In this Vachanamrut, Maharaj says, "Ask questions and give answers." Then Muktanand Swami asked a question, "What is the means to maintain continuous focus on the form of God?" Then Shreeji Maharaj says, "There are four types of means for that." The nature of the mind to attach, courage, fear, and vairagya." "Among these, one whose mind has the nature to attach, wherever they attach it, it gets attached." Just as it attaches to son, wife, etc., it attaches to God. Just as Mirabai, since she was young, her mind suddenly attached to the murti murti 1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn. Tap to open in glossary → Then, 'Govinda is my life, the world seems bitter to me.' Also in the Bhagavat, there are words of the Gopis towards God, that, 'O God, since we have touched Your feet, the worldly pleasures have become like poison to us.' [cough] In the history of 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 → where upon meeting Maharaj once, the world was renounced. Therefore, one who has the nature to attach, if their mind attaches to the murti murti 1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn. Tap to open in glossary → If one utilizes it, otherwise they have placed the blame on God, haven't they? That is how it is. Placed the blame. Now it attaches to the world. But if he thought that, 'My brain's, my mind's nature is to attach,' and if he utilizes it a little here, of that nature, then it would also attach to God. It is not that it wouldn't attach. [cough] "The second means is courage." "One who has extreme courage in their heart, if any other thought besides God arises in their heart, or if any obstacle on the path towards God" For us, as soon as the word 'courageous' comes, we only think of fighting. When the word 'courageous' comes, who is it referred to? One who can fight well, whose capacity to fight is great, is he called courageous? Courage means spiritual effort. "One who has extreme courage in their heart, if any other thought besides God arises in their heart, or if any obstacle or setback occurs on the path towards God, being extremely courageous, extreme contemplation arises, and through that contemplation, he dispels every worldly thought. And he removes every obstacle and continuously remembers God. Because courage is of the nature to instantly resolve other desires and other obstacles." Just like Dhruva, Bharthari, Rajabhai Dangar, Surdas, Tulsi Tulsi 1) Basil. Variety of plant in the mint family, native to warm regions. Its aromatic leaves have inherent healing qualities and also is often used as seasoning. Used as a fragrant offering to Bhagvãn. The wood of the plant is also used in the making beads for mãlãs and kanthis. 2) Bhagvãn made a pati-vratã named Vrundã break her pati-vratã vow. So, she cursed Bhagvãn and turned Him into shãligrãm (stone), and He in turn cursed Tap to open in glossary → Rajabhai Dangar. Him too. Rajabhai Dangar, Surdas, Tulsi Tulsi 1) Basil. Variety of plant in the mint family, native to warm regions. Its aromatic leaves have inherent healing qualities and also is often used as seasoning. Used as a fragrant offering to Bhagvãn. The wood of the plant is also used in the making beads for mãlãs and kanthis. 2) Bhagvãn made a pati-vratã named Vrundã break her pati-vratã vow. So, she cursed Bhagvãn and turned Him into shãligrãm (stone), and He in turn cursed Tap to open in glossary → other such devotees are called courageous. If an obstacle came, they would not rest without instantly dispelling it. They would become fierce against it. [cough] other such devotees are there, who remove every obstacle and continuously remember God. "The third means is fear." "One in whose heart the fear of birth, death, hell, and the cycle of 8.4 million births remains extreme, due to that fear, they continuously remember God." If one honestly believes that this is upon us, and fears it, lest somewhere we fall back into birth and death. Having come into this birth, and God has given this platform. Now, lest we fall somewhere in our negligence. If one keeps such fear, then also the remembrance of God remains. "Fear is that which prevents actions contrary to God's wishes." Just as Ajamila, after being released from the jaws of death, continuously worshipped and attained God, as mentioned in the Bhagavat. But he became a true devotee. Because there was that fear of Yama. Yama is a reality. But either one must convince oneself, or one must be guided. Even if guided, they might not hold, but if convinced, it reaches till the end. Convincing oneself is a very big thing. We have the fear of birth, death, and Yama upon us, if we do not worship God. That must be accepted. Then he remembers God. Then he walks straight. He renounces his nature. Otherwise, nature cannot be renounced. [cough] A devotee of God remembers Him even more during ordinary fearful situations, so if one truly believes in and sees birth, death, etc., then surely out of that fear, God is continuously remembered. [cough] "The fourth means is vairagya." "The person who possesses vairagya, through the knowledge of Sankhya scripture, considers their soul distinct from the body, and harboring the Supreme Soul within that soul, continuously contemplates Him." "Vairagya is that which dispels attachment to anything other than the Supreme Soul." Therefore, by dispelling other attachments, it leads to continuous contemplation of God. Courage is that which removes obstacles. And that other one is that which dispels attachment. Courage fights against what? Against physical obstacles. If there is an obstacle, it fights against it. 