To utilize one's achievements in the service of God and His devotees. That is, 'Elevate yourself through your own self, do not degrade yourself.' Do those who are not connected with God not have good virtues? Even demons had good virtues. Even among demons, there were high-quality virtues. Are the deities more virtuous or the demons? Who is more virtuous? Demons are more. They are aggressive. They would make one cut, one blow and two pieces. The assembly hall built by Mayasura was such that even Vishwakarma could not build it. See. Now Mayasura, but he was good because he built it for God. A rule had come. Otherwise, he wouldn't build it. But he built it. Why did he come? He was living in the Khandava forest, so God started burning it. When he tried to come out, he was told not to come out. We have to force all of these. So you, so God said to let him go, just him. That much influence here. He will be useful. So then, in return for that, he built a beautiful assembly hall. Such as was not even at Indra Indra The king of the devs. He resides in Svarg-Lok. Tap to open in glossary → Now, whose virtues should we take? But he utilized it for God. He utilized his virtues for God, so its use, he made it a yajna. He made it a yajna, likewise, renunciation, detachment, or whatever achievements one has, to utilize all those achievements in God, in the service of God. So even if it is like dust or sin, it becomes a yajna. Even if the virtues are not very good, but still it became a yajna. And even if those are very great virtues, it is not a yajna. In the world, however intense the renunciation is, it is considered as nirguna, but that is foolishness, ignorance. Renunciation is not nirguna, renunciation is a virtue. One has to make it nirguna from a virtue. Renunciation is a virtue, it is not nirguna. So to make renunciation nirguna from a virtue, some wheel has to be attached to it. 'Not mine'. Uprooting it from oneself and placing it in the service of another, handing it over to another, then that renunciation becomes nirguna. Otherwise, renunciation is not nirguna, it is a virtue. In the world, however intense the renunciation is, it is considered as nirguna, but that is foolishness, ignorance. The intense surrender to God or that which is done purely for the sake of God, that alone is called nirguna, such is the opinion of the scriptures. If roaming naked out of renunciation makes one nirguna, then dogs, donkeys, etc., would be called highly nirguna, but that is the understanding of a fool. Not common nirguna in this. They would be said to have become highly nirguna. Now they keep nothing. Now all those pet dogs, they again cannot be called so much nirguna. They have that cage to live in. If roaming naked out of renunciation makes one nirguna, then dogs, donkeys, etc., would be called highly nirguna, but that is the understanding of a fool. The correct understanding is that the form of God itself is nirguna. And those who renounce their personal self-interest and live dedicated to God, in favor of God, they alone are said to be on the nirguna path. The spirit of nirguna should be elevated. I may become nirguna, but along with others, along with others' wealth, I hand it over to God. Then it is called a birth. Maharaj said that the momentum increases. The correct understanding is that the form of God itself is nirguna, and those who renounce their personal self-interest and live dedicated to God, in favor of God, they alone are said to be on the nirguna path. Therefore, even in discourses and kirtans, that which has a connection with God is called nirguna, and that which has no connection with God, even if it is pure Vedanta, is not called nirguna. It is said to be associated with worldly attributes, it is called saguna. If the attainment of God, that is, recognition and refuge, has not occurred, and one roams naked and practices extreme renunciation, even then it is not called nirguna. If there is firm refuge in God, then even if one is a householder, one is called nirguna. Therefore, the path to attain God itself is nirguna, and all those who walk on that path are on the nirguna path and become nirguna. Therefore, whatever actions are performed in relation to God, they are all nirguna and are of the nature of yajna. The connection with God is attained as a result of the merits of many births. The attainment of the manifest God and having the true recognition is itself the supreme state, and those who perform the jnana-yajna for the sake of God in this way and walk on the nirguna path, they alone are considered as parts of God. As God has said in the Gita, 'An eternal portion of Myself becomes a living soul in the world of life,' therefore, those who are not pulled by the senses and twist the senses to lead them towards God, they are in the true sense parts of God, while the rest are parts of maya who run towards the five sensory objects. Therefore, one should offer the tendencies of all the senses into the form of God and always perform the jnana-yajna. While performing the jnana-yajna in this way, realizing one's own 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 → Realizing one's own form is a by-product. And realizing God is its main fruit. While doing so, while performing selfless action-yoga, he automatically feels that he is distinct from this body and he is distinct from this world. That is its by-product. And when he feels so, jnana and vairagya are automatically attained, attained from that. The glory of jnana and vairagya is great, just like that. But when one walks on the path of God, it is automatically attained. Maharaj said the greatest glory is of 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 → In Vachanamrut Gadhada Middle 13, Maharaj said, 'We have very great vairagya, we have swadharma within us, but we do not feel the burden of it. And if a burden is felt and some importance is felt, then it is felt of the light in our heart and 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 → Jnana and vairagya are all things to be utilized. These are not things to be enjoyed much. To be utilized. Instruments are meant to be utilized, aren't they? An instrument is not meant to be eaten. One doesn't bite into a tool. One utilizes it to grow grain, and then one eats the grain. Of the instrument, these are all instruments. The thing to be enjoyed is the form of God. Or the service of God. That is to be enjoyed, the thing to be enjoyed. 'Become engrossed and enjoy much bliss.' 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 → Therefore, one should offer the tendencies of all the senses into the form of God and always perform the jnana-yajna. While performing the jnana-yajna in this way, realizing one's own 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 realizing Parabrahman within one's own form is the fruit of the jnana-yajna. Therefore, one should have an intense desire to become like the liberated souls of Akshardham, but should not become devoid of faith. 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