Today, in this 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 → In society, generally, the concept prevails that leaders are those who enjoy power, prestige, respect, and special comforts and conveniences beyond society, even without merit, while remaining in their society. There are two types of criteria for greatness. One is the one shown above. That too is considered a kind of greatness in society. Power. The measure of greatness is power. Once power comes into hand of any group, then he is great. Then everyone gets its benefits. So in society, they call him a leader, they call it benefit. And Maharaj did not say that. Maharaj said not to get benefits. He performs his duty, what is his duty? What is his work? So, to take the whole group and connect them to Bhagwan. Whoever is the leader, he should make everyone attached to Bhagwan. Who can make one attached to Bhagwan? If he is detached from everywhere else and has his own attachment, then he can make others attached to Bhagwan. Whoever is attached to whatever thing, then indirectly he also gets connected to that, in the other past society, the past society. The past society does not see anything like Swami said not to join this but to join this. Where is Swami connected? If Swami is involved in conspiracies, then this one also gets involved in conspiracies, thinking that this alone is called Ekantik. To conspire, in that itself Ekantikness came. Because Swami became Ekantik by doing that, so if we become Ekantik by doing that, we indeed do. So in the great, as 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 → [laughter] Where else would it come from? So whoever has extreme attachment to Bhagwan, Maharaj again gave an example and made it firm that the Gopis had such attachment that if they were stopped, their life departed. And her soul departed. Having attained divine bodies, all the Gopis first engaged in that service of Bhagwan. That is one thing said. So obstacles come to him, what are the obstacles of? Of body-consciousness, of other five sensory objects, of place and time. Maharaj said the same about great Purushas. The five sensory objects extinguish him, place and time extinguish him, body-consciousness extinguishes him. And if he is not extinguished by that, then? But many times it happens that when obstacles come, if he is true, he gets passion. Because of obstacles, he gets more passion, passion of attachment comes, whether this side or that side. Such passion comes. But when everything is equal, that passion cools down. So to maintain and increase attachment at that time is considered very difficult, even for those who are true. Even those who are true become weak. And they start taking a little interest in everything in this world. So if he does his work at that time, then it is true attachment. At that time he increases his attachment, at that time in reality he has the convenience to increase attachment, to please Bhagwan, and such attachment that he has the convenience to increase his attachment. But now in convenience, if attachment becomes weak, then he cannot use the convenience for attachment, when everything is equal. When everything is equal, to maintain equal attachment is a bit difficult. And as for the other, if a spark is lit in attachment and obstacles come to him, then he gets passion that now he wants to accomplish it. So both situations, Maharaj has given examples of these two situations. One is King Pruthu Pruthu An avatãr of Bhagvãn. He incarnated in the svarup of a king as it was the wish of the rushis. The earth had concealed all vegetation within herself and as a result the whole land had become barren. Pruthu returned all the vegetation to earth, and made the world beautiful and attractive again. Tap to open in glossary → Give me the faith of ten thousand ears. Ten thousand ears would be a trouble? With ten thousand ears, I have the faith to hear with these two ears so I do not get tired, likewise give me the faith of ten thousand ears. If it is that much, I will not get tired. In listening to the glory of Bhagwan. That Swami had sung a beautiful kirtan kirtan Divine songs about Bhagvãn and His charitras, usually sung to the accompaniment of musical instruments. Tap to open in glossary → Prabhuji, do not keep my faults in mind. One is called a river, one is called a stream, filled with dirty water. Both met and became of one color, and got the name Surasari (Ganga). So what did it mean? It merged into Ganga, so it became Ganga. What was Surdasji's meaning? What does he say through that stanza? If connected with a devotee, then? Not to be connected with a devotee. One iron is kept in worship, one lies in a butcher's house. The philosopher's stone does not examine merits or demerits, it turns it into gold indeed. So what did Surdasji say in that? Bhagwan is such that whoever comes before Him, in whatever way. The glory of Bhagwan is such. The glory of Bhagwan is such that touch and it becomes gold. In that, they do not look like this is a butcher's iron, and this is that one's iron, the holy iron of worship. Do they look like that? If it is a philosopher's stone, does it look like that? So Bhagwan's title is such, Bhagwan's glory is such that it is thorough, everything. Whoever has attachment to Him, if a spark is lit once, then that person gets passion. And if everything is equal, he satisfies his belly. When everything is equal, he does so. So the faith he has is of ten thousand ears. So it is ten thousand times more than what another person has. If one has ten thousand times more faith than another person's faith, then he is said to have attachment to Maharaj. And he then is fit to be a leader of others. If there is such a leader, he takes everyone and makes them attached to Bhagwan. If he himself does not have attachment, Then how can he make others attached to Bhagwan? If there is attachment, then its meaning is automatic, his laziness and body-consciousness