Swaminarayan Hare Swaminarayan Hare. Swami has spoken, and this is the answer to the question of how the highest objects of the senses become extremely insignificant. Firstly, one understands the glory of Shriji Maharaj to the utmost, and also makes one's self-realization extremely firm. Then, even the highest objects of the senses become extremely insignificant to the devotee of God. And it is asked, "What is the behavior of the highest and the medium devotee like?" Then Swami said, "The highest devotee behaves in the waking state as if in deep sleep, and the medium devotee enjoys the objects of the senses in the waking state as if in a dream." And how can the force of the three gunas and the force of the objects of the senses be overcome? Then Swami says, "By understanding the glory of Shriji Maharaj very well, and by becoming the form of awareness and gradually overcoming them, the force of both is overcome." On this, he spoke at length using the example of Hanumanji. And one cannot do without food and clothing; one can manage without everything else. Therefore, so that Shriji Maharaj is pleased, one should cast aside laziness and make personal effort to attain virtues like dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → What did you remember from this? How do the highest five objects of the senses become insignificant five objects of the senses? It happens through glory and self-realization. Who remembered the other point? Adjust the computer properly. Okay, both topics have been covered. What did Sadguru Sadguru A great sant. Tap to open in glossary → How is the force of the gunas overcome? By becoming alert; if one becomes alert, the force of the gunas is overcome. How is the force of the gunas and the force of the five objects of the senses overcome? In that, most of the questions were about the objects of the senses, weren't they? How do the highest objects of the senses become insignificant? And how is the force of the three gunas and the force of the objects of the senses overcome? What was the difference between the two? What was the difference between the two questions? Read just the two questions again, let's see. "And how do the highest objects of the senses become extremely insignificant? And how is the force of the three gunas and the force of the objects of the senses overcome?" And what different answers did Swami give? "And how do the highest objects of the senses become extremely insignificant?" This is the answer to that question: "Firstly, one understands the glory of Shriji Maharaj to the utmost, and also makes one's self-realization extremely firm. Then, even the highest objects of the senses become extremely insignificant to the devotee of God." "And how is the force of the three gunas and the force of the objects of the senses overcome?" Then Swami says, "By understanding the glory of Shriji Maharaj very well, and by becoming the form of awareness and gradually overcoming them, the force of both is overcome." On this, he spoke at length using the example of Hanumanji. We do not know much about what the example of Hanumanji might be, as not much is written about it here. Of Hanumanji. So, what was the difference in the answers of both? How is the force of the gross objects of the senses overcome? If there is self-realization, the force is overcome by it. And how is the force of the gunas overcome? If one becomes alert, the force of the gunas is overcome. One is a question regarding the force, and one is about how that which is highest becomes insignificant. Maharaj has asked such a question in the first Vachanamrut of Panchala, that even if one has faith in God, if the extremely high five objects of the senses become like the worst of the worst, then what did Maharaj say about that? If one has the intellect of vision, his vision reaches the bliss of God, that this bliss is greater than that bliss, a deity is greater than a human, Ishwar is greater than a deity. There should be discrimination of bliss. We, all spiritual seekers, also enjoy bliss, but we may not have the discrimination of bliss. Whether this is a great bliss or this is a small bliss, or whether I received a small one or a great one, or whether I did not receive it at all in that. There is no such discrimination. If there is discrimination, then calculation can happen. If one recognizes bliss, then calculation can happen. Just as form is enjoyed with the eyes, sound is enjoyed with the ears, taste is known with the tongue, whether I experienced the taste or not. Similarly, if I experienced bliss, then which is the sense organ of bliss? The mind. Bliss is enjoyed with the mind, and misery is experienced with the mind. The realization of bliss and misery happens with the mind. That is, if one pays attention to the mind, one knows bliss and misery. The enjoyments that people experience, what is in them? They are object-oriented, like "I used such an expensive object, I used such a good object." With that, a person feels satisfied. But did it truly happen within me, whether bliss came or misery came, they do not look at that much. Some person might eat something very heavy in the evening, like Chinese bhel and such. And bhajiya and such. So he does enjoy it, but it is not that bliss comes. He just feels that "I ate Chinese bhel," "I ate such a thing that no one else gets." But bliss does not come; if stomach trouble starts immediately, then bliss does not come. So, bliss and objects are both different from each other. So people feel that "We enjoyed such good objects," "We are sitting in such a good institution," "We have such