To know Maharaj as nirlep and nirdosh | P. Mahant Swami | Satsang Chintan

And through knowledge, through knowledge, connect with God.

To connect with God through knowledge means

Even if God is of any kind, knowing him to be detached, God acts and is detached.

In devotion, it's a little different from this.

In God, connect with God knowing him to be faultless.

The treasure of all virtues and free from all faults, free.

Knowing him to be the treasure of all virtues and free from all faults, Lakshmiji connected with God, connected in God's service.

If one is to connect in God's service, how should one connect?

Then Maharaj said in that,

That no matter what human pastimes he performs, one should see his faultlessness in them, not his faults.

So, connect in God's service knowing him to be faultless.

And connect knowing him to be detached, and connect knowing him to be the ocean of happiness, connect knowing him to be uniquely distinct, and connect knowing him to be with form.

Once connected, do not detach.

After connecting in God's service, do not detach.

Then it is faith.

If someone gets uprooted after being connected, it means they don't have faith.

They may be strongly connected, even tied with a knot.

But if someone gets uprooted after being connected.

Or if one's own gets uprooted after being connected.

Maharaj even said that if one gets uprooted from God, it cannot be called faith.

That is called faith.

Once uprooted, it's a one-way system.

But the foundation, he was laying the foundation of the temple, wasn't he?

So, it's a story of Gunatitanand Swami, that he would take a stone for the foundation and place it, as the foundations are very deep.

Foundations of 20-20 feet are dug, saying 'haram'.

Taking Swaminarayan, he says 'haram'.

So he says, 'Swami, what is this 'haram'?'

Shivalal Shethubhai says, 'Once you put money in the bank, it's forbidden for you to take it out.'

Because then there's no need to take it out. Now that this stone has been placed, it's forbidden; it should never be removed.

The stone goes all the way to the netherworld.

Similarly, once connected with God, it's forbidden to be separated.

God.

To connect with God through knowledge.

There are two types of knowledge.

By concentrating, one connects with God with concentration.

So, what we have to say is, what is the difference between connecting with God knowing him to be faultless and connecting with God knowing him to be detached?

Swami, tell me.

I don't know what I asked, or my mind isn't paying attention.

Yes.

To connect with God knowing him to be detached, and to connect with God knowing him to be faultless.

Lakshmiji connected with God knowing him to be faultless.

And Durvasa connected with God knowing him to be detached.

And Jadbharat connected with God through detachment.

It is said so.

So, what will be the difference between the two?

In both, it's like being a doer yet a non-doer, isn't it?

Even in the presence of faults, he is faultless.

And even in the performance of actions, he is detached.

The presence of both is different.

Detachment is when one acts, if one does something, then one is detached.

Otherwise, what is detachment?

If one does something, then one is detached.

Detachment is said in the context of action.

And faultlessness is said in the context of faults.

That if there is a fault, it has come near, in front.

You do some great work, and how can you remain detached in it?

Then detached.

And manmanMind. One of the four antah-karans, with the function of (pronounced mun) generating thoughts and desires, and governing all of the indriyas.Tap to open in glossary → has formed such an alliance with faults, with shortcomings, that they do not leave him.

How do you conduct yourself with it?

So, God never connects with faults.

This devotee is a staunch enemy.

Staunch enmity.

Not just enmity.

Staunch enmity.

If this is there, that is not, and if that is there, this is not.

To know such is very difficult.

When to know?

In the presence of faults.

When the activities of faults are visible.

When the activities of faults are visible.

And to know them in their presence.

Durvasa ate.

And yet he says, he says, 'I haven't eaten anything.'

So, detachment comes first, then blamelessness.

In understanding, in comprehension, in intellect.

When detachment towards it comes, then blamelessness comes, right?

Otherwise, when will there be blamelessness?

If one doesn't even understand detachment.

Then blamelessness.

Huh?

It comes in detachment.

How can blamelessness come without detachment?

It happens, it might happen, but he says that the root cause of this is this.

First, understanding the blameless, and then understanding their blameless detachment, that's a different matter.

That the focus wasn't there first.

Both should be in it, both of them.

Lord Shri KrishnaKrishna1) 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 → had both of them.

He was detached, he was blameless, and he was an ocean of happiness.

Now, it depends on what you know and how you connect with it.

So, God was like that.

If someone joins Him knowing Him as detached and blameless, they will gradually realize what He is.

But in whom is divinity greater?

That's what came in this.

Why don't you get up quickly, manmanMind. One of the four antah-karans, with the function of (pronounced mun) generating thoughts and desires, and governing all of the indriyas.Tap to open in glossary →?

