Does kalyan happen through bhavana or vivek? | P. Mahant Swami | Satsang Chintan

And Sukhmuni asked a question: How does an unholy person comprehend the Shrimad Bhagavat, Bhagavad Gita, and other such holy scriptures?

Then Shriji Maharaj said, "We answer this by saying that"

Everyone comprehends from the scriptures according to their own understanding.

They do not comprehend what is actually in the scriptures.

There is a very good point that comes up, that

In Ayodhya, in the court of Ramchandraji Bhagwan, in the court of Dashrath Maharaj, there was a discourse every day.

Vashishtha MuniMuniSãdhu.Tap to open in glossary → would narrate the discourse.

And when the chapter of the discourse was finished, everyone would reflect on it.

What did I hear today?

Among them, Manthara was listening to the discourse.

And she remembered more than anyone else.

Here.

But she comprehended it in such a way.

When she had to explain it to Kaikeyi, Manthara did not say that Vashishtha Maharaj had not said it.

That those

Kashyap Rishi had two wives.

Kadru and Vinata.

Vinata was the mother of Garuda, and Kadru was the mother of serpents.

So then, both of them made a bet.

Vinata was a bit naive, and Kadru was cunning.

So she made a bet, "Are the horses of the sun god's chariot black or white?"

Are the horses of the sun god's chariot black or white?

And if both lose, then the one who wins,

She made a bet that one would become the maidservant of the other.

So then it was known that the horses of the sun god's chariot are white.

But now she would have to become a maidservant, which was not good for Vinata.

So she told all her children, who were all serpents.

That all of you should assume the form of hair and cling to the horses.

And they made the horses black.

And then, Vinata was kept as a maidservant.

Then Garuda got angry and ate all the serpents.

So this example was explained to Kaikeyi.

That if Ramchandraji becomes king, he will keep you as a maidservant. I am already his maidservant, but he will make you a maidservant too.

Kausalya's people all seem very good right now.

And she said, "I am not telling this story; Vashishtha MuniMuniSãdhu.Tap to open in glossary → said it."

So everyone comprehends from the discourse according to their own nature.

Where were the unholy people from the scriptures?

They were talking about this.

The means are all the same.

What kind of comprehension do they make from it?

Based on that.

Huh?

That's correct.

But this is about the listener.

What does the listener comprehend?

Listening to the discourse from the mouth of a holy person is correct.

Huh?

Vashishtha MuniMuniSãdhu.Tap to open in glossary → was a holy person.

But what does the listener comprehend?

Ramchandraji Bhagwan and all of them comprehend something else.

That Manthara comprehends something else.

So in this, it's not about from whose mouth to listen to the discourse.

The question is not that.

What does the listener comprehend?

And what kind of listener comprehends what, that is the point.

In that way, both the listener and the speaker are included.

Huh?

Will both the listener and the speaker be included, or only the listener?

No, the listener.

Not the speaker.

The speaker then tells others what he has comprehended.

What he comprehended depends on him.

So then it is known that he has comprehended this.

But the question here is not that.

What does an unholy person comprehend from the holy scriptures?

Then by listening, by reading, or by studying, in any way.

Not by saying.

And what does a holy person comprehend from the scriptures?

Then what does he comprehend by listening, what does he do by reading, whatever.

The matter of speaking is different, what else does he do? What he has comprehended, he tells others.

That

So here the question is of the listener, not of the speaker.

The master said that listening to the Katha from a Satpurush is fine.

A listener who listens to the Katha from a Satpurush does not keep anything of the Satpurush.

How many people must have heard Shastriji Maharaj's Katha, tell me.

So it's not like everyone would have kept Shastriji Maharaj's Katha.

So, if one wants to listen to the Katha of a Satpurush, one should listen to it from the Satpurush's mouth; there is no objection to that.

But then, Maharaj analyzed the listener's perspective a bit deeper.

Then Sukhmuni asked Shriji Maharaj a question.

From the Srimad Bhagavatam and Bhagavad Gita, and other such holy scriptures, what kind of understanding does an Asatpurush grasp?

Then Shriji Maharaj said.

We answer that the understanding of an Asatpurush is that in this world.

The form of movable and immovable, such as men and women.

The Mahabharata war was over.

So the entire Kaurava army was destroyed.

And two people remained, two or three people remained.

Shakuni

And Ashwatthama and a third one were there.

Huh?

