Kalyan happens through ashra | P. Mahant Swami | Satsang Chintan

DharmaDharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, gnan, vairagya, bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary →

What are these means for?

Huh? To please [God].

Not means of salvation.

That is, not means to attain God's abode.

Salvation means attaining God. Going to God's abode and serving God are the means to attain it.

What are its means not to do?

God cannot be attained by means.

What are its means not to do?

What are the means to attain Akshardham not to do?

Salvation happens by God's grace.

These are our means.

Then why keep them?

One person does it.

Someone else might have better detachment than us.

Then he won't go to Akshardham.

If one goes to Akshardham by detachment, then he should also go.

[inaudible]

DharmaDharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → better than ours, gnan better than ours,

someone else might have it.

It's not like ours is all perfectly equal and others don't have it.

So others might have it.

But they are not means to attain God's abode.

The means to attain God's abode are God's conviction and God's refuge.

That takes us there.

Others don't have that.

He has a different conviction.

So if there is a flaw in that, and dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, gnan, vairagya are full, then he won't go there.

He goes elsewhere.

So dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, gnan, vairagya are means to please God.

One should make a strong conviction.

Who am I?

One's inner ID should be clear.

Who am I means who am I related to? Who am I connected to?

Whose servant am I?

Or on whom do I depend?

Until that is there, there is no color.

The color of the spiritual path, as it should be, is not known.

What thing are we, why do we exist?

On what basis does our existence endure?

That is not known.

If it's based on oxygen, then tomorrow morning instead of oxygen, water will be available to drink.

So why do we exist? On what basis do we endure? On what basis do we live?

On what basis is my moksha?

If that is not known,

then what do those means do?

And if one uses means, it won't be proper.

He uses means without proper understanding.

He doesn't know, does he?

So that happens.

Therefore, abandoning all dharmas, take refuge in Me alone.

I will liberate you from all sins; do not grieve.

It says there, abandoning all dharmas,

that is a very confusing shloka.

If one has firm refuge in God, then he doesn't have to do anything.

Huh?

Does he have to do anything or not?

He has to.

It says there, abandoning all dharmas,

Then what should he do?

By relying on other means, by relying on other means,

abandoning God's refuge and abandoning the refuge of others,

take refuge in Me alone.

You take my refuge.

By that, not to do means to please God,

that is not the case.

In previous incarnations too, God's exclusive devotees, did they just sit around eating and drinking?

Prahlad had exclusive refuge in God, so he didn't do anything else.

What was it that he was chanting God's name?

Today I am under your shelter, he would prostrate, five instead of one.

If there are two or four extra, and something is broken, then understand it.

So, does he have to do anything else or not?

So Maharaj says.

Maharaj has clarified it.

The confusion of 'sarvadharman parityajya' has been clarified here.

He doesn't have to do the ashravas, he has to renounce all 'sarvadharman parityajya', that is true, but he has to renounce the shelter of others.

A person also takes shelter of means.

I will do so much means, so this means will save me.

It will save me from birth and death.

I am very good.

It will save me.

So Kaalmaya will not affect me much.

I am very good.

So that became the shelter of means.

There might be a shelter of a person, an individual.

Maharaj even said that there might be a shelter of other avatars.

Then Maharaj would not touch him, he would come to take those avatars.

He does the avatars.

Maharaj does not.

Because he took shelter of someone else.

Yes.

If there are devotees of other avatars, and they have dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, gyan, vairagya, bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary →, but they don't have firm shelter of that avatar.

Then he won't go there.

He won't go there.

He won't go there.

So, Maharaj has only talked about himself, it's not like that, this is a universal principle.

If one has the shelter of Lord Ram.

It's not firm.

He also has more faith in other deities.

It's about salvation.

There is faith.

Then he won't reach Lord Ram.

Because he has another shelter.

He won't reach.

If he has the shelter of KrishnaKrishna1) 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 →, he won't reach there.

Even if dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, gyan, vairagya are excessive.

I said, Akhatar Daya's came.

Even if dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, gyan, vairagya are excessive.

Then he won't reach there.

Similarly, Maharaj's.