So, it's not very visible to us, but it's worth thinking about.

This Vachanamrut is one, and it has four points, so Maharaj has said so much in it.

How much, how much.

Four divisions have been made.

One Vachanamrut.

It seems that understanding detachment might be a bit easier because when one performs actions, it's difficult.

It's difficult.

To remain blameless is very difficult.

That is more difficult than this.

But to consider someone detached, it's like, a person doesn't appear detached from the outside, but being blameless is even more difficult than that, that's what is found from the Vachanamrut.

From the Vachanamrut, such a conclusion is drawn.

That it is very difficult to consider someone detached and blameless.

To consider God blameless is more difficult.

It has been said in many other places.

And Maharaj called that devotion here.

To join His service considering Him blameless.

Maharaj called that devotion here.

Lakshmiji joined the service of God, considering Him blameless.

So Maharaj says that is called devotion.

And Durvasa joined God, considering Him detached.

That is knowledge.

Maharaj says that if there is devotion to God, then knowledge is attained.

If there is devotion, it comes.

And there is a slight difference between Durvasa joining God and Lakshmiji joining Him, isn't there?

Lakshmiji has become more involved in it.

In service.

Durvasa is fine, he might be making a fuss.

Now, the method of devotion is such that when the ocean was churned, Lakshmiji emerged from the ocean. Then Lakshmiji, holding a garland in her hand, thought, 'Who is worthy of being chosen as a husband? I will choose him.' Then, when she searched and looked, she found that where there was beauty, there were no good qualities, and where there were some qualities, there was no beauty. In this way, she saw great flaws in many.

Then, seeing all the gods and all the demons filled with flaws, she saw only one God who was complete in all virtues, free from all faults, and the abode of all happiness. Then Lakshmiji

Actually, the point here is this.

That Lakshmiji joined after knowing both the qualities of God, that he is a mine of virtues and is faultless.

Hey Pratibhatt and Kalyan Ekta, both joined after knowing the nature of God.

And Durvasa is only one-sided, he does not know Kalyan Ekta.

Such is the detached one.

One thing is that much is visible in it.

It's not much, the difference is not very visible.

Then, seeing God as completely virtuous and free from all faults, and the abode of all happiness, both the gods and the demons, Lakshmiji developed firm devotion towards God.

Then, with great love, she garlanded God and accepted Him as her husband.

Therefore, to know such auspicious qualities and to take firm refuge in God, that alone is called devotion.

To know the auspicious qualities.

Then Maharaj said that's how it is, then he put more emphasis on innocence.

Hey Pratibhatt and Kalyan Ekta, in that, to last long in God, more emphasis is placed on innocence.

Maharaj has said in what is there more divinity.

Who can stay connected with God for a long time? Who can join in the service of God? In what is there more divinity?

If one joins knowing God as such, then one can stay connected for a long time.

So, Maharaj has given more emphasis on the point of innocence in all of them.

If one has an innocent intellect towards God, then their service will last long.

If one knows God as a treasure of innocent qualities, then it won't last that long, such is the tone.

It is said from what Maharaj has described.

Even if one knows him as detached, if one knows him as detached, then one becomes detached.

That much is certain.

But it is also not certain how long his service will last.

He becomes detached and sits down.

Then his service will not be long.

Hearing that story, Muktanand Swami asked Shriji Maharaj, "O Maharaj, regarding knowledge, detachment, and devotion, in which of these does greater divinity arise in relation to God? I did not understand that."

In joining the service of God, which point is stronger? Which has more divinity?

Will he join the service knowing that we will get equal happiness here?

Or will he join the service of God knowing him to be detached?

Our meaning of detachment is that no one will consume the service we have rendered.

It will remain intact and will grow.

And we join in the service of God, knowing him to be faultless.

So, in what is there more divinity? Which one is more long-lasting?

Divinity means built to last.

Which one remains in the end?

Then Shriji Maharaj said that there is much divinity in devotion.

And in knowledge and detachment, there is divinity, but not as much as in devotion.

And devotion is extremely rare.

The characteristics of such a devotee are that when the jivas'

Maharaj has taken up the topic again.

One would have joined God knowing him to be the ocean of happiness and extremely faultless.

Even then, Maharaj still had something left to say, some point to make, so Maharaj took it up again.

The characteristics of a devotee are like this.

The characteristics of such a devotee are that when God, for the welfare of living beings, assumes a human-like form and roams on earth.

Then some of God's divine deeds are divine, and some are like human deeds.

When God took the incarnation of KrishnaKrishna1) 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 gave the four-armed darshandarshanSeeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2].Tap to open in glossary → to Devaki and Vasudeva.