'I don't want this,' it removes the obstacle. Puts it aside. And that other one is, vairagya is that which dispels attachment. Therefore, by dispelling other attachments, it leads to continuous contemplation of God. Our Nand saints and the eminent saints after them are all examples of this. Through these four means, continuous contemplation of God is achieved. Otherwise, if God bestows His grace, then well and good; otherwise, even if one tries many other means, continuous contemplation cannot be achieved. And achieving continuous contemplation is also We all are waiting, aren't we, that 'if God bestows His grace, then well and good.' Is there any other way? 'If He bestows His grace, then well and good.' Let Him bestow His grace. [cough] Through these four means, continuous contemplation of God is achieved. Otherwise, if God bestows His grace, then well and good; otherwise, even if one tries many other means, continuous contemplation cannot be achieved. And achieving continuous contemplation is also a difficult task. It is only when the merits of many births arise, that one achieves continuous contemplation of God. Otherwise, it is rare. Maharaj has spoken about continuous focus, the means of focus, in Vachanamrut Gadhada I-49. Brahmanand Swami has asked about the means of continuous focus. In reply, Maharaj has shown introversion as the means of continuous focus. While in Vachanamrut Gadhada II-4, there, the mahima is described. There, the mahima is described. Here, the means is described. The 49th Vachanamrut describes the means. So for us, the use is of the means. That means is more useful. Mahima is there, but if it does not come to the soul, what is the use? Maharaj described the mahima that if he desires, he can see Brahmapur, Golok Golok 1) The dhãm of Shree Krishna Bhagvãn. 2) Also means Akshardhãm. The prefix ‘go’ means light; therefore, meaning the ‘lok of light’ – Akshardhãm. Tap to open in glossary → That is the mahima described; if it exists, it is seen. But this means is described in the 49th. If one keeps introverted focus, that introversion. If one practices introversion. Introversion means beholding God, listening to discourses, all this is introversion. performing mental worship, remembering the murti murti 1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn. Tap to open in glossary → all that is introversion. The more one does it, applying its force, then one achieves remembrance. In the Gadhada II-4 also, are mahima and faith described as the means? What? In the Vachanamrut Gadhada II-4. In the fourth, in Gadhada II-4, that is there, it is not very clear in my mind. Gadhada II-4 is mentioned in this. Not in this. Is the 49th or the 4th mentioned? In the 49th, the means is described. Yes. And in the 4th, yes, in that also, remembrance is mentioned. The rareness of continuous focus is described. It is described as rare. Its rareness is described. In that other place, the means, here, the rareness, in the first, the mahima. In the first Vachanamrut, the mahima is described. That one who has continuous remembrance in the murti murti 1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn. Tap to open in glossary → focus remains, then he attains such an abode, whatever he desires, happens. That is its mahima. Maharaj has spoken about the means of continuous focus in Vachanamrut Gadhada I-49. Brahmanand Swami has asked about the means of continuous focus. In reply, Maharaj has shown introversion as the means of continuous focus. While in Vachanamrut Gadhada II-4, from any perspective, if one aligns with God, then Maharaj has called it introverted focus there. Aligning with God from any perspective means bringing God into any purpose. Aligning means bringing into purpose. 'I am doing this service to please God.' 'I am doing this action to please God.' That is called aligning. If one does it with such a perspective, the action remains the same, but if done with such a perspective, Maharaj calls it with introverted focus. [cough] while in Vachanamrut Gadhada II-4, the rareness and means of continuous focus are shown. "To achieve continuous remembrance, such faith is needed, and if there is a deficiency in the heart, then there is a lack in understanding that much mahima." That is said in the fourth Vachanamrut. "And there is a lack in mahima, meaning there is also a lack in conviction to that extent." "Therefore, if there is mahima and faith, continuous contemplation is achieved." And by saying so, the extraordinary mahima of God is shown. Yet, there will be no contradiction with the Vachanamrut. The four means mentioned here, in comparison to introversion, mahima, and faith, are of a slightly deeper inner aspect. While these means are indicative of the outer aspect. Even among them, introversion is a form of practice, and mahima becomes the foundation for all means. Again, Maharaj says that to this jiva, God Now Maharaj, meaning the point is that here Maharaj described four means, and in that other place, in the 49th, described only one means. In that other place, two were described. What? In the fourth, two were described. These two were