Kripacharya

Kripacharya

Kripacharya

He was not in this.

So maybe he was saved, but Kripacharya was not involved in this transformation.

So then, out of fear of Bhima and others, they fled into a dense forest.

They fled into a very dense forest.

Where no Pandavas would come.

Because he was very scared.

The wives would kill them.

So they went into a dense forest and night fell.

And there must have been a big banyan tree there.

Under that banyan tree, both of them rested.

And as night began to fall a little, it became pitch dark.

So, many crows used to live on that banyan tree.

The crows, they must have made nests and laid their young, and all that.

So other birds must have been living there, and then at night, owls came.

Crows and owls have a great enmity.

So all the owls started killing those big birds and throwing them down.

And they started eating the young ones.

A black terror is being unleashed.

And these two, Ashwatthama and Shakuni, both watch.

That this happened like this.

So Shakuni said, "Give me a high five."

We got an idea from this.

It's easier to kill enemies when they are sleeping.

So we will go when the Pandavas are sleeping.

And he instigated Ashwatthama.

That you go.

We have to complete this task, we have to fulfill Duryodhana's wish.

Do not make the earth Pandavi.

So, Duryodhana's wish must be fulfilled.

And both went at night to the dense camp, and since the war was over, everyone was tired.

They were barely sleeping peacefully.

So, 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 →, making some excuse, took these five Pandavas out.

And Draupadi had five sons, who were then sleeping, they were small and sleeping.

So Ashwatthama cut off the heads of all five who were sleeping.

He cut off the heads of all five who were sleeping.

And he wreaked havoc.

He did exactly what the horse had done.

So, from the scriptures or from an event, what does one take or grasp?

That depends on his jiva.

How is he?

If one is an Asatpurush, they cannot grasp good even from good scriptures.

And if one is a Satpurush, then no matter what it is, they can only take good from it.

What does he grasp in this?

Maharaj has talked about what principle of scripture he grasps.

So, when people like Manthara used to listen to Katha, what did she grasp from it?

Ashwatthama also used to listen to Katha, and Shakuni also used to listen to Katha.

What does he grasp?

That depends on him.

Shrimad Bhagavat and Bhagavad Gita and other such holy scriptures, what kind of understanding does an attached person grasp from them?

Then Shriji Maharaj said, "We are giving its answer:"

The understanding of an attached person is that all the forms of men and women, moving and non-moving, in this world, have originated from Maya through the Virat PurushPurush1) 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 → Narayan.

Virat is called Narayan.

Virat is Narayan, the original Narayan.

And all this has come from that.

So all these small and big forms are of Narayan only.

Narayan

Therefore, all those forms are of Narayan only.

Therefore, a mumukshumumukshuA person in search of moksh.Tap to open in glossary → who desires liberation should first control their mind. When the mind becomes attached to any form, whether it be of a woman or a 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 →, high or low, then one should meditate on that very form in the mind, and then one attains immediate samadhi.

So

he

immediately

samadhi

attains

is.

And

that

form

about

if

mind

fault

imagines

then

in that

of Brahma

feeling

bring.

That

entire

world

that

Brahma

is.

Thus

thinking

and

that

resolve

wrong

do.

Such

a way

that

holy

from scripture

of experience

acceptance

to do

that

unholy

person's

understanding

is.

And

thus

to understand

that

his

mind's

very

wicked

feeling

is.

And

its

fruit

at the end of time

most terrible

hell

is

and

culture

is.

Then

again

Shriji

Maharaj

Shukmuni

question

asked

is

that

holy

scripture

from

holy person

who

that

what kind

of understanding

acceptance

does

is

that

say.

Then

Shriji

Maharaj

said

is

that

holy

scripture

about

which

of question

answer

did

is

that

one

PurushottamPurushottamGod. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth forTap to open in glossary →

Narayan

without

other

who

Shiva

Brahma and others

deities

their

meditation

who

liberation

desires

is

him

to do

not.

Rajneeshji used to do the same, and that is his principle, right? That is the principle.

Don't stop the mind.

It is Rajneeshji's principle. Let the mind go wherever it wants.

Let it do whatever it wants.

That's what he believed.

He would believe something even more terrible than that.

In this, Maharaj said that one should control the mind.

It's the mind.

No, no, if it becomes attached, controlling the mind means not to indulge it too much in other things.

One should only meditate on what one is attached to.

Why?

