How does doubt arise in nishchay? | P. Mahant Swami | Satsang Chintan

That is a destroyer of conviction, it happens in two ways.

Either one's own state is not there.

So, he may not have attained the AksharAkshar1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.Tap to open in glossary →-bhav completely.

And if a little bit of body-consciousness remains.

Even then, Maharaj said that Naradji did not have such a state, Naradji did not have any doubt in God's character, but he did not have that state.

So, God stopped him from getting married and created an obstacle there, and then Naradji got angry.

And he felt like it.

So, God has one thing, either there is a flaw in one's own state, or God performs divine acts.

So, it is very difficult to come out of the divine acts that he performs.

So, if one's state is raw, then one's ego of the body is seen as an imagination in God.

Like that.

So, to prevent that from happening, one should do ShravanShravan1) To listen to talks of Bhagvãn through the ears. 2) The term also means the initial intake of gnãn from any of the outer indriyas. In this sense, darshan, intake of gnãn through the eyes, is also considered a form of shravan. However, the intake of gnãn through the process of shravan (listening) must be strengthened with manan (thinking) and nididhyãs (remember) if it is to lead to the sãkshãtkãr (realisation) of that gnãn.Tap to open in glossary →, MananMananTo think about. Contemplation. To mentally think over a talk, and to discard parts of the talk which are not needed and to retain the parts of the talk which are useful.Tap to open in glossary →, and Nididhyasan.

Listen to Maharaj's divine acts and decide in your heart.

So, we should not let our conviction in God waver for any reason.

God performs such divine acts.

Maharaj, look, Maharaj asked Brahmanand Swami, Maharaj, we

These are renunciants, but if they become householders and have twelve children, they would be doing this.

And if all that worldly affairs were spoiled and all that was done, then what would you do?

Brahmanand Swami immediately had the answer, Maharaj, you just play with the children, what else?

And our salvation happens.

He had firmly decided in his mind.

By doing ShravanShravan1) To listen to talks of Bhagvãn through the ears. 2) The term also means the initial intake of gnãn from any of the outer indriyas. In this sense, darshan, intake of gnãn through the eyes, is also considered a form of shravan. However, the intake of gnãn through the process of shravan (listening) must be strengthened with manan (thinking) and nididhyãs (remember) if it is to lead to the sãkshãtkãr (realisation) of that gnãn.Tap to open in glossary →, MananMananTo think about. Contemplation. To mentally think over a talk, and to discard parts of the talk which are not needed and to retain the parts of the talk which are useful.Tap to open in glossary →, and Nididhyasan,

And they must be listening to all the discourses.

While listening to the discourses, they must be doing some mental processing.

So, Maharaj, we will play with your children.

We just want to please you and attain salvation.

One's own flawed state and God's human-like actions.

Will those two be independent?

They can be considered independent, but they are connected to each other.

If there is a state, if a state has not been achieved, then mostly this comes.

And God, where there is weakness, there only

To test, where there is weakness, there only to check, yes, God checks.

So, if the state is weak, Maharaj God goes there and performs such a divine act where the state is weak.

So that he gets a fault.

Maharaj Dinanath Bhatt was there, and he found fault with Maharaj.

It is said that he brought it due to his own state.

He got something, huh?

Due to his own flaw.

Due to his own flaw.

Selfishness.

There was some selfishness from God.

So God immediately suppressed him, saying, 'Okay, his name was not put, and Meram Bhatt's name was put.'

So, he got a fault.

Otherwise, Maharaj had not performed any such divine acts there.

That is, there is no flaw in one's own state.

Yes.

And even then, if God performs human-like actions, it can happen.

It can happen.

Conviction wavers.

So, there won't be much of a problem.

Suppose, Sukdevji, where did he face any problem?

But if there is a flaw in the state.

Even then, if one has firmly decided by doing ShravanShravan1) To listen to talks of Bhagvãn through the ears. 2) The term also means the initial intake of gnãn from any of the outer indriyas. In this sense, darshan, intake of gnãn through the eyes, is also considered a form of shravan. However, the intake of gnãn through the process of shravan (listening) must be strengthened with manan (thinking) and nididhyãs (remember) if it is to lead to the sãkshãtkãr (realisation) of that gnãn.Tap to open in glossary →, MananMananTo think about. Contemplation. To mentally think over a talk, and to discard parts of the talk which are not needed and to retain the parts of the talk which are useful.Tap to open in glossary →, and Nididhyasan.

