God said that this body is like a garment.
The body is like a garment to the soul.
But the garment is not considered as 'I' and 'I' is considered.
That is the foolishness of the jiva.
And out of foolishness, he has considered himself as his own.
He has considered himself as his own form.
Is there sorrow or happiness in ego of the body?
Is there sorrow or happiness in ego of the body?
So it is not put down.
He has considered it as happiness.
No, no, how can it be considered?
Maharaj said that it is foolishness.
Considering happiness in ego of the body is foolishness.
It is his wrong understanding.
He has considered happiness in sorrow, it is a wrong understanding.
Maharaj says that such a wrong adversity will only go away if he sees it.
Then it will go away.
If he understands himself.
What is the cure for foolishness?
Do you have a tablet or is it in the hospital?
There is no medicine for a fool, he gives medicine.
There is no medicine for a fool's foolishness.
If he treats himself, then it will be cured.
The day he understands it.
So, as much as there is ego of the body, there is foolishness in us.
And because of the ego of the body, all these relatives, the body, all of them are there.
Does happiness come from using the body well, or does happiness come from increasing the ego of the body?
Huh?
So what is done by increasing the ego of the body?
It is foolishness.
So Maharaj called it foolishness.
Maharaj did not say anything else in it.
That the attachments that happen to the body and its relatives, Valadhruv, Valadhruv's question, the attachments that happen to the body and its relatives.
So how do they decrease, how do they go away?
Maharaj says that if foolishness goes away, then that goes away.
If foolishness does not go away, then it does not go away.
We may not have attachments to relatives, but we have attachments to the ego of the body, right?
So the ego of the body is foolishness.
If much service to God is done with this body, will there be happiness?
Or if it becomes zero, will there be happiness?
What brings happiness?
If it is done a lot.
Even with the body.
The matter of this jiva is different.
Is it better for the body to serve, or for it not to serve?
It is better for it to serve.
It is better for it to do so.
Maharaj also spoke about physical happiness.
He said that if one gives up the ego of the body, all faults go away.
If one gives up the ego of the body, all faults go away.
And the opposite of ego of the body is self-realization.
Self-feeling and body-feeling.
Self-feeling and body-feeling.
If self-feeling comes, then all sorrow goes away.
So Maharaj says that he has a wrong feeling, so self-feeling does not come.
And the body-feeling remains forever.
And Maharaj says that as long as he has the body-feeling, his thoughts related to the body will not go away.
No matter what he does, it will not go away.
No matter how much understanding he has, it will not go away.
As long as the body-feeling remains, his thoughts will not go away.
And if self-feeling comes, then it goes away.
So Maharaj
And there is more happiness in self-feeling.
And in the body-feeling, there is only sorrow.
Even then, what does this jiva do?
So it is foolishness.
It is a wrong understanding.
What is the meaning of foolishness?
Wrong understanding.
Having a wrong understanding is called foolishness.
Not having understanding is called ignorance.
If there is zero understanding, if there is zero understanding, then it is called ignorance.
If it is wrong, it is called foolishness.
Where the jiva benefits, he does not engage in that activity.
And where it does not benefit and there is a loss, he engages in that activity.
Then it is called foolishness.
If he does not do good and does not do anything bad, then it is called ignorance.
In the ego of the body, there seems to be temporary happiness.
There is no calculation, right?
There is a lot of sorrow and a little happiness, so in total it is sorrow.
But what does a person get infatuated with in it?
That there is happiness in the beginning.
Whereas in self-realization, there is sorrow in the beginning itself.
He has become one with this, otherwise there is no sorrow in the beginning.
If one wants to give up the ego of the body, then in the beginning he experiences sorrow.
He experiences the sorrow of the ego of the body.
He has to give up the ego of the body, and that causes him sorrow.
So now the beginning is small, but even then, being infatuated and deluded by it, he does not do that.
And how is the body attached to that soul? Just as a man goes to a tailor's house, gets a coat stitched, and wears it.
Then he believes that the tailor is his father and the tailor's wife is his mother.
Whoever believes that is called a fool.
Similarly, this jiva, this body-like coat, is sometimes born from a Brahmin and a Brahmin woman, and sometimes it is born from a lower caste.
And the body is born from 8.4 million species, and whoever considers that body as his own and considers the parents of that body as his own parents, he is called a fool and should be considered like an animal.
And the mothers, sisters, daughters, and women of the 8.4 million species do not observe any of the duties of a chaste wife.
Animals are good.
These should be considered inferior to animals.
Does an animal remain attached to its offspring after it grows up?
This cow, as long as the calf is small, does not let anyone else touch it.
Then when it becomes a big bull, does it say, 'This is my son'?
So they understand that much better.
And this one does not understand anything.
This one does not understand until the very end.
And the animal does not understand in the beginning.
Then it understands that there is nothing between it and us.
It understands that it is on its way and we are on our way.
Animal.
And a human being does not understand that much.
So Maharaj said that he is like an animal, what more can be said than an animal.
