And furthermore, we have thought and seen, that one who maintains extreme tyaga, or maintains compassion, meaning extreme compassion, because of that, bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → And then, upasana is disrupted. And previously, if bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → One who is extremely tyagi cannot perform anyone's seva. If one is a tyagi, it is good for seva, he gets strength, but extreme tyaga is an obstacle to him. One who has too many entanglements also cannot perform much seva. So, again, one should not understand it in this way, that, 'Brother, we have many entanglements and are not tyagi at all, so we can perform seva.' Those who have too many entanglements cannot perform seva. Maharaj has made the life of tyagis, so free of worry. We do not have to wash plates. For wooden utensils, Maharaj had said, in that, it is said in the scriptures themselves, 'Trini prakshalayet.' To rinse with water three times. So, it became pure. Even if you keep scrubbing it with that powder, it still does not become pure. So, nowadays, we should not even talk about pure and impure, though. Who washes and who does not wash, nothing is known at all. But, and if there are clothes, they are to be worn directly as they are. And for you, brother, which brand is this? Is it Raymond or that other one? So, all that has to be checked based on the brand, which is troublesome. For this, there is no worry; they are to be dipped in dust. And to be worn. No need for a tailor. Also, in eating and dining, there is no other objection, not this and not this, not that. The barber also shaves the head once a month. Today was the turn, but he has not come. One who has the least worry can perform seva of Bhagwan. And he can perform bhajan bhajan Worship. Tap to open in glossary → 'He who desires nothing is the king of kings.' To whom less... 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 → that the kind of wealth Maharaj gave to the sadhus, such is desired by the Lord of Shvetadvipa. He is the master of Shvetadvipa, meaning even he desires that, 'If only I had become a sadhu, and that too of Swaminarayan.' Then how good it would be. Brahmaji felt that way, didn't he? Brahmaji felt that, 'If I had taken birth here as some tree,' in Gokul or Mathura, then my work would have been accomplished. So, 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 → that, 'If we had come into this, then the work would have been good.' And our work would have been accomplished. So, what kind of wealth did Bhagwan give? What kind of wealth did Bhagwan give to the sadhu? The snare of maya? The death of maya? Can it be said like that, Swami, a tremendous scope for performing seva of Maharaj? To desire nothing, that is the wealth. He who desires much is called poor. He has to become dependent on others. Who is the poorest of all? He who has many needs. Now, you know that when the independent Arzi Hukumat came to Junagadh, those brothers brought it, then the Nawab Saheb wanted to flee, but there was no one to put on his shoes. Can one put them on by oneself? There was no habit of doing it by oneself either. And often, one does not even know how. For us, when they operate all these tablets and such, but if we do not know how to operate them, we have to call others, 'Please do this a little.' 'Make it work, please.' So, if one has never operated it, or if one has never worn shoes by oneself, then he would not even know how to wear them. He would not even know that this is for this foot and this is for this foot; it is like that with great men. So, they are called the most dependent of all. 'He who desires nothing is the king of kings.' And the wealth Maharaj gave to the sadhus, He gave that, that nothing is desired. Nothing is desired except seva; only seva is desired. So, he can perform seva of Bhagwan; who else can perform seva? So, tyaga, does it assist in seva, or does it cause an obstacle? What does it do? It assists. Huh? It assists. But then Maharaj said no. Maharaj said no, that if there is extreme tyaga, his upasana does not remain. If there is extreme tyaga, upasana does not remain; Maharaj said so, didn't He? We have to discuss that now, right? So, what do you say? If there is extreme tyaga, then it does not assist. If there is extreme tyaga. If it is moderate, it helps. Meaning, Maharaj's principle is such that maintain the kind of tyaga that helps bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → even then his kalyan is achieved. Meaning, it becomes helpful to bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → then do not maintain such a state. One should maintain at least that much tyaga, that we are ready anytime to perform seva of Bhagwan. And we do not remain entangled in our own web like that. So, tyaga is not denied. But when a person gets carried away by the force of extreme tyaga, then such tyaga disrupts upasana, Maharaj said. In tyaga, no objects are desired; in upasana, objects are desired a little, they are needed. Maharaj said that for Bhagwan, vegetables should be prepared, and flowers should be brought, and gardens should be made, and all that is upasana. It is bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → 'we do not desire anything at all.' So, if you do not desire anything, then there is no problem, but you do not desire anything, yet Bhagwan needs everything. So, if one has an allergy to objects, then he cannot even perform seva of Bhagwan. That, 'Such things should not be kept,' then he cannot perform seva of Bhagwan. If he does not perform, cannot perform seva of Bhagwan, then such tyaga becomes destructive to his kalyan. Such tyaga becomes destructive to him. And compassion means ahimsa. The meaning of compassion is ahimsa. One should not maintain such ahimsa, that it becomes an obstacle to the bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → Maharaj said. Ahimsa is indeed necessary; it is said, 'Ahimsa is the supreme dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → That has been said by everyone, and Maharaj also said it. In the Shikshapatri, He took that first. That ahimsa, not to commit violence against any living being. Violence, is an opponent in the path of kalyan. But Maharaj said that extreme ahimsa, that too is an opponent in the path of kalyan. So, do not