Then no fault comes.

For example, Uddhavji was there.

And Uddhavji

From one perspective, in terms of the Bhagavat, its divine acts, and incidents, it was difficult for Uddhavji to leave his home.

Even though he left his home, God made him leave his home.

But still, he did not find fault.

Fault of Shri KrishnaKrishna1) 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 → Bhagwan.

It did not happen that he found fault.

He must have firmly decided in his mind who Shri KrishnaKrishna1) 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 → Bhagwan is.

So, even if the state has not been achieved, his conviction remains intact.

Firstly, if the state has not been achieved and one is not careful.

If one is not careful, then one finds fault.

And when fault comes, the conviction gets disconnected.

Our relationship with God.

Otherwise, the Gopis loved God.

So, it is said that some things are pleasant and some are unpleasant.

That is seen in God.

So, God made the Gopis play Raas and did all that, which was all pleasant.

He did everything to make the Gopis happy.

Then he abandoned them.

So, it doesn't occur to them that if God is like this, who would do such a thing?

We surrendered so much to him, so God should protect us, right? That's what they feel.

But that didn't happen to them.

It is said that it appears pleasant, which means they have conviction.

They have done some listening and contemplation in their minds, haven't they?

Maharaj Shatriji used to say something very nice, that this

That the unconquerable Shyamaliyo is subservient to the weak, and that weak woman is on his side.

The loving devotee has affection for that secret, and does not keep pride with HariHariAn avatãr of Bhagvãn. He incarnated in His four-armed svarup to save an elephant from being killed by a crocodile. He cut off the crocodile’s head with His chakra.Tap to open in glossary →.

That the whole world knows that God is among the Gopis,

That he became attached to them, he became subservient to the Gopis.

But the Gopis believed in their hearts that he would not be subservient to anyone.

So the Gopis knew God, God's character, and God's personality very well.

It didn't occur to them.

They thought in their minds that no matter how many men we have seen, there is no one like this.

He will not be subservient.

So, he understood the immense glory of God.

And his conviction became firm.

His conviction in God's character became firm.

So, it must have been decided in his mind that there is no one like him.

We have seen other people like Shri KrishnaKrishna1) 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 →, but we have not seen anyone like this.

So, on the contrary, it turned out to be the opposite for him.

We have established a relationship with God, knowing that it is good.

Undoubtedly, God is like that.

However, when God, in human form, wanders, he sometimes performs human pastimes.

Or when testing a devotee,

Even great people may not have a flaw in their spiritual state.

For example, Parvatiji, Garuda, their spiritual state is not considered flawed.

Garuda had a doubt about God's character.

When God was bound by the serpent, Garuda came and the serpent's noose was released.

Then, when he had a doubt in his mind, that cannot be called a flaw in his spiritual state.

Because Garuda is considered an eternal liberated soul of God.

So, that cannot be called a flaw in his spiritual state.

But even if there is no flaw in one's spiritual state, if one has not firmly established it through listening, contemplation, and deep meditation, and has not internalized it in their soul,

Then, looking at the examples in the scriptures, they face difficulties.

There is wavering in conviction.

And many times, if the spiritual state is not perfectly established, but if one has made it right through listening, contemplation, and deep meditation.

And if one has instilled firmness in the mind.

Then he will not have any objection to God's character either.

The biggest difficulty is with the divine pastimes.

Even after attaining a spiritual state, if one has doubts about God's divine pastimes, then that spiritual state will not remain.

He falls back from that state.

Maharaj says that this soul is like the new moon, and if it has firm conviction in God, then light appears in its heart.

And it becomes like the full moon.

And if, due to some circumstances of time and place, one has doubts about God's character, then he again becomes like the new moon.

Therefore, one's own flaws do not hinder much.

Maharaj said that.

His own flaws do not hinder him much.

But if he has doubts about God's character, no matter how great he is,

He becomes so down again.

And comes to the bottom.

Maharaj said that in the twelfth Vachanamrut of Vartal.

But God, in human form,

When he wanders,

Then sometimes he performs human pastimes.

