Our life is formed according to what we believe ourselves to be, such as our varna varna A caste of the ancient Indian social system: brãhman, kshatriya, vaishya, and sudra. Tap to open in glossary → ashram ashram 1) Stage of life. There are four ãshrams in total, each with their duties and responsibilities – brahm-chãrya, grahastha, vãnprasth, and sannyãs. 2) Hermitage. Place where tyãgis live. Tap to open in glossary → This belief, because we changed this dress, so our belief changed. We have to believe, at least reluctantly, that 'I am a sadhu.' So the belief changed. If a woman comes, she should not be allowed here, not allowed, like that. So the belief changed. Moreover, because whatever one believes oneself to be, those thoughts immediately come to him. Now, if one believes like this, believes oneself to be brahmarup, then how high his thoughts become. How many of his actions remain the same, but how high his thoughts become. But no one changes. It does not change. Now, character does not change, Lakha, like that. Becoming a sadhu is a school for change. Such thoughts. 75% depends on thoughts, and 25%... conduct. Physical conduct. Physical conduct is also necessary. Physical conduct is only 25%, there are limitations to how much a person can change. But there is no end to thoughts. But if one does both and has respect for change, then he changes, otherwise he does not change at all. Even if he changes his whole life, it is nothing. If, while performing actions, one becomes completely inert and says, 'Even if I die, my thoughts will not change.' This belief, such as 'I am a Brahmin, I am a householder, I am a sadhu,' etc., is solely for the performance of duty, like a role in a play. Because it is not permanent. But 'I belong to Bhagwan,' this reality is permanent. Time cannot shatter the belief 'I am a servant of Bhagwan.' Dying from here and going anywhere, that belief remains with him. If he goes to Akshardham, everyone welcomes him with flowers. 'Oh! You believe this, that you are a servant of Swaminarayan, so come here.' They welcome him with flowers. And this, your belief here of time, by the blows of time, 'I am Mohan, I am that, I am that,' if a single blow of time comes, they are swept far away. Yesterday I was watching that video, there has been a lot of rain there. So how many, 20-25 cows were sw... swept away. A single blow tosses them away, and where they went, nothing is known. Now, that is just a blow from a river, and it tosses them like this. Similarly, when the blow of time comes to a person, who is a mahant, who is a king, and who is a pauper? It tosses them far away. But if he has embraced that belief, then time cannot toss him away. That 'I am a servant of Bhagwan,' then even if the father of time comes, he cannot break anything. 'Nehabhikramanaso'sti pratyavayo na vidyate,' it is said. Time cannot break him, maya can do nothing to him. No one, absolutely no one, can do anything. This is a great time to form that belief, and Bhagwan has given us a very big platform. We are indeed doing seva. But we do not change from within. There is a need to change from within. This is the school for that. Now, perform seva with the body and keep changing the belief. But 'I belong to Bhagwan,' this reality is permanent. Mind, intellect, senses, body, wealth, land, house, etc., we are mistakenly considering as our own. Those objects never tell us that 'you are ours' or 'we are yours.' While the creator of the entire creation, Paramatma, clearly declares, clearly says that 'the jiva is my own part.' We should think that we have not brought the body and other objects with us. Our desire... Householders, after spending their whole lives crying 'mine, mine, mine,' die, does it come with them? Nothing comes with them. It goes for cheap. Those left behind enjoy what he earned and saved. So nothing comes. There, who comes after a sadhu? It goes for cheap. If he has changed his belief that 'I am of Bhagwan,' then right here I will experience a difference. As the belief changes, his thoughts change and his actions also change. We should think that we have not brought the body and other objects with us. We cannot change them according to our desire. We cannot keep them stable with us according to our desire. We also cannot remain with them forever. We cannot take them with us. Still, we firmly believe them to be ours, I do not want to grow old, yet I am forced to, see. What can we do? It does not work. Someone comes to tell me that 'you are old.' We, our belief is that 'I do not want to become old at all.' We also cannot remain with them forever. We cannot take them with us. For how many days, like that? Even if something comes into our hands, for how many days? Rather than that, set a permanent belief. That if we become servants of Bhagwan, then even if we die, we remain servants. Even if we go to Bhagwan's abode, we remain, and wherever we go, we remain. We also cannot remain with them forever. We cannot take them with us. Still, we firmly believe them to be ours, how big a mistake of ours this is. In childhood, our mind, intellect, senses, and body were as they were, they are not like that now. All have changed. Yet our belief about ourselves remains the same. For example, we believe that 'I am the same as I was in childhood.' The reason is that despite changes in the body, etc., there has been no change in our consciousness. In this way, we do not perceive clear change in our body, etc. In this way, we see clear change in our body, etc. He who sees change is himself changeless, such is the rule. Only then can he see the change. Hence, it is proven that we are separate from the objects and persons of the world, such as the body, that is the reality. To have the feeling 'I belong to Bhagwan, I am Bhagwan's servant, devotee,' etc., is to connect oneself with Bhagwan. Seekers make a mistake there, that they do not connect themselves, their personality, with Bhagwan, and try to connect the mind and intellect with Bhagwan. They do not connect their jiva and perform actions with the body. Performing Bhagwan's seva means we are connected to Bhagwan, right? But the mind, one's jiva, is kept separate from it. Just as a snake wraps around sandalwood yet keeps its mouth outside, similarly, one performs seva but does not let it touch the jiva. One does not let the belief enter the jiva that 'I am a servant.' So he does not contemplate. So the poison does not subside. What was said? 'He who is changeless can see change,' what does that mean? Change If he separates from it, then he realizes that 'my body has grown old.' Otherwise, he would feel that 'I and the body are not separate,' so he cannot see it at all. If we separate ourselves from this institution and perform seva, then we see, 'Oh! Earlier it was like this, and now how much change has occurred.' To see change, one who is immersed in it knows nothing. Even if this householder dies, he does not realize that 'all these have changed, and I am the only one who has not changed yet.' Do all these children respect him? Their thoughts may have changed, but he cannot see it. Why? Because they are bound by attachment. Similarly, if we become bound by attachment in any action or with the body, then we do not see the change in the body, and we remain the same till the very end. So we should remain separate from it and observe. We should separate ourselves and observe. Stepping out of this body, we have to observe ourselves, to focus. To have the feeling 'I belong to Bhagwan, I am Bhagwan's servant, devotee,' etc., is to connect oneself with Bhagwan. Seekers make a mistake there, that they do not connect themselves, their personality, with Bhagwan, and try to connect the mind and intellect with Bhagwan. 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