That is, when only the senses operate in an object, then there is a slow velocity. And when the senses along with the mind go into the object, then there is a medium velocity. And when the senses, mind, and jiva, all three together, operate in the object, then there is a sharp velocity of that vrutti vrutti Concentration. Focus. The jeev’s vrutti can be thought of as the jeev’s focus of attention. The jeev can experience the physical world (Virãt-Purush) through the indriyas. Similarly the jeev can think about, or have a desire about the world through the antah-karans. When the jeev’s attention is focused on a physical object through the indriyas, it can be said that the vruttis of the indriyas are focused on that object. Similarly, when the jeev’s attention is focused on an object via the antah-karans, it can be said that the vruttis of the antah-karans are focused on that object. Also, like the focus of attention, the vrutti can be focused on many things at once with different levels of intensity. Also, just as the jeev can focus its vrutti outwards, it can also focus it inwards on itself or on Paramãtmã residing within. Tap to open in glossary → If only the jiva operates, even then there is no sharp velocity. Many times a person has a strong desire that, "I want to do good work like this." But if the senses are not under control, then love cannot be formed with sharp velocity. Maharaj says that it happens only if all three are present. Neither the jiva alone, nor the senses and antahkarana alone. If all three come together, then there is a sharp velocity. And what the Gopis said, that since they touched God, the five sensory objects have become like poison, such a result does come. That is the result of sharp velocity. Thus, the result of all three operating. The jiva, antahkarana, and senses all operated, that is the result. Many times it seems that the jiva alone operates—let's say the jiva is strong, so the jiva alone operates—and the senses and antahkarana do not operate, even then, it is not that a sharp velocity is achieved. And that can indeed happen. We may have a strong desire that we want to do such good work. But still, many times it does not happen. So, having a strong desire, a sharp desire, means that it is in the jiva, it is the jiva's desire, but those senses and antahkarana are not cooperating with it. Therefore, sharp velocity does not come. So, one has to make an effort, as prescribed in the scriptures, to turn the senses and antahkarana towards it. And if those three come together, then sharp velocity comes, and with sharp velocity, love is formed towards God. Those previous examples given by Nityanand Swami, that if someone has extreme love for women and other worldly objects in the world, and if there is separation from them, then their life departs—such is the love. And if that same person comes to the path of God and develops such love for God, then in that too, those three operate. It is also true that the strength may be less. It is not that strength comes and goes in the jiva. The jiva is eternally strong in itself. If it practices 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 if a plowshare is stuck, then even if the senses, antahkarana, and jiva all three apply velocity, it still does not move. All three apply velocity. So, the jiva—that is called the strength of the jiva. That is the strength of the jiva, which is why God kept the string in His own hands, yet placed the fruit of karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → If he wishes, he can do it, so then it should be placed upon him only, right? It is under God's control, and it happens exactly as God wills, yet it was placed upon him. The fruit of karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → So, the jiva is alone, yet it is strong; if it wishes, it can turn back. In such circumstances, it does turn back. It is not that only a strong jiva who has attained God turns back the senses and antahkarana, and a weak jiva does not. Even a weak jiva can turn back its senses and antahkarana; such examples are cited in the scriptures. That if the jiva is doing this here at this time, then it must understand everything. That is, whatever it does, the fruit of that karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → Then Shreeji Maharaj said, "Those three types of distinctions are not due to the gunas. Rather, when only the senses operate in an object, then there is a slow velocity. And when the senses along with the mind go into the object, then there is a medium velocity. And when the senses, mind, and jiva, all three together, operate in the object, then there is a sharp velocity of that vrutti vrutti Concentration. Focus. The jeev’s vrutti can be thought of as the jeev’s focus of attention. The jeev can experience the physical world (Virãt-Purush) through the indriyas. Similarly the jeev can think about, or have a desire about the world through the antah-karans. When the jeev’s attention is focused on a physical object through the indriyas, it can be said that the vruttis of the indriyas are focused on that object. Similarly, when the jeev’s attention is focused on an object via the antah-karans, it can be said that the vruttis of the antah-karans are focused on that object. Also, like the focus of attention, the vrutti can be focused on many things at once with different levels of intensity. Also, just as the jeev can focus its vrutti outwards, it can also focus it inwards on itself or on Paramãtmã residing within. Tap to open in glossary → All three must operate together. Neither if the jiva alone operates, nor if the senses alone operate. Neither if the antahkarana alone operates. If all three come together, then there is a sharp velocity. Then love is formed. So, if someone wants to develop love for God, Maharaj has given a very excellent path in this. Those storytellers used to say—in discourses, many times they give such awkward examples. A disciple went to a guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → So that guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → So, it is not that only if one has love for one's wife, then