Or when testing a devotee, God may not appear good according to our expectations.

Moreover, if we expect happiness and God turns out to be sorrowful.

And we experience something unpleasant.

He also performs inappropriate actions contrary to our expectations.

Then God

If the relationship established with him does not fade and instead becomes stronger by knowing his divine sports, then it is said that we have a firm conviction in God through our senses.

It doesn't happen according to our assumptions.

We have our assumptions tied up, don't we?

So what do I say, in English, I say belief.

We have a belief that it happens this way, God does it this way.

This, this, he says, I should become like this from satsangsatsang1) 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 →.

If he is a sadhu, he does this.

Our belief breaks according to that, the assumption breaks.

Then he doesn't have conviction, and he doesn't have devotion in satsangsatsang1) 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 → either.

We have made our beliefs and assumptions, but everything doesn't happen according to our assumptions.

According to our assumptions, and here there is God, so God does everything according to our assumptions.

No, God is a very independent being.

So what to do, it doesn't even happen at home according to assumptions, it doesn't even work at home according to assumptions, nothing goes straight at home according to our assumptions. We sit making assumptions, but the child does something or the other, and the family members do something or the other, and nothing happens.

According to assumptions, it doesn't even happen at home.

It doesn't even work at home according to assumptions, or in assumptions, nothing goes straight at home for us.

We sit making assumptions, but the child does something or the other.

The family members do something or the other.

Nothing happens.

But still, the jiva insists on doing things according to our assumptions before God.

That God does as we wish.

In satsangsatsang1) 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 →, this jiva insists on making the saints act according to his own assumptions.

Let it not happen at home, but those whose homes don't run smoothly, they especially keep it.

That this is the only place where we can make things happen according to our assumptions.

It seems in the world that those whose homes don't run smoothly, they are the ones who are always in the temple.

There's a lot of instability in the temple work.

That's fine, it's called his misunderstanding, ignorance.

But for one who wants to have firm conviction, Gunatitanand Swami said that one should know the pitfalls of conviction, meaning where people make mistakes. Even if they are devotees of God, and staunch devotees, good devotees, they still make mistakes in various places.

Pitfalls.

So, where do people make mistakes? Even if they are devotees of God, and staunch devotees, good devotees, they still make mistakes in various places.

And they get caught in the intricacies of God's divine deeds.

One should know that and make a decision for oneself.

For example, there is Garudji.

He saw God's divine deeds and had doubts in his mind.

In his mind.

But if Hanumanji were there, it wouldn't happen.

If Hanumanji were there, he would know that he received this special service.

So, quickly do the service.

Even if he sees God's weakness.

So, where do God's devotees get lost?

Where do God's devotees get lost?

That was the story, if Parvatiji had doubts about Lord Ramchandra's divine deeds when he was weeping for Sitaji in separation, then Parvatiji had doubts, but Lord Shankar did not.

Lord Shankar must have decided.

If we expect happiness and God turns out to be sorrowful, and we experience unpleasantness, and he even performs inappropriate actions against our expectations, then if the relationship we have established with God does not fade and instead strengthens by knowing his divine sports, then it is said that we have a firm conviction in God through our senses.

Then it is said that conviction has been achieved in the senses.

Even if the actions of the three gunas are seen in God, and still there is no doubt in God, meaning that the relationship we have established with God does not fade, then it should be known that there is conviction in the inner self.

We know God's personality as supreme, but there are actions of the three gunas. For example, when God played rasrasA taste. One of the panch-vishays. It is the physical element of jal, and is perceived by the tongue. The characteristics of ras are sweetness, spiciness, distastefulness, bitterness, sourness, and saltiness.Tap to open in glossary → with the gopis, all those activities are called rajo, extreme rajo guna.

But there are actions of the three gunas. For example, when God played rasrasA taste. One of the panch-vishays. It is the physical element of jal, and is perceived by the tongue. The characteristics of ras are sweetness, spiciness, distastefulness, bitterness, sourness, and saltiness.Tap to open in glossary → with the gopis, all those activities are called rajo, extreme rajo guna.

It is called extreme rajo guna.

Still, those who are not going to be affected, they did not have any doubt.

Uddhavji did not have any doubt, God can do anything.

He considered God to be beyond rajo guna.