And he lifted the Govardhan mountain, and by removing the Kaliya serpent, he made the water of Yamunaji poison-free.

And he removed Brahma's delusion, and he gave darshandarshanSeeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2].Tap to open in glossary → to Akrurji in the waters of Yamunaji.

And he killed the wicked like Mall, Hasti, Kansa, and others, and removed the suffering of all the Yadavas.

Similarly, in the incarnation of Rama, he broke the bow and killed wicked people like Ravana, thereby removing the suffering of all the deities.

And such valorous deeds are called the divine deeds of God.

And when Sita was abducted, Raghunathji became like a madman, weeping.

And in the incarnation of KrishnaKrishna1) 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 fled before Kalayavan and was defeated before Jarasandha.

And abandoning his capital Mathura, he went and settled on an island in the sea. Such deeds of God appear to be ordinary.

Therefore, if there is a divine deed, even one who has committed a sin in it is considered divine.

But when God performs ordinary deeds, and even in those, one perceives divinity, then that devotee of God is true.

And God has said in the Gita, "My birth and actions are divine. He who knows this in truth, abandoning the body, does not take rebirth, but comes to Me, O Arjuna."

The meaning of that verse is, O Arjuna, My birth and actions are divine. He who knows them as divine, abandoning the body, does not take rebirth, but attains Me. Therefore, when God performs divine deeds, they appear divine to both devotees and non-devotees.

But when God performs ordinary human-like deeds, and yet one perceives only divinity in them, and in no way finds any fault in those deeds of God, such a person's intellect is said to possess devotion to the Supreme Lord.

And one who performs such devotion is called a devotee.

And the fruit mentioned in that verse is attained only by such a devotee.

And just as the Gopis were devotees of God, they never found any fault in God in any way.

Maharaj made the distinction that the Gopis did not have knowledge like Durvasa.

That means detached.

Durvasa, the Gopis couldn't say that we haven't eaten or we haven't drunk.

Gunatitanand Swami said that.

And in the actions.

In his actions and gestures, he never feels a lack.

And he likes it.

He never feels a lack in his actions.

No matter what kind of actions, even if they are spoiled actions.

The Gopis were connected to God through this point.

He never felt a lack in his actions.

How much has Nishkulanand SwamiNishkulanand SwamiDisciple 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 → written in Sneha Gita?

In Sneha Gita, how has Nishkulanand SwamiNishkulanand SwamiDisciple 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 → written about these deeds?

That he was insulted in this way, that was done, and he was humiliated.

He was not allowed to stay anywhere in this world or the next.

Still, he did not feel a lack of it.

There is a lack of his action.

That same person's lack.

His actions and gestures.

Therefore, in our sampradaya, Maharaj's daily cheshta (divine actions) are sung.

I'm not sure.

Jiva.

In his actions and gestures, if innocence is seen, and on the contrary, a virtuous disposition is seen.

Maharaj said, "The ocean of all happiness."

So, our Nand Saints felt such a sentiment in each and every action of Maharaj that this action is very beneficial.

In this, when Maharaj waved his hand like this, how much welfare was achieved.

Knowing this, the cheshta (divine actions) are sung.

What is the meaning of singing cheshta?

One should sing the cheshta knowing that it is extremely beneficial.

So, even if there is a connection with fault, there is no fault in it.

In all his actions, and if divinity comes in his actions.

Then there is divinity in that person.

He makes mistakes in his actions.

Shriji Maharaj himself couldn't do this, many people like us say that.

That Shriji Maharaj did not want to install Harikrishna Maharaj, but he had to install him because he was forced.

And these two were not to be installed at all.

Maharaj had to install his own form, he wanted to install it.

So, Maharaj also had to install it by force.

So, Maharaj has that much flaw, doesn't he?

Maharaj has many flaws.

Maharaj wanted to do this discourse, but it is happening now, Maharaj could not do it.

His action is complete and perfect, no fault is seen in it anywhere.

Then divinity has come into that personality.

Otherwise, divinity has not come.

Maharaj said this.

He knows him as the ocean of all happiness and free from all faults.

He says that Maharaj is like this.

When God comes in human form, taking on a human appearance.

And then all his actions, in those actions, divinity is seen.

Then there is divinity in that person.

As many mistakes as are seen in the action,

There is a very good example, it talks about KrishnaKrishna1) 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 → Pariksha.

Nityanand Swami used to narrate the Katha, and then Maharaj used to elaborate on it.

Nityanand Swami used to narrate the Katha, and Maharaj used to elaborate on it.

So when Maharaj was elaborating, Nityanand Swami started crying profusely.

He started crying profusely.

