Discourses of Anadi Mul Akshar Murti Sadguru Shri Gunatitanand Swami.
Om Avtarine Shri Swaminarayanaya Namo Namah.
Shri Harikrishnaya Namo Namah.
Shri Purna Purushottamaya Namo Namah.
Samvat 2082 Vaishakh Vadi Pratipada Saturday, May 2, 2024.
Gurukul Hyderabad.
Sadguru Gunatitanand Swami's discourses, Chapter 1, Discourse number 47.
Swaminarayan Hare, Swaminarayan Hare.
Swami has said that God's abode is Gunatit, and He wants to make jivas Gunatit, and we have heard this knowledge.
It is elsewhere, further on.
Which discourse did you take?
47.
Take from 45.
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If diseases and other sufferings befall the body, they will only be removed when the one who sent them removes them, but no one else can remove them.
Just as a messenger sent by the king will only leave when the king's letter arrives, but he will not leave at the command of a villager, understand this.
What should we understand about the subject?
Swami said that when his messenger comes, he will leave, so what should we understand?
If such a situation arises, then he
Don't run around too much elsewhere.
Because running elsewhere will not make him leave.
He will only leave if he says so, so others should run.
Disregard for worldly pleasures is in Akshardham, in Shvetdvip, in Badrikashram, and in this world, with great ekantik devotees. Apart from these four places, there is respect for worldly pleasures everywhere else.
Disregard for worldly pleasures is in Akshardham, in Shvetdvip, and in Badrikashram.
So, in Badrikashram and Shvetdvip, do people indulge in worldly pleasures or not?
Swami says that in satsang.
They must be indulging.
With disregard.
Without attachment.
It says here that there is disregard.
It doesn't say that it's without attachment, it doesn't say that.
There is disregard.
So they must be indulging with disregard.
What, brother?
They indulge in pleasures related to God.
They indulge in pleasures related to God.
It doesn't say anything about God-related things in this, does it?
They enjoy things related to God, and others don't.
There, it's related to God, but those aren't there at all.
Lord, what do you say then?
Here, there are no worldly pleasures, they just enjoy and eat.
It is a worldly pleasure, it is in the form of a woman.
Still
This Shvetdvip and Badrikashram
It is called a place of spiritual practice.
It is called a land of karma.
It is called a land of spiritual practice.
This earthly realm is a land of karma, and Akshardham is a land of enjoyment.
There is no spiritual practice there.
Akshardham, Vaikunthdham, Golokdham, all of them are called lands of enjoyment.
But the enjoyment is not worldly.
Divine land of enjoyment.
There, it is divine enjoyment, so.
And Akshardham, Badrikashram, and Shvetdvip are called lands of spiritual practice.
A land of spiritual practice means a land of karma.
The meaning of spiritual practice is that this is a land of karma, that is its meaning.
That one has to perform spiritual practices here.
If one performs spiritual practices here, the fruit will be 100 times, 1000 times, a lakh times.
So the question is, are there any worldly pleasures in Badrikashram or not?
They enjoy enough for their bodily sustenance.
They indulge in worldly pleasures enough for their bodily sustenance.
It says here that there is disregard for worldly pleasures.
There should be some disregard somewhere.
If one enjoys enough for bodily sustenance, there is no problem.
So, they first disregard and then enjoy.
It means that he enjoys it.
Right?
What happens?
He despised the female form.
He despised the female form.
And respect for everyone else?
He also likes to eat ten goras.
He only eats five.
There is contempt for the best subject.
There is no contempt for the inferior subject because it is a livelihood.
Is there contempt for livelihood there?
Is there contempt for the subjects that are sufficient for livelihood?
So what is there contempt for?
The favorite and best subjects, especially those of the opposite sex.
There is contempt for that.
So he doesn't even like to see it.
So the system has been removed there.
The system has been completely removed there.
So, contempt for a subject means contempt for the best subject.
And without despising the best subject,
Who is the cause of this birth and death?
The five pleasing subjects.
Huh?
The five pleasing subjects are the cause of birth and death.
The five inferior subjects are the cause of livelihood.
It is not the cause of birth and death because it is the cause of livelihood.
