And we believe that whoever has had the association of great Purushas in the past, or has had the 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 → If we perceive flaws in a devotee of Bhagwan, it should prick us from within like a thorn. It should bother us. Why am I perceiving flaws? We should remember these words of Maharaj. Maharaj says that his intellect has become cursed. How can it be removed? Maharaj also explained that. That he feels a burning sensation in his mind. Maharaj went as far as to say that he would lose his appetite. One can eat, there is no issue with that, but even if there is a little burning sensation, this will leave one's heart. Otherwise, Maharaj says, if that mentality develops, one falls into an asuri state. Maharaj called that very state asuri. He perceives flaws in the devotee of Bhagwan. Not of others. Shishupal only perceived flaws in the Pandavas and in 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 → And whoever has had the 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 → Maharaj said in the Vachanamrut that Shishupal used to say, "Just because the Pandavas worshipped him, is he Bhagwan?" And Maharaj then said, "Just because Shishupal perceived flaws, is he not Bhagwan?" Maharaj said that. "Just because Shishupal perceived flaws, is he not Bhagwan?" And Shishupal used to say, "Just because the Pandavas worshipped him, is he Bhagwan?" So both sides are balanced, right? So we have to see which way our mentality inclines. Whoever has had the 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 → He will never take his own mistake upon himself. Even if it is his mistake, he will never take it upon himself. He would have devised excuses like, "This person did this, that person did that, he did this, he did that." "That is why I did this." If the mistake is publicly known, he cannot deny it, but he says, "That is why I did this." So he has reconciled it in his mind. If there is no reconciliation in the mind, then only can that mistake be corrected, right? If in his mind he accepts that, "No, this is a mistake, I have made a mistake." Then, whether he accepts it outwardly or not, if he knows "I have made this mistake," he can make amends, improvement can happen. Whoever has had the 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 → In this, Maharaj described the characteristic of asuri bhava through virtues and flaws, and in Vartal, he described the characteristic of asuri bhava through love and aversion. That whoever is a devotee of Bhagwan, that daivi jiva, feels love only for Bhagwan and feels love only for the devotee of Bhagwan. Both of these are his characteristics. And one who has such characteristics should be known as a daivi jiva. And one who is an asuri jiva will not perceive a single flaw in themselves. And they will perceive only flaws in other devotees. One who has such an intellect should be known as an asuri jiva. Because Maharaj wants to give the title of 'asuri', he has written 'only'. Otherwise, virtues and flaws both keep coming. We might perceive a flaw, but with the understanding that, "Well, he has such traits." Both virtues and flaws are perceived. But here Maharaj wrote 'only'. That is because Maharaj wants to give the title of 'asuri'. And as Maharaj said, he does not perceive a single flaw in himself. Not a single one. That means he has resolved it, he has made an understanding that, "Do not let this touch me," he does not let it touch his soul, he has made such an understanding. But in reality, is it possible that there is not a single flaw? There is no such thing. In reality, neither a devotee of Bhagwan is without them, nor are we. It is not that we are filled only with virtues, packed tightly up to here, that is not the case. And it is also not that a devotee of Bhagwan is filled only with flaws. But this is nature. This is his nature and his choice. And based on choice, a person is... this is a test of intellect, right? Maharaj's intellect was tested; Dharmadev and Bhaktimata had tested Bhagwan's intellect. To see how his intellect is. We should test our own intellect, which way does our intellect incline? Which way does it lean? Towards our flaws or towards our virtues? Towards others' flaws or towards others' virtues? And love, these two are the asuri characteristics Maharaj mentioned, love in Vartal. Where does he feel love? If there is a devotee of Bhagwan, a better devotee, does he feel love for him, or does he feel it for the other one? From that, it means that the devotee of Bhagwan in front of us remains as he is, but it is a test of our own intellect to see where we stand. It is a self-assessment to see that we are like this. We have this much portion of asuri bhava and this much portion of daivi bhava. And one who is an asuri jiva will not perceive a single flaw in themselves. And they will perceive only flaws in other devotees. One who has such an intellect should be known as an asuri jiva. And even if that asuri jiva remains 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 → or remains in the association of sadhus, he remains just like Kalnemi, Ravana, and Rahu, but the association of sadhus does not affect him. Therefore, a staunch devotee only perceives his own flaws, but never looks at the faults of other devotees. Expounded topic: Characteristics of daivi and asuri. Main points: A daivi jiva only perceives the virtues of a devotee. An asuri only perceives the flaws of a devotee. In this Vachanamrut, Shreeji Maharaj asked Muktanand Swami a question: "When one perceives flaws in a devotee, does one perceive only as many faults as were visible initially, or does one perceive more?" Then Swami replied, "One perceives only as many as were visible initially." Either it increases due to some event. If there is a clash in actions, it increases from there. Or if one gets into such association, it increases. Then there is no need for any other accident to happen. In just one night's 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 → Then Swami replied, "One perceives only as many as were visible initially." Then Maharaj said, "You have not deeply considered this matter. If one perceives only as many, then how can it be said that one has perceived flaws? Swami was extremely daivi, so he thought, "Why would anyone perceive flaws?" It is just like that. Everyone gets along. That he perceived a flaw, but probably no change occurred, Swami must have believed that. So if one has an extremely daivi nature, he does not see anyone's flaws at all. 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