Swaminarayan Hare Swaminarayan Hare. Swami has narrated, "And what are the distinctions among the Muktas, from a mosquito to Garudji, and from a butterfly to a great fire?" And Muktas like the Valakhilya sages are bound to various realms such as the Earth, these are also distinctions among the Muktas." The Valakhilya and other sages worship the Sun, which means that is, there is a deficiency in their worship. There is a deficiency in their worship. There is a deficiency. A deficiency, okay. The Valakhilya and other sages worship the Sun, which means there is a deficiency in their worship. The same should be understood for the Muktas of Shvetadvip and Badrikashram. And having spoken of the conviction of the senses and the Antahkarana in the Jiva, and having spoken of the knowledge of the senses and the Antahkarana in the Jiva, and having spoken of conquering the four types of Maya, which are of the Jiva, of Ishwar, of Pradhan-Purush Purush 1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush. Tap to open in glossary → Mul-Purush Mul-Purush See Purush. Tap to open in glossary → Dehendriyasu honanam Dehendriyasuhinanam Dehendriyasuhinanam Vaikunthapuravasinam dehasambandhasambaddhametadakhyatumarhasi. Dehasambandhasambaddhametadakhyatumarhasi. Tvamakaranasvaradakhilakarakashaktidharastavabalamudvahanti samadantyajayanimishah. Varshabhujokhilakhshitipateriva vishvasrijo vidadhati yatra te tvadhikrita bhavatashchakita. This is a verse from the Veda Stuti. O 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 → Purush Purush 1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush. Tap to open in glossary → Just as tributary kings worship a sovereign emperor, so do the deities like Brahma and the creators of the universe like Prakriti-Purush Purush 1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush. Tap to open in glossary → And, fearing you, they continue to perform the tasks assigned to them. In these two verses, the mosquito and Garudji... read that passage again. "And what are the distinctions among the Muktas, from a mosquito to Garudji, and from a butterfly to a great fire?" A mosquito is the smallest among flying creatures, like that. And Garudji is the largest. A butterfly is the smallest in terms of light. And a great fire is the greatest light. In this way, there are distinctions among the Muktas. If one learns even a little detachment from the feelings of this world, they are called a Mukta Mukta Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17]. Tap to open in glossary → Even if someone has a little money, they are still called wealthy, aren't they? Even if they have a surplus of only five hundred rupees, they are still called wealthy. In society, who is conventionally considered wealthy? The one who has the most money. One who has a vast amount is called wealthy. But can we say the other person has no money? Yes, they are called wealthy. In the same way, if one learns some detachment from this world, they are called a Mukta Mukta Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17]. Tap to open in glossary → So, from a mosquito to Garudji, and from a butterfly to a great fire. This means we should learn to let go of things that are within our possession. Brother, come on, don't they say, "I will not eat jalebi," when someone takes a vow not to eat jalebi? Then that is not truly called renunciation, like that. True renunciation is when you have the object in your hand and you learn to let it go. When it comes right in front of you and is available, and you learn to let it go, then you are called a Mukta Mukta Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17]. Tap to open in glossary → Mukta Mukta Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17]. Tap to open in glossary → Further on, this point is mentioned—it comes up in Gunatitanand Swami's talks, though I am not entirely sure. One who is bound by the five sensory pleasures is bound, and one who is freed from the five sensory pleasures is called a Mukta Mukta Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17]. Tap to open in glossary → So, the greatest bondage is that of the five sensory pleasures. After that comes family, wealth, and relatives. Before that, the primary one is of the body. The five sensory pleasures exist for the body, but the five sensory pleasures are the center. It is like the maxim of the lamp on the threshold. If you place a lamp on the threshold, it illuminates both the outside and the inside. Similarly, if you are freed from the five sensory pleasures, you are inevitably freed from the body as well. And you are also freed from the world; so, one who is freed from the five sensory pleasures is a Mukta Mukta Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17]. Tap to open in glossary → and one who is bound is called bound, like that. So, one must learn to let go of things little by little. What is truly considered letting go, Maharaj asks? If one cannot let go of what hinders their path to moksha, and yet makes a great show of other renunciations, then that is in vain. Such renunciation is in vain. If some of our natures hinder us in obeying Maharaj's commands, or if worldly objects hinder us, and if one sets them aside, then that renunciation of his is considered fruitful renunciation. All other renunciation is vain renunciation, as Maharaj said. Whether one does it or not, it has no meaning. So, learning to let go is what it means. After all, the mosquito learned