It binds with the association of happiness and with the association of knowledge, O sinless one. These two are the results of Satvaguna. If one develops Satvaguna, then his knowledge increases. Then, wherever he focuses. Those who are in this world, they are not less in Satvaguna. Now, if he has not focused on God, how can he get the knowledge of God? His knowledge of this world increases. And if he keeps his focus on God, then his knowledge of God also increases. With such a feeling, the one situated in Satva becomes bound. Therefore, a person of Satvaguna attains God only when, even while remaining in Satvaguna, he rises above Satvaguna, goes beyond Satvaguna. He becomes completely free from attachment and the association of Satvaguna. He does not get attached to the natural result of Satvaguna. He renounces it, for the sake of God. According to the Gita, the difference between a Satvaguni seeker and according to the eleventh canto of Bhagavat, a Nirguna seeker will be that according to the Gita, even after performing Satva Sadhana, his purpose of connecting with God should be clear. Sadhana of Satva is to get free from the world... Behind Nishkam Karmayoga, his purpose is to love God or to please Maharaj. Nishkam Karmayoga, Nishkam Karmayoga does not mean that it is finished. Nishkam Sevayoga does not mean that it is finished just by that much. Behind Nishkam Sevayoga, there should also be the purpose of pleasing God, there should also be a goal. According to the Gita, the difference between a Satvaguni seeker and according to the eleventh canto of Bhagavat, a Nirguna seeker will be that according to the Gita, even after performing Satva Sadhana, his purpose of connecting with God should be clear. Sadhana of Satva makes the way to get free from the world easy. But it does not mean that it connects to God Himself. In that, God... The nature of Satvaguna is such that it detaches from that world, that much is true. When wisdom comes, it detaches from the world. But no one connects to God. 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 → If it detaches from the world, and then if there is attachment to happiness and knowledge in Satvaguna, is it considered natural? Natural? That is, naturally its nature is such that it does not let him have attachment like that other one. It even shows the attachment, that this is your attachment. Sadhana of Satva makes the way to get free from the world easy. But it does not mean that it connects to God Himself. If the purpose of attaining God is added to it, then it definitely leads to God. It leads without obstacles. Therefore, in the Gita, that much implication should be understood. To make God the purpose, that much implication should be understood. Because four divisions are not made. The same 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 → In all those places, whatever divisions He made, He made four parts of each. Therefore, there He told to connect with God, by making a fourth separate division. And in this, He has not done so, therefore, that much is said to be kept implied, and that is to be understood. While, whether you call it the Nirguna Sadhana of the eleventh canto of Bhagavat or the Sadhana of Bhaktiyoga, in that, the relationship with God, who is the Nirguna entity, is connected first. And much focus is not kept on getting free from nature. Therefore, the seeker, even while remaining in the midst of activities considered Nirguna, by neglecting the Satvik feeling, is so trapped in natural feelings that despite being in the midst of Nirguna rituals, God cannot uproot him from there. Four parts were made, the Nirguna part like that. But the one who has Satvaguna, if he does not go into Nirguna and remains stuck in Satvaguna, then God cannot uproot him. Even if he is in a Nirguna environment? Even then He cannot uproot. Nirguna... If he has performed Satvaguni Sadhana, and is in a Nirguna environment, even then, how can God uproot him? Even if he is performing all activities related to God? In performing activities, the purpose is very important. Why is he performing the activity? Even if he is performing the best activity, the activity of worshiping God, still his feeling can be of getting stuck in the world. Therefore, many times, what happens is that activities are performed due to the influence of the group. When the bell of Aarti rings, we all have to go to Aarti. At other places, one cannot wander alone. Therefore, just because he went to Aarti, it does not mean he became a supreme devotee. If he is free and still performs it, then he is called a supreme devotee. Just because he went to Aarti, performed Puja properly in the morning, it cannot be said that he became a supreme devotee. If they are performing Seva, performing it only for that purpose? With what are they performing? For that purpose. There is that purpose in it. It is not that they are performing with that purpose, they have to perform it. The collective culture, if one is here, then one has to do this, such a culture is formed, he cannot remain alone. He is a social animal, isn't he? Therefore, he cannot remain separate and alone. Therefore, whatever everyone is doing, he has to do it together with everyone. But knowingly or unknowingly, the fruit is offered to God, isn't it? The fruit is indeed obtained. He also gets it. But that is considered as a form of merit. It is not considered as a form of worship. Satvaguna is a form of merit. All its activities are considered as forms of merit. If he does not have the purpose of attaining God. Then God gives him a good fruit. But if he has a clear intention that 'I am doing this only for this purpose', then it becomes his worship. It becomes a form of worship of God, otherwise it does not. He may be in the environment of Nirguna feeling, but does it mean that without Satvaguna, he