaj has to listen.
So if our Maharaj is supreme, then we should also remain supreme.
So one should remain supreme in spiritual practice.
In the world, the means are counted.
So our means should be readily available.
Even then, there should be no ego, then things happen, then God is pleased.
Surrender, meaning akincana, should be without any other means, and ananya gatitva, meaning without any other protector.
Only then is it called surrender.
The specialty of surrender compared to other means is described in the scriptures as follows.
Arteshu Ashu Phala, in other matters, the body is severed, not dependent on fire, etc., pervading the embodied beings like truth, O Srirangeshwara, as long as the self is controlled, it is appropriate for dependence, by you alone, the means of your knowledge, hidden, with means, may I have the state of having means.
Arteshu Ashu Phala.
With intense detachment, from the world, extremely
In the Yatindramati Dipika of Sharanagati, that division is mentioned, isn't it?
One is like a kitten and the other is like a baby monkey.
The surrender of a kitten and a baby monkey.
The baby monkey clings.
The kitten does not cling.
He has entrusted all the burden to him.
Whatever he wants to do.
So it's like that.
And then there's the distressed one.
And two, the proud and the distressed.
There are two such divisions.
One is proud and the other is distressed.
The distressed one has an intense burning desire.
To meet or to die or to meet.
He has such distress.
If done with a feeling of distress, it gives immediate results.
And if done with a feeling of pride, then slowly in the end.
It gives results after death.
Such is surrender.
But that pride should be there, shouldn't it? As long as one lives, one lives in the cap of God.
That is called pride.
Lives in the cap of God.
That we have met Maharaj, now what to do?
We remain incomplete.
In all matters, we should do it, we should complete it.
Whatever is incomplete is considered ours.
And whatever good qualities come are considered his.
Whatever is incomplete is considered ours.
And whatever good qualities come are considered his.
They came from him, didn't they?
So he should have pride or distress.
Arteshu Ashu Phala.
If he feels that he cannot live without Maharaj.
Then God immediately burns all his prarabdha then and there with the fire of separation.
All his good and bad deeds are burned then.
By separation.
And immediately God frees him.
He burns what is not destined.
And if it is proud, it does not burn.
If it is proud, then at the end of this birth.
Arteshu Ashu Phala.
If it is done with intense detachment from the world, it immediately gives results.
So it frees from both the fruits.
Other means do not give immediate results.
In other matters also, the body is severed.
Not to be done with extreme detachment.
Tadanya vishaye means distressed other matters, distressed other matters means proud matters.
The surrender related to pride gives results immediately after the end of this body.
If it is not done with intense detachment, but with ordinary detachment, then even at the end of the body, it immediately leads to the attainment of the Supreme Being.
It makes one attain that much darkness.
Such intense power is not found in other means like devotion.
Without expectation of the body.
There is no expectation of Vedic rituals like Agnihotra or prescribed procedures.
It is not in surrender.
Dharma, knowledge, etc. are in upasana (worship).
It comes in upasana (worship).
These are all the principles of Ramanujacharya.
It is in upasana (worship) but not in surrender.
In the four means of dharma, knowledge, etc., that much expectation remains.
Therefore, surrender is special.
Pervasive like truth.
Therefore, it is fitting for every human being to speak the truth. Truthful speech is not just for Shudras or Brahmins; it is universally applicable.
The religion of truth applies to everyone.
Bathing twice applies only to Brahmins.
If a Shudra doesn't have it, it's fine once in a while.
But those religions have specific rituals and rules.
But truth is universal, common to all.
Whether one is a Shudra or anyone else, even a fallen person, they should uphold the religion of truth.
Similarly, everyone is entitled to surrender.
Pervading everywhere like truth.
Pervading in all, it exists in all human beings.
As long as the self is dependent on the Supreme Being.
The nature of the individual soul is eternally dependent on the Supreme Being, as long as it is bound by the self.
As long as
As long as the self is bound by its nature.
As long as that form exists somewhere, dharma (righteousness) endures.
We use such a word in Vedanta.
Yavat, yavat, yavat is used in it.
