So when did that happen? Now, that is not mentioned much in the scriptures. But he had become Brahmrup. But he had affection for Duryodhana. You said, was the seed sown after becoming Brahmrup or before? Maharaj has said in this that it is sown during the state of spiritual practice. Then, suppose one has become Brahmrup, but the seed of affection for Duryodhana was sown in him beforehand. Otherwise, after becoming Brahmrup, he has no requirements. If he has requirements, then affection would develop, right? All this, when one has body-consciousness and is in the state of spiritual practice, then he has requirements. Like, "It would be good if this person helps me. It would be good if this person does this for me. It would be good if this person supports me a little." Or, "If we go with this person, this will happen to us." Just that much benefit. Such, so to say, requirements are in the state of spiritual practice. Not in the other. So after becoming... still, Brahmrup and that Ashwatthama and Shukdevji, those two are such examples that their seed must have been sown on the other side. Shukdevji had become Brahmrup first, and suppose that Ashwatthama also became Brahmrup first. And then... but due to bad company, even a Brahmrup is affected by bad company, so Maharaj said. And even after becoming Brahmrup, 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 → That doing it at this time is a later matter. Maharaj has said in this that in the state of spiritual practice. When he is developing conviction in God, when he is associating with 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 → at that time, if while developing conviction, his affection goes elsewhere, elsewhere like what? Maharaj gave these three examples of bad company. Maharaj has not clarified in this, but its clarification is that bad company means either he is a Kaivalyarthi, or a Nirakarvadi, and either bad company. God... opponent of God. Huh? Demonic nature. One who has enmity towards God, demonic nature. If he, as an instructing guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → or as the object of his affection, is found by him, then the game is spoiled. Then on the other side, after becoming Brahmrup, there is no question of going to the abode, but even after becoming Brahmrup, his affection from it does not fade. And from God and God's devotee, it gets detached. Because affection developed in bad company. So in this matter, there is indeed a lot of danger. Because even if one has become Brahmrup, he is affected by bad company. So is being Brahmrup powerful or is bad company powerful? Huh? Is the importance of becoming Brahmrup or 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 → So Maharaj emphasized 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 → Maharaj says, who causes the thoughts to arise in the heart? 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 → Maharaj denied the mind. That one says, "I want to enjoy sensory pleasures," and one says, "No, do not enjoy sensory pleasures." Who is the one saying no, and who is the one saying yes? Who is it? It is the mind and the soul, Maharaj denied that. That is bad company and 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 → Bad company has entered inside, so it says yes. And if 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 that, he has put inside on whatever day. He has put 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 → So he still has contact with the other. With external 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 he still keeps it, so bad company does not leave from inside now. If he keeps contact with external 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 → then whatever is inside, all that work gets done. Everything gets done by remote. So 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 → Rather than Brahmrup, even more than becoming Brahmrup, doing 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 → Having compassion and affection for God and God's devotee, that is best. That is the best spiritual practice. That is the best spiritual practice. In case one became Brahmrup and compassion and affection did not develop, then? It becomes like Ashwatthama. It becomes like Ashwatthama. And if one did not become Brahmrup and compassion and affection developed, then? It becomes like the Gopis. Then it becomes like the Gopis. Her work indeed gets done. The Gopis had not become Brahmrup first, they were in body-consciousness only. With worldly feelings, they had developed affection for God. Before that, they had not developed affection. The Gopi Gopi Protectors of cows. Wives of the cowherds of Vrundãvan present during the time of Shree Krishna. Female bhaktas of Bhagvãn who represent the perfect love and bhakti towards Bhagvãn. Tap to open in glossary → 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 → But the new Gopis of this world, they developed affection for God by clinging to the other and affection developed through body-consciousness. So that can make one Brahmrup. Brahmrup is not capable of making one do 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 one becomes Brahmrup, then he makes one do 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 if this has become proper, then capable of making one Brahmrup. The Gopis became Brahmrup. Then they became Brahmrup. By the strength of affection and compassion. By the strength of affection for God, they became Brahmrup. Ashwatthama, by the strength of being Brahmrup, did not become a devotee. So who became greater? Compassion and affection. Compassion and affection for God is one step above Brahmrup. It is a span higher. It is beyond Brahmrup. So, should one develop compassion and affection while becoming Brahmrup, or become Brahmrup while having compassion and affection? This is a big question. Huh? Where should he keep his focus? In compassion and affection. One talks while eating and one eats while talking, what is the difference between the two? Huh? One is primary and one is secondary. One talks while eating, so which is primary in that? Huh? And if one eats while talking, then? So primary and secondary. Both works are indeed going on. What? At both places, both works are going on. Both works are going on. But still there is a difference. Similarly, while becoming Brahmrup, developing affection for God or becoming Brahmrup while having affection? Which is said to be more important? Huh? Becoming Brahmrup while keeping compassion and affection. Becoming Brahmrup is more. Becoming Brahmrup while serving God. Serving while becoming Brahmrup. It is a good thing, but still this is not like the other. Not like the other. Becoming Brahmrup while serving is indeed there. There is so much