Muktanand Swami has said, "Firstly, by contemplating the greatness of God, it is understood that one should not keep a nature that displeases God. And secondly, by observing the path of saints like Shukji and Jadbharat, the thought remains that such an inappropriate nature should not exist in a Sadhu." Then Shriji Maharaj said, "The thought that repels the force of lust, anger, etc., is beyond the gunas. That resides in your jiva." So, I did not just take anger here. The root of all the inner enemies was uprooted. Of lust, anger, etc. 'Kama esha krodha esha rajoguna samudbhavah, mahashano mahapapma viddhyenamiha vairinam.' This is the root of all of them. This is the root of all. Then Shriji Maharaj said, "The thought that repels the force of lust, anger, etc., is beyond the gunas. That resides in your jiva." Maharaj has mentioned such a thought in the 20th Vachanamrut of Vadtal. That lust originates from rajogun, and greed and attachment originate from tamogun. Therefore, what is the thought that uproots their roots? We should reconcile that and this. And by reconciling them, whatever is beneficial, we should adopt such a common thought. And we should decide. In both, the talk is about uprooting the root. Yes. Then Shriji Maharaj said, "The thought that repels the force of lust, anger, etc., is beyond the gunas. That resides in your jiva." And in this way, the force that repels the gunas of lust, anger, etc., So, what was in Muktanand Swami's jiva? What was it? He passed away long ago, how to find him now? Where to look in the jiva? What must Sadguru Sadguru A great sant. Tap to open in glossary → Only he would know something about it. What was it? I do not want to do anything that displeases God. And they have walked on the path of Shuk and Sanakadik, so I do not want to bring shame to them. That was ingrained in Muktanand Swami's jiva. And what is ingrained is beyond the gunas. It is trigunatit. 'Trigunatit phirat tanu tyagi reet jagat se nyari.' That is called trigunatit. To behave in this way, to decide in one's mind in this way, is called trigunatit. In this way, the force that repels the gunas of lust, anger, etc., is a samskara of a past birth. Why did Maharaj use such a phrase as 'repels the gunas of lust, anger, etc.'? Did he mean to say 'repels the faults' or 'repels the gunas'? What? Do you ever think about it or not? Or is Vachanamrut just for reading? How it is given, it is like household wealth. But no one thinks about it. The thought that repels the gunas of lust, anger, etc., resides in your jiva. Why did he call it a guna? They are produced from the three gunas. Trigun, yes. Even if lust, anger, etc., are not present, it repels the trigun; such a powerful thought resides in your jiva. Otherwise, they are vices, not virtues. But guna here means satva, rajas, and tamas. It repels such trigun; even if lust, anger, etc., are not present, it repels the trigun, a thought that uproots even the roots of satva resides in your jiva. What is that? To let something happen that pleases God, but not to let anything happen that displeases God. I want to act in a way that pleases God. I have taken the path of Sanakadik, and I have taken the path of Gunatitanand Swami, so I do not want to bring a blemish to it. Nishkulanand Swami Nishkulanand Swami Disciple of Sahajanand Swami (Swaminarayan Bhagwan) and author of the Bhaktachintamani, as stated in the scripture's own closing colophon at the end of every chapter. Tap to open in glossary → Yes. If that becomes ingrained in the jiva, then he has become trigunatit. If it becomes ingrained in the jiva. Then he has become trigunatit. Then even if he is struggling here, he has become trigunatit. Yes. Then Shriji Maharaj said, "The thought that repels the force of lust, anger, etc., is beyond the gunas. That resides in your jiva." And in this way, the force that repels the gunas of lust, anger, etc., is a samskara of a past birth. And this much we know of you, that whichever material object you come into contact with, whatever happened in a state of ignorance is all called samskara. Tulsibhai used to say, that when Shastriji Maharaj was there, and when the slab and other things were being poured, at that time, we were two or three boys, and he would make us carry buckets. That we want to do this. Then we would call others and go. When we looked, there would be many, 100 to 150 boys, but we were the main ones in the work. At that time, there was no such thought that if we do this, God will be pleased, and we will please Swami; there was nothing like that. But at that time, it was that age, and it just happened. And because of that, they were pleased, so that is called samskara. If done consciously? Then what? It is called anushthan. Huh? It is called sadhana. If done consciously, it is called sadhana. And what happened in a state of ignorance is called samskara. So, that remains with him forever. Then it remains forever. And they say that this is a very cultured jiva. A cultured jiva means what? Sometime or other, in a state of ignorance, he was of use to God's Satpurush. It is written in Gunatitanand Swami's talks, right? If they sat sat 1) True. Real. 2) Permanent, imperishable and unchanging. Is unbound by the past, the present, and the future. Tap to open in glossary → or drank the milk of an animal, by that, it gets samskaras. So, the goat would not have any thought like, 'Oh, Muktanand Swami is drinking