prosperity," so that is the vision of objects. There is no such vision as to whether I am experiencing the bliss of God here or not. So that is not called recognition; it means that one does not recognize bliss at all. If it is favorable in the heart, then it is said that bliss has come, and if it is unfavorable in the heart, then it is said that misery has come. Favorable experience is bliss, and unfavorable experience is misery. So the sense organ that realizes bliss and misery is the heart, the mind. Through the mind, one knows that "I have bliss right now," or "I have misery right now," that is known through the mind. We never look towards the mind, whether I have bliss or I have misery. Looking at objects, a person keeps working hard his whole life. "I obtained this object, so now after this I must obtain this, and after this I must obtain this." If it is the householder's life, there is a lot of balance, like "My balance has reached this much, now we must do this much, we must do this much," bliss and prosperity, all that is his vision. Even for a sadhu, there isn't much else, as no target has been set, or it is not decided at all whether I experience this kind of bliss or that kind of bliss. To take the bliss of 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 to take that of the murti murti 1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn. Tap to open in glossary → So, the recognition of bliss. In this, Maharaj said, "How do the highest objects of the senses become extremely insignificant?" So this means the highest objects of the senses do not become insignificant. If there is a diamond and it is worth fifty lakhs, then does it become worth twenty-five lakhs? Does it become worth twenty-five lakhs? If it is a superior object, does it become insignificant? So what is said in this? That "How do the highest objects of the senses become insignificant?" That is, if one's attention goes to another bliss, in that which is greater than this. If there is a fifty-lakh diamond and then a one-crore one comes, then to him, that former one becomes like that other one. It is written in the talks of Gunatitanand Swami, isn't it, that there was a certain cattle-herder, so he was grazing goats, and from among them he found a diamond. So he tied it around the goat's neck. Then someone else took it from him, so he sold it for a thousand, and sold it for five thousand, and sold it for a lakh, and sold it for crores. The other said, "Take unlimited." So what was that? It was vision. Recognition happened, and vision happened. To the one who spent crores of rupees to buy it, how much bliss does he get from the diamond? He gets one crore rupees' worth. And to the one who bought it for five rupees, how much bliss does he get? He gets five rupees' worth. And the diamond is one and the same. The diamond is one and the same, but how much is his vision to take it? We have all received this one and the same 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 → Everyone has received one and the same murti murti 1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn. Tap to open in glossary → Or is there any difference? So does everyone get equal bliss? Everyone does not get equal bliss. So in this it is said, "How do the highest objects of the senses become extremely insignificant?" So what answer was given? By understanding the glory of Shriji Maharaj. By understanding the glory. Self-realization is for the reason that when one goes to take that other, when one goes to change, as we say, "change of land." Then one sees stars in the sky in broad daylight if one wants to make a "change of land." That is, leaving this and going to take that other, in that, one has to tolerate a lot. And the mind experiences unfavorability. Leaving the bliss of this world and going to take the bliss of God, is it that easy? The bliss of God is indeed easy; the bliss of the world is very expensive. But why does it not seem easy to us? Why does it not? Our samskaras are all favorable to taking the bliss of this world. Our samskaras are not favorable to taking the bliss of God. So those samskaras oppose. Because they oppose, unfavorability arises for him, so he feels much misery. He feels much misery; the name of unfavorability is called misery. It is not that the bliss of God is expensive at all. To take, it is indeed cheap; it is cheaper than that other. In that other, destiny interferes, whereas in this, destiny does not interfere at all. Bliss. Without experiencing the bliss of God, how can His glory be understood? Glory? Without experiencing it, how can the glory of the bliss of God be understood? The bliss of God is believed through divine feeling; it is not understood. It is believed. And the true bliss comes after going to the Akshardham, Maharaj said so. The bliss of God is enjoyed in three ways, Maharaj said so in the Vachanamrut, didn't He? Firstly, if someone enters samadhi and goes to the abode of God, then he knows it there. The unlimited bliss of God is not possible except in the eternal abode, it is not possible except in the abode of God. Here, there is the limitation of one's actions. What limitation? That the senses and the heart have a limit. How much can a person see with the eyes? Does he see the whole world? At most, his vision reaches up to a kilometer; beyond that, even if it is open, it does not reach. The vision of the eyes reaches its limit there. Similarly, God has given these senses and the heart to set limits. To place limitations on this, otherwise the jivatma is 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