Swaminarayan Hare Swaminarayan Hare. Swami has said, and to behave in a state of self-realization, overcoming one's nature. By behaving in this way, the causal and other bodies are destroyed. And if one does not behave in this way, then in old age, one will not remain stable. "And for one with vairagya, rules are naturally maintained. And for one with mild vairagya, rules must be kept firmly." And the tendencies of the senses are as strong as horses. Is that what is written in it? In this, "for one with vairagya, rules must be kept firmly, and the tendencies of the senses..." What is written in that? Is there a slight difference or not? There is a difference. In this, it is written, that "for one with vairagya, rules must be kept firmly. And the tendencies of the senses are as strong as horses." What is written in that? "And for one with vairagya, rules are naturally maintained. And for one with mild vairagya, rules must be kept firmly." That is the difference. And the tendencies of the senses are as strong as horses. Just as if a horse is kept under control, it remains obedient, and truly, a clever rider controls it, similarly, by remaining in dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → and true control is achieved through inner peace. It is not like, "If we are free, we will practice learning," it doesn't happen like that. And laziness sets in from the root. Therefore, the practice that comes while performing the nine-fold bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: 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 → On this, many discourses were given using the examples of the water-bearer and the rider. To behave in a state of self-realization, overcoming one's nature. If one does not behave so, then in old age, one will not remain stable. In old age, there is no stability. The age to perform true sadhana, is said to be from 15-16 years up to 60 years. Then up to 60 years, if the body is good, then something can be done. And if the body is not good, it cannot be done; one becomes dependent. So at that time, a person is increasing all of their natures. When there is convenience, they increase their nature. Drinking tea, drinking coffee... even sadhus sometimes form a habit of coffee. Isn't coffee considered an addiction? Now even sadhus drink tea; we don't have it in our family, so that is very good. But otherwise, if all these habits are formed, if all these habits are formed in youth, how can they be broken in old age? If one wants to break them, how can they break them? If one makes a great effort in youth, then the habits that have been formed will go away. Even if one makes a great effort. Otherwise, even they won't go away. So, as it was said in this, "to behave in a state of self-realization, overcoming one's nature." To overcome one's nature, one must exert some strength. To behave in a state of self-realization means that one must remain somewhat strong. Then nature is overcome. Maharaj says, there is a question, a relevant question, that "if a person gets addicted to bhang bhang An intoxicating drink produced from cannabis leaves. Tap to open in glossary → Maharaj says, "Is it a current action (kriyaman) or..." Is it kriyaman, and can it be overcome or not, he says that too. If one is weak-willed, it cannot be overcome. If one is brave, it can be overcome. If it is one's nature, and one gives up to their nature, saying, "I cannot do anything, we have formed such a habit," then it cannot be overcome. If one says, "I will just do this, I will do this, I will do this," then their nature cannot be overcome. Otherwise, if one makes some effort, Maharaj says, then nature is overcome. And if those habits are formed at a young age now, then what will be one's condition in old age? So it becomes difficult. Therefore, Swami said to behave in a state of self-realization, overcoming one's nature. When one is at a young age, a little friction must be given to one's nature. If we have our nature, and we are performing seva, since we are performing seva, no one will tell us that we have such a nature. Or if we have authority, if one is a householder, they might be giving donations, or if they are influential people in any way, then who would go to tell them? "Brother, you are not doing that properly." No one would go to say that. So if one has reached an old age, then what changes can they make? Then, if changes were made at a young age, then it can also be done in old age. If no changes were made at a young age, then nothing can be done in old age. Parasanbapa was a very big merchant from Bombay. Still, when he came to the Brahmasatra, he kept the rules. Once, Swami must have visited his home. If they go to Mumbai, it is called a visit. So Vajubhai and others, they were all great devotees. They said, "Tell Bapa, Bapa is not eating anything." He only takes mung beans. He doesn't take anything else, because it is Chaturmas. So Swami must have spoken to Bapa, but at such an age, Bapa's age must have been over 65, around 70. And at that time, it was considered like a kingdom. In the whole of India, for black pepper and betel nut, over 50%, around 60-70% of the trade was solely by his firm, Gandhi & Sons. Such was his immense wealth. And yet, even at that age, he would eat only mung beans. Now, if he had experienced hunger in childhood and practiced something, then he could do it at that age, otherwise how could he do it? So if habits are increased in childhood, then they remain just like that. No one will keep us. If we keep our nature, then no one will keep us. We have seen many examples where people say, "Swamiji, if you want to stay for a few days, stay, but then find some other place." Then again, if he stays there for a month or two, they say, "Swami, find some other place." This Swami kept searching for places because he put his nature forward, and could not reduce it at all, so no one would keep him. To behave in a state of self-realization, overcoming one's nature. If one does not behave so, then in old age, one will not remain stable. The true age to change one's life is youth. In childhood, it changes quickly, but at that time, there is no understanding at all. What is life, or what is the path of God? There is an innocent intellect, past samskaras are there, so there is love for sadhus, and one does as the sadhu says. At that time, if a good association is found, then nature changes. But still, if nature changed in childhood, there is no guarantee of that. What one does when youth arrives, that cannot be trusted much. What happens in youth is the true change. The change we bring in youth is considered the true one. And in that, it comes only if personal effort is made, otherwise it doesn't come. Therefore, in youth, good habits must be formed. Even if they are not there, good habits must be formed. What habits or nature have we formed regarding God? That as soon as the arti starts, run away. As soon as the rules start, run away. Never join the queue. These are all considered natures. Finding some excuse during the queue, and at the time of the queue, finding some other seva. So not to come there. If one could go without eating, then if they don't come to the queue, it's fine. But can one really go without eating? And if one wishes, they can adjust the timing of seva. At the time of arti, at