to fly, didn't it? It is better than a human in that it can fly away. A human can only walk on roads and paths, compared to that, it learned to fly, didn't it? Then, how high or far it flies is a different matter. But according to its capacity, it learned to fly. So, that act of flying is compared to the state of liberation, a comparison is made. So, from a mosquito to Garud Garud An eagle. The vehicle of Vishnu. Tap to open in glossary → Garud Garud An eagle. The vehicle of Vishnu. Tap to open in glossary → The other learned to emit light, the butterfly. And the great fire also learned to emit light. Why were two examples given? To compare. To make a comparison. But the comparison was already made in one, wasn't it? When the mosquito and Garudji were mentioned, wasn't that a comparison with the Muktas? Then why was the example of the butterfly and the great fire given? The perspectives of both are different. The perspectives of both are different, the subjects are different. What does Swami want to say? What is Swami's implication in this talk? What does Swami want to tell us through this talk? What does he want to say? Did you understand anything? Well, that is meant for others to say. Why did Swami tell us this talk? What, brother? State—if this is the state here, then one has to reach there. To learn detachment, like that. The talk is about who should be called a Mukta Mukta Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17]. Tap to open in glossary → So, learning detachment is Swami's implication. That we should learn to let go of whatever is within our possession in this world. If we let go of what is in someone else's possession, then we haven't really let go of anything. "Take this, the entire village's herd of cattle is given to you," like that. The folk drama actors were performing, and Patel got a bit excited. So he said, "I give you a buffalo." But his children and everyone must be sitting there, and his wife was sitting next to him—everyone comes to watch the folk drama, don't they? His wife was sitting there. She said, "What will you do by giving away the buffalo? Tomorrow we will have to go beg for buttermilk." So Patel realized, "Oh dear, this has become a bit of a difficult situation." Then another act came, and Patel got even more excited than before, and said, "I give you the entire village's herd of cattle!" "The entire village's herd of cattle is given to you folk actors," like that. So those folk actors started thinking, "It seems this 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 → But his mind had actually worked perfectly, because by giving away the entire village's herd, he saved his own buffalo. So, Swami does not mean to say that he gave away the entire village's herd. He wants to teach detachment to the one who learns detachment. And what is truly considered letting go? Renouncing what is within one's own possession is considered letting go. If we give away something belonging to someone else... The donation drive for the Ram Mandir Mandir Temple. Sacred Hindu place of worship. Tap to open in glossary → so how many crores were collected from Andhra? From Telangana. How many crores from Telangana? 100 crores. A donation of 100 crores went to the Ram Mandir Mandir Temple. Sacred Hindu place of worship. Tap to open in glossary → If someone asks, "Brother, did you give anything to the Ram Mandir Mandir Temple. Sacred Hindu place of worship. Tap to open in glossary → But was that ours? It can hardly be called our father's. So, who should be called a Mukta Mukta Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17]. Tap to open in glossary → The one who lets go of what is his own. What is within one's own possession. It is like being generous with someone else's wealth, as the saying goes. Come on, if we take someone else's and give it away, then what great sacrifice did we make in that? And how are we liberated? How much of our own attachment did we abandon? How much did we reduce our bodily identification? The objects of our bondage, how much did we restrain them? Then one is called a Mukta Mukta Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17]. Tap to open in glossary → Then in that, from a mosquito to Garud Garud An eagle. The vehicle of Vishnu. Tap to open in glossary → That is speed, and the other is wisdom; both examples are different. The mosquito and Garud Garud An eagle. The vehicle of Vishnu. Tap to open in glossary → And the butterfly and the great fire are not in the example of flying away, but how much wisdom has awakened in them. Light means wisdom. The inner wisdom that "I am distinct from the senses, the Antahkarana, and this world," "I am distinct from pride and greatness," "I am distinct from family and relatives, distinct from wealth and property, distinct from the body and senses," it is said that one must even distinguish oneself from the intellect, isn't it? Maharaj had established that narrative, hadn't he? Of Puranjan. Puranjan. Puranjani means the intellect. This was also mentioned earlier in the talk, wasn't it, that of the Puranjani intellect one must renounce. So, Puranjani means the intellect attached to this world, like that. One knows all the calculations of this world, but not the calculations of God. Whether we have progressed on the path of God or not, one keeps looking at the bank balance of this world, that "brother, it increased this much, increased this much, increased this much," like that. Keeps doing. Then