Dharma and Vairagya are necessary, Maharaj has said.
For welfare, it is necessary for welfare.
But whose importance is greater?
Which thing is it?
And based on that, all those others have importance.
And without understanding its importance, the priority order will not be properly established.
Whether to take it first or to take it last.
Who do we prioritize first?
We prioritize what aligns with our nature.
Who do we give more importance to?
What we like, what suits our nature.
We give it first priority, don't we?
Who gives it first priority?
To this.
So this is Maharaj's priority.
Maharaj has decided, and what Maharaj has decided, Maharaj says, is decided according to the shastras.
He has not decided it on his own accord.
Which sadhan has the first priority among sadhans?
Whose priority is first, and what is the ascending and descending order?
Maharaj has given this to show that.
The murti of God is not something to be achieved.
It is a perfected means, a perfected means.
It is an accomplished thing.
But even in an accomplished thing, there is a priority.
There is priority in an accomplished thing.
If one wants to make an effort, then one has to achieve it.
This is already accomplished.
But it is not decided whose importance is more and whose is less.
So, there is no recognition of the murti, which means it has no importance.
And if there is no importance, then there is no priority.
Some people are attached to dharma, some are attached to vairagya, and some are attached to atmanishtha.
So they give more importance to it.
Some give more importance to vairagya.
So, this is a matter of what exists and then what follows.
Those who don't have it, don't give it, they say.
Dharma, jnan, vairagya, all these exist, and even then, how much importance to give to whom.
Then it is said that the priority order has been determined.
When does the priority become equal?
That is decided.
Importance.
How much of whose goal is there? Everyone wants to go to God's abode, it is said.
Those who go to God's abode are the ones who promote vairagya and give great importance to dharma, and they unbalance it.
Who balances it? Only those who go to God's abode do.
So, whose importance is it?
It's the same as what came in the Brahmasutra yesterday.
That in 'apahat papma'.
This Atma is free from sin, free from old age, free from death, free from sorrow, free from hunger, free from thirst, of true desires, of true resolves.
It is Guṇāṣṭaka (eight qualities).
There are eight qualities in Guṇāṣṭaka.
Are they equal?
Or is there an order, a priority order?
So, it is said in the commentary on the Brahmasutra.
That which precedes.
That which precedes the state of being free from sin, having true desires and true resolves.
Among the eight qualities, karma does not touch God.
Apahat papmatva means apahat karmatva (freedom from karma).
Freedom from the taint of karma.
The touch of karma, the smell of karma, the touch of the smell of karma does not happen to God.
Such is the form of God.
Maharaj said in this that that form is visible to you, but you don't understand it.
He said that at the end, didn't he?
You can see this thing, but you don't understand it.
What is the importance of whom? Everyone can see dharma, knowledge, detachment, devotion, God, that murti. It is in everyone's mind, isn't it?
But you don't understand that Maharaj said that word here.
Talk
The murti of God is considered a perfect means.
So, qualities like knowledge and detachment are called the means to achieve the perfect means.
They have to be achieved.
Detachment has to be achieved.
Slowly, slowly
It has to be acquired.
Yes
Get
He wants to create it, but he has to create something new in his heart.
And does one have to create the murti of God?
The murti of God does not need to be created.
So for all seekers, this is a private matter, but for all seekers
Detachment has to be achieved.
And that is achieved slowly, slowly, slowly.
The murti of God is already prepared and ready.
One has to try to fit it into the heart.
It does not need to be fitted to be built.
All these means, other means, are in the form of emotion and action.
God is not in the form of emotion or action, is he?
He is the embodiment.
And it's not that if we do that, it happens. God is already seated from before.
One has to try to please him and to establish him in one's heart.
That's why it's called a perfect means.
The Mimamsa followers have that very question.
There is no need to strive for a perfect means, there is no ritual for it.
Rituals are only for actions.
For whom is the ritual part?
It is for action.
All those sentences where the injunctive suffix is applied are those that are unattainable.