my milk.' How would it know? But it gets samskaras. Because its milk was drunk. If God sat sat 1) True. Real. 2) Permanent, imperishable and unchanging. Is unbound by the past, the present, and the future. Tap to open in glossary → But it gets samskaras. That is useful in the next birth. Or it is useful in this very birth. If it happened in a state of ignorance, some good deed was done, useful to God and God's Satpurush, then he is liberated. What happens in a state of ignorance is called samskara. And what happens consciously, with planning, like, 'No, no, this time I want to please him.' So, what is done with planning is called sadhana. Muktanand Swami said that it is like this, that is his awareness. That, 'I will not let anything happen that displeases Maharaj,' so that is awareness. So, that awareness leads him to the state of liberation. Such awareness, that is the state of liberation, awareness is. But even if it happened in a state of ignorance, its push is very powerful. Maharaj said that such force is your samskara of a past birth. Samskara, meaning this, that in a past birth, something like this must have been done. In a past birth, he must have been of some use to God, of use to some Satpurush, and because of that, such a push is felt. To push maya, and to uproot the root of maya, such a push is not of sadhana. Sadhana does not have such a push that it repels maya. This thought of yours is such that it makes space in maya. So, that is not possible without the samskaras of Satpurush or God. It is not possible by one's own sadhana. What is he called in the Gita who fails after doing sadhana? Yogabhrashta. He becomes yogabhrashta. He is called yogabhrashta. And this, this is called samskara. If he becomes yogabhrashta, he starts sadhana again. Samskara is different from yogabhrashtata. Samskara has a lot of force in it. Samskara has the force to push maya, because samskaras, whenever they are formed, are formed only by association with God's Satpurush, as Gunatitanand Swami writes. And or they are formed by God. In some state of ignorance, God is pleased, God came on earth and God is pleased, such work is done by him, in some state of ignorance, some work was done that pleased some Satpurush, he would not know that this is Satpurush. Now, what else would a small child know? Naradji was there, he was very small, five years old, and at that time, he served the sadhus. So, those sadhus felt that, 'This boy is very wise.' He runs and brings firewood. And sweeps. Does this. So, did Naradji know? That this is the way to liberation? He felt that the sadhus are very good. And he was serving. And he would not go to play. And he would go to listen to discourses. He would not go to play. So, he got many samskaras. And he was called the mind of God, Naradji. So, even if it happened in a state of ignorance, but it was something that pleased God. If it was something that pleased Satpurush, then it is called samskara. And if that happens in a state of knowledge, then he attains the state of liberation. And if it is planned, and it is his project, that he has made a project to please him, then he is called 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 the other is called yogabhrashta. So, does the yogabhrashta start his incomplete sadhana in the next birth, does it help? So, can that not be considered his samskara? It is called samskara, but this is called samskara. This is the definition of samskara. That is called samskara, yogabhrashta is called a samskara, and yogabhrashta is a samskara. Yoga, its samskara is called this only. That Maharaj or Satpurush, he was of some use to them, and their heart was pleased, so as he walks on the path, maya makes way for him. Maya does not obstruct him. It happened to Naradji like that. Otherwise, such a thought would not arise in the mind. That, 'I do not want to do anything that displeases God. I want to do this only to please God.' To arise in the mind, Maharaj says that this is a thought entirely beyond maya. It is a thought beyond maya, beyond trigun. Beyond trigun means the state of liberation, brahmarup. In this way, the force that repels the gunas of lust, anger, etc., is a samskara of a past birth. And this much we know of you, that whichever material object you come into contact with, you may initially get caught in its grip, but in the end, you do not remain bound by it; you do break the bond and escape. It is an extremely profound Vachanamrut; Maharaj has made such research. Yes. Then Muktanand Even if he has become brahmarup like this, Maharaj says, 'We feel that you, at least once, get caught in the grip.' 