Is there an objection to the shelter?

And if there is shelter, then God takes care of it.

If his dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, gyan, vairagya are incomplete, whose responsibility is it to complete them?

God's.

If there is complete shelter.

In this world, a householder gets married.

Then whose responsibility is it to complete the wife's ornaments?

The householder's.

The one who got married.

He completes her ornaments.

He completes all her adornments.

If there is any incompleteness in her adornments, then that is his fault.

That is his fault.

So if the shelter is proper, then dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, gyan, vairagya will not remain incomplete.

God will not let them remain incomplete.

So that is his responsibility.

His duty is only this much.

That he pleases God, pleases Him according to his capacity.

One should make efforts to please Him.

One should make full efforts to please Him.

Don't keep it incomplete.

And if he keeps it incomplete, then there is a flaw in his ashramashram1) Stage of life. There are four ãshrams in total, each with their duties and responsibilities – brahm-chãrya, grahastha, vãnprasth, and sannyãs. 2) Hermitage. Place where tyãgis live.Tap to open in glossary →.

Not in dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, gyan, vairagya.

There is a flaw in his ashramashram1) Stage of life. There are four ãshrams in total, each with their duties and responsibilities – brahm-chãrya, grahastha, vãnprasth, and sannyãs. 2) Hermitage. Place where tyãgis live.Tap to open in glossary →.

DharmaDharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, gyan, vairagya, bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary →, whatever God does, to Maharaj.

BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → is in the line of shelter.

Maharaj said that.

There is one means related to devotion.

Which is that one means by which.

If one keeps one, all remain.

So Maharaj said that it is 'nishchaynishchayUnfaltering faith in Bhagvãn, no matter what is seen or heard.Tap to open in glossary →'.

NishchayNishchayUnfaltering faith in Bhagvãn, no matter what is seen or heard.Tap to open in glossary →, shelter, bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary →, all these are means of that line.

And all these are means of the adornment line.

DharmaDharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, gyan, vairagya.

That is a quality.

This is called a quality.

And if there is no nishchaynishchayUnfaltering faith in Bhagvãn, no matter what is seen or heard.Tap to open in glossary →, then there is no shelter.

If there is no shelter, then there is no bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary →.

That's it.

Someone says I have shelter and devotion.

If not, what kind of refuge is that?

Such a refuge.

If there is refuge, then devotion should naturally happen.

If one has the refuge of God, where else would he go?

Huh?

So, conviction is its root.

If there is any flaw in the refuge, then there is a flaw in the conviction.

So, there is a flaw in devotion too.

There is a flaw in steadfastness.

Conviction, refuge, devotion, steadfastness, all of these are in its line.

So, not all have been said.

Refuge means conviction.

In many places, Maharaj has used the word 'ashramashram1) Stage of life. There are four ãshrams in total, each with their duties and responsibilities – brahm-chãrya, grahastha, vãnprasth, and sannyãs. 2) Hermitage. Place where tyãgis live.Tap to open in glossary →' as a synonym for 'conviction' in Bhojanamrut.

So first conviction, then refuge.

Conviction is the root of all.

Then refuge.

Then, when conviction arises, we say that series, when conviction arises, he is this God Maharaj and I am His. I do not belong to anyone else. If someone else comes to take a part in me, then I am not his. I am not even my own ego's or my own. I am His part.

I am a part of him.

I have to use this in a way that pleases him.

I am not supposed to use this according to my own will.

How does he get pleased? That's how I should use it.

So, if one has the conviction of belonging to him, then he gets refuge.

Then, when he feels a sense of belonging, affection arises.

Does affection in the world arise from a sense of belonging?

It doesn't happen from goodness.

Is this mine or not?

Is this useful to me or not?

Then he feels affection.

So, devotion happened.

And when devotion happened, it means that devotion happened, so refuge happened.

When devotion is firm, it is called refuge, firm devotion.

To him.

Devotion is included in these four means.

Is devotion included in these four means or not?

So, devotion is because if there is devotion without refuge, then devotion becomes someone else's.

When devotion is firm, it is called refuge, firm devotion.