And for that which is to be attained, there is a ritual.
And the extremely intense detachment that prevails in my inner self, its burden is also not felt.
Just as one feels the burden of carrying a stone on one's head or tying a flute of rupees and gold coins to one's waist, so too, no burden is felt.
Just as Maharaj wrote in this that from a blade of grass to the murti of God, all living beings are struggling.
Maharaj first spoke about the five senses, didn't he?
The most beautiful word, the world, is struggling for it, the most beautiful word, touch.
Then for honor
Maharaj says, we want to rule, sit on an elephant's back.
They all rejoice, they all struggle, the whole world struggles.
He took all of them, even up to the murti.
All the seekers are engaged in knowledge and detachment.
It's not like someone has fallen behind the murti of God.
It's not like someone is attached to the murti of God, or attached to it, that's not the case.
Maharaj has taken it all the way to the light.
Light and murti.
Dharma, knowledge, detachment, and devotion, devotion has not been described.
But then he took it to the light and then to the murti, that far.
So all of these are useful.
None are useless for the seeker.
But the seeker himself does not know the order of priority.
Detachment
There is one, so it doesn't mean that after taking the murti of God, one should not keep vairagya after falling behind the murti of God.
Then the murti will not be perfected.
It will not remain in his heart. If there is no vairagya, how will it remain?
So it is not that vairagya is not necessary.
But it is not a priority action.
Which one did he enjoy?
I don't know what to achieve.
If there is a priority order in the heart of one's sadhak, that after this, this, after this, this, after this, this.
Then there will be no mistakes.
And the work gets done quickly.
There is no need to get stuck much.
If there is no priority order and a person is doing random sadhana.
Then he feels a blow in his mouth, so he turns back from there, then again takes another ripple, then if he feels it from there, he turns back and then.
By doing so, he finds the right path, stumbling along the way.
If there is a priority order from the beginning, then there is no need to stumble, and one goes straight.
And it reaches straight and quickly.
And the burden of the true dharma that is in me is also not felt.
And the knowledge that I am Brahman is also not felt as a burden.
And what I praise some substance from above and what I criticize some substance, I do it knowingly.
And whatever substance I forcibly connect the tendencies of the senses to, it barely remains in front of that substance.
And when I loosen it, it immediately comes back.
Just as when we throw stones into the sky, they remain in the sky only as long as they are spread by the force of the hand.
And then it falls back to the earth.
And just as a person forcibly holds up a tailed animal, it remains there as long as it is held up.
And when it is released, it falls with a thud.
And just as a man is strong enough to break a whole betel nut with his teeth, and if that man has sucked ten or twenty paper lemons, then he can barely chew roasted chickpeas.
Similarly, when we forcibly connect our tendencies to worldly objects, they barely connect.
What is the reason for this behavior that I am experiencing?
So, the tendency of my senses, turning back, always acts in the akash that is in the heart.
And in that heart-space, an excessive brilliance is seen.
Just as clouds cover the sky during the monsoon, similarly, only light is pervading my heart.
And in that light, a murti of God is seen.
It is extremely luminous, and even though that murti is dark-complexioned, it does not appear dark due to excessive brilliance; it appears extremely white.
And that murti has two arms.
And that murti has two feet and is extremely charming.
But that murti does not have four arms, or eight arms, or a thousand arms.
That murti is extremely gentle.
And it has a human-like form and is a youth.
That murti sometimes appears standing in that light, and sometimes appears sitting, and sometimes appears moving around.
And around that murti, circles of liberated souls are seated.
All those liberated souls are looking at the murti of God with a single gaze.
We see that murti as a manifest proof even now.
And we used to see it even when we were not in satsang.
And we used to see it even on the day we were in our mother's womb.
And we used to see it even before we came into the womb.
And what we say, that too.
We are speaking.
We are speaking.
And what we speak, we speak while sitting there.
And I see that all of you are also sitting there.
But this Gadhada city or this veranda, nothing is seen.
