He asked Muktanand Swami, "Is it like that?" How does that anger of yours subside? Then Swami said, "That Maharaj becomes displeased, I do not want to take any such action, I do not want to do any such work." Such a thought remains in my mind. And I have taken the path of Shuk and Sanakadik. So I do not want to do any work that would bring blemish to it. Maharaj became very pleased. Maharaj said, "Your thought is to subside lust, anger, etc., so you subsided anger, right? Your thought to subside lust, anger, etc., is your samskara from a past birth. And it is beyond the three gunas, Maharaj. It is trigunatit. To subside the force of lust, anger, etc. when it comes, is beyond the three gunas." No one else can subside it. Therefore, Maharaj says, 'This thought of yours is trigunatit.' Therefore, we call this Vachanamrut the Vachanamrut of becoming brahmarup. Nowhere in this is it written to become brahmarup. But this Vachanamrut is about becoming brahmarup; Maharaj has given the definition of brahmarup in this. What is called brahmarup? He told Muktanand Swami, "Your thought is trigunatit, meaning your thought is brahmarup." And that means the way Muktanand Swami was thinking, is a thought of brahmabhav. To remove lust, anger, etc., is a thought of brahmabhav. So Muktanand Swami mentioned two things. First, not to do anything that God does not like. That is a thought of brahmarup. We often say that one cannot become brahmarup physically. There is a mentality of brahmarup. What is that mentality? That Maharaj becomes displeased, I do not even want to think of such a thing, nor do I want to do such a thing. If one firmly holds such a mindset, then it is called the mindset of brahmarup. Maharaj has said a similar thing in Gadhada I-51 or Gadhada II-51. That, whose behavior is considered to be atmarup... atmasattarup? Gadhada II-51. Whose behavior is considered to be atmasattarup? In that too, Maharaj said the same. The boundaries set by God, in which three things are mentioned. The boundaries set by the Satpurush, the boundaries set by God, and the boundaries set by the scriptures. If one remains within those boundaries, then his behavior is atma... atmarup behavior, it is atmasattarup behavior. If one does not remain within the boundaries, and then goes even further than that. Some are advanced. When a herd of cows is walking, some calves walk ahead of everyone. So mostly they are calves, so they... if they were oxen, they would have settled down, but these calves keep walking ahead. Because the yoke has not been placed on them yet. So they are a bit ahead, meaning they are more advanced than others. So Maharaj says, even if one does more than the boundary, he is still not brahmarup. Yes, still not. And if one is laxer than the boundary, he is still not brahmarup. As it is. If one acts accordingly, then he is called brahmarup. Here too, Maharaj said the same thing, that one should act according to God's wish. Muktanand Swami said, "I do not want to do anything in life that would displease God." And this path that I have taken, the path of sannyas, the path of sadhuta, I do not want to do anything that would bring blemish to it. So Maharaj became very pleased. And this is a mindset. No person becomes brahmarup physically. We often talk about this, one can become a siddha physically. But one cannot become brahmarup physically. Becoming a siddha is a different thing. And becoming brahmarup is a different thing. Even a small, insignificant jiva can become brahmarup. And even if one is very powerful, he can still have body-consciousness. Now, Jay and Vijay were the gatekeepers of God. How great was their power? They fell and became Hiranyaksha and Hiranyakashipu. So Hiranyaksha rolled up the entire earth, just as an architect rolls up a map, rolling it up like that, he was carrying it under his arm. He had that much power. Power and brahmarup have nothing to do with each other. Power and body-consciousness have to do with each other. So, just because one has great power, it is not necessary that he is brahmarup. So, siddha purushas, can be so physically. But becoming brahmarup happens through mindset. Only if one changes his mindset can he become brahmarup. And align his mindset with God. If one has decided in his own mind that 'this is correct,' even if it is highly noble, it is still not brahmarup. We might have set a highly noble mindset that 'no one can do this,' and we do it, we accomplish it, still, that does not make one brahmarup. Ego enters into it. If one does more, it is ego. And if one does less, it is body-consciousness. If one does less, it is body-consciousness; if one does more, it is also body-consciousness. Without exaggeration, praise does not happen. When we exaggerate any matter, then only praise... If we are walking along with everyone else, then no one looks at us. If one is ahead of everyone, they look and say, 'This one is very capable.' If one is behind everyone, they look at him and say, 'This one is slow.' For those walking in the middle, there is no commentary at all. So, becoming brahmarup, is that middle path. Not to transgress God's command, neither by going ahead nor by lagging behind. Neither lag behind nor go ahead. Act exactly as per God's command. God becomes pleased; command means that which pleases