The other has been proven to the untrue person. It has been proven to untrue persons, wherever they look, they see Ramji, they see nothing else. What brother, wherever you look, there is Ramji, what is to be understood from that? Now that is his question, isn't it? What is to be understood from that? In everyone, they keep the vision of God, the vision of the Supreme Soul, they do not keep any feeling of high or low or discrimination. Still, that viveka should be kept, keeping viveka, can there not be Ramji wherever one looks? Keep viveka, this sadhu is endowed with many qualities of sadhuta and in this sadhu there is incomplete sadhuta. So in incomplete sadhuta, can God not be seen? He can see, the Inner Ruler is present in everyone, but because the Inner Ruler is present, it does not mean that viveka should be lost. Wherever one looks, there is Ramji, that means he sees God everywhere, but that does not mean that everyone has become equal because of that. Vidyavinayasampanne brahmane gavi hastini, shuni chaiva shvapake cha panditah samadarshinah, what does that mean? What does that mean? The one who sees the Supreme Soul in everyone is called a pandit pandit Priest. Tap to open in glossary → So the dog, shuni chaiva shvapake, so should the dog be kept in the house? To keep the dog in the puja room, because in that too, panditah samadarshinah is said. So God is there in the dog too, isn't He? Or not? Is God not in it? So should we seat him on the throne and worship him? Is it like that? then? So what is to be understood from what was said? In the Gita, God said, vidyavinayasampanne brahmane gavi hastini, shuni chaiva shvapake cha panditah samadarshinah. Wherever one looks, there is Ramji, nothing else is seen. And in this, it is said to keep viveka. So what is to be understood from that? What is to be understood? If a dog comes, do not beat it with a stick. Do not beat it. Arrange so that it does not come. Not to beat it with a stick. Do not be like, a dog came, let's break its leg with a stick. Because God is in it too. No, first arrange so that it does not come. If it runs away, you have to chase it away, then you chased away God, didn't you? That is why storytellers talk, who was that, Gyaneshwar or Eknathji, that a dog ran away with a roti, so he ran after it with a pot of ghee ghee This is clarified butter or pure butter that is formed by heating it until the impurities in it settle to the bottom. Tap to open in glossary → That wait, O God, O God, that is an unbuttered roti. We should not do that much, because we have not become Eknathji or saintly souls, Gyaneshwar, so it is fine, we should see that he does not take away the stack of rotis, that God, and our God will not remain. Indeed, one should take care of that. But first, take care that that God is not here in the house, but in the courtyard. That means keeping viveka. And that viveka is as told in the scriptures. Not the viveka arranged by our own mind. Keep the viveka that is told in the scriptures. In the scriptures, sins of everyone are told separately. Take care that tiny insects do not die. Even while walking, it is said to step carefully. But more than that, what if a larger insect dies? Even if it died unknowingly? Fast. More than that, if something like a rabbit dies, fast for three or four days. More than that, another viveka is told that those with all senses, with senses, gradually, it becomes a great sin. And if it is a Brahmin, then it is a great sin. Like killing a Brahmin, killing a Brahmin is said to be a sin, a very great sin is said. And greater than that, if he is a devotee of God, then his life is destroyed, he dies, his life is destroyed. So why was such a category made? It is made with viveka. That is called viveka. And keeping viveka, worship God. Do not worship God by leaving viveka. Keeping viveka, wherever one looks, there is Ramji, nothing else is seen. So it does not mean to leave viveka, that is also said in the Gita. Shuni chaiva shvapake cha panditah samadarshinah, keep the feeling of God in them, keep good feelings in everyone. But it does not mean to seat the dog on the throne. And to throw out God. Not that meaning. From the perspective of untrue persons, every form of creation is worthy of meditation, because all of it is Brahman. It is worthy of feeling as Brahman, in reality, by feeling Brahman in that way, that object does not become Brahman. If we feel in any object that this is Brahman, then it does not become Brahman. If there is a householder and he has an only son, then he feels that this is our Brahman. Then the boy does not become Brahman, if some feel that way, then that happens. He gets spoiled in too much pampering or that happens. If he does not keep viveka, then? He can also feel that I am serving God, if I make him proper, then it becomes equivalent to serving God. A householder can keep such a feeling. He has children at home, and it is his duty, that it is good if he connects with God. And if he connects him with God, then he is also said to have served God. But the son or family members are Brahman and if he keeps worshipping them, they do not become Brahman. If he performs his duty, then it happens. There is no problem in that, it also becomes equivalent to serving God. He