The subject of discussion is the politics of the path of liberation. Key points: To be one's own guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → To abandon weak intentions and make a sincere effort. This Vachanamrut is about politics. How to take the reins of power in one's hands, and to take it in one's hands, whom should the king control the most? Whom should he regulate the most? First of all, himself. To control oneself. The king who is in his own control, he becomes the most successful. He is the most... Look at Narendra Modi, look at Gandhiji. Complete control over oneself. The control over what to do and what not to do is on oneself. On others later. Then he can tell others, he can tell the minister. If he himself is not in order, how can he tell the minister? Similarly, if one's own jiva is not in order, how can he tell the antahkarana? Therefore, it is called politics. To control oneself first and then the control of the subjects comes later. If one does not have control over oneself, he cannot control the subjects. Similarly, if one does not have interest in God and love for God, then his indriyas indriyas A sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body. five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn) five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha) Tap to open in glossary → And he will not walk on the path of God. That is why Maharaj asked to learn politics. What politics did He ask to learn? First, cultivate interest in God, cultivate interest in one's own jiva. Then the indriyas indriyas A sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body. five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn) five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha) Tap to open in glossary → And how much interest to cultivate, or how detached to become, God has given freedom for that. What freedom did God give? 'Karta Shastrarthavattvat' 'Karta Shastrarthavattvat' means what does it mean? The jiva is an independent doer, because the injunctions and prohibitions of the scriptures are for its sake. The injunctions and prohibitions of the scriptures are for its sake. The scriptures have said to love God. That is the essence of the scriptures. 'Ayam galito arthah' is a phrase spoken somewhere. It came in the Vedant Sangrah, 'Ayam galito arthah'. 'Shrutinikarashirasi ayam galito arthah' Shruti Shruti That which is revealed and heard. Philosophical and spiritual wisdom – as revealed to the rushis after strict tap and deep dhyãn. The four Veds are Shruti shãstras. Tap to open in glossary → What does nikar mean? Group. Group. And its shirasi. Meaning its peak part. The head part. Upanishad Upanishad Collection of philosophical texts written by the ancient rushis, that primarily revolves around the discussion of the nature of the ãtmã, the world, mãyã, and reality. Of the 108 Upanishads, ten are considered to be the ‘principal Upanishads’ upon which philosophers and ãchãryas have written commentaries. Tap to open in glossary → Upanishad Upanishad Collection of philosophical texts written by the ancient rushis, that primarily revolves around the discussion of the nature of the ãtmã, the world, mãyã, and reality. Of the 108 Upanishads, ten are considered to be the ‘principal Upanishads’ upon which philosophers and ãchãryas have written commentaries. Tap to open in glossary → And its distilled meaning. To have intense love for God. To have intense love for God, that is the command of all. When do we command that if there is effort. Where the jiva should make effort, if that is in the hands of the jiva. If the jiva is the decision-maker. What if it is God? Then it wouldn't happen. Then He would have directly commanded God to make him do this. But the jiva itself is the decision-maker. So and if he himself gives up his responsibility and blames someone else that my indriyas indriyas A sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body. five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn) five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha) Tap to open in glossary → Bankruptcy. It is called bankruptcy. To blame someone else is bankruptcy. Bhagvatsinhji of Gondal had complete control over himself. He had studied politics. Therefore, his rule was praised by everyone. If the British Viceroy came, he would send him back from the railway station. That Viceroy could do nothing to him. Why? Because of control over himself, then control over his family. The subjects were all very happy. The harassment from these two is great. Whom do the subjects suffer the most harassment from? The minister. The king, the bad king, and the weak minister. The weak king and the weak minister cause the most harassment. If there is a good minister and a good king, then everyone becomes very happy, feeling that oh, we have found God. The harassment from robbers is not the most. Whom is the harassment from the most? The weak king. And the weak minister. Their harassment is the most. So who does the most harm to the jiva? Its own weak jiva. And once the jiva becomes weak, the indriyas indriyas A sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body. five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn) five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha) Tap to open in glossary → And once they become weak, then they go to ruin. The kingdom goes to ruin. We have to go to Telangana, right? Telangana is going to ruin, right? So Bhagvatsinhji used to eat measured food. And he walked only according to the schedule. Nothing outside the schedule. Complete control over himself. So then he also had control over his family. Otherwise, does a king have control over his children? They are all out of control. They are called princes, right? Princes. This Vachanamrut is about politics. How to take the reins of power in one's hands, what actions and reactions to perform to take it in one's