And when that form comes into one's knowledge, just as we have no attachment to worldly pleasures.
Similarly, that person also has no attachment anywhere.
And you also see that form.
But it does not fully come into your understanding.
Maharaj says, you see it now.
But it is not understood.
So, priorities are not set.
And if priorities are not set, then, as Maharaj said in the last Vachanamrut, one cannot apply the same speed or momentum; that kind of speed is not felt.
Priorities are not set.
He doesn't know where to run and where not to run.
It's not like that, he doesn't know.
He remains confused.
If he runs, he'll stumble there.
And you also see that form, but it does not fully come into your understanding.
And when that discourse comes into your understanding, then there will be no effort to conquer the five sense objects or the nature of lust, anger, etc.; they will be conquered effortlessly.
And that one essence, which is the soul, we call it Atma, or Brahman, or Akshardham. And the form of God within that light, we call it the essence of the soul, or Parabrahman, or Purushottam. That very God, in the forms of Rama, Krishna, etc., manifests in every age for the welfare of jivas according to His own will.
That God appears like a human in this world, yet He is not like a human.
And Akshar has been mentioned in the scriptures, all that discrimination, priority means discrimination, right?
What does priority mean? Discrimination.
That this is more important than that, and that is more important than this.
So, in life, we have to give more importance to this than that, and more importance to this than that.
It comes in the teachings.
But there is no self-realization in it.
It was written about the Atma in the Brahmasutra, like that.
That the Atma, when it attains liberation and ignorance is destroyed and the causal body is destroyed, then what kind of Atma remains, free from the distinctions of gods, humans, and so on.
The distinctions of the Atma, such as god, human, etc., are distinctions of the body.
Then there are internal distinctions.
What are the internal distinctions?
Happiness and sorrow.
All our bodies are different.
Right.
But then, everyone's internal knots are also different, aren't they?
Swami might be making some knots.
Swami might be making some knots.
I might be making some other knots.
So, that is called the distinction of happiness and sorrow.
So, not all Atmas are the same.
So, the distinction of Atma was imagined, wasn't it?
But when a person attains liberation.
Then.
Self-realization.
Happiness and sorrow disappear.
And the distinctions of gods, humans, etc., disappear.
Even then, distinction remains.
What kind of distinction is that? Self-realized.
He himself feels in his mind that he is different from other Atmas.
He experiences the distinction of 'I am'.
The meaning of 'Aham Asmi' is this.
That I am different from this.
My existence is separate from others.
And then he has discrimination in Paramatma.
This 'Aham Asmi' (I am) and 'Aham Asmat Bhinna' (I am different from this) is discrimination.
But Paramatma is also different from me, and He is, so to speak, special.
Such a distinction exists.
That is born of the scriptures.
And it is self-realized.
And that is also known by others.
That Paramatma is different, others can also know that.
But self-realization is more important.
If self-realization comes, then he experiences its taste.
If self-realization does not come, then he does not experience its taste.
The scriptures emphatically state that the murti of God has come, the murti of God has come, the murti of God has come.
Maharaj said in that, that you all also see it.
That this is separate.
Even then, why don't we get such a taste that the other taste is abandoned?
Maharaj said that.
That if I forcibly try to connect my senses to extremely beautiful touch, extremely beautiful sound, even then.
How is it connected?
Someone throws a stone, and someone holds a cow by its horns, holding it tightly, holding it by its horns.
If you take the horns, it falls down with a thud.
And when you throw a stone, it goes as far as it has force.
And when the force runs out, it falls down with a thud.
Thus, Maharaj says that we have a very good self-awareness in it.
Self-awareness means there is no external instruction in it.
The scriptures preach and preach until we get tired, saying that the idol of God is like this, there is so much wealth in detachment, and so much wealth in the five senses.
There is so much wealth in spiritual practice.
Self-devotion is like this, and dharma is like this.
But there is no discretion in it.
And that discretion is not self-evident.
