2. Swaminarayan Hari Hari An 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 → Hari Hari An 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 → 3. If diseases and other sufferings befall the body, they will only cease when those who sent them remove them, but no one else can remove them. Understand this like a messenger sent by the king; he will only leave when his letter arrives, but not by the villagers. Disgust for worldly pleasures is in Akshardham, in Shwet Dwip, in Badrikashram, and in this world, with great ekantik saints. 4. Without these four places, in all other places, there is acceptance of worldly pleasures. God's abode is Gunatit, and He wants to make the jivas Gunatit. And this knowledge that we have heard will not be found anywhere else. 5. We cannot stay elsewhere, and those we have met are not such that they would leave us; He knows this. And those who listen to today's knowledge and leave, are not enjoyed by Shwet Dwip or anything on this side of it. And this knowledge is like a cannon of the Firangis (Europeans). 6. And before this, the knowledge of others is like firecrackers. It is said that the Lord does not count the faults of those who come to His refuge; Shyam is such a wise one. In this way, much mahima was spoken. 7. The muktas of Badrikashram and Shwet Dwip have the strength of renunciation and detachment. The muktas of Golok Golok 1) The dhãm of Shree Krishna Bhagvãn. 2) Also means Akshardhãm. The prefix ‘go’ means light; therefore, meaning the ‘lok of light’ – Akshardhãm. Tap to open in glossary → Vaikunth Vaikunth The dhãm of Vishnu, and Rãm Bhagvãn. Tap to open in glossary → mukta mukta Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17]. Tap to open in glossary → 8. Sahajanand Swami Maharaj ni Jay. So remember this. That's it. 9. And if we become attached to this body and this world, God will not let us be attached. Understand this like Ravji Sutar, who was not allowed to enjoy worldly happiness by marrying a woman, and was then detached from the world and made a sadhu at the last moment. And disgust for worldly pleasures is in Akshardham, in Shwet Dwip, in Badrikashram, and with the great purushas of this world. 10. In other places, there is no disgust for worldly pleasures. Swami said that if we become attached to this body and this world, God will not let us be attached. Just as Ravji Sutar was not allowed to enjoy worldly happiness by marrying a woman. 11. And then, detaching him from the world, He made him a sadhu in the end. In this way, God will not let us be bound. In fact, time does not let anyone stay in one place. 12. He does so only by God's command. If you understand and let go, it is very good, otherwise, Yamraj will surely make you let go. 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 → 13. So, if there is a firm resolve in the mind that we have to leave from here, then the bondage might lessen a bit. If we lay foundations in the netherworld and sit there, no one stays in the netherworld with foundations. Time does not let anyone stay. 14. And God does not let anyone stay. But we might have assumed in our minds that we have not considered time. We might not have assumed anything. 15. But in delusion, we never think. As soon as we see an object, its delusion envelops us. 16. What would be its end? All these relationships have an end. This whole world is going to keep moving as it is. 17. And we are also not permanent. So, one of the two will leave early one day. Either the objects leave early, or we leave early. 18. The relationship between the two is not permanently permanent. The permanent relationship is only with God. If that is maintained here, then it happens. 19. The relationship of God and our relationship, both are permanent. But then it needs to be renewed. When a human body comes. 20. Then it is renewed and has to be made new. It has become old and forgotten. The jiva has forgotten it. 21. God has not forgotten anything. He sees it like this: 'Dva suparna sayuja sakhayo samanam vruksham parishasvajate.' 22. 'Ekah svadvattya pippalam anyo anashnan abhichakashiti.' It is said in the Upanishads that the relationship between God and this jiva is eternal. 23. 'Samanam vruksham parishasvajatam. Dva suparna sayuja sakhayo.' Two always stay together. 24. Both are friends. Both are eternal. But the difference between the two is that. 25. 'Ekah svadvattya pippalam.' There is nothing edible in the fruits of the peepal tree. The fruits of the peepal tree are rotten, and if they are alive, they are like kadambatti, there is nothing edible in them. 26. Yet, 'svadvattya.' He becomes happy. He eats a bite, swallows it, and then becomes happy again. 27. Like someone addicted to bidis and tea. You have seen tea addicts and bidi addicts, haven't you? They take a puff, then a little bit of that spreads across their whole face. 28. We are just like that. We take a sip and joy spreads all around. 29. Then we take another sip, and if it turns out bitter, our face sours. 'Ekah svadvattya pippalam.' He greatly enjoys the fruits of the peepal tree. 30. 'Anyo anashnan abhichakashiti.' The other, the second bird, watches the one taking pleasure, just looking at him. 'Abhichakashiti.' 31. 'Abhichakashiti.' He looks at him so much that he never eats the fruits of the peepal tree. He looks at him so much that he never eats the fruits of the peepal tree. 32. And he looks at this one. And he looks at this one. What does he look at? He looks at me. 33. What does he look at? He looks at me. If he leaves all the peepal fruits and looks at me, if he leaves all the peepal fruits and looks at me, then I will make him happy. 34. Then I will make him happy. I will make him as happy as myself. I will make him as happy as myself. 35. But this jiva seems to have never looked at Him. But this jiva seems to have never looked at Him. So, if he had ever looked at God in this birth, he would not have faced such a situation. 