Swaminarayan Hare Swaminarayan Hare. On the day of Phagun Sudi Ashtami in Samvat Samvat The calendar established by Indian emperor Vikramaditya of Ujjain following his victory 56 BCE. It is a lunar calendar based on ancient Hindu tradition. The Vikram Samvat calendar is 56.7 years ahead of the solar Gregorian calendar. The calendar most commonly used is the Kãrtiki Samvat, which begins on the first day of Kãrtik. However, the Vachanãmrut is written using the Ashãdhi Samvat, which begins on the first day of Ãshãdh. Tap to open in glossary → And He was wearing all white garments, and in front of His lotus-like face, an assembly of Munis and Haribhaktas from various regions was seated. Then Shriji Maharaj said, A devotee whose mind is extremely attached to the form of 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 → Even if he is extremely tired from walking on a path and has no strength left in his body to even sit up, and at such a time, if some discourse about Bhagwan begins, then, as if he has not walked even a single mile, he becomes alert and extremely eager to speak or listen to that discourse. Or, even if he is suffering from any kind of illness, or has faced any kind of insult, and if he hears Bhagwan's discourse in that state, he immediately becomes free from all suffering. And furthermore, even if he has attained great royal prosperity and seems to be obscured by it, the moment he hears Bhagwan's discourse, at that very moment, as if he has never had any worldly association, he becomes alert in listening to Bhagwan's discourse. One who possesses such characteristics should be known to have firm attachment to Bhagwan. Then Muktanand Swami asked, "By what means does this firm attachment to Bhagwan develop?" Then Shriji Maharaj said, "It is either due to extremely strong samskaras of past births, or by pleasing through seva those sadhus who have such firm attachment to Bhagwan; only by these two means does such firm attachment to Bhagwan develop." There must be samskaras. [blank] Pleasing them in a state of ignorance is called samskara. He would not know. Whether this pleases them or displeases them. Many people have good qualities. They have a satvik nature, a benevolent nature. So that benevolence happens to be directed towards Bhagwan's sadhus. His nature is like that; his target is not to please them. But some such good action has been performed by him. Unknowingly, in a state of ignorance. And because of that, the sadhus have become very pleased. Often, there are needy people, and they receive help, and they become very pleased. So he gets those samskaras. If he does it knowingly and with planning, then it is called following their wishes. Then he has performed sadhana. That is not called samskara. Samskara is this. Pleasing them unknowingly. Often, a person does something at some time, and they become very pleased. And if they have become pleased, unknowingly pleasing them in speech, behavior, or action leaves samskaras. If they have become pleased, that gives strength right to his jiva, hence it is a samskara. It is mentioned in the 27th Vachanamrut. This is called your samskara of past births. That is why you behave this way. If done knowingly, one becomes liberated. If done in a state of ignorance, it becomes a samskara. He does not even know that it should be done this way. Even if done in a state of ignorance, it is called a samskara. Yes. And what if the recipient is not worthy, yet some good deed is done? Its effect? It is only that much. The samskara is formed according to the worthiness of the recipient. If the recipient is not worthy, then all these householders please their wives and children, don't they? Where are the samskaras formed there? On the contrary, negative samskaras are formed. If one pleases a weak person, if one has pleased a weak person, the samskara formed is negative. This is the samskara of the one who is pleased, isn't it? The samskara depends on who is being pleased. Negative samskaras can also be formed. If some action is done and they become extremely displeased. Now, he may not know that this... but still, the samskara is formed. The samskara is indeed formed. What happens in a state of ignorance is called samskara. If done knowingly, it is called following their wishes. And that is said to be done in an alert state. Its fruit is much greater. That is considered sadhana, that is sadhana. Yes. Or if there is such a strong samskara, there is an inner urge to please Bhagwan extremely. What is the question? Eh? Attachment to Bhagwan. Extremely attached, whose mind has become extremely attached, what are his characteristics? Not ordinary attachment. Whose mind has become extremely attached to Bhagwan. So in that, Maharaj has mentioned three stages. One is the stage of the body, one is the stage of the mind, and one is the stage of the intellect. And above that, is the stage of the jiva. And one whose jiva is filled with the desire that I must, develop attachment to Bhagwan. So if the jiva is filled with that, Maharaj has described his characteristics. What happens transcending the intellect, body, and mind is in the jiva. If these stop him, these factors, then it is said not to have reached the jiva to that extent. That is why Maharaj has said so. That one whose, whose mind has become extremely attached to Bhagwan. That means his jiva itself is extremely attached... if extreme attachment to Bhagwan has developed in his jiva, then his characteristics are like this. Yes. Like what? First, he has walked all the way there. Yes. That is physical, just fatigue. Eh? Obscured by illness. Illness is more than that. If we are tired and sitting here, there is no pain. Just fatigue. The senses and mind do not function. And if there is illness, there is also pain. So one has to overtake the pain, right? Yes. If one enjoys the discourse, and on the other hand, there is the pain of illness, then it gets balanced, it gets subtracted. Nothing