Now, we are talking about the characteristic of form, which is to reveal the shape of any object and to remain secondary to that object. And by the creation of that object, it becomes a result, a dimension. That is the result. It is the result. But also dimension. And dimension means volume. In how much volume is the form spread? So how do you know? Based on the object. What did it say? That object The dimension of any object is created by the structure of that object. And that is its measure. Dimension means measure. The form is as much as the object, so the form is in that much. Dimension. And it is in that much area. The characteristic of form is very well described. Read it again. To reveal the shape of any object. And regarding the shape And to remain secondary to that object. To remain secondary. What does that mean? The form in an object is secondary to the object itself, which is primary. What is the shape? If there is no form, then it cannot be known. Is there a shape without form? No. Why not? Then why is it said like this? Are the shape and the two separate? So there is no shape without form? There must be some form. It is not visible. Maharaj Read the line, read it. To reveal the shape of any object. And regarding that object So, it means that form is different from shape, right? And regarding the object, it is secondary to the shape, meaning it remains secondary to the shape. Not primary, primary is shape. And then it remains secondary. And if you want to show the shape of an object, you cannot show it without form. So, is there any object without shape or not? Is there any object without form or not? There is an object without form. Say? Our subtle, imperceptible objects are all formless. Gross objects? In gross objects, all have form that is perceived by the senses. Is there nothing without form? Without form, we have space, air, It is formless. It is formless. It has a shape again. Air is not formless. Is air called formless? Huh? Air is not formless, it is called a substance. Any object can be called a substance, it is without shape. It is not formless like the sky. It means its shape is not fixed. Being fluid, it does not remain in a fixed shape. Air. Otherwise, air would have a shape. If air occupies space, it has a shape. Space does not occupy space. So it has no shape. Air, water, earth, light, all these occupy space, so they are called shapes. It has a shape. So, is it formless or not? It is. So no one sees its shape. So it is said in this What is the form like? It reveals the shape of any object. It is also to inform about the shape. To reveal the shape. There is a lot to understand in this, that Maharaj has given importance to form in the form of God. And Ramanujacharya has given importance to the form. The form, as it is called. He has given importance to it. So Maharaj, the Gopis only held onto the form of God. They didn't really know what the form of God was. Even then, by grasping the form, it became superior to grasping the true nature. The sages used to meditate on the form of God. Vedahametat Purusham Mahantam, thus. Aditya Varnam Tamasah Parastat. This one says that God is golden from head to toe. So, in the minds of the sages, there was also the form of God. But the acharyas might have made a distinction in that. The rishimunis, however, The 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 → There is no such thing in it. Vedahametat Purusham Mahantam. It is said that there is no form in it. That this is its form. So, Ramanujacharya made a distinction between the form of God and the true nature of God. Maharaj did not make such a distinction. The true nature can be understood. But it cannot be grasped without form. It can be understood. The form of God is like this, like this, like this, it can be understood. It is cognitive. It is power. God Huh? It is truth. It is truth, it is eternal, it is indivisible. That can be understood. But how can an ordinary being grasp it without form? The form of God is not like this. It is a divine form. This form is a temporary form. When a person is young, they look good, and when they grow up, even if they are beautiful, they don't remain so. So it is temporary, it is perishable. The form of God is eternal, the form of God is not like this. But there is form. And if one grasps that one form, then the entire form of God is grasped. Ramanujacharya's view is that one should grasp the true nature. The true nature and the form are both separate. Again, the form is secondary. A person's identity is known by their true nature, not by their form. And if you want to assess a person Then what is it done with? From the true nature. The glory of God What is it caused by? It happens from the true nature. It happens from its true nature. In the true nature, the form remains secondary. But by grasping the form, the true nature is grasped. Therefore, Maharaj emphasized continuous devotion, that one should preserve the form of God. Whatever way it is If it is an idol, then remember it. If someone did not contemplate much on what the form of God is like and what it is not like, then it's fine. He should remember the idol. The characteristic of form is very well described. And it is very interesting to understand that in God. The form of God and the true nature of God. Is form primary or is true nature primary? Maharaj said that form is primary. Maharaj has not even made a distinction. This distinction occurs in other objects. Form and true nature. Division in other objects. The form of the jiva is cognitive. That true nature is the form of knowledge. But this is all the form of a human. It is different, the form that appears is different. The form of the body that appears is different. And the true nature in it is not worth touching much. If the true nature was shown, Surakhachar would have vomited, they say. The true nature of the ear was shown. He vomited. So the body also has a form. But in God, the form and this thing are very good to understand. The forms of God are many. It is only one. It is eternal. It is only one. He shows many forms for the sake of the devotees' understanding. There are many forms of God, but the form of God is one and eternal. It is only one form. If one grasps the entire form of God, then different forms of God are grasped through different eyes. So, the avatars are in different forms, the idols are in different forms. That is the depth of the ocean, the diver dives. So, how deep is the ocean? So if he went 15 feet, he says it's 15 feet deep, and if he went 50 feet, he says it's 50 feet deep. So is the ocean that deep? Is the form of God only as much as a human can see? His eyes do not have the power to grasp the form properly. So, whatever was