Where the mind has attachment, meditate there.

Therefore, a mumukshumumukshuA person in search of moksh.Tap to open in glossary → who desires liberation. Mostly, there is attachment to objects of the opposite gender.

If it's a woman, she's attached to a 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 →; if it's a 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 →, he's attached to a woman.

So he says not to turn the mind back, but to meditate on that.

Therefore, a mumukshumumukshuA person in search of moksh.Tap to open in glossary → who desires liberation should first control their mind. When the mind becomes attached to any form, whether it be of a woman or a 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 →, high or low, then one should meditate on that very form in the mind.

Then he attains immediate samadhi.

And if the mind perceives fault in that form, then one should bring the feeling of Brahman into it.

That the entire world is Brahman.

Thinking thus, one should discard that resolve.

In this way, to gain experience from the holy scriptures is the understanding of an unholy person.

And to understand it this way is an extremely wicked sentiment of his mind.

And its fruit at the end of time is the most terrible hell and samsara.

Then again, Sukhmuni asked Shriji Maharaj, "Please tell me what kind of understanding a holy person grasps from those holy scriptures."

Then Shriji Maharaj said,

In that holy scripture, the answer to the question is given that one who desires liberation should not meditate on other deities like Shiva, Brahma, etc., except for PurushottamPurushottamGod. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth forTap to open in glossary → Narayan.

What is the difference between the two?

What came?

One should not meditate on anything other than God.

Who do the unholy people say to meditate on?

To meditate on God other than God.

No, where does it say that?

All these forms belong to Virat Narayan, that is true.

Don't we believe that God is everywhere in this creation?

So what's wrong with that?

So what did he do wrong?

And it is the form of Virat Narayan, and who is Virat?

Virat is an incarnation of God, and all these forms are from him.

So what did he do wrong in that?

And what good did the holy person do?

Read it again, he said.

Then Shriji Maharaj said that in that holy scripture, the answer to the question is given that one who desires liberation should not meditate on other deities like Shiva, Brahma, etc., except for PurushottamPurushottamGod. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth forTap to open in glossary → Narayan.

One who desires moksha should not do that.

And one should not do it for a human guruguruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary →.

One should not do it for a guruguruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary →.

One should not meditate on a guruguruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary → other than God.

So, he refused other deities?

He has refused deities; Maharaj has even refused avatars in one place.

One should only meditate on the avatars one has received; one should not meditate on other avatars.

And one should not do it for a guruguruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary →.

So what's the difference in that?

What's the difference, brother?

The difference is in their intention.

Both's, huh?

What's the big difference in both their beliefs, what's the difference in intention?

What is the intention of a Satpurush and what is the intention of the other?

The other's intention is to fulfill their own attachments.

And it's not like that in this.

Well, the intention is fine, but what principle has he adopted?

One should exercise discretion in meditation and not meditate without discretion.

In this world, not all objects are the same.

And to consider them equal is the principle of an asatpurush.

Maharaj said in the Vachanamrut, didn't he, that all sadhus are equal.

So what did Maharaj say?

What did he say?

Half liberation, half liberation.

All sadhus are equal.

Are they equal?

No, one should have the discretion to see them as they are.

It's not like one has to believe this or do that.

But one should have the discretion to see them as they are; if they are good, consider them good, and if they are weak, consider them weak.

Even in the world, the objects, even if they are forms of God, if they are good, consider them good, and if they are weak, consider them weak.

And renounce the weak and accept the good.

That is discretion in the view of a Satpurush.

And there is no discretion in that.

All are equal; meditate wherever you feel attachment.

So, it just says lack of discretion and with discretion.

In this creation, discretion is needed.

Only sentiment is not needed.

Maharaj, our poets have written, haven't they, that one plants an akado (Calotropis gigantea) with the belief and waters it daily.

It's an akado, right?

He has the belief, meaning he constantly trusts that this

What will come out of this?

Mangoes will come.

Kesar mangoes, Alphonso mangoes will come.

And does it bear fruit like a mango, the fruit of an akado, huh?

So, is the belief true or is the discretion true?

Fruit comes according to discretion, fruit comes according to belief, when? If the vessel is true.

First, select the vessel.

And then if one has belief, such fruit comes.

Again, if the vessel is good and then if one doesn't have belief, it won't come.

That is a fact, there is no denial in that.

But is belief first or selection first?

Or if one selects later, what's the problem?