That Uddhavji thought that in the hearts of the gopis, or in every single particle of their blood, who is pervading? What is this form, and what are the five senses?

He must have decided that in his mind.

So he had no doubt.

And Parikshit had such a doubt.

Otherwise, when God went to Kubja's house, Uddhavji was with him, and Parikshit must have seen it.

He did not have darshandarshanSeeing. 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 → of Lord Shri KrishnaKrishna1) 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 →.

He just heard it and felt that way in his mind.

And Uddhavji was with him, so there is no problem.

So, such rajo-guna (passion) is seen, tamo-guna (ignorance) is seen.

God makes ways.

If someone cuts someone, then that happens.

Many such things happen, don't they?

Lord Ramchandra fought a war with Ravana.

So, all the Brahmins of Ayodhya, God, they became opposite.

And on the contrary, they were not ready to eat Lord Ramchandra's food, why?

Because God committed Brahmahatya (killing of a Brahmin).

Ravana was the son of a Brahmin, so he committed Brahmahatya.

So, what kind of person is he who diminishes the divine deeds of God?

That

If someone has a son who is very restless and doesn't let anyone rest anywhere.

Then why would his parents diminish him?

Oh, how intelligent he is! What will he do when he grows up?

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Because he has attachment to it, he diminishes it in that way. But those sitting next to him diminish it in a different way. So, how God's character is viewed with what focus, if it is not decided beforehand and suddenly God performs divine deeds, then one does not have patience. If one has made their own beliefs that it should be this way, it should be this way, it should be this way, then it does not happen. If it does not happen, then one imagines God in their own way, that God is like us. In the determination of the senses and the inner consciousness, the deeds of the three gunas or the three gunas are shown. In that, the devotee gets some benefit or support. The devotee gets some benefit. And that is in the personality of God. When we see God as an ideal, we worship such an ideal God, believing Him to be beyond the three gunas. He is an ideal form. And if He does not turn out to be an ideal form, but like us, then we do not have that feeling. In both, there are human deeds. So, what is the difference? Character is based on gunas, character is sometimes there. Gunas are not sometimes there. If the nature is irritable, if God's nature is like that, then can we maintain it or not? Can we serve him or not? And can we maintain a relationship with him for a long time or not? For example, Nandanand Swami was from Vadtal. He was a devotee, so Pama Bhagat was there. Pama Bhagat was there. He had met Maharaj and had great glory. But his nature was a bit quarrelsome. So no one could serve him. Then Acharya Maharaj said that you were in the guise of Swami Bhagat, so you serve him there. And he served him. So if the nature is quarrelsome, no one can do it, but he did it. So there must be some difference in mentality, in belief, right? That is called based on guna. That is not character. His nature is quarrelsome. So God shows a strange nature. God shows such a nature. Character is sometimes there. Nature is permanent. The work of guna is permanent, God shows that. The Rasleela with the Gopis, that is character. That is called character. That is called character. When God went to Dwarka, then where was such a thing? Such characters are sometimes there. And Lord Parshuram's extremely angry nature, even if we consider him God, that is called a guna. God accepted that guna. And such a nature, if there is such a nature, then we cannot get along with him for long. He is an incarnation of God, Lord Parshuram. But he was extremely fierce. No one could tolerate anything from him. And he was an incarnation of God. That's it. Even if the actions of the three gunas are seen in God, one should not doubt God.

If it does not happen, that is, if the relationship we have established with God does not fade, then know that there is a firm conviction in the heart.

The reason for a long time is that if laziness, sleep, etc., which are the actions of tamas, are in God, we have no problem with that.

But if we have to bear the burden of laziness and sleep, then it becomes difficult for us.

And lust, anger, etc., are the work of rajas, which are seen in God.

Some sadhu is lazy.

They are stuck in work.

So then we sustain him.

Even if you have to sustain it till the end, how difficult it becomes.

That becomes difficult for us.

If there is a firm conviction in God, and God is in that very place, then.

Then we remain happy with God.

That they have come, so sustain them.

In that too, we become victims of lust, anger, etc., and the sattvic action of tranquility.

It is written in Gunatitanand Swami's discourses that God takes away someone's sister or daughter.

Then does the conviction remain or not?

In that too, we become victims of lust, anger, etc., and if the sattvic actions like tranquility and self-control become difficult for us.

