He said to Himself, that to die in one way of living, is rarer than samadhi. That is rarer than samadhi. Nirvikalp Nirvikalp Without alternatives or doubts. Used to describe faith or Tap to open in glossary → If one is determined in Ashtanga Yoga. If we start practicing, in a few days, we can rise above the ground. Then we start flying. If one does pranayama, it can happen. That happens. But sitting on the ground, continuous seva cannot be done. Sitting on the ground, continuous seva cannot be done. Maharaj has said so in His Vachanamrut. Now His principle, His lifeline, and His nature. Nature is compatible with God's devotee. Otherwise, nature does not match anywhere. So Maharaj says, "Our nature does not differ from God's devotee in any way." So the principle is that we can stay a million years away. From whom? From God. Not from the devotee. We cannot stay even for a year. We cannot stay even for a day. We cannot stay away from the devotee even for a day. From God, it can be a million years. Not a million, He said infinite. Even if we stay away for infinite years, it is fine. This is the lifeline. If that comes inside, it becomes a lifeline. We have to think about that in our mind. When do we renounce and when can we not? God has set the ultimate limit. How far have we reached, and how far do we have to reach, examine that and make a little more effort. Where do such Vachanamruts come from? They are nowhere to be found. Maharaj has spoken very well. Vachanamrut is good, but Vasudev Mahatmya, its whole story is different. Others have also said that in Vasudev Mahatmya, in that, the way of behaving for God's devotee is described. So this way is described. There it is also said that there are two types of God's devotees. One who behaves with body-consciousness. He cannot maintain much relationship with God's devotee. If there is body-consciousness, then he will definitely face friction. He cannot maintain it for long with God's devotee. Atmanishtha or nirvikalp nirvikalp Without alternatives or doubts. Used to describe faith or Tap to open in glossary → even more than that, to maintain with God's devotee for life, is difficult. One may have atmanishtha, vairagya, but cannot maintain it. Lotiya was very detached. But he could not maintain it with Gunatitanand Swami. For life. Is our vairagya any less? So should we bow down to everyone, or do that to everyone. One who has atmanishtha, it is very strong, vairagya is very strong. But to maintain with God's devotee for life, and that too by being humble and with a servant-like attitude. He serves God, indeed. But who serves this one? This cannot be done. That is why it is called a lifeline. Lifeline means tonic, this is a life-giving medicine. Maharaj says, "This is our principle." Does it not remain for a long time? Body-consciousness. Lust, greed, taste, pride, it is said so in the scriptures. That if there is any impurity inside, or if there is body-consciousness. The greatest is said to be body-consciousness. Maharaj meant the same by Vasudev Mahatmya. That God's devotee is not here, but others have also said that there are two types of God's devotees. One worships God with body-consciousness and one, he is a devotee indeed, but body-consciousness is predominant in him. But soul-consciousness is not predominant in him. To worship God by becoming Brahman-realized is predominant. The only aim is to please God. It came in the previous Vachanamrut, what is Brahman-realized behavior called? Brahman-realized, Brahman-realized, what is called beyond your three gunas? To please God. We do not want to do anything that does not please Him, and we do not want to do anything other than what pleases Him. Our action should be only what pleases Him. If we apply such a firm resolve, then he has become Brahman-realized and beyond the three gunas. If one is beyond the three gunas, does he grow horns? Or does a flower grow on his head? What else does beyond the three gunas mean? He maintains with God's devotee for his whole life, and maintains his resolve to please God. So he became Brahman-realized. Then where does he have to go after dying? Huh? Is there any other way for him? There is no other way. God is there for him, He protects and guides various beings. God has an unwavering resolve. So God does not let anyone go from that resolve. When the battle of Gajendra happened, so that crocodile was very strong in the water. So everyone left him. Those female elephants and calves, they all left him. Taking him alone, he started dragging him deeper and deeper. What will happen to me now? So he surrendered to God. He surrendered, so then, it became difficult for God. He left Garuda behind. And He came on foot. To do what? Why did God do that? His honor would be lost. Whose honor would be lost? If even one second more passed, then whose responsibility was it? If for just one second his trunk drowned, and one second passed, then it would be over. So that is very difficult for God. Nothing else is as difficult as that. To kill the demon was not so difficult for Him. When Dushasana was pulling Draupadi's sari, God felt as if His own skin was being pulled. Draupadi's sari is not being pulled. That is why God does so. And the way for the jiva to please God is to serve God's devotee with mind, action, and speech. And to betray God's devotee is the way to displease God. Therefore, our principle is that if there is God's pleasure and the company of God's devotee, then even if we stay away from God for infinite years, there is no grief in our mind. And if we stay near God and if there is no pleasure of God, then I do not consider it good. And that is the essence of all scriptures, to do only what pleases God. And he who does not do what pleases God, should be known as fallen from God's path. And he who has the company of God and God's devotee and has God's pleasure, even if he is in the mortal world, he is still in God's abode indeed. See, the