So the whole assembly became sad, wondering what happened to Swami.

Everyone kept quiet.

But what happened?

So Maharaj must have recited some shloka.

And the pronunciation in the shloka must have been wrong.

And Nityanand Swami was a great scholar.

So a thought arose in his mind that Maharaj's pronunciation was correct, but Maharaj's pronunciation became wrong.

Then he thought, 'Who is Maharaj and who am I?'

So, from whose breath the Vedas originated, that Maharaj pronounced it, and who am I to say it was wrong?

So he felt very sad, 'Oh, I saw this in Maharaj.'

So he started crying profusely.

He wouldn't stop crying for anything.

He wouldn't stop crying for anything.

So then Maharaj said, whether one is learned or unlearned.

But if one has an innocent intellect like the Gopis, and if they speak incorrectly, their action is still considered innocent.

Even then, divinity should be seen in them.

Shastriji Maharaj often used to say that

We had NirgunNirgun1) Without gun. Not possessing any qualities of the three guns of Mãyã – sattva-gun, rajo-gun, and tamo-gun. Beyond all mãyik qualities. Divine. 2) Extremely subtle. [Kãriyãni – 8].Tap to open in glossary → Swami in Jetpur.

Arjunsinghji Darbar was very educated and intelligent, and also very clever among people.

So he had a very divine feeling towards Swami.

And in those days, he had a car.

But he had a very divine feeling towards Swami.

And Swami's age was old.

So, there was no fixed time for meals, so someone else, Amrutlalbhai, came with him.

Swami talks about those two who came for darshandarshanSeeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2].Tap to open in glossary →.

So, Swami is sitting down to eat.

So Swami was sitting down to eat, he was old, so he would sit on the table.

He wouldn't sit down low, he would sit on the table.

So when he eats, it falls, and in old age, saliva also falls, and it happens that he sits in the plate so that it doesn't get spoiled, so he must have arranged the table.

So Arjunsinghji Darbar does it daily.

And his joy knew no bounds, that he could have darshandarshanSeeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2].Tap to open in glossary → of Swami while he was eating.

His companion said, "What is this, so foolish?"

He is old and cannot eat properly, yet he finds joy and divine feeling in it.

But he has a divine feeling.

Even in his actions.

Even if saliva falls, he still has a divine feeling.

Even if his saliva falls, he still has a divine feeling.

And for the other one, it was like that.

So the other true person said, 'Brother, what divine feeling would he have in this?'

According to worldly standards, everyone is fine.

Even then, he.

And Swami, Arjunsinghji Darbar had a car, and at that time, if Swami had to be taken anywhere, he would always be in front of Swami.

So he couldn't say 'motor', he could say 'bottle'.

He would say, 'Darbar, has the bottle arrived?' Then Darbar would also call it a bottle, saying, 'Swami, the bottle has arrived.'

The bottle has arrived.

He doesn't say 'motor' to Swami.

Swami says 'bottle', so this is a bottle, a bottle.

So he has a divine feeling.

In the actions of the other, he does not see any human sentiment at all.

He doesn't see human sentiment in him.

So that scholar, Shukdevji, had a divine feeling.

And Parikshit, immediately upon hearing his actions, thought, 'This shouldn't happen to me, and why is he doing this?'

This shouldn't happen, and why is he doing this?

The Gopis never thought, 'This shouldn't happen, and why is he doing this?'

So, with such a feeling, she was engaged in service; who else could bring her down from that?

There are divine deeds of God, and God performs human deeds.

Then, according to one's own perception, the meaning of this is that.

That Durvasa attained knowledge, but he couldn't abandon his own perception, thinking that if someone isn't behaving properly, then it's right for us to make them listen.

Therefore, abandoning one's own perception is superior to attaining knowledge.

If one abandons all assumptions and joins in the service of God, then it happens, doesn't it?

All assumptions are made by one's own mind, that's why God said in the Gita, 'Abandon all dharmas and take refuge in Me alone.'

I will liberate you from all sins; do not grieve.

What does that mean?

That all the assumptions you have in your mind, you should abandon them.

Either he gains knowledge or he has a belief.

Work is done by two.

But it is easy to gain knowledge and difficult to change beliefs.

Regarding a person, and especially when God has come,

So regarding God, we have made a presumption that God does this for us, God calls me when I go.

He puts a garland on me and pats my back.

And if he doesn't pat and kicks instead?

Then all our presumptions remain incomplete.

And if there are no presumptions, then there is no devotion.

So it is very difficult to maintain such devotion.

Until one gives up presumptions, it is very difficult to maintain devotion.

So Maharaj said that there is a lot of divinity in it.