The jiva who performs it, as his vision becomes more and more subtle, he perceives the supreme nature of God. And the glory of God also becomes more and more apparent. When a devotee considers himself as the body, he knows God as the witness of the waking, dreaming, and deep sleep states. And when he considers himself beyond the waking, dreaming, and deep sleep states, then God appears to him as beyond that. Then, as the subtle vision develops, the devotee of God should also become like God. Keep explaining the supreme nature of God's devotee. They are better than me. But if we spend a lot of time, does it become knee-jerk or does it become a supreme nature? Huh? After five years, ten years, twenty years, does the devotee of God become knee-jerk or does he surpass it? But if it is true, then his glory increases. If he is still doing true 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 → 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 → The difference becomes visible, that this is different and that is different. It seemed so. Then, as his subtle vision develops, he knows God as being beyond himself. And he understands the glory more and more. And then, as his mind becomes more and more attached to God with love, his upasana becomes more and more firm. There, his feeling of being a servant of the Lord increases. Now, it feels like I will never give this up. But the ocean does not diminish even a little. He gets its benefit. The penance performed by Maharaj and the means and materials provided by Maharaj, who gets more benefit from them? Huh? One gets as much benefit as one has strength. In the beginning, one gets less benefit, and then one gets more and more. Maharaj has left so much here that no one can fathom it. 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 → Blessed, blessed is that jiva who has attained the state 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 → Everyone received the fruit. He received the fruit of the karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → And He attains a state that the Vedas describe as 'not this, not this'. He attains it while living. The Vedas praise him. This state is attained while living. Such is 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 → God has left it for the sake of the humble jiva and also for the liberated jiva. God is equal to all. Who is humble and who is liberated? I am equal to all beings. All are equal to me. So God does not discriminate. If there is more or less, it happens because of this, it happens because of oneself. God has given us all the materials. Did he give Muktanand Swami different materials and us different ones? Is it better than that, or is it less for us? Huh? It's good. It's better than that. He had a stick, and Raman had a stick. What else did he have for comfort? Compared to that, we have all this good stuff, and we also got this. If you want to go as far as you want, walk. Huh? Muktanand Swami used to walk. As many as the bidder bids. Just as there is an ocean, an ant goes and drinks water from it, and a sparrow also drinks. And humans, animals, horses, elephants, and large crocodiles and fish, all drink the water of the ocean and become strong. What is this example? It is about drawing strength from God. One needs capacity to draw, right? How much can an ant draw? And if it's a crocodile? It draws everything. But the ocean does not diminish even a little. And whatever jiva has a greater capacity, that jiva knows the glory of the ocean more accordingly. Again, another example. Just as there is the sky, a mosquito flies in it, and a sparrow flies, and a kite flies, and a hawk also flies, and an Anala bird also flies, and an eagle also flies. Even then, the sky remains boundless for all of them. What was the difference in the two examples? What moral was given? It was said differently, what was the difference in the two examples? In one, how much benefit you can take, you can absorb. And in the other, it's about the state, how high you can rise. Analyze it. Huh? What? What, brother Sadgun Swami, what was the difference in both? In the example. In one, how much benefit a devotee can take from 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 → We had already said that. What was the difference in the second one? In one, how much one's own progress has been made. What came? It seems similar. Where is it similar? If it were similar, then Maharaj would not have known. If a different example is given, then the moral must be different, right? What is different? In the first example, one's own capacity. And in the second, it is the boundlessness of God. The boundlessness of God. It shows how much capacity God has. God is in the place of the sky. In that, God, the sky, appears infinite and endless to everyone. And in that, how much water does it drink? That is not it. Even then, the ocean of justice appears infinite. There, God is in the place of the ocean; here, God is in the place of the sky. But does the Anala bird drink the sky? It does not drink. It measures it. And here are all the crocodiles. Drinking water. It drinks and measures it. It drinks and measures. Those measure it like that. There are two differences in both. Then The second example is that just as there is the sky, a mosquito flies in it, and a sparrow flies, and a kite flies, and a hawk also flies, and an Anala bird also flies, and an eagle also flies, yet the sky remains boundless for all of them. And whoever has more strength in their wings knows the glory of the sky more. And he understands his own inferiority. Similarly, devotees with little upasana, like Marichyadik Prajapati, are like mosquitoes. And devotees with more upasana than that, like Brahmadi, are like sparrows. And devotees with more upasana than that, like Virat Purushadi, are like kites. And devotees with more upasana than that, like 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 → And devotees with more upasana than that, like Shuddha 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 devotees with more upasana than that, like 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 as all those devotees attained more and more power, they came to know the glory of God more and more. And as they attained more and more power, the feeling of being a servant of the Lord also became very firm in them. And when the one performing bhajan bhajan Worship. Tap to open in glossary → Then, as he continued to perform bhajan bhajan Worship. Tap to open in glossary → Then he became like a torch, then like a flame of fire, then like a forest fire, then like lightning. Then he became like the moon, then like the sun, then like the fire of the time of dissolution. Then he became like a great light. In this way, light also increased, and power also increased. Here is the third example. What was the difference in that example? All examples are not the same. The first example is of an ant and a crocodile. The second is of a mosquito and an eagle. The third is of a firefly and a great light. So what came in this? What was the moral of this? The state of the devotee is that. His own state. The devotee's power increased. Yes. So, how much from God, as these are all matters of setting. If all the settings are done, then one can acquire many virtues from God, the glory of God also increases, the feeling of being a servant of the Lord increases, and one's own radiance also increases. What is radiance called? What is radiance called? What is radiance called? Huh? The feeling of defeat and strength. The feeling of defeat and strength. Even if any kind of time and place comes, he is not overcome by it. He does not fall back. And he suppresses all of them and then moves forward. He becomes like that. Such radiance increases. In this way, light also increased, and power also increased. And happiness also increased. 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