the time of rules... now if the habit of rules was not formed from childhood, and all around, when I was in Rajkot, there was a sadhu who would sit in the assembly before everyone else every day. As soon as the arti was over, he would be in the assembly. In between, it went on like this for one or two years, then once he went for seva. After that, he never came at all. After that, he never came to the assembly at all. He must have liked the seva very much; this will send everyone well. So fine, after that I never saw him. After that, he didn't even stay in Rajkot; then he found his own place. But if one forms such habits at a young age, never to sit for rules, not to come for arti, not to join the queue, not to wake up on time, we have formed all these habits. And if those habits are formed at a young age, can they be overcome in old age? In old age, nothing can be overcome. And if, by making proper changes at a young age, a person has lived a proper life, then all of this goes well. The true age to change one's life is youth. That is, up to 60 years. That is considered a young age. A 60-year-old person is not considered old. Until then, one must do it. Maharaj has said up to 80 years. From 16 years to 80 years, until then, everyone must observe it. And up to 70 years, one is considered young, as that brother, Kishorji Vyas, he used to say in his discourses that up to 70 years, everyone is called young in the Mahabharata. Arjun was young, but he was 100 years old, when he fought the battle. And then when he went to the divine abode, he was 125 years old. Lord 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 → And Arjun and he were both equal. So after Lord 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 → by dissolving his bones in the Himalayas. And at 105 years, he had finished the battle. After that, he ruled for a while. Then 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 → then he left. So he was young at 100 years, see! It was Arjun. So now one might not be young at 100 years; even Arjun was in Kaliyuga, right? Arjun was not in Satyayuga or Dvapara-Tretayuga. He was a 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 → It was the beginning of Kaliyuga. Still, he was considered young at 100 years. Maharaj has also written in Dharmamrut, 16 to 80 years. Sadhus must observe all rules from 16 to 80 years. If one is younger than that, then observe half of them. If one goes above 80, then do according to the strength of the body. Maharaj has written so in Dharmamrut. So we still say only 60. If one wants to make a change in that, they can do so up to 60 years. Many have made changes in life after 60-70 years. If someone got 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 → and if they are earnest, then they make changes even in old age. And if they got 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 → The convenience to increase one's nature in this 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 → At home, everyone is sitting with sticks; if you walk this way, they hit you, and if you walk that way, they hit you. There is no convenience to increase one's nature there, like in 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 → And in 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 → one just commands the devotee, "See, you must reach here at this time." "Otherwise, it will not be good for you." So they keep increasing their nature. The true age to change one's life is youth. That is, up to 60 years. As long as the body is strong, a person can change their weak nature and make it good. So then, they can do it even after 60-70 years. But then, how is the strength of their body? When the body has become dependent, then there is no choice but to increase one's nature. One has become subject to their nature. Therefore, at a young age, try to live a good life. Form good habits. And what is a good habit? To join in bhajan bhajan Worship. Tap to open in glossary → bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → to remain within rules, those are all considered good habits. When independence comes, when important seva comes into our hands, when there is no one to tell us anything, even then, to behave honestly and better than everyone else. Then one becomes a role model for someone. "That he performed seva and did like this." Otherwise, one cannot be a role model for anyone. "He had responsibility on him, yet he behaved like this." Then one can be a role model. Otherwise, one cannot be a role model. And if one has increased their nature, no one would be pleased to even name them. When we are searching for names of sadhus, and they are not found, since there are many sadhus, names are not easily found, right? But if someone says, "Keep this name," they say, "No, not that one." "Find another one, whatever is available." "Even an ordinary one will do, even if that is a good name, it doesn't matter." No one is pleased to keep that name. If one has increased their nature, no one is pleased. As long as the body is strong, a person can change their weak nature and make it good. But mostly, they can purify their life. It is not like any person is good right from birth, it is not like that. If something has been done according to past deeds, then life is good, there is no problem. Otherwise, in 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 → So one can do it in this life. A person can make their life good. If habits are formed that please God, then it becomes good. Swami was very... when we were young sadhus, he was very earnest and would tell us in every way. To perform bhajan bhajan Worship. Tap to open in glossary → no one does it. To perform bhajan bhajan Worship. Tap to open in glossary → bhajan bhajan Worship. Tap to open in glossary → and to eat once a day, he has called this very difficult. To give up one's own will, all these are so difficult, like making water flow uphill. It just doesn't happen in any way. And if one does it, it happens in youth; if one resolves, then it happens. To perform bhajan bhajan Worship. Tap to open in glossary → Swami was very earnest. In the morning, he would say, even if we were performing some seva, he would say, "You are just wandering around uselessly." That is, we might be performing seva, but he would say, "Your mouth is free, isn't it?" He himself had put a big lock on speaking. He himself had put the lock, and he would not open it. When would he open it? When he met his companion, then he would open it. When he met his friend, then he would put the lock and key in his pocket. Let's go! So all of this is called body-consciousness. All these habits are the product of body-consciousness. So if body-consciousness is reduced, then it happens, otherwise it doesn't happen. Therefore, Swami said to behave in a state of self-realization, overcoming one's nature. What else does self-realization mean? To reduce this body-consciousness a little, and to perform bhajan bhajan Worship. Tap to open in glossary → If one doesn't do it even when there is someone to tell them, then how would they do it when there is no one to tell them? How would an urge arise within them, "Come, let us perform bhajan bhajan Worship. Tap to open in glossary → 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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