The subject of discussion: Two reasons for falling from bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → Two reasons for falling from bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → Key points: To understand the glory of God, but not to understand Him as formless. To understand God as possessing a form, but not like a human, to understand Him as divine. If one understands the glory of God, pride does not arise. God becomes extremely pleased with a desireless devotee. Without a firm rejection of worldly desires other than God in one's heart, the experience of God's bliss is not attained. Maharaj says, a soul falls from the bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → If one does not believe God to be formless and believes Him to be with form, but considers Him to be worldly and human-like, then in the divine form of God, one imagines lustful desires as they exist in oneself. Then, he himself becomes greedy for sensory pleasures and imagines the worldly desires and lust of this world even in the divine abode of God. Consequently, becoming wretched, he falls from the path of God. This is an additional point about falling from the path of God. That is, if one considers God to be like a human, he still falls. And if one does not know God to be with form, he still falls. What happens if one does not know Him to be with form? If one does not know Him to be with form? Then why does he fall? By knowing Him as formless, he himself becomes God. He considers himself like God, and there is no spiritual practice left for him to do. Since he does not know Him to be with form, there is no worship to be done. Since there is no worship to be done, all his spiritual practices are gone. That is, he became fulfilled in himself. Even though he is insignificant, he became fulfilled. So he falls, he falls in that way. And the other one falls like this. Can there be no worship of the formless? There can be no worship of the formless. Maharaj has forbidden the formless. They believed that. In worship, doesn't one have to do something? In worship, one has to do something. One has to acquire qualities like His. But when he considers himself to be God, then he has no effort left to make. So whose worship does he perform? In worship, it is necessary for there to be two. If I worship myself, that is not proper. If any person worships himself, that cannot be called worship. In worship, there must be two entities, right? According to him, if he believes in the formless, he does not have two entities. According to the non-dualist, there are not two entities, he himself is one. So worship does not remain in that. So if one believes in the formless and yet believes in two entities, can he perform worship? It is not very possible to believe in the formless and yet believe in two entities. He does not believe God to be with form; believing Him to be with form and believing in non-duality are considered two different things, right? So if one believes God to be formless and yet believes himself to be a separate entity from God, is that worship? Still, worship cannot happen. Maharaj has treated worship as service. To become Brahman-like and serve God, the attitude of a servant is worship. To serve is not worship, but to have the attitude of a servant is worship, Maharaj says so. Now, if He is not with form, then whose servant attitude can one have? If some object is visible in front, what service can be done to the formless? Therefore, Maharaj says that he falls from worship. So Maharaj said that, then others If they believe in some other way, that is a different matter. Those who believe in the formless must also believe that they have the worship of the formless. Like that of light? They might worship light. If they worship light, they say that they become like light. The meaning of worship is to try to become like Him. To believe God to be with form and to be the treasure of all qualities, and to try to acquire power like His. 'Up' means near, 'Asan' means to sit. To sit near means to become close to Him, close to His qualities, close to His brilliance, close to His power. And its meaning is that if one is insignificant, to make an effort from that state, that is the feeling. Now, what does it mean to be close to light? In that, qualities are not to be believed. Since it is formless, qualities cannot be believed. Since it is formless, no quality can be believed in it. How can one believe? Space is formless, yet where does one believe in qualities in it? Can space help anyone? Help? Can space show mercy to anyone, or can space do any other work? Or can space create anything? It can do nothing. So if one believes God to be in the form of light, perhaps let's say he does not believe in the formless like the non-dualist. If he believes God to be in the form of light, then what worship is there in that? To become like Him, so what is the excellence in that and what is in oneself? So what can insignificance do to oneself? He considers himself to be in the form of light and He also considers Him to be in the form of light. That is, there is no line of distinction like insignificance or excellence, that is why it is said, 'Bheda-vyapadeshat'. If there is no line of distinction, worship does not exist. And Maharaj called that line of distinction the master-servant relationship. There can be many types of lines of distinction, but the line of distinction of the master-servant relationship must exist in God. Maharaj said that it should also exist in a Sadhu. There should be a mutual line of distinction between each other. If everyone considers everyone else to be like themselves, then respect is not maintained. Since everyone considers everyone else to be like themselves, Maharaj said to consider other devotees of God to be superior to oneself. Like that. Maharaj has also mentioned two ways of falling in the middle Vachanamruts. The third. The third. Yes. Is it similar in those? In this, Maharaj said this much, that in this God or in this, the matter is somewhat similar, but the matter is slightly changed. That one should not imagine sensory pleasures in God. And in that, how to remain free from desire, Maharaj said so. That if one imagines them as mother and sister, then one can remain free from desire, otherwise one cannot remain free from desire. And if one understands God's glory but considers oneself to be as great as one likes, considers oneself to be Brahman-like, considers oneself great, but if there is no servant attitude, then worship does not remain. If there is no servant attitude, then he does not attain anything. 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