It is written in Gunatitanand Swami's discourses.

That Hirji Suthar was a worshipper, so Maharaj had made a vow to marry.

So his brother Sundarji said that we should marry your daughter to Maharaj.

Maharaj made a vow, so he said, "Let's marry your daughter to Maharaj."

That two bodies and minds remain.

Maharaj

So they said, "What's wrong with that?"

But they said, "We will marry any carpenter."

Instead, this is God.

And he is a Brahmin and God, so what's wrong with that?

But that doesn't happen. It didn't happen to him, and he had faith, so it happened like that.

It didn't happen to him.

Otherwise, both God knew.

So God performs divine acts, and when it comes upon oneself, then conviction does not remain.

All these people, if they have the rajasic, tamasic, and ignorant nature of God, and it comes upon them, then it does not remain.

If one has decided, then Gunatitanand Swami says, "Do not come like that."

Maharaj tested Mulji and Krishnaji so much, but they did not get upset.

Maharaj

After that, Maharaj was pleased.

In that too, lust, anger, etc.

Maharaj often tested Mulji Brahmachari.

In that too, if we become victims of lust, anger, etc., and if the sattvic actions like tranquility and self-control become difficult for us, then we are not ready to call him God.

Then we are not ready to call him God.

Then our conviction does not remain.

If even in such a situation there is no doubt and no wavering, then it is said that there is a firm conviction in the heart.

Maharaj wrote that Rishabhdev Bhagwan wandered in a state of madness due to nirvikalpa samadhi.

It was said, 'Vyavaharen Sadhu' (a sadhu in worldly dealings).

So its meaning is that conviction is in worldly dealings.

Worldly dealings fall apart.

With God.

And it falls in such a way that we suffer loss.

Even then, the conviction of Godhood remains.

So he has everything.

Maharaj wrote that Rishabhdev Bhagwan wandered in a state of madness due to nirvikalpa samadhi.

And he kept a stone in his mouth.

And even though his body was burnt in the forest fire, he didn't even realize it.

Such a state of madness is seen in God, but if we become its victim.

And and death.

That is called a despicable death.

Lord Rishabhdev adopted yoga.

He did it for the other person's test.

God was beyond qualities.

He transcended the world, kept a stone in his mouth, and stopped walking with his feet. God kept rolling like that.

All the actions of the body, all the actions, he does them while lying down.

And the forest fire came and the body was burnt.

Now, for example, if it's our guruguruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary →.

And his death was not proper.

His death is not proper.

If it didn't happen the way it is praised in the scriptures.

Then we would want to sing that charitracharitraA divine incident of Bhagvãn.Tap to open in glossary →.

We would want to sing that incident.

Some people hide it, conceal it.

And that causes something else.

But this is such an extreme thing that it's not even spoken of in the world, that God died in such a way. Now, if they consider him their Ishtadev.

Someone might point a finger at us and say, 'Look at your unconscious beliefs.'

So,

So, if one has trigunatit nishchaynishchayUnfaltering faith in Bhagvãn, no matter what is seen or heard.Tap to open in glossary →, Maharaj has given chanting in it.

In that way, it describes the gunatit state.

Gunatit state means not in the sense of an upgraded gunatit, but in the sense of a lower grade.

That if someone shows something that is not found anywhere in the world.

Then, it means something extremely insignificant, what should we call it, something that has no power at all.

It shows that there is no water at all.

Then we consider him God.

Maharaj has said that if someone is betraying.

And if nothing bad happens to him, then his conviction will be removed.

Huh?

If God is there and gives a miracle, then his conviction increases.

And if there is God and someone betrays him, and nothing bad happens to him, then his conviction is removed.

So, based on that,

So, if there is a very ordinary, poor person in God and he shows such a charitracharitraA divine incident of Bhagvãn.Tap to open in glossary →, then we will not be happy.

God performs some very great, extraordinary charitras.

If he performs superhuman charitras, then his mind swells with pride.

And if he performs those inferior charitras, then a person shows something that has no power at all.

Then we will have conviction, tell me.

Then, if it remains, it is called gunatit nishchaynishchayUnfaltering faith in Bhagvãn, no matter what is seen or heard.Tap to open in glossary →.