power in service, not so much power in being Brahmrup is not. But if there is service without being Brahmrup alone, then sometimes it stops one in the world. then sometimes stops one in the world. So it is indeed needed. But keep this in mind. On what more emphasis is to be laid and on what less emphasis is to be laid. By abandoning either of the two, it cannot work like that. Both are indeed needed. Both are together. If one keeps compassion and affection, won't the other happen? If one keeps compassion and affection for God, it indeed happens. One should not abandon, like that. Neither is worth abandoning. It happens. The Gopis' example is indeed there that it happens, like that. In God, if he found such a vessel, firm and pure, then he develops affection for God. And he also becomes Brahmrup. But he cannot abandon it, like that. Abandonment is not possible from either. One who wants to achieve liberation of the soul and wants to join in God's service, he cannot afford to abandon either of the two. But by whose strength which work gets done, that division is needed in it. Both are necessary, but both are not equal. Many times both are necessary, but it is not necessary that both are equal. Both the collector and the peon are necessary. Without the peon, who would sweep the office? So the presence of both is necessary in the office. As long as the office opens and closes, the presence of both is necessary. But are both equal? Both are not equal. So, because both are present and both are together, to assume that they are not equal, that is called lack of discrimination. So here it is like that. Both are necessary, But both are not equal. That is all Maharaj wants to draw attention to. Compassion and affection and being Brahmrup. Both are necessary, it cannot work without either of them. In liberation, if one wants to go into God's service, then it cannot work without either of the two. That is necessary. But both are not equal. The capacity of both is not equal. Whose is more and whose is less? If there is a mix-up in that, then "Shreyohi pratipadnati pujya puja vyatikramah." A violation occurs in it. It gets topsy-turvy. If it gets topsy-turvy, then work does not get done on time. It becomes a bit long. Obstruction means it makes it long and holds it back. Holding back means making it long. "Shreyohi pratipadnati pujya puja vyatikramah." The importance which is more, and if a violation of that occurs, then there is a delay in his liberation. This is a matter of understanding for those who are in a hurry. Those who are not in a hurry, they have no problem. There is no hurry, like, "Come on, all this is to be obtained, right? Then where is the problem? What is the need to make unnecessary haste?" Then he does not need to understand this. Awaken slowly, no problem. Compassion and affection, is there such a division in them Can there be such a division in them that compassion is for God's devotee and affection is for God, like that? Or both in both? The nature of both is different. Different nature means their fields are different. In reality, especially compassion is directed towards those lower than oneself. And affection should be directed upwards. But that does not mean that affection cannot be felt for those who are smaller. Considering that perspective, Bharatji did not have that was the reverse order, right? The deer was not greater than Bharatji. But mostly it is like this, that he should have affection for the greater. In the greater, "I am showing compassion to him," it is not like that. For him, there is affection for him, like that. "Mahaniya padartheshu snehah bhaktih." Great, venerable person, the love or extreme respect we have for them, that itself is called devotion. That is affection and devotion. So affection for venerable objects, that is its field. And those who are smaller, and they are devotees, then compassion is felt for them. They are helped, or one feels sympathy for them. One feels sympathy for them in their difficulties. That much is felt in its field. What is your question? That, can there be such a division in compassion and affection, that compassion is for God's devotee and affection is for God, like that? Maharaj said both together in this, right? That keep compassion and affection for God. Only God's devotee can be the object of compassion, God cannot be. And the object of affection is extraordinarily said to be God. But still, affection should also be in this. What compassion can we show to God? We show only this much compassion, that if we keep ourselves proper somewhere, then it remains fit for Him to reside, like that. That itself is compassion for God. Maharaj said, right? "Have compassion on us." "We want to reside in your heart, so do not dump rubbish there." Just as Ashwatthama had become Brahmrup, but he was influenced by bad company. Therefore, he did not develop compassion and affection for Lord 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 → So there should be clarification in the state of spiritual practice, like that. In the state of spiritual practice, the nature of knowledge and detachment is such that it destroys compassion and affection. So in the state of spiritual practice, one should have this resolve, "May my compassion and affection for God's devotee not be destroyed, I do not want to destroy it, no matter what kind of detachment and knowledge I have." Such a resolve saves him after becoming Brahmrup. And the resolve of bad company that, "There should be no compassion for such beggars, such devotees, they should be thoroughly beaten up." That, such a resolve automatically comes in bad company. And in the sower of the seed, his his, what is it called? His attitude is like that. So it automatically comes in it. Of the sower of the seed. And the giver of the seed, who is the giver of the seed 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 → silent intention is such, that no matter what kind of Brahmrup he becomes, still, his affection for God and God's devotee must be saved. No matter what kind of knowledge and detachment comes. Those of bad company, and the other accepts them and practices them, and this is the seed of the giver of the seed, like that. Now, if that seed itself has been sown, of bad company, then what can the other do to him? Because one becomes a guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → Then this happens to him. So, the other is going to practice only what those seeds sow, right? So, if bad company itself is filled in the guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → any of these three. These three things are: opposition to God, so he will have opposition to God's devotee. Or Kaivalyarthi. 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