And if there is no livelihood, then one does not live. Why live?
To achieve some purpose.
To achieve the purpose of salvation, that this soul attains moksha, to achieve that moksha,
it is very important to live.
And as much as it is necessary to live, it is necessary to accept common subjects.
If one does not accept common subjects, it means that one has no interest in spiritual practice.
He is interested in dying.
He has no interest in spiritual practice.
What if the spiritual practice is complete?
For the sake of public welfare.
There is also an interest in living for the sake of public welfare.
Life is interesting.
What is the essence of life?
To achieve the purpose.
The proper purpose should come into hand.
And if one does not get the proper purpose in hand, one will not have interest in life.
He will never have interest in life.
He feels what they call emptiness.
Loneliness.
Loneliness is felt even if one is sitting among a thousand people.
And when the sages went to the forest, they did not feel loneliness.
That I am alone and I have no one.
Who would be there? Crows and mynas and all that.
So why didn't he feel loneliness?
And if this person lives among thousands of people, he feels loneliness.
What is the reason for that?
Meaningful purpose.
Huh?
The purpose is not in hand.
He has not found any meaningful purpose for living.
He doesn't know why he should live.
Everyone lives, so we should live too.
And everyone competes to live, taking good medicine to live longer, so we compete.
Why live and how to live so that life becomes successful, that has not come into his hands.
It is not.
That's why he feels loneliness.
No matter how much he does, still.
Vyasa Bhagwan felt the same way.
Vyasa Bhagwan felt an emptiness in his mind, thinking that he had done so much until now, but nothing came into his hands.
If even God feels that nothing came into his hands, then what about others?
To say.
What is the reason for that?
Meaningful purpose.
He has not found any meaningful purpose in life anywhere.
He didn't find anything meaningful for himself.
He keeps competing with others by watching what they do.
He did that much, so I will do more than him.
He did that much, so I will do it.
Why do it? Nothing.
It's worth thinking about.
It's worth thinking about.
So, the disdain for worldly pleasures is in Akshardham.
And it is in Badrikashram and Shwetdwip.
In this world, it is with God's Satpurush.
What?
He enjoys worldly pleasures with detachment.
He enjoys worldly pleasures with detachment.
If he enjoys worldly pleasures with detachment.
What does that mean?
He enjoys worldly pleasures with detachment.
Being detached from worldly pleasures does not mean that he is detached from excellent worldly pleasures.
He has no desire for excellent worldly pleasures.
He wants to stay away from it.
In Gopalnand Swami's talks, he mentioned four types: Mukta, Mumukshu, Vishayi, and Pamara.
What is the difference between Mumukshu, Vishayi, and Pamara?
What is the difference between a Pamara, a Vishayi, and a Mumukshu jiva?
One who gets it and enjoys it is a Vishayi.
Enjoys.
That is a Vishayi, and one who hopes to get worldly pleasures is a Pamara.
If there is no hindrance to the rules, then do not let any of it remain unenjoyed.
That is a Vishayi.
And to escape from worldly pleasures in any way is a Mumukshu.
And one who does not give up worldly pleasures in any way is a Pamara.
There are three differences between the two.
Pamara, Vishayi, and Mumukshu.
And Mukta.
No matter how many worldly pleasures there are, he doesn't even touch them.
Like King Janak.
Then he is called Mukta.
So what is the difference in Mumukshu?
Don't touch worldly pleasures, escape from them.
To escape from it in any way.
Don't come to his village.
That is Mumukshu.
If there is no problem, then just enjoy it.
When will the next turn come?
Then he is a Vishayi.
He is called a Vishayi.
Even if he follows dharma, he is called a Vishayi.
If there is no problem in following dharma, then we should not let it go.
Swami.
Mostly it seems that we all, meaning all of us, are Vishayi, so is that a sin or does Maharaj get pleased by it?
Is it mandatory to take the step of Mumukshu?
It will wander.
Do not give up worldly pleasures in any way.
Then he will have to wander.
Who is the cause of birth and death?
It is an excellent worldly pleasure.
The meaning of excellent is pleasing to the mind.
The worldly pleasures that we liked and found favorable are considered excellent for him.
