If the influence of jnan and vairagya is felt, then the other influence is removed. The influence of compassion and affection is removed. And if compassion and affection are felt too much, then Jnan and vairagya jnan and vairagya are removed. Therefore, if jnan and vairagya are removed, it is still a problem. And if compassion and affection are removed from a devotee of God, it is also a problem. So there was a question like this, do both remain together? Do both remain together or not? That is the question. And should compassion and affection be kept or not? Can they remain or not? And then, should they be kept or not? And if one tries to keep compassion and affection, what if jnan and vairagya are removed? That is the question. And or do both remain together or not? That is the question. Has Maharaj asked the question in this whether they remain together or not? Yes, meaning Maharaj has not asked it. Do they remain or not? At that time, do compassion and affection remain or not? But do both remain together or not? Indirectly, such questions, these sub-questions, are included in this. Maharaj has not asked like that. Maharaj has asked only this much of a question, that after becoming brahmarup, does jnan and vairagya remain or that dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → So does that mean whether both remain together or not? I see. So either he thinks that if he keeps those, the others will not remain. Actually, the natural nature of both is such that they do not remain together. Compassion and affection, and jnan and vairagya, those two pairs do not remain together, such is their nature. And if one goes to the abode of God or becomes brahmarup, then jnan and vairagya must be present. Otherwise, one cannot become brahmarup without jnan and vairagya. So if one becomes brahmarup, then what about the other? For his moksha, to attain the benefit of God in God, then compassion and affection are more important than jnan and vairagya. Only through them does the bliss of God come. It does not come from being brahmarup. It comes from affection. The bliss of God that comes is because he has an attachment to God. Otherwise, even if one has become brahmarup, it does not come, as Maharaj said, giving the example of Ashwatthama. Ashwatthama had become brahmarup, but he did not experience the bliss of God. And the gopis of Vraj were in bodily form, yet they experienced bliss. The limit of bliss remains in the residents of Vraj. Even after searching in the six darshans, they do not find Narahari, straining their eyes. All of them got tired searching and exploring Vedanta, but they did not find Him. They did not catch Him, and these cowherds caught Him. How did they catch Him? By affection. By affection, not by jnan and vairagya. So the bliss of God comes through affection. The bliss of being brahmarup comes through jnan and vairagya. This is remembered by a person. And in compassion, there is empathy. Having empathy is compassion. And remembering is affection. Those are the natures of both. What is the nature of compassion? To feel empathy towards someone. To feel a lot of emotion for them. To feel like helping them. To pull them out of trouble, then that is called compassion. And if affection is developed, what is it called? To keep remembering them. Never to forget. Even if one wants to forget, one cannot. So that is called affection. So Maharaj says that if there is compassion, affection will definitely follow. If there is empathy, then one keeps remembering. It happens automatically. So where should empathy be shown? Whom to remember? And where to allow empathy and where not to allow it? Is that a matter of our control or not? Is it a matter of control or not? It is indeed of control. Jnan and vairagya might not be a matter of control. But are compassion and affection a matter of control or not? This has been established through many such shlokas that even if a devotee of God has become brahmarup by discarding worldly obstacles through jnan and vairagya, he still possesses compassion and love for God and the devotees of God. So that means, the answer is that jnan, vairagya, compassion, and love remain together. Those two remain together. They can remain together. Compassion and love are present, and jnan and vairagya are also present. But the nature of jnan and vairagya, and compassion and love, are opposite to each other, so how do they remain together? Through samskaras. Through 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 → No, those two are opposite to each other. They are opposite, so those two cannot remain together, right? They can remain by turns. Like, for a moment in the morning this remains, and in the evening the other remains. So what did you think about it? Maharaj has limited the area. The fields are different. The fields of both are different. Jnan and vairagya destroy compassion and affection related to the world. They do not destroy compassion and affection in God. And compassion and affection blunt jnan and vairagya. They blunt jnan and vairagya, but where? In God. In the world. If it is in the world. If there is compassion and affection in God, then they are not blunted in the world. So both have opposite natures, but the field of action of both is different. Those act in the worldly jnan... compassion and affection. And if there is worldly compassion and affection, they root them out, but this compassion and affection are in God and the devotees of God. So jnan and vairagya do not interfere with them. They are not in that field. They go and work in the world. Maharaj felt compassion and the deer... to him Where was the devotee of God? The deer. Was the deer a devotee of God? It was a devotee of Bharatji, so if you have a devotee and you show compassion and affection to them, you must have some devotee, or not? Those who worship Vishwamangal Swami's feet, and offer garlands, they are called your devotees. So if you show compassion to your devotee, whom was the deer a devotee of? It was a devotee of Bharatji. Was it a devotee of God? The devotee of God was Bharatji himself. The devotee of God was Bharatji himself, so if we show compassion to our devotee, then it causes trouble. It becomes like Bharatji. If they are devotees of God, if one does it to a devotee of God, then there is no problem. Again, if it is shared, then one has to be a bit careful. If he is our devotee and also God's devotee. Then what did Maharaj say? To keep the relation of a devotee of God. Then our devotee remains, and he ceases to be a devotee of God. Such is the nature of this world. What? If one shows compassion knowing them to be a devotee of God, but if they are not, then it does not happen. We assumed that now Vishwamangal Swami is a devotee of God. But what if he is not originally? Then it does not happen. If he is, then it happens. If we do it knowing them to be a devotee of God, then there is no problem. Knowing them to be a devotee of God, if we keep affection and love for them, then that is to be done, as said in this. That is indeed to be done. This has been established through many such shlokas that even if a devotee of God has become brahmarup by discarding worldly obstacles through jnan and vairagya, he still possesses compassion and love for God and the