Maharaj says such a nice thing. One who has an intense desire to please God, should do this. To please God immensely. There are four ways. By dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → But what special thing is mentioned here? That which is his own. Firstly, constantly remember God. And not to consider the body as one's own. And not to consider the body's relatives as one's own. And to consider oneself as Akshar Akshar 1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh. Tap to open in glossary → Maharaj mentioned these four, and then some more. One who wants to please him immensely. Dharma Dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → But they are ordinary. The word 'extremely' is used here. Maharaj has said this in some places. If one wants to please him immensely, what should one do? This is the way to please God immensely. There is dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → That is occasional. Vairagya should only be shown when the occasion for vairagya arises. One should show their devotion only when there are religious rituals. And one has to perform rituals. This remembrance of God should be done every second. And to consider the body and oneself as separate. Not to consider relatives. That is permanent. There is a prohibition. That should be observed constantly. And there is a ritual. That should be followed from time to time. Non-violence or someone. So, the observance of non-violence should be constant, there should be no gap in it. So, the contemplation of the soul, separate from this body, should remain constant. I am not the body, like that. Is it considered negative or is the body considered positive? It is considered negative. If I say, 'I am the soul,' then that is considered positive. But. That cannot be performed much. If you perform this ritual, that will come. Saying 'I am the soul, I am the soul' doesn't bring much specialty. No form of the soul comes to a person as the soul. The form of the body itself comes as the soul, Maharaj said to negate that. Distinct from the three bodies. Not to be contemplated. The jiva, in the form of Brahman, distinct from the three bodies, should not be contemplated, but rather devotion should be performed. So, as much as the three bodies are negated, that much of the true self comes into one's grasp. The true self is infinite. No one can grasp it as 'this'. So, how much is considered grasped? As much as one can negate the three bodies, that much is grasped. One negates with a gross understanding. One negates with a subtle understanding, meaning one does not allow thoughts to arise. And from the causal state, meaning one completely removes the feeling. The feeling itself leaves his heart. Then he becomes separate from the three bodies. So, practice that. Practice it constantly. For one who wants to please him immensely. One who wants to please God immensely should constantly practice separating oneself from this world. Maharaj says, from relatives, from the three bodies. Maharaj gave its logic. That this body exists, but we are not it. If a wooden body came, if a teak body came, if a jiva came, if a jiva came in a teak tree. Then its wood lasts for a thousand years. If that wood is cut and embedded somewhere in a building, it remains for 500, 500 years as it is. Teak and gold do not get old. It is 500 years old. This person might have come into this human body and then dies as a human. So, both of them are together, both. In that, one believes in one and not in the other. Both bodies are one's own. One considers one as the body and not the other. Maharaj says that what is not believed, should not be believed here either. Maharaj explains within oneself to make it firm, otherwise, one has to perform the ritual of not being the body. If there are feelings, they overtake it. What are the feelings of the subtle body? Thoughts and doubts keep arising. If one doesn't let that happen, then the bodily attachment decreases. What are the feelings of the causal body? So, suppose we become sadhus. It is written in Gopal Anand Swami's words that if a relative of the body comes. So, does he see him as a relative or how does he see him? He sees him as a relative. If he sees, there is no problem. So, he should avoid that too. Maharaj says to have such a vision of knowledge that he does not appear as a relative. Maharaj says, tell me who you don't remember. One who doesn't remember the country, the talk, the talk. If he remembers, he remembers everyone, he remembers us. Maharaj said that. Tell us. But he should remember it separately like this. Keep having the opposite feeling. Keep having more opposite feelings. So, he is considered separate from that. Therefore, one who does not currently consider 8.4 million types of relationships as their own, nor does one consider 8.4 million types of bodies as their own body, should not consider this body as their own true self. And do not consider the relatives of the body as your own relatives, because just as the relationship with the 8.4 million types of bodies that were taken did not last, so too the relationship with this body will not last. Because just as the relationship with the 8.4 million types of bodies that were taken did not last, so too the relationship with this body will not last. Therefore, knowing all objects like the body, home, etc., to be false, and knowing one's true self to be distinct from the body, senses, and inner faculties, one should remain in one's dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → And for the purpose of realizing the immense glory of God day by day, one should constantly keep the company of a sadhu. And one who does not understand in this way, and is merely body-conscious and of a worldly intellect, even if he is in 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 → And in this 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 → So, how does a human being attain this? Just as the milk of cows and buffaloes is used in God's thal, it benefits those cows and buffaloes. It becomes good over time. If it happens in this birth, it happens. It becomes good over time if good samskaras are formed. In that, this happens. This does not happen in this birth. If he doesn't understand anything, then he is not born. The glory