To believe in Brahma or not to believe in Brahma. One has to believe. So that was the way to fall. He falls, there is no Brahma-bhav. Those who are from this Sampraday will fall. These people, considering themselves as Gunatitanand Swami, fall into such a state. And others who are currently overdoing it have already fallen, haven't they? So Shastriji Maharaj used to say one thing a lot. He used to talk sometimes. When Nayan Das Swami was there, there was still a little bit of a surge. So in our Junagadh region, the glory of Gunatitanand Swami was a little more. And there was more glory 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 → 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 → 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 → 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 → So Nayan Das Swami says that whatever glory he understood, that much is fine. But he keeps the Maharaj's mojadi (footwear) and then understands as much glory as he wants. It means that by keeping the attitude of a servant, one should understand as much glory as one wants. The feeling of service disappears while understanding the glory. Then it's the path to fall. They are already fallen now, look. The feeling of service is gone. Oh, then it's gone. They became the main ones. Which is also called the path of Brahma-jnana or Brahma-bhavana. Brahma means Paramatma, to contemplate on Him. There are many ways to perform Brahma-bhavana. The word 'bhavana' is used in the sense of 'bhu-sattayam' (to be) or 'to become'. When it takes the form of an instigator, the word 'bhavana' is formed, which also becomes transitive. If we consider it as a kartru-vachak participle, then 'bhavayati iti bhavana' (that which causes to be is bhavana), or if we consider it as a karan-vachi participle, then 'bhavayati anena iti bhavana' (that by which something is caused to be is bhavana). That which one is not, but wishes to become, can be called bhavana. And that which one already possesses and wishes to bring under one's control can also be called bhavana in the sense of power. Similarly, to bring Brahma under one's control, to subdue it in the heart. The participle of 'prerak' is formed, so the 'anijant' in it is omitted. So whether it is 'prerak' or not, both become the word 'bhavana'. The 'anijant' is omitted. So, in reality, the word 'bhavana' is of the causative form. But from a grammatical point of view, whether it is causative or not, both form the word 'bhavana'. Similarly, to bring Brahma under one's control, to subdue it in the heart, Brahma-bhavana can be performed. Or to consider oneself as that form, Brahma-bhavana can also be performed. In addition, many types of Brahma-bhavana can be understood. According to the Sampraday, Aksharbrahma can also be considered as Brahma, and its contemplation can be considered as Brahma, etc. To repeatedly establish the idol of Paramatma in one's mind is also called Brahma-bhavana according to the definition of Yoga. To first calm the lake of the mind and then, through effort, bring forth the idol of God, is called bhavana. Even without external support, when a sadhak learns to bring about this upliftment, it is considered that he has mastered bhavana. By doing bhavana, a type of impression is formed in the mind. If one does it based on an external object, it is called symbolic worship. And without its support, we meditate on the idol of God. In the Eleventh Canto, the idol of God is to be meditated upon in so many places. It is said to meditate on all those idols in the sthandila, in the Brahmin, in the sky, in the sand. In the Satya Satya Truth. Tap to open in glossary → Satya Satya Truth. Tap to open in glossary → They would make a sacrificial altar, and in the fire, they would meditate on the idol. Meditate on the idol in the disk of the sun. And meditate on the idol with bhavana. So in that way, then. People would create a rough form of God and then meditate on the idol within it. All that bhavana is called symbolic worship. And if one wants to meditate on the idol of God without any support. In Satya Satya Truth. Tap to open in glossary → So even in Satya Satya Truth. Tap to open in glossary → So they would simply raise such a feeling in their hearts that God resides within them. God resides in my soul. Bhavana. And in the talks of Gunatitanand Swami, it is written exactly like that. That Parvatbhai's state was highly praised by Swami, wasn't it? Seeing Akhand Maharaj, seeing Akhand Maharaj, his state was highly praised by everyone. So Parvatbhai believed just like us, Swami said. That I am separate from this body, and God resides in my soul. I am separate from the body. I am conscious, and God resides in my soul. That much bhavana. That was not symbolic worship. Symbolic worship is to do it in one thing, in another thing. This idol of God. God is in this. Maharaj even said that if you face any trouble with a green gourd, prostrate there and pray, and I will get your work done. Maharaj has said that in the scriptures. Meditate in the sky. In the disk of the sun, in the sacrificial fire pit. All this in a Brahmin, in a devotee of God. Maharaj works through him. All this, such a feeling. That is called symbolic worship. While doing symbolic worship, one abandons the symbol, meaning. Originally, we do it in the soul itself. So, in the scriptures, it is called symbolic worship. That one's soul is just one thing, isn't it? In which that. The difference here is that 'parak' and 'pratyak' are external and internal. All those objects are external. They are white from oneself. And this is a self-thing, one is a thing, and by meditating on it, one raises the idol of God. That is bhavana. So the process of yoga is like that. To calm one's mind and then to meditate on the idol within it. To meditate with bhavana. To do bhavana. That Maharaj is seated. Even if not seen. That is why Maharaj said in the Shikshapatri that one should consider oneself as Brahma, distinct from the three bodies. Having contemplated thus, one should always perform devotion to Purushottam Purushottam God. 