And he spoke at length about the greatness of Shri 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 → And whatever nature one has within oneself, such as greed, lust, or a taste for sensory pleasures, one projects that onto God and the great Sadhu. Therefore, if one overcomes one's nature and behaves as pure 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 → And we overcome flaws by contemplating virtues, and we do not take flaws in minor natures; that is for our own self-reflection. And Priyavrata and others are not called avatars, whereas Narada, Sanaka, and others are called avatars. In this, Swami has covered many points, you see? It is not just a single point. What point did you remember from it? The flaws that are within ourselves, we see them in the great ones. Is that what it says? Where will you see that there are flaws within yourself? It is not like that in there. Brother, what is the virtue? What did you remember the second time? Whatever deficiency is within oneself is seen in God and the great Purush Purush 1) 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 → All of that is seen. What about the well-bred horse? What about the well-bred horse? Huh? The talk is about the greatness of God, using the well-bred horse... A well-bred horse means greatness. What, brother Swamiji? What was it about the well-bred horse? What do you say? Just as a well-bred horse understands the inclination of its rider, similarly, one should understand Maharaj's inclination. A well-bred horse would sacrifice itself and save the rider. Rana Pratap had Chetak; when he went into battle with the other, the other was sitting on an elephant, and Chetak was not very large. So Rana Pratap gestured like this; he doesn't understand language or anything. He gestured like this, and it leaped, and Pratap pierced him with a spear. So that is called a well-bred horse. It would die for whatever the owner's wish is. And then when they had to flee, Rana... it leaped in such a way that it went to the opposite bank, and it fell right there and saved the rider, saved the master. Therefore, it is called a well-bred horse. Rana Pratap's Chetak was a well-bred horse. What does a well-bred horse do? Huh? It saves the owner. If the rider is small, a young child, and is sitting on the horse and falls, what does a sluggish horse do? A well-bred horse and a sluggish horse are opposites. There is a well-bred horse and there is a sluggish horse. So what does a sluggish horse do? It might even kick him a little. Why were you sitting on top? It would kick once and run away, and then never be caught. And if it is a well-bred horse? If he falls, the horse stands still. It doesn't run away. If the master has fallen, it stands still. A well-bred ox also does the same; if the owner is a very small child and doesn't know how to handle it properly, and a mistake is made, it doesn't take revenge thinking, 'He has been whipping me for so long, and now he has fallen, so let me kick him once, and then I won't be caught.' What is that called? A sluggish horse. What is it called when it kicks? If it takes revenge at that time, it is not called well-bred. If it does a favor at that time, it is called well-bred. So how should we understand God's greatness in this? What is well-bred and what is sluggish in that? Brother, what do you say? Krishnacharan Swamiji, tell us. That is, when it is time for God's service, one winds up everything of one's own and sacrifices oneself in that; then that is well-bred. That is, if it is a well-bred horse, it does not take the owner wrongly. There are two types of greatness. Maharaj said, one does not fear committing sins under the guise of greatness, and under the guise of greatness, one overcomes all of one's natures. If one only wants to take benefit under the guise of greatness, then that is called a sluggish horse. If one speaks of greatness and only wants to take benefit from the good side, wanting only one's own credit and selfishness, then the horse might be large; a sluggish horse doesn't mean it is just a weakling. It could be very large and unable to walk through this door, yet still be sluggish, and sometimes the other might be very small yet still be well-bred. So just because a horse is very large doesn't mean it cannot be sluggish. What is the difference between sluggish and well-bred? One makes a proper use of it, and the other makes an improper use of it. One understands greatness, but why does one understand it? To get benefit, then it is a sluggish horse. And one understands greatness, but to reduce one's own natures, then it is well-bred. Greatness is understood in two ways. In the assembly, we shout, 'Oh, there is so much greatness, and yet we speak with a held tongue, but ours cannot be expressed.' What, our greatness cannot be expressed? Even though we speak with a held tongue. So all of that is called sluggishness; it is not called well-bred. When Shastriji Maharaj was there, no one could praise him in his presence. That is called being well-bred. No one could take his name in his presence, even though he was worthy of praise, yet no one could take his name. That is called his being well-bred. To get oneself praised is not called being well-bred. So, how one uses the greatness of what is called well-bred, based on that, it is called a well-bred horse. The use of greatness for Maharaj's benefit... Chetak was a well-bred horse, so to the owner... even if it sacrificed itself, it would not let a single hair of the owner be harmed. As long as it was alive, no Mughal had the power to touch him, as long as Chetak was alive. That is its being well-bred. After it sacrificed itself, whatever happens, happens. Similarly, as long as we are alive, do we let anything happen to the sanstha? Or do we do anything at the cost of the sanstha? Huh? 'Whatever happens to the sanstha, happens; mine should be preserved.' Then that is not called being well-bred. One sacrifices oneself; Ra' Navghan had a maidservant, right? He had a maidservant. So when an army marched against him, she made her son sleep there, and her son was sacrificed, and she saved Ra' Navghan. 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. 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