What is excellent for us may not be excellent for very wealthy people; it becomes common for them.
And for those who are even wealthier, it becomes a hindrance, as if these things are insignificant, and they are left behind.
So.
If we are sitting down to eat and our favorite item is behind, and then the pickle seller comes and piles everything up, then what?
And there is a prohibition not to add more.
So then where to put it? So, when he puts it, it feels very bitter to him, like, where did he put it?
It doesn't leave space for gulab jamun.
So, even if there are worldly pleasures, one has to wander.
You said, Swami, that if one stays in dharma and enjoys worldly pleasures, then he is called a Vishayi.
So, from Maharaj's perspective, that worldly pleasure is not appropriate, but is it considered average, or does Maharaj then...
It is considered average because it does not violate dharma.
So, it does not violate dharma, meaning he obeys God's command.
So, God is pleased with him for that, but his inner thread is connected to worldly pleasures.
It is not connected to God.
And connecting with God is the duty of the human body.
His inner thread is connected to the five worldly pleasures.
If there is no problem, then don't give it up.
One is
One
connected
So that is called a worldly person.
It is called a worldly person.
The meaning of a worldly person is not that he abandons all dharma, even if he follows dharma, his worldly desires do not cease.
Maharaj says that even if one has faith and follows the rules and dharma of God, how do even the best worldly desires become bad? How do they become the worst of the worst?
So even if one follows dharma, worldly desires do not become weak to weak.
It happens if he gets that in his hand.
And Maharaj said that.
If the happiness of God comes into his hands and he connects with it, and if he firmly believes in his mind that he wants to attain the happiness of God at the end of this body, then his worldly desires cease and he becomes a devotee.
Swami
You mentioned the state of a mumukshu and a mukta.
Give him one.
Give him a mic there.
Swami, you mentioned the state of a mumukshu and a mukta.
So if there is a Satpurush like Shastriji Maharaj, then he has the ability to escape from worldly desires.
Generally, if we look at the average person in the world, beings like us don't even think of escaping, yet
They know how to fall into it.
So
So, to go from worldly desires to moksha,
Just keep this in mind
That is what we have to grasp.
What does a foolish person hold onto? That he should not let go of worldly pleasures.
What does a worldly person hold onto? That if it doesn't hinder dharma, then don't let it go.
And what does a mumukshu hold onto? That he should not get involved in any worldly matters.
No matter how many there are.
Even if someone insists.
Then he is called a mumukshu.
One who has learned to escape from worldly desires is a mumukshu.
And the other one doesn't even touch it, such a great state he has attained.
They have become like Modvana.
So
One who does not get involved in any worldly matters is called a mumukshu.
And for the welfare of many souls, if he lives in this world and enjoys things when necessary, he is still called a mukta.
So, the disdain for worldly pleasures is in Akshardham, Shvetdvip, and Badrikashram, so what does that mean?
What does it mean?
There is disdain for excellent and pleasing worldly pleasures.
There is no disdain for all worldly pleasures.
They eat berries.
Do they eat berries or not?
Swami, in Akshardham and Shvetdvip, there are worldly pleasures.
In Akshardham, there are no berries.
If there are no worldly pleasures in Akshardham and Shvetdvip, then who should be disdained?
Huh?
In Akshardham and Shvetdvip, there are no worldly pleasures, so who should be disdained there?
You said pleasing ones, right?
Didn't you say pleasing ones?
There is another point coming up.
That the muktas of Badrikashram and Shvetdvip have tapas as their primary devotion, and the muktas of Vaikunth and Golok have love as their primary devotion.
Love is primary.
The muktas of Akshardham
So to him
What does it mean that tapas is primary?
He likes tapas.
He has a liking for it.
If there is devotion to God, then he likes tapas more.
That's what his mind desires.
He likes it so much in his mind.
They don't ask if God likes it or not.
I like it.
Whether you like it or not, if you don't like it, then go home.
So that's the flaw in him.
Otherwise, he doesn't have any worldly desires, only the best ones.
But still, Maharaj said that there is no prosperity there.
The abundant prosperity that should be there is in other abodes, such prosperity is not there.
He has ordinary and subsistence-level worldly pleasures.
Why are berries kept?