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 for Tap to open in glossary → Should one become Brahma-rup rup A sight. One of the panch-vishays. Rup is the physical element of tej, and is perceived by the eyes. Rup reveals the appearance of all objects, and resides in all objects in a small form, and changes as objects change. Tap to open in glossary → rup rup A sight. One of the panch-vishays. Rup is the physical element of tej, and is perceived by the eyes. Rup reveals the appearance of all objects, and resides in all objects in a small form, and changes as objects change. Tap to open in glossary → Should one perform devotion by contemplating Brahma-rup rup A sight. One of the panch-vishays. Rup is the physical element of tej, and is perceived by the eyes. Rup reveals the appearance of all objects, and resides in all objects in a small form, and changes as objects change. Tap to open in glossary → What? By contemplating. Hey. So don't become. If it happens, then it's blood, as long as this body exists. So, set a target to become, and start doing bhavana. Set a target to become Brahma-rup rup A sight. One of the panch-vishays. Rup is the physical element of tej, and is perceived by the eyes. Rup reveals the appearance of all objects, and resides in all objects in a small form, and changes as objects change. Tap to open in glossary → And start doing bhavana. I am that. So, a lot of his work gets done; 50% of the work is completed by doing bhavana. All these resolutions are made. All the problems of the embodied soul are resolved by doing bhavana. And then the work is done. If he continues to hold onto the bhavana. So Maharaj said that understanding this, why didn't Maharaj say, 'Become Brahma-rup rup A sight. One of the panch-vishays. Rup is the physical element of tej, and is perceived by the eyes. Rup reveals the appearance of all objects, and resides in all objects in a small form, and changes as objects change. Tap to open in glossary → Then all of them would have left and run away. You do it alone or. Even without external support, when a sadhak learns to bring about this upliftment, it is considered that he has mastered bhavana. By doing bhavana, a type of samskara (impression) is formed in the mind. This is to be learned. Maharaj said to separate oneself from the three bodies. So, when Maharaj talked about 'anvaya-vyatireka' (concomitance and dissociation) to separate the soul from the three bodies, he meant to consider the soul as separate from the three bodies. Yes. Because it can only be believed; one does not actually become separate as long as one exists. It falls after death. If it fell, it fell, otherwise it goes along with it. If it goes to God's abode, it becomes separate. Otherwise, it doesn't fall at all. So, it has to be contemplated until then. But if one contemplates, even if one has not become separate, and one contemplates, then. All the problems of body-consciousness are solved just by contemplating. So, work is done through bhavana. There is nothing that cannot be done through bhavana. All the problems of body-consciousness, and the struggles, all of them are solved. Even if one just does bhavana. So, bhavana needs to be learned. How do we do bhavana? And just as everyone learns tabla, some learn it well and some don't. What does that mean? That he didn't learn it. So, while learning bhavana, some take longer and some take less time; it has to be learned. If he learns, he will know. It is a thing to be learned, bhavana was like that. Just as action is a thing to be learned, making roti, preparing roti, is a thing to be learned, so too bhavana is a thing to be learned. If one masters it well, then that many more problems are solved. The problems of body-consciousness are solved. And if one doesn't master it, then the problems are not solved, they remain. By doing bhavana, a type of samskara (impression) is formed in the mind. By nurturing it, it manifests in a tangible form. And quickly, the attainment of Paramatma occurs. One type of bhavana is also considered to be like this. Just as there is an iron ball heated by fire. Fire pervades every atom of it. The black color and cold touch of the iron disappear, and the fire manifests its qualities in the ball. Similarly, Paramatma, along with His attributes, pervades and resides in my soul and in every atom. That is a very excellent bhavana. When iron is heated, it immediately turns red. It becomes red only when it reaches its full heat, meaning there is no more heat to come from it. So, when there is a very excellent bhavana, then the attributes of God are present in it. It comes. Just like our great saints, they had divine qualities, and they would tell someone, 'Go, you will get this.' If Maharaj takes you, he takes you immediately. If he takes you in 15 minutes, he takes you in 15 minutes. So those are called the attributes of God. Those are not even considered the attributes of a human being or the attributes of the soul. Those are the attributes of God. But he has held onto the most excellent bhavana in his soul. So, he acquires divine qualities and all divine powers. Similarly. Paramatma, along with His attributes, pervades and resides in my soul and in every atom. In the same way, one should contemplate the idol of Paramatma. That is also called bhavana. While doing this, neither fire nor iron, nor any single element, is destroyed. Only the light of dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → So, what Maharaj wants to say is this. That an iron ball turns red-hot and performs the work of fire. Then the iron is not destroyed in it. No one says that this iron has gone from it. And all these people who do this, they deny the element of the soul. I am not the soul at all. So, the element of the soul is not denied. This is just bhavana. So, man man Mind. 