So, what is Upasana? So, in the previous verse, in what we read earlier, there was a small part, right? That is, continuous remembrance like a stream of oil. Continuous remembrance is called Upasana. But still, if it is only continuous remembrance like a stream of oil, can it be called Upasana? No, because continuous remembrance like a stream of oil Kansa, Shishupala, and all of them had it. Like 'the whole world is filled with Vishnu Vishnu The dev of sustenance. Part of the trimurti. He lives in Vaikunth with his wife Lakshmi. Tap to open in glossary → So, they had continuous remembrance, yet it cannot be said that they had Upasana. In Upasana, there must be special contemplation. Contemplation of special contemplation, of connection, must come. What is special contemplation? So, if it is in this world, special contemplation is other-distinctiveness. And the form of Paramatma that is in the abode, that is indeed other-distinct, no one else has such a form. To contemplate that is called Upasana. To contemplate the form that is here is Bhakti Bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → So, not just contemplating what is here, but contemplating this in connection with that. If one contemplates Shri 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 → If one contemplates Maharaj's murti murti 1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn. Tap to open in glossary → Then it is said to be the Upasana of Maharaj. And the attitude of a servant. Three factors were mentioned, right? We discussed it earlier. One is the attitude of a servant, one is other-distinctiveness, and continuous contemplation. If one knows other-distinctiveness but does not contemplate, Upasana is not complete. Knowing other-distinctiveness and then leaving it. It is not just about how much contemplation happens. If one does continuous contemplation but there is no other-distinctiveness, it is not contemplation, it is not Upasana. For example, Kansa, Shishupala, Hiranyakashipu, like that. They were contemplating continuously like a stream of oil. But they were not doing it by knowing other-distinctiveness and merging devotion into it. Therefore, it cannot be called Upasana. And Maharaj integrated both of these and called it the attitude of a servant. If there is only contemplation and no attitude of a servant, then it becomes worldly. For example, in this world, if someone has an only son, they keep contemplating him. They keep contemplating him, but can that be called Bhakti Bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → In that, the attitude of a servant, that 'I am contemplating him with other-distinctiveness in connection with serving him', then Upasana happens. Therefore, Upasana is called Rajaguhya Rajavidya here. Like something to be hidden. Rajaguhya, meaning, what is the meaning of the king of secrets? Not that it is to be hidden. But it is not easily grasped by anyone. It is extremely profound and like, it is hidden inside, in the inner level, so it is not easily grasped by anyone. That, meaning, Shastriji Maharaj used to say about its process, that 'that is this, this is that'. That distinct form, other-distinct form. This is direct realization. If there is no direct realization and only that is there, then, like, the desired joy is not experienced. It is there, those people, 'America is like this', so what joy do they get in that? So, direct realization and that Dharmyam, independent of Dharma Dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → It can be achieved as a means and it can be achieved as the goal, it is like that. It is a very beautiful verse, and in connection with this very verse, the name of this chapter is called Rajavidya Rajaguhya Yoga. This has been said in just one verse. The rest of all the verses are like, giving it a finishing touch. It is indeed called Bhakti Bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → Upasana, all Bhakti Bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → It can become, not like that. But all 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 a little is added to it. What? That its contemplation, changes its method a little. Mantra Mantra 1) A repeated word or phrase. 2) A sacred verbal phrase repeated in prayer, or meditation, such as ‘Swãminãrãyan’. Wicked people use mantras to cast evil curses. Tap to open in glossary → mantra mantra 1) A repeated word or phrase. 2) A sacred verbal phrase repeated in prayer, or meditation, such as ‘Swãminãrãyan’. Wicked people use mantras to cast evil curses. Tap to open in glossary → Chanting of the name must be done along with the named. But who is the named and how is He, if one keeps that connection, then it becomes Upasana. Other-distinct, 'whose chant am I doing?' If there is clear visualization of that, then the chanting of the mantra mantra 1) A repeated word or phrase. 2) A sacred verbal phrase repeated in prayer, or meditation, such as ‘Swãminãrãyan’. Wicked people use mantras to cast evil curses. Tap to open in glossary → And otherwise, chanting of the mantra mantra 1) A repeated word or phrase. 2) A sacred verbal phrase repeated in prayer, or meditation, such as ‘Swãminãrãyan’. Wicked people use mantras to cast evil curses. 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 → So Upasana, the attitude of a servant must also come in it. For example, there are dark mantras, the worshipers of impure mantras, they do not worship with the attitude of a servant. They worship with a purposeful attitude. That 'I want powers, and I want this, and I want success', so they do it. So, and there is also an alien attitude in it. And even if that is there, Upasana does not happen. Because the attitude of a servant has not come. They want to use it as a means, 'I want something, so for that, how is it if we give this?' What did you ask? These became the three aspects of Upasana, right? Continuous, factor. Continuous focus, other-distinctiveness, and the attitude of a servant. So, is there any primary or secondary status among those three? Maharaj called the attitude of a servant primary. If the attitude of a servant is there forever, then those others will come. God is such an entity, that if there