So, this is the difference between an asatpurush and a Satpurush.

A Satpurush has discretion regarding God and other objects.

And an asatpurush does not have discretion regarding God and other objects.

Discretion means the ability to differentiate.

Difference.

It's not in that, there's nothing else.

He said all forms are of Narayan.

All forms.

And this one believes, even a Satpurush believes, that Narayan resides in all forms.

Is he there or not? Do we believe it or not?

So?

Narayan resides, but still, not all are equal.

Not all Narayans are equal; all these are called Narayan murtis, as we said.

How many murtis are there?

If someone wants to serve food, they ask, 'How many murtis are there?'

Murtis means?

It was a murtimurti1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn.Tap to open in glossary → of God.

That how many murtis are there.

So, these are all murtis, but we should have discretion, shouldn't we?

Some murtis are such that they can hit one's head, and some murtis...

This Satpurush knows everyone equally.

So, he must know that there is a difference between God and other objects.

He knows that God and other objects are the same.

He knows, so he doesn't know that they are not the same.

He must know that they are not the same.

He doesn't know.

But where did you say that?

He said that all these are the murtis of Narayan.

All are the murtis of Virat Narayan.

So what should one do with Virat Narayan? Run.

Whatever comes to hand, grab it.

He believes that.

And the Satpurush believes that one should not meditate on whatever comes to hand.

No, no, only Narayan should be meditated upon.

Instead, even if a GuruGuruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary → comes, one should not meditate.

Instead of Narayan, even if a GuruGuruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary → comes, one should not meditate, and even if other avatars come, one should not meditate.

And even if other avatars come, one should not meditate.

Only this should be meditated upon.

That is called vivekvivekWisdom. Discretion. Carefulness. Good judgment.Tap to open in glossary → (discrimination).

And that is not called vivekvivekWisdom. Discretion. Carefulness. Good judgment.Tap to open in glossary →.

That is the big difference; there is no other major difference.

Having vivekvivekWisdom. Discretion. Carefulness. Good judgment.Tap to open in glossary → and not having vivekvivekWisdom. Discretion. Carefulness. Good judgment.Tap to open in glossary →.

There should be some discrimination between good and bad, right and wrong, shouldn't there?

And if there is no vivekvivekWisdom. Discretion. Carefulness. Good judgment.Tap to open in glossary →, then salvation does not happen, so Maharaj says.

If there is no vivekvivekWisdom. Discretion. Carefulness. Good judgment.Tap to open in glossary →, then salvation does not happen.

Everyone is the same, all devotees are the same.

Everyone had applied the tilak.

All sadhus are the same.

All devotees are the same.

That is not so.

There are ups and downs in it.

And if one has faith according to the ups and downs.

Then he gets that much fruit.

If he has faith accordingly, then he gets that much fruit.

We make a pile of faith.

So, it's not that fruit will be produced.

We make a pile of faith.

And we gave the example that if one plants a calotropis plant with care and waters it daily.

Others water it every other day, but this one waters it daily.

Then a mango tree will not grow from that calotropis plant.

The leaves and everything else might be similar, but the fruit is completely different.

But it won't happen.

So, the Satpurush knows everyone equally.

He knows because he lacks discrimination.

That his weak, unholy person.

That his intention is weak, so he knows them equally.

A weak intention is certainly there.

Maharaj said that his intention is different.

That his intention is to fulfill worldly desires.

But he extracts principles from the scriptures.

So, if one wants to extract principles from the scriptures, there should be some standard for it, right?

So what is its standard?

All are Narayan.

There is no need for any discrimination.

No one is high or low; everyone is the same.

Even now, all these beliefs and opinions exist.

We, this Diwali, one Diwali, the previous Diwali.

We went to a village.

And there, our saints celebrated the Annakut festival.

They celebrated the Annakut festival.

I was in Rajkot, and they told me to come.

And the devotees were there.

They said, "Come," and I said, "Okay, let's go."

We went.

These others there, they say, were the gurus of that village.

Our saints.

Saints of Swaminarayan.

He had come.

He immediately came and said that he was in a hurry, so he asked for the microphone.

I have to leave immediately after that.

And he immediately started.

Why are you talking about these sadhus being good and those sadhus being bad?

We weren't doing anything like that, though.

But then he immediately intervened, spoke for fifteen minutes, and then left straight away.

So, even now, it's like this.

