is. Also, in our mind, Shvetadvip and Badrikashram are liked, but other realms are not liked as much. And it remains in our mind that having gone to Shvetadvip and Badrikashram, if we perform austerities while remaining without food, that is liked very much, it feels very good. But to enjoy various types of luxuries in other realms is not liked. Maharaj's nature is like this. Maharaj's nature, His inclination is such. That the joy which is found in renunciation is not found in indulgence. Also, the many avatars of Bhagwan that have occurred, we know them to be all avatars of Narayana, yet among those avatars, Rishabhadevji is liked very much. And lesser than Him, Kapilji and Dattatreya, those two appear equal. And compared to those three avatars, we have ten million times more love for Shri 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 → Because Maharaj has accepted Him as His Ishtadev, that is why. And we know that compared to all other avatars, this avatar is very great and very powerful. And in this, the distinction of avatar and avatari is not perceived. And the other avatars of Bhagwan like Matsya Matsya A fish. A chihn on Swãminãrãyan Bhagvãn’s left foot. Performing dhyãn on this chihn grants a bhakta with a stable mind. It also empowers him to live life absorbed in the murti of Bhagvãn. Tap to open in glossary → Kurma Kurma An avatãr of Bhagvãn. He incarnated in the svarup of a turtle. During the samudra manthan (churning of the ocean), the Mount Mandarãnchal that was used to churn Tap to open in glossary → This, all this, is described as sadhan-ruchi. How is our inclination in pleasing Bhagwan? And in sadhan-ruchi itself, Maharaj differed slightly from Ramanujacharya. What is Ramanujacharya's sadhan-ruchi? His is only kinkar-bhav (servitude). But when Maharaj spoke of kinkar-bhav, He attached a few adjectives to it. Service to Bhagwan is indeed there, but our service is with such renunciation and vairagya. And we want to serve after becoming brahmarup. Such, and to serve after becoming brahmarup, that alone we consider as mukti mukti To become free. Kalyãn. Moksh. Those who are bhaktas of Bhagvãn do not desire any of the four types of mukti: to reside in the dhãm of Bhagvãn; to stay near Bhagvãn; to assume a svarup similar to Bhagvãn; and to attain powers similar to Bhagvãn. A nishkãm bhakta of Bhagvãn does not wish for any of these. Instead, he only wishes for Bhagvãn’s sevã. [Gadhadã I – 43]. Tap to open in glossary → there was no clarification in it whether to do it after becoming brahmarup or to become a servant in Bhagwan's abode. Therefore, Maharaj has added a few more adjectives. Compared to all other avatars, this avatar is very great and very powerful. And in this, the distinction of avatar and avatari is not perceived. And the other avatars of Bhagwan like Matsya Matsya A fish. A chihn on Swãminãrãyan Bhagvãn’s left foot. Performing dhyãn on this chihn grants a bhakta with a stable mind. It also empowers him to live life absorbed in the murti of Bhagvãn. Tap to open in glossary → Kurma Kurma An avatãr of Bhagvãn. He incarnated in the svarup of a turtle. During the samudra manthan (churning of the ocean), the Mount Mandarãnchal that was used to churn Tap to open in glossary → Which is beyond all, a great mass of light. That mass of light is without measure above, below, and on all four sides, and is infinite. And in the center of that mass of light, there is a great throne. And upon it, the divine form of Shri Narayana 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 on all four sides of that throne, infinite millions of muktas, while seated, do 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 → On that throne, there are not four lotus feet; Maharaj says we have upasana of only two lotus feet. This is the Upanishadic method. Ramanujacharya kept the Upanishadic method, yet he kept the upasana of Lakshmi Lakshmi A devi (goddess) who is the wife of Vishnu. She is the devi of wealth. Therefore, money and gold is also called Lakshmi. She eternally remains in the sevã of Bhagvãn. Tap to open in glossary → If someone says that they are trying to place others on top, even then Maharaj said it is wrong, saying it should not be done in this. No one else on the throne, only Him alone. The other muktas who are seated, they all worship Bhagwan. Not even Akshar Akshar 1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh. Tap to open in glossary → To do it after becoming of that form, there is no objection to that, meaning. And in the center of that mass of light, there is a great throne. And upon it, the divine form of Shri Narayana 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 → 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 → Such Shri Narayana, along with the muktas, we behold constantly. And in that Bhagwan, there is an excess of light, because of which, when 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 → Maharaj says, what is said? We experience great distress. Light is seen, but the form is not seen, then we experience great distress. If we have not gone 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 → 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 → And that mass of light is seen constantly, yet there is no inclination towards it. And only by 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 → And devotion towards that Bhagwan is liked as the Gopis had. For that reason, we keep observing all people. Seeing how a passionate woman has love for a man man Mind. One of the four antah-karans, with the function of (pronounced mun) generating thoughts and desires, and governing all of the indriyas. Tap to open in glossary → man man Mind. One of the four antah-karans, with the function of (pronounced mun) generating thoughts and desires, and governing all of the indriyas. Tap to open in glossary → Maharaj thus stated Ramanujacharya's own view, but this is Maharaj's specialty. We have love like this. The love is like Vallabhacharya's, for Shri 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 → And this again is said to be different from that. That in Bhagwan's devotee, if there is some devotee of Bhagwan and someone else is singing bhajans, then in that, we feel extreme pleasure. Until we know his name, we do not feel at ease, so it is said. Maharaj gets it investigated or goes Himself and asks the name. Such is Maharaj's nature. So what thread emerged from that? This is an event, right, a bead. What thread emerged in that, like? This is the sense of oneness with Bhagwan's devotee. In Bhagwan's devotee, that is more, Maharaj has it more. Other acharyas have rarely made such a proposition, they have done it less. It might be a little. Despite His own such state, yet in Bhagwan's devotee. So such, such a proposition, meaning Maharaj said this is Maharaj's principle and inclination. Our inclination is, principle is, our conviction is like this. We have faith in this. He Himself is such, meaning He has reached a high state, yet we feel that if someone is singing bhajans, knowing his name, going there, knowing through others or we ourselves going, and saying a few words to make him pleased, then we, at that time, we feel peace. Whether he feels it or not, we feel peace. And if someone is singing, hearing him, we send someone to him or we ourselves go to him and know that he is doing very well. And our compatibility is with such a person in whom there are no flaws like lust, anger, greed, taste, affection, pride, jealousy, hypocrisy, deceit, etc. And who observes dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → This is Maharaj's principle. Even if there are many good devotees, yet if their compatibility is formed with wicked people, then what? If compatibility is formed with spoiled ones, then what? Therefore, Maharaj's principle is said to be correct. Maharaj does not have such an inclination. Maharaj says, with a non-devotee, no matter what is done, compatibility is not formed, that is said in another place. If someone is a non-devotee and we know him to be a non-devotee, and there is no devotion, and on top of that he pretends to have devotion, then no matter what we do, compatibility is not formed with him. Even if he is virtuous like Maharaj, it does not happen. Even if he is a relative, virtuous like Maharaj, we do not have compatibility with him. How much Maharaj's soul is drawn towards Bhagwan, meaning towards devotion to Bhagwan. Maharaj has stated His opinion, right. Inclination, opinion, principle, like that. And if he is not such and he lives with us, even then compatibility is not formed with him. He is ignored. And previously, we had a great aversion towards passionate people What does ignore mean? What is called ignoring? Even if he lives with us, we ignore him, so what does that mean? Disconnection. Disconnection happens with him, connection is not formed in any way. If we try to connect, it breaks. And previously, we had a great aversion towards passionate people, and now, we have a great aversion towards those in whom anger, pride, and jealousy, these three, are present. What difference did Maharaj draw in that? Those are inner enemies and these are also inner enemies. Those are all fit to be abandoned and these are also fit to be abandoned. So what difference did Maharaj draw? 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