What is the seed of saintliness or the virtues related to devotion to God? This feeling of being Brahman. Feeling of being Brahman. I am not the body and I am a servant of God and I am Brahman, Akshar-rup Akshar-rup 1) Like the form of Akshar. 2) Possessing qualities similar to those of Akshar. Same as brahm-rup. Tap to open in glossary → Then one can deal with the senses and the mind properly. What does dealing with the senses and the mind mean? Not suppressing them with distortion. What is the distortion of the senses? They rush towards sense objects. And what is the distortion of the mind? It rushes into lust, anger, etc. That is its distortion, and it is not suppressed by distortion, but it suppresses its distortion. So Maharaj says that here it is called inner saintliness. It is about understanding oneself and understanding God. Others do not benefit much from it. It is not about conduct with the devotees of God. It is about oneself, with all of one's inner senses, how to conduct with them? That is saintliness. If this saintliness is not there, then the saintliness mentioned in the 35th Vachanamrut cannot be maintained well. If one's own senses and mind are rushing, how can they give to others? If they get a good object, would they give it to others? They would enjoy it themselves. If one's own senses and mind are also rushing. That is, if this comes, then that saintliness comes. So this is the seed of saintliness, and this is called inner saintliness. For our own saintliness, how saintly we are in our hearts, Maharaj now said what? This is a comparison with that, that Maharaj said the same as in the 35th Vachanamrut, and here also He said the same. Gunatitanand Swami has expanded on this. It is written in Gunatitanand Swami's talks, right? That in the 26th of Antya Antya End. Final. Tap to open in glossary → He mentioned his characteristics. So in Gunatitanand Swami's talks, it is also written that 'akruti chiti rahita' (free from mental modifications) and 'nishparigraha' (non-possessive), 'sadhushila' (of saintly character), 'kshamashali' (forgiving), 'bodhane nipuna' (expert in imparting knowledge). So those are from the 64 characteristics. But Gunatitanand Swami took only these. 'Akruti chiti rahita' and 'akruti chiti chapalya rahita'. Yes, 'akruti chiti chapalya rahita', 'nishparigraha'. What does 'nishparigraha' mean? Free from the restlessness of the organs of action and senses. Restlessness. Akruti. Akrutam, what is called akrut? Akrut. What is filled inside and comes out is called akrut. The organs of action are like that. The organs of action what actions do they perform? What is filled inside. They perform actions to achieve what is filled inside. So, being free from restlessness means being free from desires. Nothing of the world is filled inside, they do not perform any action to acquire the world. Like that. Again, it is not that they do not perform actions. They do not perform worldly actions, they perform only actions related to God. So this is very important to understand. If they do not perform actions, are they called a sadhu? Just because they suppress desires, that is not saintliness. Just because they suppress desires, again, they must have an intense urge towards God. 'Akruti chiti chapalya rahita' means free from distortion. 'Karmany evadhikaraste ma phaleshu kadachana, ma 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 → Everything is said in that. 'Karmany evadhikaraste'. So here, that is said in general. And here, if Maharaj wants to interpret that same verse in this context, what should be done? Restlessness of the senses and organs of action. 'Karmany evadhikaraste' means it is said there that you must perform action. Here, what does Maharaj say? 'Akruti chiti chapalya rahita, nishparigraha, bodhane nipuna, sadhushila, kshamashali', so what to do here? Perform only actions related to God. Apply force. Apply force to actions related to God. This force of desire, just suppressing that desire is not enough for saintliness. But apply force to actions related to God in the senses and the mind. In the gross senses, that is, in the organs of action also, apply force to actions related to God, and in the senses of perception, in the mind also, apply force to actions. Both senses and mind are mentioned. Suppress the actions of the senses and the mind and behave. Suppress and then behave, not just suppress. These are all scriptural words, see how Maharaj has written even in the Gujarati language. Suppress them and behave. And perform only actions related to God. So its meaning is that, so in this language, the verse seems a bit like that, perform only actions, but apply force to the actions. Just as one suppresses distortion, when is the distortion of the senses and mind suppressed? If there is force in distortion, and if a counter-force does not come, then distortion is not suppressed. That one comes slowly, and this distortion is in full force. Distortion is in full force. If one applies the same force of action against it, of actions related to God, then that is saintliness, then those are called the characteristics of a saint worthy of being served like God. In the mind and senses, senses of perception, organs of action, and the mind, force of actions related to God must be applied. And then remain firm in the five vows, be firm. And then even if one is Brahman-rup rup A sight. One of the panch-vishays. Rup is the physical element of tej, and is perceived by the eyes. Rup reveals the appearance of all objects, and resides in all objects in a small form, and changes as objects change. Tap to open in glossary → Maharaj has spoken about what kind of saint is worthy of being served like God? That is, what virtues do they possess? How much control do they have over their physical conduct and mental conduct? Physical conduct and mental conduct. Senses and the mind. The mind is mental conduct. What kind of thoughts we generate is mental conduct. What kind of feelings we have towards God, sadhus, and devotees of God, is called mental conduct. Thoughts and feelings. And what kind of attachment do we have in the world? Who causes the force? Attachment. Attachment. If there is no attachment, there is no force. 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