described, and here only that mahima was described there. In the fourth, mahima was described. And in the 49th, introversion was described, and here four means were described, so were the four means left out, so they were described, or what was it? There is a resolution to that. Again, Maharaj says, "The attachment that this jiva has to places other than God, that itself is maya." "This jiva has even more attachment to the body, the relatives of the body, and those who nourish the body, than to the five sensory pleasures." "Therefore, one whose attachment to these is broken, has crossed over maya." Those who nourish the body or those upon whom one's livelihood depends, those. Those who fulfill all the desires of our body, one develops great attachment to them. Whether it is a disciple, or a householder disciple, or family members, for these worldly people, family members, or anyone else. Because there is great attachment to the body, so attachment to those who nourish the body is bound to happen. As long as there is attachment to the body, there will be attachment to those who nourish the body. For us, if there are those who nourish us, and if they listen to our words properly or speak well of us, we develop great attachment to them. What? Maharaj has mentioned body's relatives separately. Yes. Yes. He said, 'even more attachment than to the five sensory pleasures.' Even more attachment than to the five sensory pleasures. Nourishing the body, so one never sees any fault in them. So that attachment is described as long-lasting. And its intensity is also described. I will give its intensity. If someone nourishes the body, one instantly develops attachment to them. And then nothing else can come in its way. If that other person stops nourishing, it breaks. If they don't, it breaks. And for the body, it still doesn't break. That is the difference. That attachment to relatives still doesn't break. Even if a relative does not nourish them, even if these children leave their parents in an old age home, still they run back. Even if the other person doesn't open the door, they come and stand there. So that is described as unbreakable. And towards one who nourishes this body, attachment instantly becomes intense. So how intense? It becomes such that it is not even found in the five sensory pleasures. Yes. Because there is extreme attachment to the body, so through the medium of the body, attachment can happen anywhere. Yes. "This jiva, towards the body, the relatives of the body, and those who nourish the body," This nourishment, Maharaj wrote like that, nourishment is not just giving food; if they give respect, that also nourishes us. We don't have much need for food. If they give us respect, 'Oh, Yogeshwar Swami is like those nine Yogeshwars, and among them, it seems he is the main one who has come.' Maharaj, 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 → The foodless Muktas of Shvetadvip, among them, 'endowed with extreme light,' Muktanand Swami had written that, didn't he; so if someone tells you, that Yogeshwar Swami, compared to the nine Yogeshwars who were there, all of them seemed very dim. If they say so? Then? So if pride is lying within, then it happens like that; otherwise, there was no problem. Otherwise, to him, such a thought occurs, 'where do we fit into this?' So for sadhus, if they get good respect, honor, properly, if we are free, they listen to our talks. Then also attachment happens. If it becomes aligned with God's path, then no problem, but attachment happens towards the devotee. Attachment happens towards these objects. Even that, if they are connecting to God, and if this attachment is of God's domain, then there is no problem in that. It is pleasing, God is pleased. If one saves a jiva, then it is said to be equivalent to saving the universe, and Maharaj also becomes very pleased. But this is that worldly attachment, isn't it? It becomes worldly attachment. Yes. "This jiva, towards the body, the relatives of the body, and those who nourish the body," "has even more attachment to them than to the five sensory pleasures." So the five sensory pleasures come at the fourth place. Whose is the first place? The body's. The body's. Then? The body's relatives. The body's relatives. Maharaj this order is like this. Then the second place is of relatives. Then the third place is of those who nourish the body. and the fourth place is of the five sensory pleasures. Yes. If a good sensory pleasure comes, then if it is not of our use, to whom do we give it first? We give it to those who nourish us. We give it to those who nourish us. Suppose it is not of our use, Then? After we are satisfied, where do we give it? So Maharaj has even mentioned the order of these four places in it. First, the most intense attachment is in the body, then the second place is in the body's relatives, the third place nourishment in those who nourish, and the fourth place is of the five sensory pleasures. These are the four intense attachments, to emerge completely out of them, is very difficult. Everyone drowns in them. If not here, then there; and if not there, then here. From one place to another. It is a maze, isn't it? Like that. "This jiva, towards the body, the relatives of the body, and those who nourish the body," "has even more attachment to them than to the five sensory pleasures." "Therefore, one