This is a very important point to listen to. And to have attachment to the five sense objects and to behave with body-consciousness, all of these are called the power of avidya. And that which appears as vidya within avidya is also avidya itself. And that avidya is also of two types. It resides in all ignorant jivas and in those who desire divine powers (aishvarya). And what is the vidya that appears in those ignorant ones? It is that whatever auspicious actions they perform, such as yajna, charity, meritorious deeds, study of the Vedas, pilgrimage, vows, etc., they perform them all with the desire to obtain fruits. Therefore, that vidya is also avidya itself. And the vidya that appears in those who desire divine powers is also avidya itself, because they are devotees with desires. And those who desire divine powers are said to range from the Sanakadik to Pradhan-Purush Purush 1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush. Tap to open in glossary → Therefore, the devotee whose senses' tendencies behave facing the Atma or Paramatma, and behave with contemplation of flaws in the sense objects, that devotee is said to be endowed with the power of vidya. And the devotee whose senses' tendencies behave outwardly, and behave with contemplation of virtues in the sense objects, that devotee is said to be endowed with the power of avidya. And those devotees of God who do not understand this, and do not eradicate their nature by taking strength from conviction or glory... Swami said this to the devotees of God. The sadhus all understand exactly the same, so there is no question about them. But he says this to the devotees of God who make a mess of things. Between sadhus and devotees, there is no mess at all. They have left all their messes at home. And those devotees of God who do not understand this, and do not eradicate their nature by taking strength from conviction or glory, and those devotees of God who eradicate their nature by keeping fear of Shriji Maharaj or the Satpurush and knowing God to be the indweller, in the sum of it, there is a great difference between the two. And for now, they appear the same. Just as when two boats are sailing in the ocean, if the rudder is turned slightly, as they go forward, a difference of one or two hundred leagues occurs. Similarly, there is a difference between one who eradicates his nature and one who does not. And those who are endowed solely with the power of vidya behave like the liberated souls of Shvetadvip and the liberated souls of Badrikashram. And they behave without attachment to the doer, the action, and the association of the fruit. And if perchance, due to the adversity of place, time, etc., even those liberated souls face the five sense objects and contemplate their virtues, then that is also called avidya within vidya. And those who are the liberated souls of Akshardham behave as gunatit, therefore they are called nirgun nirgun 1) Without gun. Not possessing any qualities of the three guns of Mãyã – sattva-gun, rajo-gun, and tamo-gun. Beyond all mãyik qualities. Divine. 2) Extremely subtle. [Kãriyãni – 8]. Tap to open in glossary → And he who has understood this discourse properly through listening, reflection, and profound meditation, even if he is a devotee of God of only a few days, still he recognizes good and bad association and does not get caught in them. So, what did you understand? Ask Swamiji, what did he understand? Tyag Swamiji, what did you understand? Did you understand everything? I understand everything. What did you understand? Glory... Taking the strength of glory, no one eradicates their nature. Taking the strength of glory, no one eradicates their nature. Vishvadarshan Swamiji, what did you understand? Did you not understand anything? Or did you understand everything? What does Sadguru Sadguru A great sant. Tap to open in glossary → If someone eradicates their nature and someone does not, when the boat sets off from the sea there is no difference, but as it goes forward, a great difference occurs. Similarly, a great difference occurs among the devotees of God as well. So, what did you understand? The tendency that remains in the five sense objects is avidya, even if one performs good yajnas. And the tendency that remains in God is vidya. In good five sense objects? The tendency remains in the five sense objects, even if they are performing yajnas, but still if they have desires... Even if they perform yajnas, is that avidya? There is a desire behind it. The worldly desire behind it is avidya. What kind of avidya is that? Besides yajnas, what else was mentioned? Yajna, charity, meritorious deeds, study of the Vedas, pilgrimage, vows, whatever auspicious actions they perform... Is all of this called avidya? 'Brahmanas desire to know Him through yajna, charity, austerity, and fasting.' It is written like that. It has come like that. So is all of that called avidya? But it is said so in this. In a way it is vidya, but if there is a desire behind it, it becomes avidya. It depends on what we want from it. Avidya... avidya within vidya and vidya within avidya, like that. Avidya, in a broad sense, means that... vidya means good deeds. Avidya means deeds that do not appear good. So good deeds are yajna, charity, pilgrimage, performing all these vows. Soon Chaturmas will come, and we will all gird up our loins and set off. So performing all those vows, doing other good deeds, giving charity, are all of those called avidya or vidya? They are called vidya. Are they called vidya? But in this, they are called avidya? If the tendencies do not move towards God, then it is avidya. That is, why is he doing it? As it is said, the 'why' is very important. What? The 'why' is very important. 'What' and 'how' are secondary. But why does a person do it? Then it becomes avidya and also vidya. Vidya... what is vidya within avidya? Nothing like that has come in this. Avidya within vidya has come. Another very nice point came, read further. That which appears as vidya within avidya is also avidya itself. And that which appears as vidya within avidya is also avidya itself. That avidya is also of two types. It resides in all ignorant jivas... didn't find it. And the vidya that appears in those who desire divine powers is also avidya itself, because they are devotees with desires. And those who desire divine powers are said to range from the Sanakadik to Pradhan-Purush Purush 1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush. Tap to open in glossary → Now, what about that, tell me? You tell me. Let Mukund Swami speak and Krishnacharan Swami speak. Read that again in this. Everyone think about it. Therefore, whatever auspicious actions they perform, such as yajna, charity, meritorious deeds, study of the Vedas, pilgrimage, vows, etc., they perform them all with the desire to obtain fruits, therefore that vidya is also avidya itself. And the vidya that appears in those who desire divine powers is also avidya itself, because they are devotees with desires. And those who desire divine powers are said to range from the Sanakadik to Pradhan-Purush Purush 1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush. Tap to open in glossary → Were the Sanakadik devotees with desires? Were they desirous of divine powers? Or were they not doing it for their own liberation? So why did Swami write the name of Sanakadik in this? Tell me, brother, you tell me. Mukund Swami, you tell us. He perceives more from abroad, via satellite. That means interest in divine powers... it seems they had an interest in divine powers. It seems they had an interest in divine powers. The Sanakadik? Then you have really made a mess of it. The Sanakadik had no interest in divine powers. Did you see it anywhere? 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