So berries are sweeter than gulab jamuns, so there's no problem, they're good.
Berries are better than mangoes, better than Kesar mangoes.
It must be like that because it's Badrikashram, right?
Otherwise
But still, there are enough worldly pleasures for sustenance.
All the worldly pleasures of Gujarat are there.
And if one does not have so much affection for the worldly pleasures of Gujarat, that is the meaning.
He says, the essence of life is gone. There is no essence of life.
And what is the essence of life? To find a purpose that pleases God, that is the essence of his life.
And that is gone for him.
So, there is no joy in living.
There is no joy in living.
When does one find joy in living?
When there are good, excellent five senses, that's when.
So, does that bring joy?
If there is a target of excellent five senses, then he enjoys it.
But if there is some purpose in life, then he does not look at the worldly pleasures.
He does not count happiness or sorrow.
A determined person, working towards a goal, does not count happiness or sorrow.
For him, as a doer, he has some purpose to fulfill in his life.
He wants to fulfill it in this life.
He has an interest in that.
Not in worldly pleasures, not in enjoyment, not even in renunciation.
Maharaj even said that the muktas of Badrikashram and Shwetdwip,
renunciation is paramount.
And for the others, love is paramount.
So, renunciation and love, their meaning is that going beyond Maharaj's will, renunciation and love are inferior or undesirable.
That's not the meaning, they are very good.
For us, they are considered very high.
But going beyond Maharaj's will, that is considered as much as he desired.
And what is desired happens there.
Not all muktas will be there.
If there are one or two like us, then he says, I am better than everyone.
Vishwamangal Swami says, I am equal to everyone.
Some muktas are like that, they come across.
That he does it by going beyond Maharaj's will.
So that was desired.
So it is called an excellent subject.
An excellent subject, that is relativity.
There is no definition of an excellent subject.
When we had that Matador, how good it felt.
Let's make Prakashbhai sit in the Matador.
It felt good, didn't it?
You can't even sit in the first seat.
You can't sit even at night.
Because such heat comes there in the first seat.
That seat was there, and the heat was coming from inside.
A little heat goes out and a little goes in, the one sitting in front says, 'I am here'.
So, even then, we felt very good about the excellent subject, didn't we?
It felt very good.
It's relativity.
There is relativity in an excellent subject.
What about those people?
They have to change their car every two or three years, otherwise it's considered old.
If it's a BMW, then they change to another one, I don't know how many names there are now, I don't know them.
I will have to memorize all their names.
Even if he has taken it, we don't know the name.
Piyushbhai has taken all of them, right?
Lamborghini.
Lamborghini.
Lamborghini.
We will have to memorize, we will have to memorize God's name.
Swaminarayan, Swaminarayan, not even his horse.
So, there is relativity in the excellence of an excellent subject.
Relativity is that one thing may be considered excellent by one person, but not by another.
So, in God's abode, in Badrikashram and Shwetdwip, there is disdain for excellent subjects.
There is disdain for the desired subject.
There is respect for what God has desired.
On the contrary, he has to be respected.
It is necessary for him.
So, if one despises what is common and useful in devotion to God or in the worship of God, it means that he despises worship.
There is no interest in worship either.
One should desire to live for a hundred years, performing actions.
To live for 100 years.
What is worth doing?
To worship God for 100 years.
To live while worshipping God.
So, what is he interested in?
The ritual, he says, the ritual.
Bathe and then eat.
So, eat after bathing.
A Brahmin should perform bhajan.
So where did the ritual come in? In bathing.
The ritual came in bathing.
Not in eating, even if there is a menu you don't like.
That is a acquired attachment.
Similarly, regarding Satam Samadhi, 'Kurvan Neveha Karmani Satam Samadhi Vishet'.
Where did the ritual come in that?
Kurvan, in what is the command of the Veda? Kurvan Neveha Karmani.
Kurvan Neveha Upasana.
Live while performing upasana.
The meaning of losing interest in living is that interest in performing upasana has been lost.
If there is interest in performing upasana, then one will find life from anywhere.
There is contempt for the ordinary, and then for the excellent subject.
So, through common subjects, he earns his livelihood.