caught, that's what he says. What is an elephant like? Someone says it's like a mortar, someone says it's like a pillar, someone says it's like a winnowing fan, someone says it's like a pestle. But what came into hand. What came into hand was like a pestle. The ear came into hand, it's like a winnowing fan. Blind people estimated the elephant. So, to see the form of God, all these are blind. The form of God is shown by Him. Himself. So, if one becomes extremely devoted to Him, then the Supreme Being becomes subservient to him, and then He cannot keep His own opulence. In love, God Himself cannot keep His opulence. He gives 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 → As it is. Suppose God's form is seen a little or a lot. Only the form of God is seen. Then there should be no difference in attainment, right? There is a difference in attainment. Then how do different avatars' worship lead to different attainments? It goes from wherever the form is, right? If God's form is one, then how does it go differently? God's form is one, but what about the many Gods? God's form is one, but what to do about the many Gods? Naradji is called God. And 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 → So 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 → Yes, then The forms are different. The eternal Supreme Being is one, and His form is one. The form of each individual is different. That Supreme Being does not have two forms. And if that form comes into someone's hand, then their work is done. Then the true nature is subservient to him. The true nature is subservient to him. The Gopis were enchanted by the form of God, they were infatuated. They didn't have much knowledge about what the form of God is or what it is called. The form of God must be something else, different from the physical form, they didn't even imagine that. So the Gopis attained more than the sages. The sages were contemplators of the form of God. So the Gopis attained, the sages attained, and the Gopis attained. That result shows both of them differently. The attainment that the Gopis received is merely the form of the Supreme Being. The Supreme Being came to earth, yet Maharaj said that 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 → So, what is the form of God? That much narration is just a narration right now. God's form is such that it shames millions of Kamadevas. But what was shown after coming to this earth. If one meditates on that, then one attains that. No one has the capacity to grasp that, even the great gods like Brahma cannot grasp it. Then who else can do it? But if he has come to this earth and whatever he shows. Maharaj said that if someone shows a fish or a tortoise. Then who attains there? What kind of form does one attain there? The form of God. And then he attains the form of God. If the Supreme Being has come to earth here and one meditates on the form that He shows, then one attains that form. Maharaj has said in the Vachanamrut that the form of God is only as much as one meditates on here. Huh? No. So, does he attain only that much? He must attain it. He attains God. He attains the original form from wherever that avatar came from. He attains it. Look. The form of a human being here is subject to karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → God's is not subject to karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → Not only that, but the human being who perceives form here does so under the influence of karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → A human can see half a kilometer, and a vulture can see kilometers and kilometers, what to do about that? It is subject to karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → All are subject to karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → It is subject to karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → No matter what a person does, they barely learn to swim a little. And a fish, from birth, knows how to swim, does it need to be taught? A human being, no matter what they do, can barely fly when they sit in a plane and spend money on a ticket. And do birds have to be given short tickets? God has created all these karmic structures. So, there is a limit to karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → Even if the form of the Supreme Being, the Supreme Being, has come to earth. The form of the Supreme Being is still the same. But what is perceived is subject to karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → If we have a working camera, what kind of photo does it take? And if there is a professional and he has a 10 lakh camera, then why didn't his photo and our photo come out the same? Huh? It's in our camera. That he can take a photo of God, but it won't come out blurry. It comes out as the camera is. It doesn't come out like a photo of God. It comes out as the camera is. If it's a cheap camera, then a cheap photo comes out. And if it's a good camera, then a good photo comes out. Whatever is subtle, all of it comes out. Hair is there, or hair is there, it comes out. So the form of God is as it is. But God has made such an arrangement. That whatever form is shown here, there is no need for further investigation. Whatever is shown here, meditate on that. Then he attains that. Because here, whatever form of God is perceived, even if God emphasizes it in any way, that form is not perceived. He doesn't even have a camera, so what is it? The cameras are such that they focus. So the person remains the same, nothing else. The photo comes out like a cheap one. But the person is the same. So the Supreme Being remains the same. So the Gopis attained more. Tell me, how much understanding did the Gopis have? There was a sense of desire. Yes. How much did she understand the essence of God? So, they didn't understand much about God. Maharaj has said very well about the form. The form reveals its shape, that is, its true nature. Even then, it is secondary to the true nature. The true nature is primary. The true nature is primary. But still, it is secondary. Read it again. In this world, it seems that if one sees the form, one does not perceive the true nature from it. So Maharaj says that the true nature is not revealed, but the true nature is attained. Maharaj said. Meditate on the form. The Gopis did not perceive any true nature until the very end. But the true nature was attained. And he attained that original true nature. The attainment was of the original form of 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 → The form that is in Goloka and the form that came to this earth. Both of them, Maharaj said from there, put millions of Kamadevas to shame. 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