2. You should do it immediately. Many people in the Swami's community perform nishkam seva, but if they don't have a connection with God, would it be considered a yagna yagna Sacrificial worship. Ceremonial ritual performed as a form of worship to seek the good favour and receive the blessings of the devs. Different items, such as ghee, grains, wood, and spices, are offered into a sacred pit of fire in accordance with strict scriptural niyams with the chanting of mantras that are prescribed in the Veds. Tap to open in glossary → yagna yagna Sacrificial worship. Ceremonial ritual performed as a form of worship to seek the good favour and receive the blessings of the devs. Different items, such as ghee, grains, wood, and spices, are offered into a sacred pit of fire in accordance with strict scriptural niyams with the chanting of mantras that are prescribed in the Veds. Tap to open in glossary → 3. It's called a meritorious deed. You get punya. In this, God says that I have initiated this, so one should remember Him, connect with Him, and somehow please Him; there should be some connection with Him. 4. Then it is called a yagna yagna Sacrificial worship. Ceremonial ritual performed as a form of worship to seek the good favour and receive the blessings of the devs. Different items, such as ghee, grains, wood, and spices, are offered into a sacred pit of fire in accordance with strict scriptural niyams with the chanting of mantras that are prescribed in the Veds. Tap to open in glossary → yagna yagna Sacrificial worship. Ceremonial ritual performed as a form of worship to seek the good favour and receive the blessings of the devs. Different items, such as ghee, grains, wood, and spices, are offered into a sacred pit of fire in accordance with strict scriptural niyams with the chanting of mantras that are prescribed in the Veds. Tap to open in glossary → 5. God has said that this is a means to connect with God, but connecting with God doesn't come into everyone's hands. A stream of water flows underground, but it doesn't come into everyone's hands. There's an art to it. Someone might say, 'There's water here.' Jogi Swami used to sit here and say, 'Dig near that hut,' and he must have seen the water. He could see the flow of water. 6. So Maharaj says, understand this thought. The thought has always been there for everyone, from time immemorial, and will remain for an infinite time. But it doesn't come into everyone's hands. 7. Because there's no leisure. They don't have leisure from their own selfishness and ego to investigate that thought. The law of gravity started from the very beginning, when the Earth began. 8. But no one had the leisure to find it. This fellow was sitting idle in the evening, under an apple tree, and an apple ripened and fell right then. 9. So he was sitting idle, and these fields became cultivated. So we found him and caught him; we caught that thought. The thought was spoken by Shri Krishna Krishna 1) 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 → 10. It's very difficult to grasp. So we need role models for this. 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 → 11. Yet he served Maharaj with nishkam bhav. Gunatitanand Swami is said to be Aksharbrahma Swarup, in whose every pore countless brahmands reside. And he sweeps with a broom. 12. Why does he sweep? So that someone might grasp this thought. But some take a broom but don't sweep. 13. We are in the business of taking photos with brooms, aren't we? They take a broom but don't sweep; they pose for photos. Many of us participated in the 'Swachh Bharat' campaign earlier. 14. So all of us, even we, took photos. So did Gunatitanand Swami take photos? There is no photo of anyone. We will have to find a photo of him with a broom. 15. Or let's make one now. They can make it. They can create a photo of Gunatitanand Swami with a broom using AI. So he, in whose every pore countless brahmands reside, who is Akshardham Swarup, sweeps with a broom. 16. He sweeps, casting aside the status of Akshar Akshar 1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh. Tap to open in glossary → Hari Hari An avatãr of Bhagvãn. He incarnated in His four-armed svarup to save an elephant from being killed by a crocodile. He cut off the crocodile’s head with His chakra. Tap to open in glossary → Hari Hari An avatãr of Bhagvãn. He incarnated in His four-armed svarup to save an elephant from being killed by a crocodile. He cut off the crocodile’s head with His chakra. Tap to open in glossary → 17. He has no pride in his liberated body. He has no pride in being Aksharbrahma himself. What is his pride in? 18. His pride is in taking the broom of Swaminarayan. He serves Swaminarayan; he has no pride in his liberated body. But there is pride in his mind about whose service he is doing. 