Swaminarayan Hare Swaminarayan Hare. On the day of Vaishakh Sudi Chaudas in Samvat Samvat The calendar established by Indian emperor Vikramaditya of Ujjain following his victory 56 BCE. It is a lunar calendar based on ancient Hindu tradition. The Vikram Samvat calendar is 56.7 years ahead of the solar Gregorian calendar. The calendar most commonly used is the Kãrtiki Samvat, which begins on the first day of Kãrtik. However, the Vachanãmrut is written using the Ashãdhi Samvat, which begins on the first day of Ãshãdh. Tap to open in glossary → lotus-like face, an assembly of Paramahansas and devotees from various regions was seated. Then Shriji Maharaj said, "By contemplating the Sankhya and other scriptures, We have resolved that all forms arising from the products of Maya are false. For all those forms perish in due course of time, and the form of God in God's Akshardham and the forms of the liberated souls, who are the attendants of God, are all real, divine, and filled with immense light. And the form of God and of those liberated souls is two-armed like that of a human, and is of the nature of Sachchidananda. And that God residing in Akshardham, who is served by those liberated souls with various kinds of divine offerings, and who is ever presiding while imparting supreme bliss to those liberated souls. And that same supreme Purushottam Purushottam God. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth for Tap to open in glossary → And there is no difference whatsoever between the form of this manifest Purushottam Purushottam God. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth for Tap to open in glossary → Purushottam Purushottam God. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth for Tap to open in glossary → Akshar Akshar 1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh. Tap to open in glossary → the Ishwar of Ishwars, the cause of all causes, reigns supreme, is the source of all avatars, and is worthy of being worshipped by all of you with single-minded devotion. And the many avatars of this God that have occurred in the past are also and the many avatars of this God that have occurred in the past are also worthy of prostration and worthy of worship." And further, Shriji Maharaj What did He say? There is a difference between the form of God and other forms. So, what are we to understand from this? If someone is divine, what is the benefit to us? It means that, It means that, there is a difference between the form of God and other forms. Similarly, there is a great difference between connection with God and actions related to God. God said in the Gita, "nehābhikrama-nāśo 'sti pratyavāyo na vidyate, svalpam apy asya dharmasya trāyate mahato bhayāt." Actions related to God are never destroyed. They are not destroyed. Other actions, until we have faith in God or recognition of God, even in these actions, there is no complete understanding. As to what we are doing, we just do what others do. And we should do as others do. We have assumed this. Everyone says, "If they are not doing it, why should we?" And if they are doing it, then how can we remain without doing it? This is how blindly following happens. One has no understanding of what has come to our share and what has come to others' share. Since there is no recognition of God, how can there be recognition of this? If there is recognition of God, then there is recognition of His connection, and recognition of His devotion or His service. Because there is no recognition of God, there is no recognition of this. And we assume it to be like others. Something else came to others' share and this came to our share, so we do this. If they do that, we will do this. One does not see any uniqueness in oneself, and because one does not see any uniqueness in oneself, one has no interest in it and no joy in it. They do it like a chore. They do what everyone else does. It is not that we do something new compared to others, or do it in our own original way, or have an original interest in it; it is not like that. Because there is no recognition of God, there is no other recognition related to God. What did God say in this? "By contemplating the Sankhya and other scriptures, We have resolved that God is distinct, and other forms are distinct." Well, what is God like? He has a human form. He is like a human. What do all these actions look like? Like worldly actions. They look like other actions. God looks like a human, and in that, all these actions look like worldly ones. So, if someone makes us leave one action and do another, we do not see much difference in it. If not here, then fine, we will do another, and join elsewhere. If they are here, they are connected, and if they connect elsewhere, they still do not see any difference. The sadhus who have left here, when they were here, they must have been doing seva here, and even there now, they run around and do seva, don't they? Or not? If they have gone to the householder life, they run around and do seva, don't they? Do they do the same amount or more? Huh? So, all those, right now in Surat we have many of our former sadhus. And from here, brother, this Vachan Vachan 1) A command. An ãgnã. Tap to open in glossary → What is the fruit? What is the fruit? Now, it must be because they didn't see it, right? Or they might have seen it, but had their own constraints. Even if they see it, they have their own constraints. So, understand that their devotion remains. From here, brother, Vachan Vachan 1) A command. An ãgnã. Tap to open in glossary → Why? Huh? Because of constraints. They saw that there is indeed a difference between what we used to do and what we do now. But everyone gets dragged by constraints. Now, others drag everyone, don't they? Those who are here do not see that there is a difference between this action and that action. As long as they are here, they do not see that there is a difference between this action and that action, that it is distinct; they do not see that. We just read that Maharaj is distinct, other forms are distinct. What is the proof in your heart that you believe so? What proof is there in our heart that we consider Him distinct? We do not consider Him distinct at all. When the time comes, we find out. We do not consider Him distinct at all. If He were considered distinct, then things would be different here. If God were known as distinct from other forms, then shouldn't something be different here? Nothing is different here. And we talk about God being distinct, God being different and others being different, but those are just talks. Nothing has become distinct within me. If God were believed to be distinct, then it would become distinct in one's heart as well. "iti māṁ yo 'bhijānāti karmabhiḥ sa na badhyate." If someone knows Me thus, then this happens. But they do not know Him thus. What is that God like? He has a form. He resides in Akshardham. Then? He is the cause of all causes, He is supreme. And He is worthy of being served by the liberated souls of Akshar Akshar 1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh. Tap to open in glossary → 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. 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