that is called the Puranjani intellect. Puranjani, like that. Puran janayati, Puran means the body, etc. That which keeps giving birth to the body is called the Puranjani intellect. The intellect that keeps creating birth and death is called the Puranjani intellect. If one cuts down birth and death, then one is said to have restrained the Puranjani intellect. One must cut down birth and death. Then that is called wisdom. So, Maharaj says that as one walks on the path of God, his strength increases, and wisdom also increases, his vision becomes subtle, happiness and peace increase, and strength also increases. So, that is described as a special quality in a Mukta Mukta Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17]. Tap to open in glossary → Maharaj has given the example of the moon there. In the 17th Vachanamrut of Sarangpur, holding the branch of a tamarind tree, Maharaj says that as one progresses, the state of liberation develops. Similarly, how is it with us? One should keep examining that. This means our wisdom increases, and we gather more and more of the subtle things and Maharaj's glory in our hearts, then that is called wisdom. That is called the example of the butterfly. And if we can please Maharaj more than we used to please Him before, then that is the example of the mosquito, the example from a mosquito to Garud Garud An eagle. The vehicle of Vishnu. Tap to open in glossary → Yes, Swami. Jai Swaminarayan. Yes, Jai Swaminarayan. I might have asked you this once in the assembly, or after noon, I don't remember, but in the Bhaktachintamani it is mentioned that Maharaj also abandoned the association of the intellect. Yes, that is the point. When Maharaj was performing austerities over there, He also renounced the association of the intellect, like that. Recalling Bharatji's example and the narrative of Puranjan. Yes, this is that narrative of Puranjan. Yes, so recalling Bharatji's story and from Bharatji's narrative, Maharaj took this lesson, that one should not have attachment to external objects. Just as Bharatji, out of compassion, developed affection for a deer fawn, so because of that, he had to undergo birth and death. So, not to have attachment to external objects, Maharaj said that based on Bharatji's narrative; He called it a miraculous narrative. Sometimes even small external objects can cause more births, and sometimes even large objects may not cause birth, so He called it miraculous, like that. It does not happen as 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 → And the narrative of Puranjan is internal, it tells us if we have an attachment to our intellect, that "brother, no one knows what I know," or if one identifies oneself with the intellect, Maharaj and the Sankhya scripture state that one should consider oneself distinct even from the intellect. The Jiva and the intellect, the natures of both are different. And that is explained in much greater detail in the Sankhya Karika. To distinguish oneself from it means to act according to Maharaj's intellect, the great saints, Gopalanand Swami, Gunatitanand Swami, Nishkulanand Swami Nishkulanand Swami Disciple of Sahajanand Swami (Swaminarayan Bhagwan) and author of the Bhaktachintamani, as stated in the scripture's own closing colophon at the end of every chapter. Tap to open in glossary → if we speak of the present, then according to Shastriji Maharaj's principles or his wish, to act according to the wish of the great saints of the present, then that is to let go of one's own intellect and one's own opinions; when there is a conflict between the two, when our opinion and our belief conflict with the belief of the great, then Maharaj said that one should bow down. Even if one is right, one should bow down; Maharaj has said so. That bowing down at that time is called letting go of the pride of one's own intellect. This means one is said to have abandoned its association. No, it is said to have been abandoned. This means one is said to have abandoned its association, and in doing so, the material... Of this Puranjani intellect—Maharaj has taken the lesson of abandoning the association of the Puranjani intellect from it. He is said to have abandoned the association of the intellect. Well, abandoning the association of the intellect does not mean not working according to the intellect. If good work is being done according to the intellect and it pleases God, then one must do it. But if there is a conflict with His intellect, then one should set aside that intellect at that time and do as He has said. We have Swami's example, which is very great, isn't it? Swami had a strong desire to study, so after studying in Vartal, Swami returned as a Shastri. And then all his other classmates were going to Kashi to study to become Acharyas. So Swami—Swami's nature was devout and he had great affection for the great—so he asked Narayandas Swami, "Swami, this is my thought." So Narayandas Swami showed a little disapproval, so Swami abandoned all the desires he had in his mind. So that is said to be acting according to Narayandas Swami's intellect, and letting go of his own intellect. So that is said to be renouncing the Puranjani intellect. If such things happen in any small or big matters, then at that time, one should set aside one's own intellect in favor of the great, such a meaning Maharaj took from the narrative of Puranjan. This is that narrative of Puranjan. 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