cannot be uprooted from the world? If he does not make that intention, then he cannot be uprooted. Otherwise, if he makes an intention, makes a purpose, then he can be uprooted quickly. Satvaguna is an attribute of nature. Therefore, it itself does not connect to God. That attribute itself connects him there. Attribute, the nature of all attributes is such that they connect to nature. And they create bondage in any way, even if it is Satvaguna. To connect him to God, either he should have past Samskaras and be strong, and make such a purpose that 'I want to go to God'. And either there should be the influence of 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 → If he is connected with some devotee of God, then he connects him to God. For the one who has Satvaguna, it is easier to connect to God, compared to that other one. He is said to have come very close to God. Therefore, the seeker, even while remaining in the midst of activities considered Nirguna, by neglecting the Satvik feeling, is so trapped in natural feelings that despite being in the midst of Nirguna rituals, God cannot uproot him from there. That is, whatever activities we are performing, it is written like this in the talks of Gunatitanand Swami and Gopalanand Swami, to make a firm resolve. Why am I performing this? Why am I performing this activity... and after making a firm resolve, then keep such a feeling inside as well. If I make a firm resolve and then there is nothing of that sort in it, then God is not someone who can be deceived. One should make a firm resolve. That even if this is a common routine activity, still make a firm resolve. That 'by this, may I develop love for God'. Even if it is a routine activity. Whether it is Puja, Aarti, Thal, all those are called routine activities. But if one does not repeatedly review the firm resolve in them, then it becomes routine. Therefore, one does not get that much fruit of routine. Therefore, the seeker, even while remaining in the midst of activities considered Nirguna, by neglecting the Satvik feeling, is so trapped in natural feelings that despite being in the midst of Nirguna rituals, God cannot uproot him from there. Even though he calls himself Nirguna, his taste for the world does not decrease even slightly. This is the irony of Nirguna Sadhana. Actually, the qualities to be acquired in divine wealth, i.e., Bhaktiyoga, are all to be acquired by the seeker of Satvik wealth as well. And with the wealth of Satvik qualities, in Bhakti Bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → are not more, except for a feeling. All the qualities of a devotee, even all the qualities of a Sadhu, they are all those which are from Satvik Satvaguna. The entire expansion of qualities is mostly the expansion of Satvaguna itself. In that, only a feeling is added, only that much is more. And due to the feeling, the forms of those qualities of Satvaguna change. The forms of those qualities change. Actually, in divine wealth... For example, there is Yajna, charity, penance, all those are called the wealth of Satvaguna. So if they are called the wealth of Satvaguna, and if feeling increases in them, gets mixed, then that penance and that Yajna, its entire different form is created. And it comes into the category of worship. Actually, the qualities to be acquired in divine wealth, i.e., Bhaktiyoga, are all to be acquired by the seeker of Satvik wealth as well. And with the wealth of Satvik qualities, in Bhakti Bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → Except that both seekers have their own specific ego. Looking from a neutral perspective, by neglecting the Satvik qualities, the wealth of Satvik qualities, can a Nirguna seeker also become Nirguna or not, that is worth considering. While, whatever kind of What did you say? Let's read again, everyone might not have noticed. all those are to be acquired by the seeker of Satvik wealth as well. Actually, the qualities to be acquired in divine wealth, i.e., Bhaktiyoga, are all to be acquired by the seeker of Satvik wealth as well. And with the wealth of Satvik qualities, in Bhakti Bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → Except that both seekers, seekers have their own specific ego. Looking from a neutral perspective, by neglecting the wealth of Satvik qualities, can a Nirguna seeker also become Nirguna or not, that is worth considering. What did you say? In both, the qualities are indeed the same, only there is feeling in it. What came in the first line? Ego comes in both. In the last line. Only feeling. What came? What? What did you understand? What does it say? If he is Nirguna The one who is Nirguna, he cannot become Nirguna here, if he is not Nirguna here. If he is Nirguna here, then sometimes it can happen due to this. What came, what did you say? That he ignored that quality, neglected it, and has performed some Nirguna Sadhana, then he also like this is not possible. That is, to become Nirguna, he must bring Satvaguna. Satvaguna is must. Sadhana of Satvaguna and Sadhana of Nirguna, both are interconnected. By avoiding the Sadhana of Satvaguna of Nirguna, if someone becomes Nirguna, it is not like that. By avoiding Nirguna, Sadhana of Satvaguna can be performed. But by avoiding the Sadhana of Satvaguna, Nirguna Sadhana cannot be performed. Because Satva Nirguna is one step higher. Therefore, it is not that by completely skipping this, he goes there and reaches there. Therefore, he can perform Sadhana of Satvaguna by avoiding Nirguna. Because he is incomplete. He has reached up to there, he has not gone further yet. But he should perform Sadhana of Satvaguna to become Nirguna, he has to perform it. To please God, he has to perform Sadhana of Satvaguna and then perform Nirguna Sadhana. Such is the common natural state. Then suppose we say that, 'Okay, Joban Pagi