Him. To do what pleases God is called the mindset of brahmarup. And our saints who were there, the Nand saints during Maharaj's time, they were all brahmarup; this is the measure of that. That they would never do anything to transgress Maharaj's wish even slightly. They would act in complete accordance with Maharaj's wish. Therefore, they were brahmarup. Physically, they would experience joy and sorrow. They would fall ill or remain healthy. So that can happen. But they would never transgress Maharaj's command or wish. During Maharaj's time, the Nand saints would act in complete accordance, so why is that not happening among the Das saints now? Why is there so much fault? It does happen, but you might not be seeing it. If they are putting in effort, it is indeed called acting in accordance, but since you do not see it, you feel that way; perhaps you do not see them acting in complete accordance. So acting in complete accordance, meaning the Nand saints during Maharaj's time, yet they had physical joys and sorrows. Physically, there would be ups and downs, illness, health, and other things, that is not an obstacle to being brahmarup. It is an obstacle for a siddha 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 → 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 → A siddha 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 → He is called a siddha 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 → 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 → And there are many siddha purushas who are not brahmarup. It can happen that one is not a siddha 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 → The importance is of being brahmarup. In the world, the market value is of a siddha 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 → Who cares about market value? Suppose we consider Mulji Bhagat of Gundasara, he was brahmarup. He would do nothing that God dislikes. First of all, he would never forget God. So God likes that, 'No one should forget Me.' So he was brahmarup. But where was his market value? There would be no market value. Compared to him, the sarpanch and others have more market value. So, his market value would not be there. A siddha 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 → Naradji is called both. He is considered a siddha 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 → During Maharaj's time, there was Santdasji, so he was a siddha 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 → In fact, Gopalanand Swami was also a siddha 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 → Otherwise, he is certainly called a siddha 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 → But his mental attitude, his mentality, did not change at all. If Maharaj's eyes turned even slightly, then his body would turn. And everything turned in mind, action, and speech. So they were all brahmarup. And even now, one can become brahmarup in that way. According to God's wish, one can become brahmarup. It is not that they were only during Maharaj's time; the subsequent generations, Balmukund Swami, Narayandas Swami, Shastriji Maharaj, they are all considered brahmarup. Even now, there are many devotees who have attained a state like brahmarup. That can happen. If they do not transgress Maharaj's command and perform seva, then it can happen; they are said to have become brahmarup. Swami, you have given a clear path on how to become brahmarup ourselves. But if there is brahmarup behavior around us, then is there any way to recognize it? Because we may or may not be living together. There is no signboard for it, but it can be known only through conduct. Titles belong to this world; there are not many titles for brahmarup. But there are worldly titles, yet worldly titles... but his... Maharaj spoke of the thoughtful jiva, that brahmarup's what is his conduct? He never transgresses God's wish. He never transgresses God's wish. And he takes care that no blemish comes to his path; to the extent he takes care, he is said to be brahmarup. If a person takes such care, then to that extent he is said to be brahmarup. Therefore, Maharaj said, He told Muktanand Swami, "This thought of yours is beyond the three gunas." So, in thought itself, it means Maharaj has praised the thought; one becomes brahmarup through thoughts, one becomes brahmarup through mentality. And there is a belief that 'in our life, we do not want to do anything that displeases Maharaj or transgresses Maharaj's command; we never want to transgress it.' If a person decides this in his mind, then gradually he becomes brahmarup. It is just that simple. Becoming brahmarup... as difficult as it is to become a siddha, becoming brahmarup is not that difficult. If one wants to become a siddha, Maharaj has said in Gadhada I-20, that there should be vairagya, ashtanga yoga, and four things were mentioned, right? Atmanishta; when one practices ashtanga yoga like that, then he becomes a siddha 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 → Just like a helicopter crashes. So that can happen. King Nahush was traveling in a helicopter. And he spoke a lie, to take the side of the devas, he said 'yagnas are non-violent,' so he fell. The helicopter crashed. And he fell in the forest. So, siddha purushas do fall sometimes. Then Shriji Maharaj