hands, and after the reins of power come into one's hands, so that they remain permanently in our hands, what measures to take, that process is called politics. Here, Maharaj has spoken about the politics of the jiva, not political politics. The politics of liberation. How the liberation of the jiva happens, the politics for that is spoken of. And what politics was taught for that? That first, cultivate interest in God from the jiva, love Him. To love Him means to control. Otherwise, control is not possible. Maharaj says, just as if a king is unintelligent, the people of his household do not obey him. Then if the villagers come to know about it, they also do not obey. Then the king, feeling dejected, sits like an incapable person and cannot command anyone. Similarly, in place of the king is the jiva, and in place of the household people... Then his subjects all suffer. In this, the suffering is only for the jiva. If the subjects suffer, then the king also suffers. So the subjects have the most fear of a weak king. And from whom do the subjects get the most happiness and joy? The king. The clever king. The subjects of Gondal were all very happy with him. The subjects of Gondal received benefits that were not available in any other state. Benefits that were not available in any other state, they received. Because the king was like that. Similarly, in place of the king is the jiva, and in place of the household people is the antahkarana. In place of the villagers and countrymen are the indriyas indriyas A sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body. five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn) five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha) Tap to open in glossary → When that jiva becomes bankrupt... When that jiva becomes bankrupt and then commands the antahkarana, wishing to keep it focused on God, then the antahkarana does not obey him. If he wishes to control the indriyas indriyas A sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body. five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn) five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha) Tap to open in glossary → indriyas indriyas A sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body. five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn) five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha) Tap to open in glossary → Then, although that jiva is the king of the body-city, he remains helpless like a pauper. When the king himself becomes bankrupt, then in his city... then the people in his city become unruly and do not let the king have any say at all. Similarly, in the body-city of this jiva, lust and other passions, which are not the king, become the king. And they do not let the jiva have any say at all. Therefore, he who wishes for his own liberation should not remain so bankrupt. Meaning, one should not consider oneself weak. Keep manliness within oneself. Take such measures that all of one's indriyas indriyas A sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body. five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn) five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha) Tap to open in glossary → Just as a king does not get suppressed by the subjects, but acts by keeping the subjects suppressed, therefore, take measures to suppress the indriyas indriyas A sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body. five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn) five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha) Tap to open in glossary → Just as a king, by studying the books of politics, keeps the subjects in check, if the king does not know the proper measures and starts beating the subjects, then the population becomes ruined. And if he remains extremely weak, then no one obeys his command. Then the king becomes unhappy. Therefore, without learning politics, there is unhappiness in both ways. Who is called a clever leader? A king is called a leader, right? Who is called a clever leader? He who prepares other leaders. He who takes the maximum work from the subjects. Whom did Gandhiji take work from? From the subjects. He got all the freedom, uprooted the British Empire, did Gandhiji alone uproot it? He took such work from the subjects. He took the maximum work. Again, only for the benefit of the subjects. He makes the subjects work, and does good to them. When can he make them do it? If he himself is so much in control. Gandhiji was so much in his own control that he did not want anything for himself. Selflessness. Selflessness. Selflessness and will power. Weakness, against that, will power is spoken of. That one needs some manliness, needs will power. We want to do such good, want to love God. For that, will power is needed. We do not love God, do not sit holding onto such weakness. We want to love God, we. Will power is needed. Then Muktanand Swami asked, "O Maharaj, why should he who desires liberation study politics?" Maharaj says, "First of all, know the greatness of God thoroughly. And by meditating on the form of God, control the mind. Then all, then control all the indriyas indriyas A sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body. five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn) five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha) Tap to open in glossary → But do not let them go on the wrong path." Meaning, first love God. If one loves Him, then all the indriyas indriyas A sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body. five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn) five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha) Tap to open in glossary → It happens automatically. Then control all the indriyas indriyas A sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body. five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn) five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha) Tap