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 → That I am indeed a soul. I am just doing bhavana. And work is done through bhavana. Even if the iron is not destroyed, the work of fire is done. Whatever work is to be done by fire, that happens. In that small. Similarly, the soul is not destroyed, yet God's work is done. Whatever work God does, that work is done. But one should understand that. If the iron is done, then say, 'Now remove this iron.' Otherwise, if the fire stops a little, it turns black. So Maharaj has forbidden denial. He has forbidden the denial of the element. Fire and iron. Both of them met. And the fire entered in such a way that. It doesn't let the black color and cold touch of the iron remain at all. And whatever work is done by fire, that same work is done by this, he made it so. So, that doesn't mean the iron has been destroyed. The iron is still there. If it does anything wrong, it's the same. Similarly, even if the attributes of God come, then. What did Maharaj remind us of? One's own essence is a servant. One should not consider the attributes of God as one's own. They are borrowed. They are for serving. And our saints have only served him. He made some devotees happy. He himself is not happy. Balmukund Swami was like God. Yet his molar was aching. So he never prayed to him. Maharaj gave darshan darshan Seeing. 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 → He said, 'Get some medicine, right?' He said, 'It hurts a lot.' So he said, 'Yes, don't speak.' His mouth swelled up. Swami used to have it frequently. So his mouth swelled up, and Maharaj gave darshan darshan Seeing. 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, there is a lot of pain, so he said, 'Yes, Maharaj, there is pain.' So he can't speak, and he can't do discourses and such. So get some medicine. Saying that much, Maharaj disappeared. So Swami said, 'Maharaj, you are the medicine.' If you want to do good, then there is no need for medicine. And he disappeared. But he never did it. Even if he prayed to Maharaj, Maharaj would cure him. He would remove the suffering of birth and death of others. So he himself would pray, 'Maharaj is there,' and not keep it like that. But he never used it for himself. He is a servant. And he is a servant of the 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 → Service to devotees. When Maharaj's divine powers came, whose service did he do? He served the devotees. He removed the sorrows of the devotees. Similarly, Paramatma, along with His attributes, pervades and resides in my soul and in every atom. In the same way, contemplating the idol of Paramatma is also called bhavana. In the talks of Mahagurudas Swami, it is mentioned in the scripture that. Our Loj, which was Maharaj's prasadi place, went into someone else's hands. Then, the one who had it, the owner, wouldn't listen to me at all. No matter how much I offered, saying I would give him more money and so on. Then Gunatitanand Swami commanded Mahapurush Swami, 'You go.' And make it right. Then Swami must have stayed there, that there. When he talked to him, he went the other way. After a few days, his buffalo died, his wife died. The other people told him, 'Brother, give it up, otherwise your whole lineage will be destroyed, and you will also die.' So he came running to give it. He ran and said, 'You take it, whatever you give, give it.' So Swami didn't want to reduce his value, he paid his price. He took his place, the place of prasadi. So he used his divine powers in the service of the 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 → Or he used them in the service of devotees. He said that. While doing this, neither fire nor iron, nor any single element, is destroyed. Only the light of dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → That fundamental point is worth keeping in mind. A realistic talk. This is reality. So, reality is not denied even if one does bhavana. Siddhi Siddhi Wealth. Riches. The siddhi are shown to bhaktas on their way to Akshardhãm, to test their love for Bhagvãn. Tap to open in glossary → Siddhi Siddhi Wealth. Riches. The siddhi are shown to bhaktas on their way to Akshardhãm, to test their love for Bhagvãn. Tap to open in glossary → Swami, the feeling of a servant. That is the reality. Whether you have the object or not. Do penance like Dhuliya. Or wallow in prosperity like Golak. But what is reality? So I am his servant. And the duty of a servant is that I want to remain detached. Even if I don't have it, I am a servant. And even if I have it, I am a servant. Moreover, in the Upanishads, such a method of contemplation is also mentioned. In the state of worldly existence, the jiva lives by considering its ego as residing in the gross body. That is called ego. I am like this, I am this body. So he has become like that. Wherever one fixes one's ego. In that, this soul, in these natural objects, he fixed his ego that I am the body. So he became inert. He has become inert. And if there is more ego, then everyone wanders more, don't they? If one is conscious, one does not wander. If one wanders while walking, then that ego has become inert. So, when he made this ego in the natural object, he became inert, and all the qualities of inertness also came into it, and everything became that. And he also gets beaten by Yama, that's what happened. Now, if he has that ego in someone who is better than him. If he does it in that, then. His qualities come. So his qualities have descended into it. And if it's super. If he makes an ego in that, then. Then his qualities also come into it. If one fixes the ego, then it comes into it. So, it is called symbolic worship, meaning, 'You are Earth Brahma, Water Brahma, Sky Brahma,' and in that, he has such a feeling. Bhavana. And that is called upasana. Upasana is ego. I am a servant of God, having become like God. If one does not become like God, what service can one render to God? The devotees of 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 → One who does not consider oneself as a liberated body. He doesn't even think that he has become very liberated. He firmly believes that he is a servant. Whether it is a liberated state or that, those are all states. But a servant is an element. That is Maharaj's belief. The servant is the element. To forget that element, not to deny the element, he says. Do not consider yourself a liberated body. I want to serve God by becoming like God. If it comes a little right, then give it a push. 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