only love for God can be formed. That is incorrect. Whoever wants to develop love for God, as Maharaj said, must make the senses, antahkarana, and jiva operate, then he will develop sharp love. Extraordinary love will be formed. Even if it is not there, it will happen. Even if it is a weak jiva, it will happen. Maharaj said that he becomes purified instantly. And if that same thing operates in the world, then he becomes extremely lustful. Did it say so in this? Did it say in this or in the previous one? It said in this only. It will come in this, it seems. That if there are three types of velocity, how is it known? So Maharaj said that if there is a sharp velocity, then he feels lust upon seeing any woman. Not only that, but he feels lust even upon seeing his mother, sister, or daughter. That should be known as sharp velocity. So, if one operates in the world with sharp velocity, then he becomes lustful. And if one operates in God with sharp velocity, then he becomes extremely free of lust. For example, the Gopis. The Gopis operated in God with extremely sharp velocity, so the Gopis said, "O God, since we touched You once, all the worldly sensory objects have become like poison to us." They became so free of lust. So, operating in God with sharp velocity versus operating in the world with sharp velocity. If one operates in the world with sharp velocity, then he becomes extremely lustful, beyond limits. And if one operates in God with sharp velocity, then he becomes extremely free of lust and extremely pure. Maharaj took the example in Vartal, which was asked by Vaghmodiya Ramchandraji, that an unworthy jiva, to him naturally an unworthy jiva had come, and he developed great appreciation for Brahmanand Swami, and then he had darshan darshan Seeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2]. Tap to open in glossary → That is, with sharp velocity. Is the guna in velocity not the cause? No. Then the jiva's desire itself is the cause, right? It operates. It is said that sometimes all three operate due to some cause or the jiva's desire, so it is not just the jiva's desire. Many times, even if the jiva desires, those others do not agree. They do not cooperate with it. So, there are such circumstances and place and time. The place and time also support the senses in operating. They support the senses and antahkarana in operating. The Gopis developed extremely sharp love, with sharp velocity, for God; in that, the circumstances were also like that. Firstly, their female form, and there are many circumstances like their past samskaras, female form, and that heterosexual love between 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 → That when heterosexual love occurs, as Maharaj said, then all those others cannot match it; it beats them all. So, the love that the Gopis developed for God, the heterosexual compatibility of love was also working in that. The Gopis loved God with a passionate mindset, so that is what it means. In that, there is the maximum velocity. It does not happen that velocity comes instantly just by the jiva's desire alone. Many times, if a person is in extreme fear—if he is in extreme fear, whether he is tamoguni, rajoguni, or satvoguni, still they all surrender to Him, and in that, extreme velocity comes. Vibhishan—Vibhishan surrendered to God, to Lord Ramchandraji, because Ravana beat him, that is why he did it. And Sugreev surrendered to God, so he did it out of fear of Vali. He surrendered and indeed came with sharp velocity. Leaving everything else behind, he came; so it was not that it was his desire. It was not Sugreev's desire that, "I want to go to Lord Ram and make my senses, antahkarana, and jiva run towards God's path." Rather, that other one was chasing him with a staff, so he ran. And immediately, with sharp velocity, his surrender to God was accomplished. So, sometimes those circumstances also happen, and sometimes if one plans independently, then it happens. Maharaj said that there are three ways mentioned for the purification of the antahkarana. Either by the blessings of God and God's sadhus, his antahkarana becomes purified like that, or it happens through 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, one should bring about such circumstances by which the senses, antahkarana, and jiva, all three, connect with God. One should serve such circumstances. So, circumstances are not to be created. Some of them do get created on their own. If one does more, then God certainly helps him afterwards. But if the velocity of all three becomes one and comes to God, then he develops love for God with sharp velocity. Any jiva, whether female or male, there is no such restriction. It is mentioned in that talk. In Swami's talks, there is a mention that someone asked Motiba, "How can we develop the kind of love for Maharaj that you have?" Motiba replied, "You all have to take a female body, and then you will understand how to love God." So, Maharaj later refuted that statement. It is not that only if one has a female body, then only can he have love for God like the Gopis, and if one has a male body, then love like the Gopis cannot be formed; there is nothing like that. If a velocity greater than that of the Gopis comes, then even more than that can happen. The kind of love Sachchidanand Swami and others had for Maharaj, even the Gopis did not have that. Our circumstances and situations are indeed such that all three operate in God. If there is no desire. Then there is no desire. There is a lack of desire, right? The circumstances are such that all three operate, but the jiva must have the desire, right? Desire is a very important thing. Even if God comes, this does not happen. If the jiva does not desire, even if God desires, it still does not happen. If the jiva desires, God cannot stop him. He does not stop him, nor can He stop him. If the jiva desires, it happens. So, there is a lack of desire in that. Right now, the circumstances are such that if one wants to develop love for God with sharp velocity, it can happen. God has provided all such favorable circumstances. 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