remains positive. Overtaking that, even the pain, above that, if he is enjoying it a bit more, then he is said to have attachment. And after that, the mind. Honor and insult are felt in the mind. [blank] If someone has insulted us in our mind, "Hey, you fool!" "Many like you just pass by." And even if we are not like fools, or even if we are, if someone tells us, it is difficult. So, being called a fool, that wound goes very deep inside. And it does not heal by any means. Now, even if someone bathes us with cool water, and then garlands us, it still feels superficial. One person called him a fool, and another person comes to garland him. It must have been said in the assembly. If another person comes to garland him, he does not enjoy that garland. Because the wound he has received, is in the mind, not in the body. The wound received is in the mind. The wounds of honor and insult, are felt in the mind. The wounds of success and failure affect a person's mind. If we have failed, then the mind becomes sorrowful, depression sets in. If depression sets in, then if someone, feeds us well, does it go away? Or if they garland us, does it go away? No, it doesn't. So that is the extent of our body-consciousness. That, we have become deeply intertwined with the subtle body. Mind means the inner faculty. We have become deeply intertwined with the subtle body. We cannot tolerate that. If someone pushes the body, it is fine; we think it is our sadhuta. [blank] If someone does something to our body, we feel that we, those who walk on this path feel, "Well, it is good, we have become sadhus, so be it." But what if someone insults us? Even if they insult us, perhaps if they walk on the path of a sadhu, they feel we have become sadhus. But what if they succeed or fail? How does sadhuta come in the way of that? Eh? He gets distracted. But he has received a wound. To him, the wound is in the subtle body. And the subtle body gets damaged, it becomes sick. Then in Bhagwan, ultimately, love for Bhagwan has to be developed through all these bodies, right? It does not happen directly. Love for Bhagwan does not happen out of thin air. So this gets damaged. Once damaged, it does not function. So success and failure, overtaking that too... 'Siddhyasiddhyoh samo bhutva samatvam yoga uchyate' is said. Success and failure, in that, one maintains equanimity. In the same way, if he has failed, then in that way, if he has succeeded and cannot digest it, then love for Bhagwan does not develop. It cannot be suppressed. Success too, can be suppressed. Suppressing success is harder than suppressing failure. Suppressing failure is still easier, but suppressing success is harder than that. Yes. So, his focus gets diverted. And he thinks, "We succeeded, we succeeded, we succeeded, very much, great success, great success." "None like us." "Our rivals are thrown far away from us." If that has happened, then also he gets diverted from Bhagwan. Worldly people would not realize anything. What causes the inner downfall? Of the subtle body. Yes. And, from that, Maharaj went to the stage of the intellect. No matter how entangled he is in worldly affairs. But he does not get diverted in success or failure. Yes. If the target is Bhagwan. From the beginning, even before doing the work, if he has set the target that we are doing this to please Bhagwan. Yes. Does he get diverted even when he fails in that? So he should remain detached from it to that extent. We have to make an effort to please Bhagwan. Everything happens as Maharaj wills, if that is firmly decided, then he does not face much of a problem. He faces less of a problem. Otherwise, being human, a little bit of all that is bound to happen. Yes. That is a test. That is indeed his test. And this is a school. To see how stable we are, and how much has decreased, how much our natures have decreased. This is indeed the school for that. That is why it is said, 'Vyavaharena sadhu' (a sadhu by behavior). It was not said, 'Dhyanena sadhu' (a sadhu by meditation). That if he meditates for so many hours, he is a sadhu. In worldly affairs, all such things keep coming. Someone insults or honors, sometimes success or failure occurs, sometimes everything is like that. If in all that, love for Bhagwan remains constant, then he is a sadhu. 'Vyavaharena' does not mean one who knows how to conduct worldly affairs very well is a sadhu. Constant love remains even while conducting worldly affairs, in Maharaj. And if it does not fluctuate, then he is a sadhu. 'Vyavaharena sadhu' means nothing else but... When worldly affairs come to these people, then, sadhuta does not remain. Just recently, in that Vachanamrut, it was beautifully explained. Sadhuta, and bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → Was it in the 27th or? 26th. Eh? 26th. 26th. Sadhuta and bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → Both are distinct. Both are distinct. If someone says something and you tolerate it, that is called sadhuta; does that become bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → If someone says a lot and you tolerate it, is that called bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → Bhakti Bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → an extreme connection is established, then it is called 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 if an extreme connection is established in Bhagwan, yet one cannot tolerate anyone, then it means there is a lack of sadhuta; I will consider your bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → Bhakti Bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → But there is no sadhuta. So Maharaj has joined both sadhuta and bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → He has brought them together. Both 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 must be bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → [music] 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