'At least once, get caught in the grip.' Then Maharaj discusses why you get caught, and all that is written very beautifully. Muktanand Swami has asked Maharaj such questions. Yes. Then Muktanand Swami asked, "Why does such weakness remain that initially an obstruction occurs?" Then Shriji Maharaj said, "The eight factors like place, time, etc., each has as much force as the past samskaras." As much force as there is in 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 → as much force as there is in 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 → So, 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 → then it affects even the 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 → So, one should not remain careless; Maharaj's point to Muktanand Swami is not to remain careless. That each has as much force as the past samskaras, meaning Maharaj said that there is force in becoming brahmarup, the thought of becoming brahmarup, yes, if one has pleased Satpurush or God somewhere in a state of ignorance and received their blessings, and by that, by its force, whatever work is done, place and time are capable of spoiling that work. If they are unfavorable, they spoil it. So, one has to remain vigilant not to associate with unfavorable place and time. And to associate with favorable place and time. Even if one has this within, even if one has the capability. Each one has such capability. Then Shriji Maharaj said, "The eight factors like place, time, etc., each has as much force as the past samskaras." So, if they have become favorable, and there is no past samskara, then it suppresses him. He gets to run on the path of God. If favorable place and time have come, it is not that everyone must have past samskaras. So, if one recognizes place and time, and associates with them, then even if there are no past samskaras, samskaras are formed in this birth. And he gets its benefit. Where can one find such talks? Nowhere in the scriptures can one find such talks. Yes. So, did past samskaras and place, time, etc., both become equal, is that so? Huh? The eight factors like place, time, etc., and past samskaras. Yes, so where is the talk about that? Each has such capability. If there is a past samskara, then what is your point? Past samskara, does its importance not remain more than others? It is not that its importance remains, like that. Because those can also spoil, they can spoil past samskaras, so the seeker has to remain vigilant. So, there is no other importance, Maharaj said that each has capability, so if there is no good past samskara, and one associates with favorable place and time, then he gets the benefit of past samskaras. That is why Maharaj has said that not everyone has past samskaras. And to assume past samskaras for everyone is also not possible. And having past samskaras, if I now feel very anxious like, 'Oh dear, I do not have past samskaras, so what?' Then there is no meaning to it, that is meaningless. Past samskara, if it has already happened, then it is a good thing. Past samskara, if it has already happened in the past, then it is a good thing. To keep waiting for it, and becoming disappointed, it is not like that. So, Maharaj, Maharaj's point is, that each has such capability. And if one associates with favorable ones, then it serves the purpose of past samskaras. And if past samskara is of the best kind, and one associates with unfavorable place and time, then it blows away past samskaras. It confuses even 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 one is not to become disappointed either; Maharaj has made such fundamental points. He has made very basic points. That there is a need to remain vigilant in it, and there is no need to become disappointed either. Then Shriji Maharaj said, "The eight factors like place, time, etc., each has as much force as the past samskaras." So, what does that mean? That even if there is no past samskara, the work can be done. That good or bad, as much as past samskaras can make it good or weak, past samskaras can also be weak. That, suppose in a state of ignorance, he troubled someone, even if he did not intend to. So, if he troubled someone in a state of ignorance, then its weak result also comes. So, just as this has both good and bad results, similarly, place and time also have good and bad results. And each has capability, each meaning. So, if there is no past samskara, no good past samskara, he says. And then what should he do? Become disappointed? It is not like that. If he associates with favorable place and time, recognizes them, understands the discrimination between favorable and unfavorable place and time, and associates with the favorable, then even without past samskaras, without past samskaras, samskaras are formed. But what was said to be beyond maya, Maharaj said that only for past samskaras. That is not of place and time. That very question. Huh? The question is that only. That as Maharaj said earlier that this thought, similarly, associating with favorable place and time does not mean he has become brahmarup. So, even if past samskara is good, it cannot be said that he has become so? That is why Maharaj said, right? If there is the strength of past samskaras and if he thinks in this way, then he is said to have become so. And taking good samskaras, favorable place and time, if he thinks, 'I do not want to associate with place and time that displease God,' then also he is said to have become brahmarup. Then his behavior is called brahmarup. I do not want to associate with place and time that displease God. That please. Huh? That, 'I do not want to associate with place and time that displease God,' then his thought is said to have become brahmarup. Maharaj is at the center. If he thinks based on Maharaj, then he becomes brahmarup. Otherwise, he is not called brahmarup. And such capability is said to be in each. So, samskara is because it happened in a state of ignorance. Otherwise, Maharaj said that the cause of all the other seven is Satpurush. Place, time, action, the cause of all of them is Satpurush. So, Maharaj said at another place, right? That association itself is said to be the main factor. 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