get shaken off, automatically shaken off. As long as laziness and body-consciousness remain, attachment is less. Great Purushas are indeed there, but like a lamp, they extinguish his attachment. All this is body-consciousness and that, that attachment cools down. Yes. If he once gets attached to Maharaj, Then Maharaj says that devotion alone accomplishes everything. It does the work of all four. It does the work of all four. While the other criterion is to attain excellent virtues, a high spiritual state. The longing for the position of a leader that prevails in society, prevails due to the hunger to enjoy respect, power, or special privileges. Maharaj does not talk about such greatness here. Maharaj talks here about greatness attained through virtues and spiritual state. He talks about attachment, what kind of attachment has settled in his soul. So Maharaj says he has got passion. Another meaning of attachment is passion. In passion, it is like that, right? What is there in passion? That then once the bowstring slips, it is not in one's hand. What is not in one's own hand is called passion. If he can be turned back, then it is not called passion. To do Kesariya (fight to death) is called passion, it is the passion of fighting. Similarly, there is also a passion to do some work. When Nirbaldas sat sat 1) True. Real. 2) Permanent, imperishable and unchanging. Is unbound by the past, the present, and the future. Tap to open in glossary → Memorizing Vyapti, so he got the passion of studying. There is also a passion for any work. Similarly, whoever gets the passion to please Bhagwan, Then he becomes a leader without being made a leader. He is fit to be made a leader. In that, it is very nice, in the story of Mahabharat, many times he has passion and no power. There is passion without power. And many times there is power but passion is zero. It was like that in Mahabharat, right? Vidurji indeed had attachment to Bhagwan, but, No power. So what, he cannot do anything. We, sitting here in passion, then like this, like this, If we rise high and fall down, what do we do? My this happens and my Gurukul's this happens and Gurukul's this happens, and we fall down sitting below. Then what is the use? Attachment is indeed there in Maharaj, but of no use. So Maharaj said that if there is such attachment and he is a leader, then he connects everyone. He is a leader. Meaning there is a post. And so when both come together, the work is done. And if there is no attachment, if there is attachment and nothing is in one's hand, then? Then whom does he connect to Maharaj? He himself gets connected. Nothing else happens. Going further, he says that those who, by their divine power or influence, turn many spiritual seekers towards the path of Bhagwan and bestow upon them a state like their own, are the true leaders. Those who make others have attachment like their own are leaders. Leader, leaders mean leaders. In our Sampraday, who is fit to be made a leader? What is the qualification of a leader? What is the qualification of a leader? What is the extraordinary qualification? He must have extraordinary attachment to Maharaj. Going even a bit further, he says that those who, by their divine power or influence, turn many spiritual seekers towards the path of Bhagwan and bestow upon them a state like their own, are in the true sense leaders. 'Rati dadati iti ra'. Leaders. What does leader mean? He who gives greatness to others. 'Mote rati dadati iti motera'. If he himself takes everything, then not 'ra', no. If he himself takes all greatness, meaning if the benefit of greatness starts pouring on him, then he, Is not a leader. Who is called a leader? 'Rati dadati', Gives to others. He who makes others attain such a state, makes others have such attachment to Maharaj, he is called a leader. Otherwise, not a leader. Those who make others also attain greatness equal to their own, are leaders. Those who give true guidance on the path of Bhagwan are leaders. The direct meaning is, who is worthy of being the leader of the 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 → Who is worthy of being a leader? In taking the entire group to Maharaj, what is the meaning of leader? Which word is it? What is the meaning of that word? Leader. Leader. Leader. 'Nayati iti nayak'. He who takes everyone along. Lead by example. Yes, lead by example. 'Nayati' and 'vahati'. If it is 'vahati', then it drags, it gets dragged. And if it is 'nayati', then he himself walks ahead and binds everyone and drags them. The meaning of both is mostly the same. But 'vahati' means to carry the other, to tell the other, 'come, you also come'. And 'nayati' means to drag. To take ahead and pull, that is called 'nayati'. To push, that is called 'vahati'. 'Ni prapan' means to make one attain. Yes, makes one attain. 'Ni prapane', 'nayati'. So dragging him, makes him attain there, then him. Who has the capacity to give guidance in taking the entire group to Maharaj? Who is fit to become the leader of the 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 → Those who sit wearing the robe of a leader, those wishing to sit, are plenty wherever a group is gathered. Among them, who are those with proper capacity, is to be considered. In the thoughts of the saints, it came that, 'O Maharaj, there is one such dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → Then Maharaj says, 'Dharma Dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → So even in one who has no conviction in Maharaj, dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → So if we want to make him a leader 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 → His conviction may be elsewhere, and dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → Then he cannot be. Where would he lead us? He could not lead us to Maharaj. Then Maharaj says, 'Dharma Dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → 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