of this 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 → If it's there, then it's like that. If something has come to God in 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 → In that, this also becomes good. But there is no difference between an animal and that. It is said to be like an animal. And in this 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 → So, what is surprising if a human being attains salvation? But he cannot be called a true Ekantik Bhakta Bhakta Devotee of Bhagvãn. A follower of Bhagvãn. Tap to open in glossary → Even trees and leaves attain salvation. If animals were useful while alive, then even if they are used after death, they attain salvation. Look, there was a plank, so the plank was used after death. Of the tree. Still, that tree benefited, that jiva benefited, the jiva that was in it benefited. So, the glory of this 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 → But if one wants to go to God in this very birth, then one should do this. That is not certain when one will go to God. When it manifests, it manifests again, then all that has been done comes to use. An Ekantik Bhakta Bhakta Devotee of Bhagvãn. A follower of Bhagvãn. Tap to open in glossary → And such an Ekantik Bhakta Bhakta Devotee of Bhagvãn. A follower of Bhagvãn. Tap to open in glossary → That Akshar Akshar 1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh. Tap to open in glossary → One is the formless, homogeneous consciousness. We call it Chidakash, we call it Brahm Brahm 1) The dhãm of Bhagvãn. It is eternal, complete with all gun, luminous, and flawless. Also called Akshar, or Akshar-Brahm, or Akshardhãm. 2) Fourth of the five eternal entities, which transcends everything except Purushottam (jeev, ishvar, Mãyã, and Brahm, and Parbrahm). Tap to open in glossary → And that Akshar Akshar 1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh. Tap to open in glossary → Purushottam Purushottam God. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth for Tap to open in glossary → And the devotee who has attained that Akshardham also attains the state of being similar to Akshar Akshar 1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh. Tap to open in glossary → And he remains in the constant service of God. And in that Akshardham, Shri 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 → Purushottam Purushottam God. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth for Tap to open in glossary → And in that Akshardham, countless liberated souls, who have attained the state of being similar to Akshar Akshar 1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh. Tap to open in glossary → All of them act with the sentiment of being a servant of Purushottam Purushottam God. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth for Tap to open in glossary → And Purushottam Purushottam God. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth for Tap to open in glossary → Therefore, all our satsangis must make this firm resolve. We also want to join the ranks of those liberated souls who are in the form of Akshar Akshar 1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh. Tap to open in glossary → And we want to go to Akshardham and remain present in the eternal service of God. But we do not desire the perishable and trivial worldly pleasures. And we do not want to be tempted anywhere by it. With such a firm resolve, one should constantly perform exclusive devotion to God. And truly understanding the immense glory of God, one should eradicate the desires for all other objects like women, wealth, etc., even while having the body. In Maharaj's philosophy, there is a need to properly understand the Akshar Akshar 1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh. Tap to open in glossary → tattva tattva An element. That which is produced from Mãyã. There are twenty-four tattvas that have evolved from Mãyã: the five gnãn-indriyas, the five karma-indriyas, the five prãns, and the four antah-karans. Tap to open in glossary → It's not just Maharaj who said that. All this creation is useful in describing the glory of God. So, the Akshar Akshar 1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh. Tap to open in glossary → And if one does not understand it properly, then Maharaj's glory is understood less. But in Junagadh itself, there is a lot of Akshar Akshar 1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh. Tap to open in glossary → The Akshardham and the Akshar Akshar 1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh. Tap to open in glossary → Akshar-rup Akshar-rup 1) Like the form of Akshar. 2) Possessing qualities similar to those of Akshar. Same as brahm-rup. Tap to open in glossary → In Junagadh, Gunatitanand Swami's talks emphasized all this more. To become Akshar-rup Akshar-rup 1) Like the form of Akshar. 2) Possessing qualities similar to those of Akshar. Same as brahm-rup. Tap to open in glossary → Akshar Akshar 1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh. Tap to open in glossary → tattva tattva An element. That which is produced from Mãyã. There are twenty-four tattvas that have evolved from Mãyã: the five gnãn-indriyas, the five karma-indriyas, the five prãns, and the four antah-karans. Tap to open in glossary → And all others are infinite. From Mahamaya and Mahapurush, all those tattvas are considered infinite. Even if Mahapurush and Mahamaya are one, and the entire universe creates infinite universes, but that is, its samples are found elsewhere. There is no other sample of Akshar Akshar 1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh. Tap to open in glossary → One and one. Similarly, Maharaj is one and one, and Akshar Akshar 1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh. Tap to open in glossary → So, its authenticity is the uniqueness as a servant of Maharaj. It is also necessary to know that properly to please Maharaj. Maharaj says, for one who wants to please him immensely, this is taken. To please immensely. Remember God, remove bodily attachment. To become like Akshar Akshar 1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh. Tap to open in glossary → If one does this, then dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → 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