maintain such a state. Just as while discussing truth, the authors of scriptures said that the flow of truth, has two banks. Just as a river has two banks, similarly, the flow of truth has two banks. One is 'bhuta anupaghata' (non-injury to living beings). Of any living being or creature, by speaking, destruction should not be caused to him, injury should not be caused to him. And the second is to speak as it is. Sometimes, if we speak as it is, then someone might be destroyed. This illustration is given in the Shikshapatri itself. That if there is a slaughterhouse worker and a cow has escaped from his hands, and we are sitting at a crossroads. Since the cow has escaped from death, she would be running. But that man man Mind. One of the four antah-karans, with the function of (pronounced mun) generating thoughts and desires, and governing all of the indriyas. Tap to open in glossary → Then what should be done there? To direct him to the wrong path. 'It felt like she went that way.' To say 'it felt like,' so we do not turn out completely false either. That, 'It felt like she went that way.' So, if he goes there, the poor cow is saved. So, 'bhuta anupaghata' was practiced. There, even though we spoke falsely, it is considered speaking the truth. Such is the opinion of Bhagwan 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 → If someone is being saved. That is called 'bhuta anupaghata.' And on one side, truthful speech. Truthful speech should also be there, only then is it called truth. But along with it, 'bhuta anupaghata' should also be there. If injury is being caused to any living being or creature, and such truthful speech is there, then reject that truthful speech. Only then is his truth preserved, otherwise truth is not preserved. The meaning of truth is defined in the scriptures as, 'Yad bhutahitamatyantam tadeva satyasya lakshanam.' In which the ultimate benefit of living beings and creatures is achieved, then call that truth. By speaking which, if someone is injured, then do not call it truth. So, 'bhuta anupaghata' is there; the two banks of a river are not equal, you see. On one bank, a flood might be coming, and on the other bank, there might not be a flood. Narmada is there, so water does not come towards our Poicha side, it goes to that other side, if there is a larger flood. It is like that with every river, that one bank is sloped and one bank is steep. It has made it by itself. So, if there is 'bhuta anupaghata,' never let it be broken. If truthful speech is broken, there is no problem; then, his truth is preserved. That truth, ahimsa, all these are called major dharmas, so when is ahimsa practiced? What are the two banks of ahimsa? Just as truth has two banks, and when those two banks are crossing, then which one to preserve and which one to leave? So, in truth, which one to preserve and which one to leave? 'Bhuta anupaghata' is to be preserved. And truthful speech, if it cannot be practiced, there is no problem; one should try to practice it. But if it cannot be practiced, there is no problem. Similarly, there is ahimsa dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → all these are the pillars of dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → So, ahimsa dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → what are its two banks? What are they called? It feels like, those which become obstacles in bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → there is no problem in doing such things. For example, roses for Maharaj, and if a garland is to be made, then if one thinks, 'Brother, the flower plant, the plant will feel pain,' then that does not work. Which banks? What do you think? On one side, compassion is that bank, one compassion, compassion is that bank, one, and the second, the feeling of surrender towards Bhagwan is that bank. Atmakalyan (liberation of the soul). One is atmakalyan. Ahimsa is dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → 'Yato abhyudaya tateva dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → 'Yato abhyudaya,' that by which kalyan is attained is called dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → So, the meaning of ahimsa is compassion. Up to what point should compassion be maintained? Up to what point should ahimsa be maintained? As long as it does not destroy atmakalyan. Meaning, as long as it does not destroy upasana. So, Maharaj said that, otherwise, all those who are non-violent, who believe in ahimsa, they believe that even in our breath, violence occurs, so should we not breathe? Or should we breathe? What to do? To breathe. So, Maharaj said that, 'There is life in vegetables, in amaranth vegetables, so we will not pluck them,' Maharaj said. We will not pluck them for ourselves. But we will pluck them for Bhagwan. We pluck 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 → On one side is atmakalyan. And on one side is violence to living beings. Compassion, ahimsa, compassion. And on one side is atmakalyan. When the crossing of those two occurs, both are worth preserving. Compassion is also worth maintaining, ahimsa is also worth maintaining, and one's own atmakalyan is also worth attaining. But which is the important one of the two? Atmakalyan; Maharaj said, if one gets carried away by the force of extreme ahimsa, meaning they are said to have gotten carried away by that force. That, 'We should not even breathe.' If we breathe, violence occurs. So, 'we should not even breathe,' then they got carried away by that force. It is the force of ahimsa, there is no problem with that. That force is the force of ahimsa. So, do not get carried away by its force. And even if one gets carried away by the force, there is no problem, but only up to that point, as long as atmakalyan is not destroyed. Atmakalyan means upasana. Upasana of Bhagwan should not be destroyed. Up to that point, maintain ahimsa. It is not that one should become completely violent there, Maharaj said. That, 'Let everything die randomly as they are dying, what do we care.' Do not do that. Ahimsa is accepted by Maharaj also. To destroy its life, that is not the meaning. But while saving the life from destruction, if upasana gets destroyed, do not maintain such compassion. Then, Maharaj says, his upasana remains. 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