performs his duty that this is my duty, and he connects with God, then there is no problem. So the whole world is Brahman, but it does not become so just by our believing it. So what to do? That feel Brahman only in that which is Brahman. By feeling Brahman in non-Brahman, it does not become Brahman. Whatever is there, everyone is not equal. In that, Maharaj has spoken of distinction. Taratamyatashchakasati tyanalavat svakrtanukrtim, like that. God is present in everyone, but svakrtanukrtim, like that. He is present with a sense of distinction. As He is present in the devotees of God and Brahmins, He is not present to that extent in others. So keep that viveka. Otherwise, everything is Brahman, by feeling Brahman in it, it does not become Brahman, brother. Keeping viveka, worship God. Maharaj has said to keep viveka even towards the devotees of God. That Maharaj said that the one who is to attain the abode of God in a hundred births, attains it in this very birth. By what? By serving God and the devotee of God equally. So what did God say in that? So in that, He did not say that if you saw a devotee, serve him and it is done. A hundred births are averted. Saw a tilak-chandlo, Maharaj would not say like that. Keep distinction even among the devotees of God. So keep viveka. Vivekahina pashubhih samanah, like that. Animals do not have viveka. Do animals have viveka? Does a dog have viveka, if it comes here, does it think, brother, this should not be done. It does not have such viveka. And viveka is given only to humans. But not all humans keep it, but God, Maharaj said, the devotee of God has to keep it by force, isn't it? So if salvation is desired, keep viveka. In reality, by feeling Brahman in that way, that object does not become Brahman. To have a high feeling, the viveka told in the scriptures is needed. To have a high feeling, a high-class vessel should be selected and then have a high feeling. If it is a low-class vessel, have only that much feeling in it. To have a completely opposite feeling is nowhere said. Yes? So have feelings, but have feelings according to the vessel, for the one who wants to go on the path of salvation. The one who wants the fame of this world, for him, everyone is equal. No high or low, keep everyone equal. Even in this world, that does not happen, even worldly affairs do not run if everyone is considered equal. If everyone is considered equal, then even worldly affairs do not run in this world, in that too, viveka has to be kept. If you have only two sons, and one boy does no work at all and sits idle, spoiling the house, and one boy sustains the whole house. Then even if they are your own two sons, do you feel any difference or not? Does it feel different or not? So in that, the example of a mother is given. A mother has all sons, and someone is sick and someone is healthy and someone is foolish and then she does not discriminate at the time of eating. She feeds everyone equally. If he is sick, she feeds him accordingly, and if he is healthy, she feeds him properly. But still, does she forget that this one is foolish, and this is that one, does anyone forget that? Even if they are her own sons? Still, that much viveka remains. Equal vision in wishing their well-being. She wishes well-being for everyone. Samo'ham sarvabhuteshu, God said so in the Gita. That all living beings, all living beings are equal to Me. Equal means He said everyone is equal? Then Maharaj said that, in the Gita, God, in the Bhagavat, it is said that Bhuko bhar haru santan hit karu chhaya kar doy, jo mere sant sant A sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush. Tap to open in glossary → jad jad Lifeless. Non-living. Has no ãtmã. Opposite of chaitanya. That which is without consciousness. Tap to open in glossary → If Samo'ham sarvabhuteshu is said, then why was such a thing said? So what is the meaning of Samo'ham and what is the meaning of the other? Samo'ham sarvabhuteshu means I wish well-being for everyone, even if it is a demon, even if it is Kansa, I wish his well-being, I wish that good happens to him. That is Samo'ham. And that equality is His, God's equality. And for us, that same equality, may good happen to everyone. A rogue should not be allowed into the house. Do good while keeping him outside. If there are rogue people, bringing them into the house and thinking Samo'ham, everyone is worthy of worship, it is not like that. Worthy of worship. We should wish well even for rogue people. But wish well by keeping them outside. Not in the house. Wish well by keeping them at a distance. So that is called equality. Equality does not mean that viveka should be lost. That is why Maharaj said in the Shikshapatri, a sadhu should not wish ill of anyone. Not wishing ill means wishing well. He did not say to worship everyone equally. In that, it is written like this, see, that serve parents and guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → Otherwise, He would have also written that serve parents, guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → But Maharaj has not written so. In reality, by feeling Brahman in that way, that object does not become Brahman. To have a high feeling, the viveka told in the scriptures is needed. If we have any object, and we have a high