19. And that thought has been driven by God from very far back. But it doesn't come into anyone's hands. So God said that. 20. Here it is said, 'Nityam yajne pratishthitam. Tasmat sarvagatam Brahma nityam yajne pratishthitam.' So its establishment happens in nishkam seva. 21. If one wants to experience it, to have that experience. If one wants to experience the joy of Brahma-ras ras A taste. One of the panch-vishays. It is the physical element of jal, and is perceived by the tongue. The characteristics of ras are sweetness, spiciness, distastefulness, bitterness, sourness, and saltiness. Tap to open in glossary → 22. If you want to experience it, then sacrifice some selfishness. Uproot some of the rust that has accumulated inside. Otherwise, you just want to keep accumulating. 23. And in that way, its establishment does not happen, its experience does not happen. So, 'Nityam yajne pratishthitam. Tasmat sarvagatam Brahma nityam yajne pratishthitam.' 24. Its experience happens in nishkam seva, if one wants to do it by seeing. If you want to get cow's milk, you have to cling to the udder. That brother ahead, he shook me and asked me in the morning. 25. That you said cow, but milk is only in the cow's body. And all those streams flow. I said everyone has a mother. 26. Not every mother has milk in her body. Those sheds are there, and children get their hands on them. But with a cow, everyone gets their hands on it, so that's how it is. 27. So one has to attain it. And to attain it, one has to work hard. Underground streams, they don't just flow on the surface, do they? 28. Underground streams flow. In the underground of this creation, in the underground, this flow of God, the flow of the experience of God, is going on. To catch that flow in the underground, to catch that thought, to catch up with it, one has to perform nishkam seva yoga. 29. Just as one has to cling to the udder of a cow, one has to perform nishkam seva. And in nishkam seva, it happens only when one sacrifices ego. As God said, 'He has no pride in his liberated body.' 30. That he is liberated. Today, a thought came to me that Maharaj has written in one place about Maharaj's 'anvay anvay Not separate. United. Associated. Connected. When used for Bhagvãn, it implies that He inherently exists within. [Gadhadã I – 7]. Tap to open in glossary → 31. The 'anvay anvay Not separate. United. Associated. Connected. When used for Bhagvãn, it implies that He inherently exists within. [Gadhadã I – 7]. Tap to open in glossary → vyatirek vyatirek Separate. Distinct. Independent. Unconnected. When used for Bhagvãn, implies He is beyond everything. [Gadhadã I – 7]. Tap to open in glossary → Akshar Akshar 1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh. Tap to open in glossary → anvay anvay Not separate. United. Associated. Connected. When used for Bhagvãn, it implies that He inherently exists within. [Gadhadã I – 7]. Tap to open in glossary → vyatirek vyatirek Separate. Distinct. Independent. Unconnected. When used for Bhagvãn, implies He is beyond everything. [Gadhadã I – 7]. Tap to open in glossary → 32. So what is all that? Then, Swamiji, what do you say? He is separate from all the faults of the world, yet he does not have pride in it. 33. Pride of liberation. Liberation does not touch him. So is he called liberated or not? 34. He is called liberated, but Maharaj said in the 13th chapter of the Madhya section that his feelings do not bear a burden. He does not feel the burden. He does not feel the burden of liberation. 35. So it is not considered touched. That's true. God becomes like the bound. 36. 'Mandehi saha nirantarena sanshlesha.' God becomes more attached than the bound. 'Mandehi saha.' 37. Maharaj says that he has double the lust, anger, etc., than a human. He lives with them as if he were senseless. And he has unlimited lust, anger, etc., more than a human. 38. So 'mandehi saha sanshlesha rahit' – he becomes one with them. And yet he does not remain like a human. Maharaj said he becomes intimate. 39. Even liberation does not touch him. God becomes intimate with this. So even if he shows many times more lust, anger, etc., than a human, no liberated soul of countless brahmands can do what he does. 40. Such a God, why does he become like this? So the liberated do not fall back into bondage. Otherwise, their liberation would be lost. 41. To teach this one. This one has no limits. 'Nityam yajne pratishthitam.' 42. Even liberation does not touch him. God comes to show his glimpse to teach. Such is the form of God. 43. So people don't grasp the glimpse from it. So even liberation does not touch him, 'he has no pride in his liberated body.' If we become a little higher in conduct than you, then our pens also rise. 44. He grasps the imitation from God. Only the hood touches him; it has to be forced to touch, otherwise, he wouldn't let it touch. Swami, you said that if one performs nishkam seva, one experiences it. 45. Because he gets pride from it. So what is the nature of that experience? Does he feel satisfaction, or peace, or the experience of God? In what form does he experience it? 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