And the mothers, sisters, daughters, and women of the 8.4 million species do not observe any of the duties of a chaste wife.
Therefore, how will the attachments of ego and possessiveness of one who considers such relationships to be true be removed?
And without such understanding, it is very difficult to remove the desire for the homeland.
The desire for the body and the desire for the country.
Maharaj said that it is very difficult to remove it without self-realization, no matter what one does, it will not be removed.
If there is a desire for the body, then the desire for the country arises.
And as long as one considers the body as his own form, all his understanding is in vain.
And as long as one moves around with the pride of his varna or ashram, saintliness does not come to him.
Therefore, one who renounces ego and possessiveness towards the body and its relatives, considers his soul to be Brahman, renounces all desires, and remains in his own dharma, worshiping God, is called a sadhu. And one who has attained such saintliness, there is no distance between him and Purushottam Bhagwan.
And everything else may happen, but it is very difficult to attain such saintliness.
So Maharaj said that as long as there is no such saintliness, no such understanding, there will be no love for God.
The context is such.
That until such understanding comes, until one detaches from here, one will not attach to that.
This thing holds him back.
It is not that if one gets attached to God, then this one gets detached.
If it becomes extraordinary, then it happens.
If one has extraordinary love for God like the gopis, then he breaks away from the world.
But it does not happen with ordinary love.
And if there is ordinary love in the world, then it does not happen even there.
That is its specialty.
In the world, sa.
One has to completely break away from here.
Then he develops love for God.
Otherwise it will not happen.
Love for sadhus develops.
Let's say we believe that we have love for God.
But how does love for sadhus develop?
When does it happen?
It happens if the ego of the body goes away.
Otherwise it will not happen.
If the ego of the body goes away, then it is called true love for sadhus, otherwise it happens.
Until then, it will not happen.
And one who has attained such saintliness, there is no distance between him and Purushottam Bhagwan.
The matter of the ego of the body going away is different.
But if he resolves to give it up, then he develops love for sadhus.
Love develops.
That brother, I have this ego of the body, now I want to give it up, so how to give it up?
Then he develops love for sadhus.
That is called mumukshuta (desire for liberation).
Mumukshuta means the desire to give up.
What is the desire to give up?
Only the desire to give up relatives?
Just giving up relatives does not make one happy.
He becomes happy when he gives up the ego of the body.
In Gunatitanand Swami's discourse, it is written that when this jiva becomes a renunciate, he becomes happy by removing all sorrow, he becomes happy by removing it.
Because all his spears are his.
That one says this, that one says that, all of them have spears for him.
He becomes happy.
Even then, after becoming a renunciate, what sorrow remains?
Of all these inner enemies.
And of the ego of the body.
All the inner enemies and sufferings are based on the ego of the body.
If one gives up the ego of the body, then it goes away.
And love for Maharaj develops.
The attachments to God do not happen.
And attachments to the body and its relatives keep happening.
That is Valadhruv's question.
It was said in continuation of the previous question.
The question is only that.
How do the attachments to the body and its relatives go away?
And how do attachments to God happen?
Maharaj says that if one changes his understanding, then it happens.
If one changes his own understanding, then it happens.
The understanding has quickly become a part of his nature.
Belief.
There is belief, right?
That belief means, what did I say about belief?
Belief.
But a belief that has become ingrained in one's nature.
It has become a part of his nature.
It immediately comes to the surface.
His belief has become a part of his nature.
In the body-feeling.
So it has become a belief.
And everything else may happen, but it is very difficult to attain such saintliness.
It changes.
Maharaj said that instead of having a belief in this world, one should now have such a belief related to God.
And he develops such a nature, he gets attached to it.
Then those attachments stop happening to him.
Love for God develops and attachments to God happen.
And such a sadhu am I, who has not even a trace of pride in varna and ashram.
So whom did Maharaj call a sadhu?
Whom did he call a sadhu?
Ego of the body.
Attachments related to the ego of the body do not happen, and there is constant remembrance of God.
Such a belief develops in him.
Belief is the cause.
And those are the effects.
Maharaj said that there is constant remembrance.
What is the form of love?
What is the form of love?
What is the form? Call it love, call it devotion, call it affection, what is its form?
So what is the form of love?
Constant remembrance, constant memory comes.
That is its function.
The form of love is attachment.
It is attachment.
But its function is constant remembrance.
It is not possible for there to be love and no constant remembrance.
That cannot happen.
It is not possible for there to be ego of the body and no attachments of ego and possessiveness.
So if there is love for God, then there is constant remembrance, attachments of ego and possessiveness happen, and attachments to God happen like that.
Maharaj called it remembrance, constant remembrance.
And such a sadhu am I, who has not even a trace of pride in varna and ashram.
In this way, Shriji Maharaj spoke, and it should be understood that it is for the purpose of instructing his devotees.
And he himself is the manifest Purushottam Narayan.
Thus, the 44th Vachanamrut of Gadhada First Section was completed in this way.