That everyone, this good and bad, discrimination, discrimination in satsangsatsang1) 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 →, we are like this.

In Gunatitanand Swami's jokes, all this is true, that one should do satsangsatsang1) 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 → after seeing.

Do not do satsangsatsang1) 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 → indiscriminately.

Do satsangsatsang1) 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 → after recognizing.

And it is also written in the Vato, and Maharaj also said it.

Maharaj said it in the Vachanamrut.

The intellect is good, but Maharaj has written some such words.

Therefore, without discrimination, salvation cannot be attained.

There is always some discrimination between good and bad, ups and downs.

And if one then has faith based on discrimination.

Then he attains salvation.

In this, the Satpurush.

So, in this, we have to have the feeling that this TirthTirthA place of pilgrimage.Tap to open in glossary → Swami is a liberated soul from Akshardham. We have to have such a feeling.

An unholy person has the feeling that this is Siddha Narayan himself.

So whose feeling became higher?

Huh? If someone considers you as Swaminarayan himself, or if someone considers you as a liberated soul from Akshardham, then whose feeling became higher?

Huh?

Whose is it?

I don't understand.

He contemplates Vaikuntha, Goloka, Shvetadvipa, Brahmapura in that place.

And before having a high feeling, one should select a high vessel.

A high vessel.

And then a high feeling.

The feeling is not wrong, if there is no feeling, there is no salvation. But one should select a high vessel, and that is called discrimination of the vessel.

And the devotion of the attendants who reside in those realms, such as Hanuman and Uddhava, who are attendants of Ramakrishna and others, is directed towards them.

Shreyohi pratibadhnati pujya puja vyatikrama.

Worship of the worshippable, transgression.

If one does not worship those who should be worshipped, and worships those who should not be worshipped, then what happens?

Shreyohi pratibadhnati.

His salvation is locked.

His salvation, then, for example, there are two vessels, one is number one and one is number two, both are there.

I don't have a good match with one, so I worship two.

Two is also good, isn't it?

If there is no one, then who becomes one? It's the second one, it's the second one.

He is of the first class.

But even then, his salvation will not happen.

Even though he is good.

Shreyohi pratibadhnati pujya puja vyatikrama.

If one does not worship those who should be worshipped, and worships others by making them sit there, then Shreyohi pratibadhnati.

Without discrimination.

And the devotion of the attendants who reside in those realms, such as Hanuman and Uddhava, who are attendants of Ramakrishna and others, is directed towards them.

And the divine Murtis of PurushottamPurushottamGod. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth forTap to open in glossary → Narayan, which reside in those realms, are as luminous as the light of crores of suns, moons, and fire.

He contemplates them in Ramakrishna and others.

In this way, one who, having understood from the holy scriptures, meditates on the human form of God with divine emotion, will never find equality between the Murtis of God's incarnations and other forms without them.

And there should be no indiscrimination towards God.

If there is no equality, it means there is no difference, it is called discrimination.

And the Murtis of God's incarnations, though they have two arms, the contemplation of four arms and eight arms is also said to be for the cessation of the indiscriminating person's feeling of equality between the MurtiMurti1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn.Tap to open in glossary → of God and other forms without it.

An indiscriminating person takes such a feeling of equality.

An indiscriminating person has such a feeling of equality.

And one should meditate only on the MurtiMurti1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn.Tap to open in glossary → of God that one has received.

And one should not meditate on the Murtis of God's past incarnations.

And one should keep faith in the MurtiMurti1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn.Tap to open in glossary → of God that one has received, just like a chaste wife.

As Parvati has said, "Even if I have to struggle for crores of births, I will marry Shambhu or remain a maiden."

In the same way, the vow of chastity is also said to be for the cessation of the indiscriminating person's feeling of equality between the form of God and the form of other beings.

Because if one abandons the MurtiMurti1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn.Tap to open in glossary → that one has received and meditates on the past indirect incarnations of God, then one also meditates on other forms of gods and humans apart from God.

Therefore, it is called a vow like that of a chaste wife.

But there is no difference in the Murtis of God.

This is the understanding of a Satpurush.

Therefore, one should listen to the holy scriptures only from a Satpurush.

One should never listen to the satsat1) True. Real. 2) Permanent, imperishable and unchanging. Is unbound by the past, the present, and the future.Tap to open in glossary →-shastra from an unholy person.

Thus, the Vachanamrut, in this way,