distance of place was removed. He is in God's abode indeed. Even if he is in the mortal world, he is not here. God's pleasure, is there. And the company of God's devotee is there. And the company of God's devotee means seva is there. Maharaj has written the meaning of company as seva. If one is in company, then he is in front, and another thing is written, that if he stays near God, but there is no pleasure of God, then we do not consider it good. And that is the essence of all scriptures, to do only what pleases God. And he who does not do what pleases God, should be known as fallen from God's path. And he who has the company of God and God's devotee and has God's pleasure, even if he is in the mortal world, he is still in God's abode indeed. Because he who serves the saint and is in God's liking, he will go near God and reside there indeed. And if he is in God's abode and there is no pleasure of God, and has jealousy towards God's devotee, then that devotee will surely fall even from God's abode. So if there is jealousy, ego, then he cannot do seva. If any kind of self-interest is caught inside, if ego-centricity is caught, then he cannot do seva. He cannot do it for long. Even if he does, he cannot do it for long. To maintain this till the last breath is very difficult. In that lies the art, to maintain it till the last breath. If he does a little, then he gets tired, body-consciousness comes in. That is why Maharaj said it is more difficult than nirvikalp nirvikalp Without alternatives or doubts. Used to describe faith or Tap to open in glossary → In attaining nirvikalp nirvikalp Without alternatives or doubts. Used to describe faith or Tap to open in glossary → In attaining nirvikalp nirvikalp Without alternatives or doubts. Used to describe faith or Tap to open in glossary → as much as it interferes in maintaining seva till the last breath. So even if there is body-consciousness, to shape a maund means, to become alone, to do work. And with God's devotee, there is direct friction of body-consciousness. He is also body-conscious indeed. Or is he not? The opposite person is body-conscious. So both are body-conscious, and that Ashtanga Yoga has no body-consciousness. Only this one has, so the other does not rub against him. If there is nirvikalp nirvikalp Without alternatives or doubts. Used to describe faith or Tap to open in glossary → 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 → So she maintains this, "Alright brother, even if you have body-consciousness, I will make you complete, make you nirvikalp nirvikalp Without alternatives or doubts. Used to describe faith or Tap to open in glossary → But if he is God's devotee, he says, "You have your body-consciousness and mine is also like a thunderbolt, let's rub both." And then sparks fly. So the problem arises. And he who has the company of God and God's devotee and has God's pleasure, even if he is in the mortal world, he is still in God's abode indeed. Because he who serves the saint and is in God's liking, he will go near God and reside there indeed. And if he is in God's abode and there is no pleasure of God, and has jealousy towards God's devotee, then that devotee will surely fall even from God's abode. Therefore, for us, to attain God's pleasure, we want to serve God's devotee birth after birth. Maharaj has not left any word lacking. Not just to do in this birth. To do for a moment, where does that question even stand? Where does the question of doing till the last breath stand? We have to do it birth after birth. That is called upasana. That is called upasana. Commitment of birth after birth, is called upasana. Commitment till the last breath is called nishtha. That is nishtha. And if one gives commitment of birth after birth, then it is called upasana. Of seva. Gives commitment of a servant. And till the last breath, then it is called nishtha. If one remembers for a moment, 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 → Therefore, for us, to attain God's pleasure, we want to serve God's devotee birth after birth. And as is our conviction, so should you also resolve. Then Muktanand Swami and all other devotees folded their hands and said, "O Maharaj, we also want to keep the same conviction." Saying so, all the devotees bowed down to Shreeji Maharaj with prayers. Then again Shreeji Maharaj spoke, “How is this discourse that We have delivered?” “So, whatever words exist on earth for the sake of liberation, such as Vedas, Shastras, Puranas,” “We have listened to all of them, extracted their essence, and delivered this discourse.” “It is the supreme secret and the essence of essences.” In this, everyone is included. All means of liberation are included. Such is the meaning of essence. Then again Shreeji Maharaj spoke, “How is this discourse that We have delivered?” “So, whatever words exist on earth for the sake of liberation, such as Vedas, Shastras, Puranas,” “We have listened to all of them, extracted their essence, and delivered this discourse. It is the supreme secret and the essence of essences.” “And those who have attained liberation in the past,” “and those who will attain it in the future,” “and those who are currently walking on the path of liberation,” “for all of them, this discourse is like a lifeline.” Thus ends the Vachanamrut. In this way, the twenty-eighth Vachanamrut of Gadhada Middle Section was completed. Why did Maharaj mention nature? That Ramanand Swami had such a nature. Lord Ramachandra had such a nature. Lord 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 → Arjuna had such a nature. We have such a nature. Why did He say so? If there is nature, one cannot live without cultivating it accordingly. Without having a nature like ours, no one can maintain this till the last breath. So if there is another nature, it should be changed. But without having a nature like ours, one cannot maintain seva. 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