So, as long as the soul has its form, as long as the soul exists, this surrender should remain.
That's it.
As long as the self is dependent on the Supreme Being.
The individual soul has dependence, in surrender there is dependence.
We had found three things in the concept of 'sheshatva' (subservience).
If there are three aspects in 'sheshatva', then one is 'atishaya adayakatva' (extreme helpfulness).
And extreme dependence.
And the right to be used as desired.
If these three things are present, then call it 'sheshatva' or call it 'sharanagati' (surrender).
So these three things should be there.
It is the right to be used as desired.
Whatever it says, it happens accordingly. Then it's not about 'this is mine,' 'this is like this,' 'not like that,' 'not like this,' 'not like that.'
It does according to its will.
Then call it 'sheshatva' or call it 'sharanagati' (surrender).
The right to be used as desired and extreme dependence.
Even in 'yathechha viniyoga' (the right to be used as desired), that comes, but 'atishaya paratantrya' (extreme dependence) means it wants to say a little more than that.
If there is 'yatheshtha viniyoga arhatvam' (the right to be used as desired), then one should not be arrogant.
Huh?
Then pride.
What is it more than that?
That this mic is placed here.
Then it became 'yathechha viniyoga arhatva' (the right to be used as desired).
But it did not become 'atishaya paratantrya' (extreme dependence).
If I want to speak, the mic doesn't just turn on by itself.
And if there is extreme dependence, then it quickly takes according to its will.
Taking it according to its will is extreme dependence.
Its continuation is not at all outside of it.
The right to be used as desired and the state of being a follower.
There is a difference between the two.
And 'anuvrittitvam' (the state of being a follower) comes only in the conscious.
And 'yathechha viniyoga arhatvam' (the right to be used as desired) is in inanimate objects, it is the owner's property.
So there is a difference in the sentiment.
Extreme dependence.
And extreme helpfulness.
Its specialty should be shown.
It should not become a black stain.
It should not become a mark on it.
Its dependence.
God has four servants.
And if we join the fifth, then its excessiveness increases, right?
It becomes excessive.
At least, what did God consider the jiva in this doctrine, in Vishishtadvaita?
It is specific.
This is its adjective.
If it's an adjective, then what does the adjective mean?
It increases its excessiveness somewhat.
It increases its specialty somewhere, it enhances its beauty.
So, if it doesn't increase the beauty and reduces the beauty.
Then surrender will not come.
If there is surrender, it increases the beauty.
It glorifies his name throughout the world.
No one can glorify God's name, but the world is such that it makes it known where no one knows it.
That look, our God is coming.
If he glorifies his name, then he is called a surrendered soul.
Then he is not surrendered.
If these three things are not there, then he does not become surrendered.
Such a flaw is called a flaw in surrender.
See what the scripture writer has written.
It was extremely beneficial.
The jiva, what is the excess of God, what does it excessively establish, what does it excessively establish, we say.
But still it is written.
Still, he wrote that it was extremely beneficial.
The surrendered one excessively establishes it.
Its reputation should be increased somewhat.
They eat it up.
Whatever they have given, they eat it up and finish it, like a quick meal.
When it's time to die.
Then what happens to surrender?
Is surrender for us or for him?
For eating and drinking or what?
Its excessiveness should be increased, it should be increased somewhere.
People should say that these are my good ones and they belong to Swaminarayan.
They are good and they belong to Swaminarayan.
That's why its excessiveness is said to be increased.
God's excessiveness.
No one can increase God's excessiveness, but they can illuminate it.
It can illuminate the excessive establishment.
That look, God has this, others don't.
Its light happens through its medium.
That's why it is called excessive beneficence.
If this devotee were not there, God's trumpet would have broken, and since he came, the trumpet remained intact, it's not like that.
But excessive illumination.
That is necessary for God because who says that God is like this, who says I am like this, I am like this, I am like this.
So only the devotee says that our God is like this.
So it becomes excessive for him.
Even if God's excessiveness increases, the fences will turn.
Extreme dependence.
And the ability to use as desired.
You do this, not that.
Still.
See how surrender is.
If he understands Maharaj's surrender, then his task is complete.