devotees of God. Jnan and vairagya detach one from the world. They avert birth and death. But they cannot be said to bring the bliss of God. The bliss of God comes through compassion and affection. If someone is a true devotee of God and has shown true compassion to him, then he experiences the bliss of God. And if he has true affection for him, and has developed atmabuddhi, but that devotee must be a true one. then the bliss that comes even if one loves God, that much bliss does not come. One has to be very careful. One has to be very alert. One has to ensure that it does not become purely worldly. It is called supreme moksha. What? What is meant by supreme moksha? Great moksha. Param means great. So if one develops true love for a devotee of God, a true devotee and true love, then he attains supreme moksha. And if one develops love for God? Just moksha. He attains moksha. He attains moksha. And this is supreme moksha. So what is the difference between moksha and supreme moksha? In that, there is more bliss. In that, there is more bliss. He becomes extremely happy. He loves God and at the same time loves a true devotee of God, develops atmabuddhi. Then even one who loves only God does not become as happy as him. He does not experience that much bliss of the 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 → As much as this person experiences. Therefore, it is called supreme moksha. And one who is not a devotee of God 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 → The bliss of God in the heart is not experienced by a non-devotee. Especially, one who does not have love and affection for God and His devotees, he does not experience it. He does not experience the bliss of God in his heart. Maharaj says he will never experience it. No matter how great he is, he will never experience it. He does not have the bliss of God in his heart. So to experience the bliss of God in God, in God and the devotees of God, compassion and love are needed. Compassion and affection are needed. Jnan and vairagya cannot be as blissful as these two. What do blissful jnan and vairagya do? They detach one from the world and protect these two. They detach one from the world. This has been established through many such shlokas that even if a devotee of God has become brahmarup by discarding worldly obstacles through jnan and vairagya, he still possesses compassion and love for God and the devotees of God. And one who is not a devotee of God and merely behaves as pure soul by avoiding worldly obstacles through self-realization and vairagya, during his spiritual practice, he is influenced by the bad company of those who are purely self-realized and devoid of devotion to God. Therefore, he does not develop compassion and affection for God and the devotees of God. Just as wind and fire are affected by bad odor, similarly, he is affected by that bad company. It is not removed in any way. Maharaj has called even those who are purely self-realized as bad company. Ashwatthama did not have the company of purely self-realized ones. He had an opponent of the devotee of God, such bad company. So to oppose the devotee of God and to keep enmity with the devotee of God, that is called great bad company. And that does not allow this compassion and affection to develop at all. And one who is not a devotee of God and merely behaves as pure soul by avoiding worldly obstacles through self-realization and vairagya, during his spiritual practice, he is influenced by the bad company of those who are purely self-realized and devoid of devotion to God. Therefore, he does not develop compassion and affection for God and the devotees of God. Just as wind The decision of this is made during the stage of spiritual practice. After becoming brahmarup, does he retain affection or not? And after becoming brahmarup, does he retain compassion and affection? The decision of whether he will keep enmity with God after becoming brahmarup or not, when is that decided? During the stage of spiritual practice. It is during the stage of spiritual practice. And who causes that? 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 → 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 → Maharaj says the preceptor guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → The preceptor guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → 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 → He sows such seeds. To him, an impersonalist or one who is devoted to pure consciousness or an opponent of God, if such a guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → then he does not develop compassion and affection for God and the devotees of God. So these three are there. Here, Maharaj has not clarified it much. Maharaj called it bad company. He just called it bad company. But if some impersonalist is found, or even one who seeks pure consciousness is found. We have to do our own. Nothing of others. If nothing of others, then whom does he love and with whom does he develop affection? If he does something for someone else, then he develops affection for them. Or demonic, meaning an opponent of God. If such a seed has been sown in the guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → then it comes into the disciple. It sprouts sooner or later. Even if it does not appear in the beginning, this happens. When they sow seeds, they mix all those chemicals, right? If a seed is sown and they mix chemicals, then that chemical's effect happens when, ultimately? When it becomes a big tree. After four months, it becomes a big tree. Or when it becomes a very big tree, only then its effect is felt. So this chemical has mixed in this seed, so sooner or later, it will affect him. Who sowed the seed in Ashwatthama? Duryodhan, in Ashwatthama. Through bad company. Duryodhan was indeed his guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → Through extreme affection, gurudom is established. Don't we have, suppose, two people, someone's tail has been knotted, then does the guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → The knot is tied. So Duryodhan was the guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → So what did he do for Duryodhan? To do good for Duryodhan, he killed the five sons of the Pandavas. Merely to do good for Duryodhan. So who is the guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → His guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → His guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → Because of extreme love, whatever the other said, he believed it. He became his guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → He was the guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → During the stage of spiritual practice, meaning such a seed was sown during the stage of spiritual practice. When the practice of jnan and vairagya is going on, that is still called the stage of spiritual practice, right? Then its effect is felt after the perfected stage. Jnan and vairagya do they survive or not? Then that do compassion and affection survive or not? Whether to protect them or not? He has to make that decision here. What decision can he make after going there? After going there, if he says that he wants to do it, it does not happen. 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