is more association with Him, then He appears to me as He is. So, other-attitude is automatically going to come. And as He starts appearing as He is, contemplation is also going to come. So, the Upasana that is quickly perfected through the attitude of a servant, perhaps all three can also be that important. They may not be secondary to each other. But the Upasana that is quickly perfected through the attitude of a servant, is not perfected that quickly by those other two. That complete Upasana is perfected, like, the perfection that must come, comes as quickly through the attitude of a servant, Maharaj says there is no such power in those others. There is that much power in this attitude of a servant. So, in the attitude of a servant, if one knows that other-distinctiveness and serves Him, the attitude of a servant also, 'Whose service am I doing?' If there is such a connection, then that very service becomes Upasana. But the perfection of Upasana that comes through that attitude of a servant quickly, is difficult with those other two and takes a long time. Contemplation anyway takes a long time. Because such contemplation does not happen quickly at all. So, if we survey Maharaj's opinion like this, then the attitude of a servant is the most primary point of all. And that is why Maharaj has said in some places, that if the attitude of a servant is violated, if the master-servant relationship is broken, then his Upasana is violated. It is not said to that extent, that if he forgets that remembrance, if he has forgotten for a moment, a second, then his Upasana is violated, it is not said like that anywhere. And if his other-distinctiveness has decreased somewhat, then his Upasana is violated, it is not said much like that. The attitude of a servant, meaning, Maharaj said that if one does not believe in the personal form, Upasana is violated. But the attitude of a servant and the personal form, Maharaj has linked both of them. Because if there is no personal form, one cannot be a servant. Only, now suppose believing in the personal form and believing oneself to be a servant, take only those two factors, how do you compare them? So, someone believes in the personal form, but does not believe himself to be a servant. Then what? Then there is nothing special. And if he believes himself to be a servant, then to him, the personal form automatically implicitly, he will have to believe in it, because he cannot believe otherwise. So, the point of all, the final point is the attitude of a servant. And if Maharaj believed so, it appears so upon surveying, because Maharaj said, 'there, serving 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 → We have considered this kind of service as liberation, and that is called Upasana. So, the attitude of a servant is more the attitude of a servant must arise from the soul, so Maharaj therefore also said, that even if he has become Brahman-realized, still, the master-servant relationship does not go away. His Upasana of the personal form does not go away. Then call it Upasana, Maharaj said so in the 40th Vachanamrut. So, of the attitude of a servant, for us, there is only one thing, that for the seeker, which factor is easily grasped and which is quickly applied in one's heart, then there is none like this. The attitude of a servant. Rather than comparing with others, we think between Maharaj and ourselves, and decide that we, in this, can make more progress like this. That it is graspable, it is tangible. In the attitude of a servant, there is tangibility and also subtlety. Even if one becomes Brahman-realized, the attitude of a servant remains, that is its subtlety. And even if one is ordinarily body-conscious and still serves, then that is tangibility within tangibility. So, there is nothing else like it. Continuous contemplation, is not graspable by the body-conscious. That is a subject of the inner self, and a subject of the soul. Other-distinctiveness, is a subject of the intellect and a subject of the soul, it is believed in the soul, believed in the intellect. But service is not just that subject, not just a subtle subject. In the attitude of a servant, there is subtlety also, and that other also, both aspects are there. So, so what is to be understood by the attitude of a servant? Maharaj spoke of the master-servant relationship. Like, just believing, 'I am a servant of God'. Just, like, considering it as a belief or something more? Believing and also doing it practically. Servant of servants, what did Maharaj say to me? That 'We began to remain in the form of pure existence', then many divine powers appeared to be attained. But We, in divine powers, did not have much interest. No interest. Then in His mind, it occurred, 'lest by remaining in the form of pure existence, service of God cannot be done, service of God and God's devotee cannot be done'. Therefore, We relaxed the form of pure existence. Relaxing the form of pure existence meant bringing body-consciousness. When the form of pure existence is relaxed, it means one's body-consciousness. When body-consciousness goes, it becomes the form of pure existence. There is no other third covering between them. So, in the form of pure existence, We, fearing 'lest God, lest another body is not assumed', thought in the mind, that assuming a body amidst the devotees of God, and as best as possible, to do menial service, service. The interest We have in that, is not there in believing oneself to be the form of pure existence and in divine powers. Maharaj said so. So, the meaning of His attitude of a servant was, that if we connect with this world, to do some service or other that suits our disposition. If it suits our disposition, because of that, there is more peace. Service, indeed, any can be done. But if it is in one's disposition, such service can be done more. And it gives more, gives more peace to his soul. So, Maharaj, if we look in the Vachanamrut, Maharaj has used very tangible words. That as best as possible, one should serve. And there is nothing else like that. Taking birth amidst the devotees of God, and as best as possible, to serve. But that, to him, 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