And in that, he performs upasana.
He performs excellent upasana.
He performs upasana.
When the topic of meaningful purpose in life came up, I gave two or three examples of meaningful purpose.
When Shastriji Maharaj was there, he lived to introduce many jivas to God.
When Bhagwan Swaminarayan came to this earth, why did he come?
That I have to take these many jivas to Akshardham.
That is called a meaningful purpose.
That is a purpose, but a meaningful purpose.
Just as we say, Kalyana Guna (virtuous quality).
What does Kalyana Guna mean?
Kalyana Pravritti (virtuous activity) and Kalyana Guna (virtuous quality) and Kalyana Sankalpa (virtuous resolve).
So what does Kalyana Guna mean?
Only others get the benefit; he does not take the benefit for himself.
He doesn't get to enjoy it himself.
But if it is used for the welfare of others, then what is it called? Welfare.
So what is Maharaj's purpose? What is Maharaj's purpose for coming to this earth?
To bring welfare to these many jivas.
Similarly, if there are great saints, what is their purpose?
Welfare.
When Gunatitanand Swami was there, what did he say?
Chant Swaminarayan on every leaf.
And to introduce and make others perform the supreme upasana of Bhagwan Swaminarayan.
He himself knows it, but he also makes others do it.
So that is called Kalyana Guna.
And that is called purpose.
If it only benefits oneself, then that purpose is not called meaningful.
It should be useful to others and in the path of God.
Vyasa Bhagwan did so much for others, so if he was just eating for himself, why was he seen?
Naradji said that he did not do any work for God.
If you do God's work, then it becomes a meaningful purpose.
Even if you do people's work, it doesn't mean it's meaningful.
Do something for God, then it becomes a meaningful purpose.
We have done many admissions, and we want to please God by doing many admissions.
We have done many admissions, and we want to please God.
Well, if Swamiji likes it, and God likes it, then there's no problem.
To admit many jivas and introduce God to many jivas, that makes it a meaningful purpose.
Just admitting many jivas and so on, that won't do.
We have to bring KPI.
We have to bring KPI.
KPI.
KPI, KPI, meaningful purpose, we, you have a, a thing for earning a salary, that is called a meaningful purpose for that, no problem.
The purpose should be like that.
If many admissions happen, then many jivas will recognize God.
And if there are few,
then few will recognize.
Then it is considered a meaningful purpose.
Otherwise, the meaningful purpose is considered a bit incomplete.
What are the main reasons why one deviates or gets diverted from a meaningful purpose?
The interest might have diverted.
So the purpose gets diverted.
He gets interested in something else.
While doing meaningful work or performing a meaningful task, if he gets interested in something else in some corner,
And it gets diverted.
Its purpose gets diverted.
So, it depends on where his interest lies.
Where does he cultivate interest, and he should cultivate interest.
Where does he cultivate interest? If he finds an easy interest sometimes and cultivates it there, then that interest remains there.
So, a meaningful purpose happens if it comes into hand. The meaning of meaningful is this.
There should be something related to the path of salvation.
That is determined from the life of Vyas Bhagwan.
Even though Vyas Bhagwan had performed acts of benevolence, he still felt emptiness in his old age.
I feel like I haven't done anything yet. He said that to Naradji.
Naradji said, "Yes, that's right, you haven't done anything yet."
You still have everything left to do.
So, he said, "Now, show it in a little while."
So, he showed it in just one task.
So,
It means that something related to God should come into hand.
If something related to God and something that pleases God doesn't come into hand,
then it's called a worldly purpose.
It's not called meaningful.
If it's meaningful, then his soul is filled to the brim, and he feels a sense of completeness in his mind.
Maharaj said, "How is completeness felt? Completeness and satisfaction are different, so there's a difference between the two."
Satisfaction comes when we do some work here and our desired target is achieved.
Completeness doesn't come.
If one wants both completeness and satisfaction, then one should have some purpose related to God.
Then both completeness and satisfaction happen, and both are achieved.
You said then that if there is a meaningful purpose in life, one doesn't feel loneliness. If we have come with a purpose and we delay, it feels like we are just going on with the purpose.
Then sometimes loneliness is experienced, what is the reason for that?