36. So Swami said that if we become attached to this body and this world, God will not let us be attached. Swami said that if we become attached to this body and this world, God will not let us be attached. Just as Ravji Sutar was not allowed to enjoy worldly happiness by marrying a woman. 37. Just as Ravji Sutar was not allowed to enjoy worldly happiness by marrying a woman. Maharaj went to call him, but he said, 'I just got married, so I won't come now.' Maharaj went to call him, but he said, 'I just got married, so I won't come now.' 38. Then Maharaj told his wife to make him completely free from vasanas. And if she wishes, he can become free from vasanas in a short time. And if she wishes, he can become free from vasanas in a short time. 39. If God wishes, it won't happen. If God wishes, it won't happen. Or if any sadhu wishes, it won't happen. 40. Or if any sadhu wishes, it won't happen. But God has put magic in her hands, so if she does it, it will happen. In a moment, she can delude him, and in a moment, if he is free from vasanas, if she wishes, she can make him lose his freedom from vasanas. 41. If she wishes, no matter how he is, she won't let him leave. If she wishes, no matter how he is, she won't let him leave. So. 42. So. Maharaj. Who is this Ravji Sutar? 43. Who is this Ravji Sutar? Among the infinite jivas, who does Swami refer to as Ravji Sutar? Among the infinite jivas, who does Swami refer to as Ravji Sutar? 44. That he will not let Ravji Sutar be bound. That he will not let Ravji Sutar be bound. I didn't understand. 45. Swami said, didn't he, that just as God would not let Ravji Sutar be bound. Swami said, didn't he, that just as God would not let Ravji Sutar be bound. So there are many jivas 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 → 46. Those who come to His refuge. Those who come to His refuge. This is about those who come to His refuge. 47. This is about those who come to His refuge. That we have taken refuge in God on one hand, and yet we keep getting attached to the world. That we have taken refuge in God on one hand, and yet we keep getting attached to the world. 48. So God said that if someone has taken refuge once, God will not let him be attached. So God said that if someone has taken refuge once, God will not let him be attached. He will somehow uproot him from this world and take him away. 49. He will somehow uproot him from this world and take him away. God has such a vow, doesn't He? God has such a vow, doesn't He? 50. Time does not let anyone's will prevail, and God also does not let anyone's will prevail. So God uproots him from that. Swami said that if diseases and other sufferings befall the body, they will only cease when those who sent them remove them, but no one else can remove them. 51. Just as a messenger sent by the king will only leave when his letter arrives. Just as a messenger sent by the king will only leave when his letter arrives. But he will not leave by the villagers, understand this. 52. But he will not leave by the villagers, understand this. So what should we understand from that? So what should we understand from that? 53. God is the doer and the remover of all. God is the doer and the remover of all. We should understand God's doership. 54. Time and 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 → 55. So, God is the one who sends happiness and sorrow, and there is joy in that. So, don't get too agitated. So, don't get too agitated. 56. It is God's will, and one should pray to God. It is God's will, and one should pray to God. But don't run to others, leaving God. 57. To remove them. To remove them, many times, even those who are Maharaj's devotees, run to many places and have faith. So Maharaj. 58. Maharaj, there was a devotee's son in Vadodara. Maharaj, there was a devotee's son of Bapu Gardi in Dhara, and Maharaj had come to take him. There was a devotee's son in Vadodara. Maharaj, there was a devotee's son of Bapu Gardi in Dhara, and Maharaj had come to take him. And he fell ill. 59. And his mother made a vow to Matadevi. And his mother made a vow to Matadevi. Actually, they were good devotees of Maharaj. 60. So she made a vow to Matadevi. She said that she had made a vow to Matadevi. Actually, they were good. 61. Maharaj had come with a stick in his hand. So she made a vow to Matadevi. He came with a stick and told his mother that, 'We are taking your son.' 62. Maharaj had come with a stick in his hand. 'Now go and pray to whoever you want to pray to.' He came with a stick and told his mother that, 'We are taking your son.' 63. If one has prayed to others, made vows to others, and worshipped others, then. 'Now go and pray to whoever you want to pray to.' If they are Maharaj's devotees, Maharaj does not like it. 64. Maharaj was in a somewhat strict mood. That, 'First he comes to me, then he runs to others, and then he comes back to me.' If one has prayed to others, made vows to others, and worshipped others, then Maharaj does not like it if they are Maharaj's devotees. 65. So Maharaj did not like it, and Maharaj came in a strict mood. That, 'First he comes to me, then he runs to others, and then he comes back to me.' 'Go, tell whoever you want to tell. If anyone can save your son, we are taking him.' 66. So Maharaj did not like it, and Maharaj came in a strict mood. 'Go, tell whoever you want to tell. If anyone can save your son, come, we are taking him.' 'This is not my fault.' 67. Then his mother said, 'Maharaj. This is the nature of a mother's heart.' 'This is not my fault.' 68. So one cannot stay anywhere. 'This is the nature of a mother's heart, so one cannot stay anywhere.' 'Otherwise, you can take him, he is your son.' 69. So the saints who were with him felt pity. And I have no objection. That Maharaj, a householder has a son and all that. 70. That Maharaj, a householder has a son and all that. 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