In reality, devotion does not come in these four means.

Or, it is called gross devotion.

It doesn't come because the refuge is not Maharaj's refuge.

That's right.

So, it's not that he doesn't have devotion.

What if he is devoted to another incarnation?

If he is devoted to another incarnation, does he attain Akshardham?

What if he is devoted to some god or goddess?

So, devotion applies secondarily after refuge.

Whose refuge is it? So, he performs devotion to that one.

If he has devotion, then that much is already a part of refuge. Independent devotion comes in the four means. If a person has extreme faith and performs devotion, he has a reverential attitude towards everyone. Devotion is for the revered. The word 'bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary →' is in the sense of 'reverence'. Who do you consider worthy of reverence? Do you consider yourself worthy, or do you consider someone else worthy?

Who do you consider worthy of reverence? Do you consider yourself worthy, or do you consider someone else worthy?

Devotion is in the sense of worship.

When you give respect to someone else, that is devotion.

So, by giving respect, if your nature is to give respect, you don't attain the divine abode just by that.

The decision of the abode is made based on whom you give respect to.

If you give respect to gods and goddesses, is that called un-devoted?

Huh?

Is he called un-devoted?

So?

So, devotion comes in both the four means and in the line of refuge.

You should have devotion to whose refuge it is.

So, Akshardham cannot be attained by mere devotion.

By the word devotion.

You perform devotion by taking refuge in Maharaj.

Or some person's nature is like that.

He has a gentle nature.

He respects everyone.

And serves everyone.

So, does he attain Akshardham?

So, does he attain it or not?

Huh?

So, does it bear fruit or not?

So, does it bear fruit or not?

What did I say?

No.

If it doesn't bear fruit, does his service go completely in vain?

Someone does not have conviction in Maharaj, and he serves Maharaj.

He performs Maharaj's puja.

He performs Maharaj's devotion.

He has served Maharaj once.

Then,

It becomes a seed of strength.

Seed of strength means merit is earned.

It does not cut off the cycle of birth and death.

Then, if Maharaj does it with his own power, that's a different matter.

It is true that no other merit can reach that merit.

But that cannot be called refuge.

After taking refuge, devotion happens automatically when one takes refuge.

Maharaj has said that refuge and conviction are one.

In one पर्याय (state).

Once conviction is achieved, refuge happens in the second step.

This is it.

So, the four means are also means to please.

And it also comes in that line.

He must have devotion to whom he takes refuge.

If someone has a nature to respect everyone, that is called devotion.

So, it is not said here that his salvation will happen just by that.

Then he called them means of God's pleasure.

Here, the devotion mentioned in the four means is only about Maharaj's devotion.

It just means it's for worship.

And the means have been discussed.

And refuge has been compared with the means.

Since a comparison has been made, it is not Maharaj's devotion.

Detachment is a quality.

Similarly, devotion is taken as a general quality here.

If it is Maharaj's devotion, then his refuge is already established.

If there is devotion to Maharaj, then his refuge is already established.

So, the devotion that is the effective result of refuge is not here.

Devotion is a general quality.

Love should happen.

One who has a nature to love.

Then he devotes to everyone, and loves everyone.

It doesn't happen because of that.

If there is particular devotion only to Maharaj and not to anyone else, then it happens.

Then it should be considered in the category of refuge.

General devotion is that devotion means the intellect of worship.

Intellect of worship.

In that sense, a comparison has been made with refuge, so it should be taken in that sense.

Maharaj has said that salvation happens only through devotion.

Then he has devotion with refuge.

Devotion with refuge.

No statement can overtake reality.

The reality is that salvation comes from refuge.

Then if someone says that salvation happens only through devotion.

Then its interpretation should be done in that way.

That salvation happens to one who has devotion with refuge.

And Maharaj said that salvation comes from refuge, and not from the four means.

And devotion is included in that.

Then it is devotion with the intellect of worship.

Everyone has worshipful intellect, everyone considers them worthy of worship.

He performs devotion to everyone.

He performs patriotism.

He performs devotion to his parents.

He performs devotion to other avatars and gods and goddesses.

There is no certainty in devotion.