said, "The thought that removes the force of lust, anger, etc., is beyond the gunas. It resides in your jiva. And the strength that removes the gunas of lust, anger, etc. in that way, is a samskara from a past birth. And this much we know about you, that whatever worldly objects you come into contact with, initially you get caught in their grip. But in the end, you do not remain bound by them; you certainly break the bond and come out." How beautifully Maharaj said this. That we feel that initially you get caught in its grip, in the grip of this world, even though you are brahmarup. Muktanand Swami asked, "Maharaj, the initial covering that occurs, such weakness remains, due to what does it remain?" Then Shriji Maharaj said, "Among the eight factors of place, time, etc., just as there is strength in past samskaras, there is similar strength. Just as there is strength in being brahmarup, there is strength in all eight factors. Even if a mukta mukta Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17]. Tap to open in glossary → and has the power and strength to please Maharaj and behave as brahmarup, yet, there is equal strength in each of the eight factors. To spoil, to spoil. No matter how brahmarup one is, if there is an adverse place and time, it suppresses him. You mentioned past samskaras regarding anger; do I get more anger due to past samskaras or due to the present situation? You mentioned past samskaras in this, right? Anger. Yes. Anger comes now if one has indulged in it heavily in the past due to past samskaras. But Maharaj mentioned the cause of anger as: when things do not go as expected, anger arises. Whether it is past samskaras is a different matter. But the strength of past samskaras is not allowed to remain by these eight factors. The strength of past samskaras, meaning even if one has become brahmarup, its strength is not allowed to remain by these eight factors. If there is an adverse place and time, and the person is brahmarup, having come from Akshardham, but if in that adverse place and time, even one factor, not all eight, but if even one adverse factor affects him, then it destroys his brahmarup state. It does not let him remain brahmarup. And makes him body-conscious. All those who have erred, each of them was affected by just one adverse factor. We talk about Govindanand Swami, when he set out, his vairagya was pleasing to Maharaj and his state was like brahmarup. But still, he stayed in Jetalpur and got attached to dal-bhat. So that is just one factor; it cannot be called many adverse factors. Even if just one such adverse factor comes, it dims the brahmarup state. Maharaj said in each of them. That is why God has prescribed do's and don'ts. The very meaning of do's and don'ts is, that even if one has become brahmarup, he must save himself from adverse factors. And not jump into them deliberately. Only if one saves himself from adverse factors does his brahmarup state remain secure. And Maharaj called those do's and don'ts. An episode comes in Maharaj's Satsangijiwan, where female devotees requested Maharaj, "Maharaj, you gave rules to these saints that they should deliver discourses to men, we shall awaken men with love, as Maharaj said. So, but some good sadhus and elderly sadhus, you should grant them exemption. So that they can deliver discourses to women." But Maharaj refused. No such thing for him. No one is outside the boundary of scriptures. Once one enters the realm of prakriti, even if he is a mukta mukta Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17]. Tap to open in glossary → Since he has entered this realm of prakriti, no one is exempt. Only God. Prakriti does not affect God. The realm of prakriti does not affect Him. But one who has entered this realm of prakriti, even if he is a mukta mukta Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17]. Tap to open in glossary → still, he is not exempt. Maharaj said so in Satsangijiwan. The boundary of scriptures rules over everyone. There is no distinction of small or great. Maharaj even said that if beings like Brahma transgress the boundary of scriptures, and an insignificant jiva follows the boundary of scriptures, then he is superior even to devas like Brahma. And the former is criticized now. Whoever has transgressed the scriptures, even ordinary people criticize them now. So, no one is excluded from this. Because as much strength as there is in being brahmarup, there is equal strength in each adverse factor. The examples Maharaj gave are all of those who were brahmarup. Jay, Vijay, and Sanakadik were there, so in which realm did Jay and Vijay receive the curse? It happened in the divine realm. It did not happen in this material realm. And what was the cause of that curse? So this is the very cause. That divinity and their power, how great is it considered? How great is the power of Jay and Vijay considered? They were the attendants of God. They could overturn the entire universe, such power they possessed. So, just because one has great power, he is considered brahmarup, there is no such calculation in God's home. That 'if one has great power, he is considered brahmarup, and one who has no power can never become brahmarup,' it is not like that. It is entirely a matter of thought. 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