whose attachment to these is broken, has crossed over maya." If there is an ascetic, who performs great penance, then? Does he have attachment to the body or not? What? He completely wears down the body. Then? Does he have attachment to the body or not? Did Saubhari Rishi have attachment to the body or not? We should not name these modern rishis, but like Saubhari Rishi, poor soul, he became defamed, so he won't come back to complain to us. Even if he comes, we won't fall into his hands. Today, if we have gone to Mumbai, he would come there; here in Hyderabad, Saubhari Rishi. From Mumbai, we would go straight to Bangalore, if we find out that Saubhari Rishi is after us, then we would go to Bangalore. And yet, if we go to Bidar, how would he come there? No vehicle is available at all. And he wouldn't have a car. So does he have attachment to the body or not? For 60,000 years, he did that, so does he have attachment to the body or not? If there is a desire for respect, then yes. What? By performing penance, for respect and honor Ego, ego. We have connected our ego with the body, based on that, there is attachment. One who has removed their ego from the body, where do they have attachment to the body? So he performed great penance, but did not remove his ego. His ego, his personality, that 'I am this and this is me.' He did not separate that. Then can he not perform penance? What? Ego from the body, he performs penance, and also other things that we if a person wants more, don't they have to give up a little? If they want more, they have to give up a little, don't they? That is why penance is performed. "This jiva, towards the body, the relatives of the body, and those who nourish the body," If he has no attachment to the body, then he would not desire to marry, Maharaj says so. That is what it means. That is the meaning of the scriptures. That if he has no attachment to the body itself, then how would he desire to marry? Marrying and widowhood, all that belongs to the body, doesn't it? Yes. He wouldn't desire that. So he has attachment to the body. Even though he performed penance and completely dried up the body. So that is called body-consciousness or body-ego. Body-consciousness or body-ego. So body-ego does not go away just by punishing the body. Body-ego has to be removed. and one has to become a servant of Maharaj. One has to cultivate the feeling of being Brahman. And from all these bodily relations, one has to break the connection. So that is called body-consciousness. And the opposite of body-consciousness is Brahman-consciousness. The opposite of body-consciousness is Brahman-consciousness. [cough] Can it be said that he had no attachment to the physical body? He reduced it in the physical body, that can happen. It fluctuates, but again, it doesn't go beyond these three. In the physical body, fluctuation happens. Fluctuation happens between physical and subtle bodies. The attachment to the body's relatives is long-term. and longer than towards those who nourish. In those who nourish, it is strong, intense. Yes. Similarly, is there any type in the body and the five sensory pleasures? That is even more intense than that. If a relative comes in the way of the body, then do they keep them? Does attachment remain? Attachment does not remain in that. So that is even more intense than that. And above all, based on the body, if the body is there, then the body's family; and if the body is there, then all pain. Like that. So its family also came in. Even though we have renounced our family in the body, but if there is attachment to the body, it does not leave the family. So in that way. There is more attachment to the body than to anything else. And that intensity was described, in that previous difficult intensity, that was mentioned. Difficult intensity. The body is the connection, isn't it? If the body is there, then there are those who nourish. Yes. It is dependent on the body, it is for the body. For the body, there are those who nourish; for the body, there are relatives. That is why. And the five sensory pleasures are also for the body. So that is the whole line, but the categories of these are different. The five sensory pleasures if one wants to leave, they can leave. If one wants to adjust the five sensory pleasures, they cannot leave them completely, but if they want to adjust, it can be done. But those who nourish the body, this person cannot tolerate their insult. What else is the meaning of attachment? This person cannot tolerate their insult or their rejection. And even more than that, the body's relatives, and even more than that, the body. If one goes beyond all of them, Maharaj said, 'the blame is placed in this,' when one goes beyond all of them, then they develop attachment to God. Until then, only a little and for the sake of saying, it happens. 'We have attachment,' it happens just for show. True attachment does not happen. If one breaks from these four places, then true attachment happens. "This jiva, towards the body, the relatives of the body, and those who nourish the body," "has even more attachment to them than to the five sensory pleasures." "Therefore, one whose attachment to these is broken, has crossed over maya." "The body is the root of all affection." 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. 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