What did you say?
So, even if we are doing it for a purpose, going with a purpose, and have come for that purpose, do we still sometimes feel lonely or not?
There's also haste in that.
There's a little bit of haste inside.
Then he feels emptiness.
For example, if a meal has arrived and we are busy with some work and are in a hurry, then we feel restless in our mind because there is restlessness but it is also gone.
So, we hurry a lot.
Then loneliness is experienced in the middle part.
So, one should work with patience.
And one should stick to that purpose properly.
Don't be too hasty.
Swami, when serving,
When we are serving, where should we be patient and where should we expect speed?
Where to be patient? Be patient with the result.
Sometimes the result is far off, and when one is working hard and the result hasn't come yet, one has to be patient.
Otherwise, if there's a lot of unnecessary wasted time, then one should hurry there.
But if the result hasn't come yet, then we have to be a little patient. We are making efforts, and the result hasn't come yet, so we have to be a little patient and wait.
That is called patience, to wait.
Swami, Vyas Bhagwan felt at the end that nothing meaningful had happened.
When he was writing the scriptures, that didn't happen.
Similarly, if we are also doing something, we might not realize what is happening at the moment, but later on.
From that example, it seems that if Naradji's guidance had been taken from the beginning, there would have been no problem.
So, if you take guidance from Naradji-like people like us, there's no problem.
We are not Naradji.
But even then, if you take it, there's no problem.
Swami, you talked about a meaningful purpose.
So, Swami, what is your meaningful purpose for pleasing Maharaj?
Your Maharaj
My meaningful purpose is for all of you to walk straight, that's my meaningful purpose.
For all of you to grasp a good meaningful purpose, to please Maharaj, that is our meaningful purpose, just that much.
The less it is, the less it is, and it increases by chance.
God's abode is transcendent, and we want to make the jiva transcendent.
Say, that's the complete talk.
Oh
We still have to cross.
Disregard for worldly pleasures is in Akshardham, in Shvetdvip, in Badrikashram, and in this world, it is with the great Ekantik saints.
Except for those four places, worldly pleasures are respected everywhere else.
Even if one is doing good work, there is respect for what the mind desires.
There is respect for worldly pleasures.
So, worldly pleasures are relative.
For all of us, worldly pleasures are common, so who can be called a worldly person?
But one who does not give up what the mind desires is a worldly person.
And one who gives up what the mind desires is detached from worldly pleasures.
Because everyone has the same worldly pleasures, who has superior worldly pleasures and who has inferior worldly pleasures?
Everyone has these excellent worldly pleasures, so then we all became equal, we became liberated.
One who learns to give up what the mind desires is said to have given up superior worldly pleasures.
And one who holds on to what the mind desires and never gives it up, is not said to have given it up.
So
Read on.
God's abode is Gunatit, and He wants to make the jivas Gunatit, and we have this knowledge
Such is God's resolve.
God's abode is Gunatit, and He wants to make all these jivas Gunatit.
Such is the resolve of God and Gunatitanand Swami, and all the greatest sadhus who have passed away, all of them have such a resolve.
That they want to make the jivas Gunatit.
Everyone has held on to this, saying, 'We don't want to become Gunatit.'
So, there's a conflict between the two.
That we do not want to become Gunatit under any circumstances.
Is there as much fun in being Gunatit as there is in being in the gunas?
What do you say?
Where is everyone's attachment?
It is in the three gunas, and among them, there is more attachment in rajoguna.
So, the attachment that is in the gunas, if one is completely Gunatit, it is considered dry.
Isn't it?
If one becomes Gunatit, they become dry, don't they?
There is attachment.
If there is a little attachment to God, then it's fine.
So, all the jivas have decided that they do not want to become Gunatit.
And God and the great saints have decided that they want to make them Gunatit.
God's abode is Gunatit, and He wants to make the jivas Gunatit.
And the knowledge we have heard will not be found anywhere else.
Won't it happen anywhere else for us?
What if one goes to another abode?
If one goes to another abode, it won't happen?
If these talks have entered the jiva, then it won't happen.
Otherwise, it happens everywhere else; sitting here, the faces are there where it is happening.
Where are the faces?