feeling in it, how much fruit do we get? For example, there is a devotee of God. And if we keep extreme faith and extreme feeling in him, how much fruit do we get? Extreme faith is in his God. To whom? In whom we keep faith. As much faith as the opposite vessel has in God, that much fruit we get. We do not get as much as we keep. If the opposite vessel has fifty percent faith and fifty percent not, and we keep hundred percent feeling in him, then how much fruit do we get? Only fifty percent is received. Our fifty went in vain. Because he is not a worthy vessel, so it went in vain. Only that much feeling bears fruit for us, if he is a five percent devotee and we kept hundred percent feeling, then we get only five percent of its fruit, not hundred percent, ninety-five percent goes in vain. So feeling and viveka if both are there, then salvation happens. And untrue persons are, though Maharaj has, Maharaj said that their feeling is not true, it is their evil intention, intention, their motive is spoiled. From that, they want to gain something of this world. Of the world, that is why they show feelings, otherwise they have no feelings. To have a high feeling, the viveka told in the scriptures is needed. To have a high feeling, the viveka told in the scriptures is needed. By having a high feeling in any random object, there is no benefit. In whichever object a human his effort also does not bear fruit. By keeping feelings in a weak object, no matter how much effort one makes, still it does not bear fruit. In the end, there is no fruit. If one has weak feelings in a good object, still there is no fruit. And if one has good feelings in a weak object, still there is no fruit. No fruit is received. Ekalavya made an idol of Dronacharya and learned archery. And then became a better archer than Arjun. Than Arjun. But what was the result? What result? No result came, it was zero. The result was zero, nothing else came. Karna, from Parashurama, learned archery by deceit, Parashurama was a powerful vessel, said to be a vessel of God, he learned archery from him by deceit. Still, the result was not good. The result was not good because he used deceit. And the other had made such a vessel selection. Because he made such a vessel selection, he did not get the fruit. So vessel selection first, and then feeling, then and then salvation, it happens like that. First, vessel selection should happen, is it a good vessel or a bad vessel? It is an untrue vessel, like that. Arjun kept feelings in Dronacharya, so he learned the science. Arjun's faith was in Krishna Krishna 1) 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 → Arjun's faith was in Krishna Krishna 1) 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 → Arjun's faith was also in his revered guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → But from Dronacharya, he only took the science. And he said, brother, okay now as you say, Ekalavya surrendered his head at his feet. He surrendered his head at his feet, so he said, bring your head itself. Yes? That is the weakness of his vessel. That is the weakness of the opposite vessel. If he does not have the weakness of that vessel, then he should be pleased, he should not ask for his thumb. Very good, I have found a very superior vessel. Found it for free. Found it without making effort. Then he should not have asked for his thumb. We should not select a vessel that asks for the thumb after learning from him. In the end, just give this now. Do not select such a vessel. As Arjun selected Krishna Krishna 1) 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 → select such a vessel. That no, no, I will, and the glory, still I will give the glory to you. I will kill the entire army of Mahabharat. And I want to give the glory to you. Nimittamatram bhava savyasachin, you become an instrument. So he selected Him. So of the vessel, Dronacharya is a good vessel, still we do not have any, we do not want to blame him. But now he did all, that Ekalavya made effort, so he should not have asked for his thumb. That okay, you go along with Arjun, the matter was only that much, wasn't it, what was Dronacharya's difficulty? No one should surpass Arjun not. Such a vow he had taken. These are all called ironies. They are called ironies because, that brother, no one should surpass the one I teach, that is not your vow. No one should surpass the one I prepare. So can there be no vessel superior to us? He should have said that Arjun, when you are in trouble, I too will die with you, see. No problem. Then that is called a good vow. But it should not be done that brother, this Ekalavya said that I am your disciple, so he said, bring your thumb. This is not the behavior of a guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → To ask for his whole life, and to make him completely non-use. So vessel selection happens first. It is said to impart knowledge to a good vessel. Do not impart to an untrue vessel. And put feelings in a good vessel. Feelings in an untrue vessel, keep only that much feeling that good happens to him, good happens to him. That bad happens to him, we do not wish that. So equal feeling has come. But it does not mean to consider everyone as equal. 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