and all those were there, they were Tamasic', still, after their Nirguna, they became Nirguna. When they developed love for God, then that best Satvaguna came. Such Satvaguna came, which no one else had. Then they did not remain Tamasic. Therefore, it is indeed necessary for him to perform Sadhana of Satvaguna. Is there a proportion of qualities in that? Because the state of equality of qualities is not achieved. Proportion of qualities? As long as there is body, it cannot be that only Satvaguna is there. If he develops it, then it remains more. It happens like that. And it suppresses those, suppresses all of them. Majority. Its majority is established. Yes. Therefore, Satvaguna remains completely unbroken as well, that state is called a state, isn't it? What is the meaning of state? The state is achieved by remaining in Satvaguna, it is not achieved by remaining in Rajoguna. Or it is not achieved by remaining in Tamoguna. The state which is achieved, is achieved by remaining in Satvaguna. Therefore, it remains unbroken as well. Of waking, dreaming, deep sleep These great personages who have existed, they are said to have unbroken Satvaguna only. It cannot be said that Rajoguna or Tamoguna came to them. The state of deep sleep, the state of deep sleep Deep sleep is a bodily, physical state. So that is not called Tamoguna. By performing activity from deep sleep, if Tamoguna of result comes, that is called Tamoguna. The one whose result is Tamasic. From deep sleep, on the contrary, Satvaguna, its result is Satvaguna, if he is in limit. Of the one who is moderate in eating and recreation, moderate in performing activities. Then if he has proper deep sleep, then it becomes refreshing for the body, mind, intellect, and all. It becomes refreshing. And if there is a fight, or if a very good discussion has been done, discussion of Vachanamrut has been done, and if ego and attachment come to each other in that, then? Tamasic, it became Tamasic. Then its result becomes Tamasic. Discussion was done of Vachanamrut. And the result becomes Tamasic. Therefore, if the result is Tamasic, then it is called Tamasic. And if the result is that other one, Satvaguni, then it is called Satvik. Activity is indeed Activity can indeed be Tamasic, Rajasic. So sometimes in Tamasic activity, is this deep sleep considered Tamasic? But still, it is not that all deep sleep is Tamasic. There is deep sleep of delusion, deep sleep is of two types. One mental and one physical. The deep sleep of delusion is purely of ignorance and purely Tamasic. One does not understand at all what is going on and what is happening. Like that. Yes. And even if he is awake. Therefore, God said that, 'ya nisha sarvabhutanam' 'tasyam jagrati samyami, yasyam jagrati bhutani sa nisha pashyato muneh'. They are awake in the five senses. Therefore, it is deep sleep. And on that path of God, the devotees of God are awake, so that even if he is asleep, it is waking state. Seeker is out in the world, is in Rajoguna, and he got the association of saints, from that day, he started performing a little penance for God, so now that has indeed become Nirguna, he is performing it for God. So how can it be without the coming of Satvaguna? What is the question? If there is a Rajoguni person, and he gets the association of saints, and then suppose he performs penance or whatever worship or like that, so he directly... came from Rajoguna into Nirguna feeling, so Satvaguna did not come in between like that. That is, when he performs Sadhana of Nirguna feeling, it means Satvaguna has already come. The wealth of Satvaguna and the wealth of Nirguna, both are one. The activities of both are one. Therefore, if he performs penance and keeps a good feeling, then which is it considered? It is automatically considered Satvaguna. Suppose Rajoguna is there first, and then he came into the path of God, and he performs penance and keeps a good feeling, then it means only that that activity has become Satvaguni. Therefore, with Satvaguna, by avoiding Satvaguna, no one can go into Nirguna. The writers of scriptures might have written somewhere after considering that. That suppose there is a Rajoguni man man Mind. One of the four antah-karans, with the function of (pronounced mun) generating thoughts and desires, and governing all of the indriyas. Tap to open in glossary → man man Mind. One of the four antah-karans, with the function of (pronounced mun) generating thoughts and desires, and governing all of the indriyas. Tap to open in glossary → and he came into the path of God. All these outlaws and all those were Tamasic. And they became dependents of Maharaj, so in them, compassion, kind-heartedness, devotion to Maharaj, all those came, so those qualities are also of Satvaguna. To have compassion, that is of Satvaguna, isn't it? They were Tamasic first, and first compassion did not come. And after becoming devotees, after becoming like that, it is not that they remain as they were. Nirguna... What is said as the irony of Nirguna feeling, how is that? The irony of Nirguna feeling? Himself Even though he calls himself Nirguna, his taste for the world does not decrease even slightly. This is the irony of Nirguna Sadhana. He catches hold of Nirguna activity, and if the feeling does not change from inside, then that is called irony only, isn't it? The irony of Nirguna feeling, that is, which commonly happens to us. For example, I am sitting with a rosary, so I assume that I have become Nirguna. Or I catch hold of some good activity and sit down. Catch hold of a good place and sit down. Therefore, place, activity, they do not make one Nirguna. If he does not change, transfer his inner feeling, then that activity cannot make him so. That is called irony. It is called tragedy. That is there, still 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