Vishwamangal Swami, while managing Mumbai, where does he keep his face?
He doesn't keep it in Hyderabad.
That others keep it, don't they?
If he keeps it in Hyderabad, then there's no problem.
The knowledge we have heard will not be found anywhere else.
We cannot stay elsewhere, and what we have received, they are not such that they can be given up; he knows that.
So, he has made such a resolve.
He has taken such a vow that he will not give up anything.
What did Maharaj say?
That even if a ghost possesses someone, it has a vow to take their life; all ghosts have this vow.
Every ghost has a vow, a vow.
That whoever it possesses, it must take their life.
Possess it and take its life.
In us, it's like, 'When does the jiva take?'
This jiva may not take, but it eats.
The jiva eats us.
So
Swami says he is not one to give up.
He knows how to do that, he has such a habit.
And he knows it, and somehow, he will take them to Akshardham by making them fall there.
He is not one to give up.
And what he has received, he is not one to give up; he knows that, and he goes after listening to today's knowledge.
No one reaches Shvetdvip and its vicinity.
And this knowledge is like the cannons of the Europeans.
And before this, the knowledge of others is like firecrackers.
What does 'like the cannons of the Europeans' mean?
It makes a lot of noise.
Huh?
It uproots from the very foundation.
What does 'like the cannons of the Europeans' mean?
It doesn't return.
Once it explodes, nothing remains.
This knowledge is such that...
It hits the target.
Its target never goes empty.
It is like that.
So, for one who has assimilated this knowledge, their aim will not fail.
It is like the cannons of the Europeans.
He spoke about Gunatit.
One who has a connection with God is Gunatit.
Just as there is an attachment to the three gunas, whatever is done in relation to God, the medium for that is also the three gunas.
And through them, all service to God and God's work is done.
The three gunas are not primary.
The ultimate purpose is primary.
The three gunas are merely its instruments.
The senses and the inner faculties are all called the three gunas, but they are merely instruments.
There is no ultimate purpose of pampering them. The ultimate purpose is to please God.
The meaning of transcending the three gunas is this.
That one does not do it to please the senses and inner faculties of the three gunas or to pamper them.
But one does it to utilize them.
God has given them to be used for that very purpose.
That one should do work that pleases God.
And this knowledge is like the cannons of the Europeans, and before it, the acceptance of others is like firecrackers.
It is said that the Lord does not consider the faults of those who come to Him; Shyam Sujan is like that for those who surrender.
In that way, much glory has been spoken of.
The muktas of Badrikashram and Shvetdvip have the strength of renunciation and detachment.
For the muktas of Golok and Vaikunth, love is primary.
The muktas of Akshardham are brahmarup.
So what happened?
This point came up, right?
The muktas of Badrikashram and Shvetdvip have the strength of renunciation and detachment.
To renounce and to maintain detachment, does that require strength or not?
Huh?
It requires strength.
To give up one's mind, to give up what one's mind desires, does that require strength or not?
What does it take to put it down?
If you are carrying a 20 kg weight and coming, then you need strength, right?
Then if you want to put it down?
So what happens is that...
It seems like one doesn't let go.
A 20 kg weight doesn't feel heavy.
A 20 kg weight doesn't feel heavy.
But no, does it require strength or not?
So then, if you want to put it down, does it require strength or not?
Then what happens?
If you throw 20 kg like this, it requires strength, right?
Not even 20 kg, it's about giving up what the mind desires.
If you've held on to it, thinking, "No, this 20 kg is mine," then it requires strength.
Putting it down doesn't mean putting it down from your shoulder.
It means letting go from the mind.
So, letting go from the mind requires a lot of strength.
It doesn't take as much strength to lift that other thing.
Suppose you are running an organization, the strength it takes to run it is less than the strength it takes to let it go.
And for those who make you let go, they also...
Those who make you let go will bow down, do many things, and show you the benefits, saying you will get something much better than this.
So, like Prahladji went to tell the other person that he wanted to go to God's abode, and the other person said, "What about our food there?"
Like him, we are not easily deceived by you making us leave here, but what about us, how will it be?
So, is there more strength in letting go or in...
There is more strength in holding on.