There is certainty in refuge.

Refuge is certain for that very reason.

So, if he goes to the right place and does it, then he increases his refuge.

What is refuge?

A place.

To decide on a place, that is called refuge.

And devotion has no fixed place.

It's like no place has been decided.

He wants to do it for anyone.

If he gets a chance here, he does it here, and if he gets a chance elsewhere, he does it there.

Then he is called a devotee, he doesn't stop being a devotee.

His refuge is gone.

Maharaj has separated it for that reason.

What is the means to attain God? By whom do we attain the God we attain?

So, the means to attain the God we attain, that is, the abode of the avatar we have taken refuge in, is his refuge.

Then, it can be the worship of anyone.

Whether it is Lord Ram, KrishnaKrishna1) 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 →, or Maharaj.

If he wants to attain his abode, then he will need his refuge.

It is not possible for him to go there by taking refuge in this.

If he has the refuge of Maharaj and is weak, then he will not go to Goloka.

He will not go to God's abode, but he will not go to Goloka.

He will wander elsewhere.

He will be delayed.

He will go to the world of the gods, but not there.

If there is desire, he will go to the world of the gods.

He will not go there either.

This is his refuge.

What?

What is the means of attaining God? By whom do we attain God?

The answer to that is that we attain God through God himself. But all other means fall short in helping us attain God. BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → and prapatti, by which Narayana is pleased, are the means, and he himself is the goal.

But all other means fall short in helping us attain God.

BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → and prapatti, by which Narayana is pleased, are the means, and he himself is the goal.

Is it said or not?

Where?

Are you asking me? Am I asking you or are you asking me? You are asking me.

Where does it come from?

In Yatindra Mata Dipika.

It's there in the very first paragraph.

BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → and prapatti, by which Narayana is pleased, are the means and the goal.

Both the goal and the means.

It is one and the same.

So the answer to that is that we attain God through God himself. But all other means fall short in helping us attain God.

But all other means fall short in helping us attain God.

Not through dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, jnana, and vairagya.

And our devotion means our intense love, the desire to serve everyone.

That.

We don't attain through that.

We have the glory of service, don't we?

That service is like that.

But we don't attain through that.

Then what is the meaning of this glory of service?

Huh?

We attain by serving him knowingly.

We serve him knowingly.

And we attain by doing it to please him.

If you keep doing everything, you won't attain.

Good things happen, merit is earned.

BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → also earns merit and is considered devotion.

In that understanding.

We have that means of devotion.

It happens if there is devotion with refuge.

Maharaj said that devotion alone does the work.

That is exclusive devotion with refuge.

When it says 'exclusive', it includes refuge.

When it says 'exclusive', it includes refuge.

So, if one attains God's abode, it is understood that they attain it through refuge.

Why we exist?

Why do we exist?

Do you know?

Or not?

Huh?

Have you decided or not?

Why we exist?

So it means, why do we exist?

Our existence is that.

And there is dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, jnana, vairagya, and bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary →.

If the refuge is firm, then it becomes his responsibility.

Decorating the bride is the responsibility of her in-laws' side.

Her parents don't do it.

If they do, it's considered a small favor from them.

And it's considered the other's duty.

Yes, he has to do it.

So this is called becoming a bride.

This jiva is called a bride.

Because he takes refuge.

Then the responsibility came.

No one should point a finger at him.

If a householder is there, and someone else gets into trouble, that's fine, but if he has to point a finger at his wife, then...

Then he is ready to die.

It's the same with God.

That if he has exclusive refuge, then no one will point a finger at him.

Maharaj says that Kaal and Maya cannot even look at him.

Kaal and Maya cannot look at him, nor can anyone else.

Don't go.

I will protect my saints and do good for them.

If even a bit of my saint drowns, I will uproot him and throw him away.

If there is shelter,

He goes to uproot the water.

Otherwise, God knows that the one who has taken refuge will take care of him.

He is taken care of.

Why we exist.

Why do we exist?

What is to be done?

That's why I have shelter there.

There is a unique determination of refuge.

If everyone could achieve salvation,

If everyone can do it, then what is our job?