to open in glossary → In this way, establish one's authority in the body-city. In this way, act with human effort and thoroughly abandon bankruptcy, that is the extremely great measure for walking on the path of liberation and conquering one's nature. He who performs that measure in the form of human effort with alertness, then all the spiritual endeavors for liberation are included in the endeavor of human effort. If one alertly endeavors to love God, then everything else is automatic. All endeavors are included in it. In the actions we perform, how God becomes pleased, if one keeps such alertness, then automatically everything starts becoming clear to him. He who performs that measure in the form of human effort with alertness, then all the spiritual endeavors for liberation are included in the endeavor of human effort, such a powerful endeavor of liberation it is. Therefore, human effort is the greatest endeavor among all endeavors for liberation. Here a doubt arises that then in the Vachanamrut and other scriptures, will the other great endeavors mentioned become useless? Because all are included in this one, right? Then what is the need to do others? Maharaj said that if one associates with the Sadhu through mind, action, and speech, then all endeavors are included in it. If one takes refuge, then all endeavors are included in it, so is said elsewhere. So did Maharaj not know that I have spoken like that elsewhere too? What is to be understood? Eh? What to do with contradictory Shruti Shruti That which is revealed and heard. Philosophical and spiritual wisdom – as revealed to the rushis after strict tap and deep dhyãn. The four Veds are Shruti shãstras. Tap to open in glossary → One is difference and one is non-difference, so what to do with that? Eh? How to reconcile? Do both conflict? Eh? To reconcile them. And to avoid conflict. To resolve. So what is the resolution? What did you do? You went and said in Shruti Shruti That which is revealed and heard. Philosophical and spiritual wisdom – as revealed to the rushis after strict tap and deep dhyãn. The four Veds are Shruti shãstras. Tap to open in glossary → In Shruti Shruti That which is revealed and heard. Philosophical and spiritual wisdom – as revealed to the rushis after strict tap and deep dhyãn. The four Veds are Shruti shãstras. Tap to open in glossary → It is not that other endeavors are not needed, but if one does this main endeavor, then those automatically... But what about saying all are included in one? If one associates with the Sadhu through mind, action, and speech, then all others are included in it. But what if this becomes null and void? If one associates with the Sadhu through mind, action, and speech, then what is the importance of this? While associating, this thing is learned. This thing is learned. But in this, it is said that compared to association, whose importance became greater? This remained more important, or human effort, association with the Sadhu, and refuge in God, Maharaj spoke of these three. Three things are spoken of, right? If one has refuge in God, it is called a great endeavor, in the 33rd Vachanamrut. All are included in it. Whose liberation does not happen by refuge? It happens by refuge. And if one has association with the Sadhu through mind, action, and speech, all endeavors are included in it for him. And if there is this human effort, all endeavors are included. So what is to be understood in this? Who has said that? Has one person said it or have different people said it? Then what did you study in Brahmasutra? Only to avoid someone else's conflict, not to avoid conflict at home? Eh? Did you ever avoid conflict at home or not? Or do you avoid someone else's, if some people are fighting then go there and separate them, saying don't fight, don't fight, and what to do after coming home? True indeed. Here a doubt arises that then in the Vachanamrut and other scriptures, will the other great endeavors mentioned become useless? Because all are included in this one, right? No, it is not like that. Until it arises from one's own jiva that I want to achieve the liberation of my soul, until then, what is the use of gurus, scriptures, and other endeavors... Even God cannot do it. God has such a desire that I want to take all these jivas to God's abode. Whether they come here or not. Still, no one goes. And God makes a lot of effort, so much that He gets tired. Still, they do not go. So what is hindering them? They do not have the desire. Their jiva does not have the desire that I want to go. So then even if God comes, He washes His hands of it, saying never mind, we will see when we come next time. If on that day they desire so. What if they do not want to go at all? That is why, independent doer, Shastrarthavattvat. Does the jiva's will prevail or God's will prevail? In achieving one's liberation, does the jiva's will prevail or God's? The jiva's will prevails. The jiva's will prevails. Whether he wants to do it or not first? He should desire so, if he desires so, then God's will prevails. If he does not want it at all, feeling that God, even if You are there, I do not need You, then where is the question? Therefore, independent doer. The first effort is, freedom is given in that. Uthhan, it is called uthhan. What kind of uthhan to make, from the jiva, that my liberation happens, the liberation of my jiva happens and I reach God, if one does this, then what does God do next? In the second? He gives him the fruit of that action. He immediately gives the fruit of that action, so He becomes the giver of fruits. Then God takes the soul, seeing that he wants to do it, right? So now 'buddhiyogam dadami tam', then the Sadhu also, never mind, the jiva has the need to achieve liberation, right? So then shape him properly, come on. Shape him and make him such that his liberation happens. 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