Huh?
In letting go.
Then why don't they let go?
There is no strength in letting go.
So, there is more strength in letting go.
Thus, for renunciation and detachment.
He said, in renunciation and detachment, is there more strength in holding on or in letting go?
Harivandan Swami says.
In letting go.
So, in letting go before God, in letting go of what the mind desires, there is more strength.
And if there are very good qualities in it, then...
Then even more than that.
Because more effort has been put into it.
The more effort one has put in, the more effort one has to put in for that quality.
To give up that much, one has to exert more effort.
If there is a big institution like Delhi that is very annoying.
Then it takes a lot of effort to give it up.
It's as much as Delhi, you have to leave all of Delhi.
Someone said Delhi, someone said Vanthali, what did Gunatitanand Swami say if he gives Vanthali to someone?
Huh? Vadodara, Vadodara.
If he gives Vanthali, how much will it become? If he gives Vadodara, then it will become something else.
If we have given Delhi in that.
Or Mumbai.
We only talk about big cities, who looks at Gulbarga and all that?
Zad Challa, Gulbarga, Bidar, what is Bidar?
Now we only talk about big things, right?
Like Delhi and Chennai.
Chennai.
We should only talk about that.
If you want to give it up, how will it happen?
How does it happen? If you want to leave Delhi, how does it happen?
Only God knows what has passed.
Left Delhi.
I had left Delhi, look.
You'll know when it's released.
Huh? You'll know when it's released.
It takes a lot of effort to give up.
So what is it, we quickly lose in giving up, saying we can't give it up, so let it be.
If you have understood something, then you can give it up when you want.
What have you understood?
If it's decided, then it's released as desired.
If you have decided in your mind that when this is released, we will release it, then there will be no problem.
If someone has given more importance than that.
If we have given importance to holding on, but if we have given more importance to the one who makes us hold on, then we will let go, otherwise we won't.
If a person values their individuality more than others, they will let go.
Swami said this happily.
What you said just now about letting go and holding on, the talk was about letting go and holding on.
So, there is a desire, but one should let go when satisfied.
But until it is caught, there is not much trouble in this, Swami.
That's a big practice, it's an exercise.
Holding on is right, and letting go is also right.
If you haven't caught it, and there's no strength in catching it, then where would there be strength in letting it go?
Only the one who has held it properly will find it harder to let go.
So, to let go, one must hold on.
Maharaj said that he told Brahmanand Swami to build the temple of Bhartal.
So, would the temple have been built without being caught? Maharaj said, make it much bigger than that.
Maharaj had said three shikharas.
Maharaj Brahmanand Swami made it nine shikharas.
And then he put it back.
Only those who know how to hold properly can let go.
One who doesn't even know how to hold is called a fool; how would they know how to let go?
So, it's harder to give up the ego of acquiring virtues than to acquire them. One doesn't give up virtues, but giving up the ego of virtues is harder.
Acquiring virtues doesn't require that much effort, but giving up the pride and ego that comes with virtues is much harder.
So, if you run an organization and run it properly, it's not very difficult.
If you get the hang of it, you'll learn it, but if someone makes you give it up, then it becomes difficult to give it up.
That I developed everything, why should I give it up?
And how can someone else take advantage of it directly?
The liberated souls of Badrikashram and Shvetdvip have the strength of renunciation and detachment.
For the liberated souls of Goloka and Vaikuntha, love is paramount.
The liberated souls of Akshardham are in the form of Brahman.
So, he is interested in Maharaj's command, his liking, and that alone.
So, if he sees Maharaj's liking for renunciation and detachment, he can make renunciation and detachment secondary.
If he sees Maharaj's liking, he still cannot make it secondary, which means it is primary for him.
It is more important than Maharaj.
What does 'pradhan' mean?
More than someone else.
More than whom?
More than Maharaj's liking.
More than Maharaj's liking, if Maharaj feels that you should reduce this renunciation and detachment and perform this activity.
Then he cannot do that.
Because it's a good taste.
The one who catches the mukta is the main one.
The one who catches him is the main one.
He is the chief of Akshardham.
Maharaj is the main one.
Okay.
Victory to Sahajanand Swami Maharaj.