God says so.

If it happens with others, then why should I pay attention?

Tell others.

Akshardham is attained only by one, not by others.

He is under the protection of Maharaj.

There is no means of devotion in taking refuge in refuge.

What?

This

I

I have taken the present correctly and I believe it correctly, so my salvation should happen, not like that.

Then that action became a means.

The duty is of refuge, isn't it?

The duty of refuge.

What?

Come on, let's go.

We took refuge in God, took the present, wore the kanthikanthiDouble-threaded necklace; usually made of tulsi beads, received by satsangis upon initiation into theTap to open in glossary →, chanted God's name, and prayed daily, "O God, I am yours."

Yes

That means that much

So, if he performs that much duty, it is considered a means.

Then

He insists that no, it is our duty, so we should do this, Maharaj.

Refuge means

It is only of God.

Nyas

Burden of salvation

The one who saves from this has put it on him that if you save, I will be saved.

If I don't get saved, it's not like I'll do this and get saved.

If you save me, I will be saved, and if you don't save me, I will not be saved.

Premanand says,

Yours or mine.

Your or my.

What does 'yours or mine' mean?

Huh?

Yours or mine

Not yours and mine.

Premanand says, 'Yours or mine.'

The capable one knows the inner self.

Your or my.

Either yours or mine.

Not like that.

Yours or mine.

If you drown me, I don't mind.

And I don't mind if it's yours.

I am under your protection.

If you drown, you lose your honor.

I have no problem.

You have the honor of the wife, with you is my victory.

How beautifully it is said.

If you have the honor of the wife, then with you is my victory.

So I

Huh?

If you live by yourself, then I won.

And if there is no shame, then you won.

So who wins?

Who wins?

We win.

All the devotees win, like that.

God does not win, like that.

He makes it limitless.

Now I have to save you.

No one can look at you.

I have to save you.

No living being in this world can look at you.

And time and maya, no one can look at you.

That is called refuge.

You have the honor of the wife, so with you is my victory.

Then I win.

So see whose victory it is.

The devotion of the unseen is also very good for refuge.

Keep the honor of the banner.

Keep the honor of this banner.

What does it mean to keep the honor of the banner?

Banu means title.

Keep the honor of the title.

Yes

Maharaj asked a question.

In it, if we are more interested in the Mahabharata or the character of KrishnaKrishna1) 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 → Bhagwan than in all other characters.

Huh?

If one is more interested in the character of Mahabharata or KrishnaKrishna1) 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 → Bhagwan,

Then refuge says,

Turn it a bit.

Another

From time immemorial, we are devotees and divine, so we should naturally be interested in other incarnations, shouldn't we? It doesn't come.

But you have to change it.

If we don't change it and keep it as it is and keep adding to it, then it is a bit difficult.

God says, "No problem, go where you have attachment."

What else do we do when we go?

Is it attachment or something else?

Huh?

If we don't have attachment, do that, brother.

You.

If you have attachment to mess-up, do you stop messing up or do you make sukhadi while messing up?

If it doesn't swell, that's a different story.

If sukhadi is made, that's a different story.

But if you have attachment to mess-up, do you make sukhadi?

So, a person does what they are attached to.

So, attachment should be changed.

He should change his attachment.

Reading it as a story is a different thing.

But what are you attached to? Is it to Swaminarayan Bhagwan or somewhere else?

See that.

What is the means to attain God?

By whom do we attain God?

So the answer to that is that we attain God only through God.

To choose him as a means.

That is called ashrav.

Him.

To choose him as a means, not to choose him as the best.

If he chooses the best, then devotion happens.

And if he chooses the means, then ashrav happens.

That's the difference between the two.

Where one understands the glory of someone, there one develops love for that person.

But there is no one else to save me except this.

Or even if there are saviors, I want to be saved by this, I don't want to be saved by others.

To choose him as a means, that is called ashrav.

And to recognize him as the best, then devotion happens.

If devotion happens, then if you recognize him as the best, God gives him the fruit of excellence.

But if he himself gets disturbed, if something happens to him, that doesn't happen.

And if he chooses that, then he feels that his responsibility has become his.