So Swami, just now you spoke about abhiniwesh. To have abhiniwesh in God means as one understands His greatness, it is felt that abhiniwesh is developing. But as one develops abhiniwesh in a Sadhu, the Sadhu touches upon one's nature, then a distance is created. So what should one think at that time so that abhiniwesh is developed? Love is developed? What did you say? When one has abhiniwesh in a Sadhu, and nature comes in between, then how should one think so that abhiniwesh is developed in the Sadhu? Even if nature comes in between. So when abhiniwesh is developed, then nature does not come in between. That itself is called abhiniwesh. Abhiniwesh is an extreme force. There is extreme force in abhiniwesh, meaning all natures are swept away, only then it is called abhiniwesh, otherwise it is not called abhiniwesh. What are the examples of abhiniwesh? King Nand had abhiniwesh in wealth. King Nand had abhiniwesh in wealth. Similarly, others have abhiniwesh in pride. The question in Gopalanand Swami's talks is that no one develops abhiniwesh in a Sadhu. King Ambarish had abhiniwesh in a Sadhu, King Janak had it, Naradji had it. They all had abhiniwesh in a Sadhu. So, in Naradji's scriptures and all, his abhiniwesh was in a Sadhu. When Durvasa came to King Ambarish's house, even though Durvasa was extremely contrary, King Ambarish's feelings towards him did not change. On the contrary, he made a vow that Durvasa on the first day... what on the first day? I saw him, and the respect I had in my mind at that time, the same respect I should have for him even now, even when he was ready to kill me, I should have such respect. So what must he have understood and what calculation must he have made that even if he kills me, I must maintain respect for him? What if he kills me without any fault? So what was King Ambarish's fault? When such an event occurred, he is said to have had abhiniwesh in a Sadhu. He had abhiniwesh in a Sadhu. Otherwise, he was a devotee of God. Who was the greater devotee? Who was proven? Who was proven to be the greater devotee? Ambarish Maharaj. Ambarish Maharaj was proven to be greater as a devotee. But still, he had abhiniwesh in a Sadhu. He did not let his feelings change. And because he had abhiniwesh in a Sadhu, King Ambarish could make others do 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 → So they become straight. So does nature not interfere in developing abhiniwesh? In developing abhiniwesh, if nature disappears, only then it is called abhiniwesh. And if nature interferes in developing abhiniwesh, then his abhiniwesh is in his nature, not in the Sadhu. If nature interferes, then his abhiniwesh is in his nature, that is what it means. His question is that now when we develop abhiniwesh in a Sadhu, nature comes in between. So if one overcomes it, only then is it said that abhiniwesh is developed in the Sadhu. One who has abhiniwesh in a Sadhu, for example, King Ambarish had abhiniwesh in a Sadhu, then why would King Ambarish's nature come in between? King Ambarish's nature would not come in between. We say that Sarvanivasa Swami... Sarvanivasanand Swami developed abhiniwesh in Gopalanand Swami. We read all these historical examples, and in them, it is mentioned that Sarvanivasanand Swami was in the Ahmedabad region, and he had a desire in his mind, a longing like we have longings for this world, such a longing arose that I want to do 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 → So he left everything and came. The positions of temptation he had, which are positions of temptation for us Sadhus, becoming a Mahant, having charanarvind, other facilities, car facilities, this and that, getting power, so he left all those places of temptation. If he was attached to even one place of temptation, how could he develop abhiniwesh in Gopalanand Swami? He could not. So it means that in Gopalanand Swami, Sarvanivasanand Swami and others might have been equal, or perhaps greater. Gopalanand Swami was younger in age, of Maharaj's age, equal to Maharaj, and those others were senior Sadhus. So they were senior. Even then, he felt in his mind that I should do 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 → They left and came. Shivlalbhai of Botad had abhiniwesh in Gunatitanand Swami. So in this, Swami writes further in the next talk that even if transactions worth lakhs are reduced to dust, still his face does not become like a gourd. Otherwise, it would become tense. So he does it with joy. Maharaj has said that if there is extreme conviction, then even if one is an extreme renunciant and we make him perform actions of extreme worldly activity, still he does it with joy, he does not do it with any regret at all. All these are said to be examples of abhiniwesh. That nothing should interfere in abhiniwesh. And if it interferes, it is not called abhiniwesh. If it interferes... Someone might have abhiniwesh in pride, someone might have abhiniwesh in taste. In the end, Bharatji developed abhiniwesh in a deer calf. Initially, he had abhiniwesh in God, and then he developed it in the deer calf, so it seems it shifts from one place to another. If it is here, then taking it from there and shifting it, like turning a car's steering wheel and taking it from here to there, in the same way, this abhiniwesh must be shifting. He developed abhiniwesh that, 'For me, the deer calf is the right thing. Thakorji is not right, the deer calf is the right thing.' So he developed such abhiniwesh while dying. So he also got another birth accordingly. So if it has penetrated deep into one's soul, only that is called abhiniwesh. Until it has penetrated deep into the soul, it is not called abhiniwesh. So even if there is abhiniwesh in God, Swami says there is no abhiniwesh in a Sadhu. So someone asked, 'If there is abhiniwesh in God, why is it not there in a Sadhu?' So he said that abhiniwesh in God is shown, but it is not there. If at this moment even a contrary transaction occurs with Maharaj, then all abhiniwesh and such disappears. It is said, 'Vyavaharen Sadhuhu'. What does 'Vyavaharen Sadhuhu' mean? 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