Divine wealth is created in a human only when their purpose remains solely to attain God. With such a purpose, divine qualities naturally begin to manifest in the seeker. If the purpose is to please God, then that worship does not remain incomplete. Even if it is now, it does not remain incomplete, and pride also does not arise from it. If it is to show superiority in the world, then no matter how much one does, it is never complete. With such a purpose, divine qualities naturally begin to manifest in the seeker, and pride also does not arise. On the contrary, humility, simplicity, and egolessness come. Those humans who turn away from God and remain engaged in perishable enjoyments and their accumulation are of lesser souls, meaning they are foolish. Those who have taken refuge in God Now, as said in the previous verse, 'avajānanti māṁ mūḍhā mānuṣīṁ tanumāśritam, paraṁ bhāvamajānanto mama bhūtamaheśvaram. moghāśā moghakarmāṇo moghajñānā vicetasaḥ' then? Rākṣasīṁ... 'rākṣasīmāsurīṁ caiva prakṛtiṁ mohinīṁ śritāḥ' śritāḥ. Śritāḥ means justice is said to be śritāḥ, and here also śritāḥ. He has accepted that. There is no nature in the jiva. But by accepting it, it has been joined with the jiva. That is, he has joined all the demonic nature. This has joined the divine nature. It is to be accepted. Someone might have it naturally from birth, or if they have done something in the past, they might have it. But no one has any nature of the jiva in the jiva. If one connects with God, then all the divine nature merges into that jiva. And if one connects with the world or with demonic people, then all this demonic nature merges. So if someone wants to change from a demonic to a divine nature, then? If there is a little beginning, then it can happen. Afterwards, it cannot. Like that. Then they hold onto it with all kinds of ties. In this, if someone says, 'Brother, I want to become a sadhu,' what do we do? We do it as long as they are not married. After that, we say, 'Now you don't have a chance.' Because then all the troubles follow. And if we keep them in the sadhu ashram ashram 1) Stage of life. There are four ãshrams in total, each with their duties and responsibilities – brahm-chãrya, grahastha, vãnprasth, and sannyãs. 2) Hermitage. Place where tyãgis live. Tap to open in glossary → So, if the divine nature and demonic nature are still in the beginning, Maharaj said that if the demonic feeling is in the beginning, and one feels in their mind that 'I have gone on the wrong track,' then they can change it. They cannot change it through others. If it is still the beginning. Even in that, if it has become fixed, then they cannot change it. When Lord Ramachandra destroyed Khar and Dushan, Ravana felt in his mind, 'These brothers of mine, Khar and Dushan, no one in this world could defeat them.' Therefore, surely this Ram must be God. He felt that in his mind. But then he thought, 'Even if He is God, what is it to me? There is no way we can become divine. Come on, let's just fight with Him.' That is, he felt in his mind that 'now we cannot turn back.' So, if it has become solid demonic wealth, then he does not turn back. If it is the beginning, he can turn back. If it is the beginning and if he feels so in his mind, he can come to God. Then can he not turn back even in another birth? Afterwards, Maharaj has said no. Maharaj said in the Vachanamrut that if he happens to come into satsang satsang 1) 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 → his that nature is not revealed, and he dies again and merges into nature, and then is born again and again practices divine nature, and again merges, like that if he merges and comes out many times, then his nature becomes divine. But that is possible, but that procedure is impossible. No one does that. So there is not much hope in that. Then Maharaj said about attaining Him that if one harbors intense enmity towards God, then God... like Hiranyakashipu and others, how they contemplated God in all three states, so they go like that. God is still merciful, so He considers it like that. Thus He liberates them. God liberated Kansa, Shishupala, and all of them and merged them into Himself. In some such way. If done in that way, they attained God, and those divine ones also attain God. The divine ones had to suffer a lot of pain, and those others got Him directly, so is that path better or not? Huh? Why? Better? Is it indeed better? Here they make merry, and yet God merges them. Still, is it not called a better path? So what is the objection in that? What objection did you find? I find it good. What is your objection to it? Huh? Even if all that has happened, they still do this, and all that is left at the end, like that. They do not experience the bliss of God. Seeing 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 → Just as Nandji's chest swells with joy upon seeing Him, does Kansa's chest swell like, 'Oh, 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 → He experiences endless burning. He burns up that much. Still, God merged them, that much. But they do not experience the bliss of God. Even if they meet God and God merges them into Himself, they still do not get happiness. Because they have not kept themselves fit to receive happiness, that's why. So they never get the bliss of God, Maharaj said so. Those humans who turn away from God and remain engaged in perishable enjoyments and their accumulation are of lesser souls, meaning they are foolish. Those who oppose God are of lesser souls. Those who support God are mahatmas. 'mahātmānastu māṁ pārtha daivīṁ prakṛtimāśritāḥ' so they are the ones who support God. Even though those were monkeys, they became mahatmas. Hanumanji and all of them were of the monkey species, yet they became mahatmas, see. Between an atheist and a demon? The main tendency of a demon is to betray the devotee of God. An atheist is one who betrays, opposes religious rituals. Ravana was a demon, but he was not an opponent of religious rituals. He also performed yajnas. Duryodhana was a demon, but he did not oppose religious rituals. As for religious rituals, after Yudhishthira and others went to the forest, he said, 'Come on, brother,' because those brahmins were all following Yudhishthira. So Yudhishthira said, 'Brothers, bowing to you brahmins, I am going to the forest, and there I have no facilities. I used to honor you because I had the kingdom, so I did it.' Now I have nothing. If you come to me, come with me and suffer, then I will feel guilty. Therefore, you turn back.' Then Duryodhana came and said, 'Come here.' Why do you want to go with him? So they said, 'He was our livelihood. Yudhishthira used to give us livelihood and honor us, performed yajnas, so our livelihood was going on.' So Duryodhana said, 'I will do double. Come.' I will perform double yajnas. If Yudhishthira performed 10 yajnas, I am going to perform a 20-kund yajna at once. He convinces everyone. So can it be said that there was no religiosity in him because of that? So can it be said that Duryodhana was not religious? Since he performed yajnas? So an atheist is one who opposes religious rituals and rules. And a demon is one who opposes God and the devotee of God. Then he might also perform religious rituals sometimes. All of them used to perform religious rituals. Even though they were demons. But opposition to whom? To Ram. And if Vibhishana believed in Him, even though he was his own brother, he would oppose him. Opposition to whoever believes in God. So that is called a demon. And if one does all this, he is called an atheist. In the Bhagavatam, there was that King Vena, right? He is called an atheist. He opposed everyone performing yajnas and sacrifices, so then opposition to God also comes. But still, his main opposition is to this. Why perform yajnas? Why give charity? These sadhus are all useless, see, they eat of other society and spoil it. They should all be joined in the military. Many people tell me so. So that is atheism. He has no faith in this. And opposition knowing them to be a devotee of God is demonic. Those humans who turn away from God and remain engaged in perishable enjoyments and their accumulation Kansa had his sister Devaki. When she got married, how much enthusiasm there was. How much dowry he gave her. But a heavenly voice announced that God is going to take birth at her house, then? He said, 'I will kill her.' When he came to know about God, he said, 'I will kill her.' Otherwise, there was no problem. So that is called a demon. They are of lesser souls, meaning they are foolish. Those who have taken refuge in God, whose foolishness has gone, who have kept their connection solely with the Supreme Soul, they are mahatmas. Those who, due to some accumulation of merits, have taken refuge in the Supreme Soul, because God has indeed shown, 'janāḥ sukṛtino māmeva prapadyante' without heavy past merits, of God 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