If we become very devout, we believe with faith that if someone, a sadhu, says it is so, then we believe it. Believing and doing it is correct.
But there is no self-awareness.
The unique distinctiveness of God should have self-awareness.
One should see for oneself that no, this is different, this is different, this is different.
It looks like this is different.
Two days ago, in the evening, we were talking, and something very nice came up.
It was mentioned in the discourse when reading about Gunatitanand Swami, in the chapter on the glory of the fourth section.
That Maharaj made someone experience samadhi.
So then they all went to the divine abodes.
First, they went to the divine abodes like Badrikashram, Shvetdvip, Golok, and Vaikunth.
And then they went to Maharaj.
They went to Maharaj and complained.
Maharaj, he said, many of our devotees were sitting in Badrikashram, Shvetdvip, Golok, Vaikunth, and all those places.
So why did they stay there?
Why didn't they come to you here?
Why didn't they come to you here?
So Maharaj said that this devotee went to Badrikashram, and Maharaj showed him that.
When he went to Badrikashram, he asked, "Where is Maharaj?"
So he said, "These Nar-Narayan Bhagwan are Maharaj, and look, they are all sitting here."
So he said, "No, I know Maharaj."
So what was the meaning of that?
Maharaj's distinctiveness is self-evident.
Someone else was saying that there was opposition there.
All those liberated souls said that this is Maharaj.
These Nar-Narayan Bhagwan are Maharaj, they were identified.
But he was not identified by the scriptures.
But there was self-awareness in his own soul.
And there was discretion.
And there was a priority order.
And that priority order was self-evident.
How much does he know himself?
How much does he know from his own soul?
So then he reached Maharaj in the end.
He went to all the divine abodes, and then he asked, "Where is Maharaj?"
So everyone said that Vasudev Bhagwan is Maharaj, and they identified him.
No, I know him.
That is not Maharaj.
Vasudev Bhagwan is true, but he is not Maharaj.
So, Lakshminarayan Bhagwan went to Golok, and wherever he went, all the liberated souls said that this is Maharaj.
Because they all went from here, didn't they?
They went from satsang.
They went there from satsang, chanting Maharaj's name.
And so he asked, "Maharaj, I want to show you something."
So Maharaj asked him, "Brother, where is Maharaj?"
So he said, "Here is Maharaj."
No, no, I am not Maharaj.
I know Maharaj.
Thus, he reached Maharaj.
So Maharaj said that then he asked Maharaj, "Maharaj, why did this happen?"
So Maharaj said that.
That all those devotees knew us as such.
They knew Maharaj as the various forms of God, as those various idols.
So they went there.
Even if we go and try to explain, they say, "No, no, you want to mislead us."
We will not stray from your lotus feet.
Maharaj says that it is the essence of the soul.
It resides within the soul.
Then that soul becomes self-perceptible.
If one looks from outside, it is not visible.
One should have the sensation oneself.
How to generate such a pure sensation?
How to generate such a pure sensation?
So, Maharaj says that if one maintains an unwavering focus on the external murti, then one understands that.
The external murti that is there.
The murti of God who has incarnated.
If one maintains that focus on it, then one's focus is on the other.
Both of them are one.
Therefore, even though Shri Krishna Bhagwan appeared like a human, he is still the Aksharatit Kaivalya Murti.
And when one meditates on the murti of God who assumes a human body, as it was said, how does one achieve constant remembrance? One achieves constant remembrance by having inner vision. What is inner vision? It is when one remembers the murti of God that is outside, keeping that feeling in mind, then one achieves constant remembrance.
When one meditates on the murti of God, then that murti appears to the meditator as the radiant Kaivalya form in Akshardham.
Which murti does one meditate on?
When God came here on Earth.
One meditates on that.
Or one meditates on the murti of God that has been consecrated.
Even then, one sees that.
When one meditates, one should keep in mind, who is this?
The decision about that is called nishchay or upasana.
It is called nishchay.
And then one remembers and worships accordingly.