Then Maharaj asked Brahmanand Swami, Shukmuni, and Sura Khachar, "Which flaw do you possess that causes you to fall back? Have you thought about this?" Maharaj said that if one contemplates, one will realize. So Maharaj asked these three, "Have you thought about it? What causes you to fall back? Have you kept any such friendship with your flaws?" Then those three replied, "O Maharaj, the flaw is pride. Therefore, if an equal sadhu insults us, we feel somewhat distressed." Then Maharaj, resolving this, says, "'Dyupataya eva te na yayurantamantataya'—as described in the Vedastuti, the mahima of Bhagwan..." ...if one knows His mahima, how can there be pride or jealousy towards Bhagwan or His sadhu? And if it does happen, then there is a deficiency in understanding Bhagwan and His sadhu." Just as if one knows the British Governor to be the ruler of the earth, then even a great king obeys his minor servant. Similarly, one who has accepted Bhagwan as the King of kings of all universes will not harbor pride before His sadhu. For instance, how great was Uddhavji? Yet, understanding the greatness of Bhagwan, he prayed to be born as a creeper in the forest to obtain the dust of the feet of the loving Gopis. And Brahmaji has also said, 'Aho bhagyamaho bhagyam...'" "'Ya dustyajamaryapatham cha hitva bhejurmukundapadavim shrutibhirvimrigyam.'" "'Ashamaho charanarenujushamaham syam vrindavane kimapi gulmalataushadhinam'—that was merely his..." ...aspiration. He made such a wish. What did he understand of their mahima? What did Uddhavji understand of the Gopis' mahima? That they renounced everything for Bhagwan and worshipped Him. "'Ya dustyajamaryapatham cha hitva bhejurmukundapadavim shrutibhirvimrigyam'—this is the mahima he understood. That other verse, 'Ashamaho charanarenujushamaham syam vrindavane kimapi gulmalataushadhinam'..." ...was just his wish that, "May I become like this." "May the dust of the Gopis' feet fall upon me." "May I become like that," he made such a wish. He did not understand the mahima from that. There is no mahima in that line. The mahima is in the other line: "'Ya dustyajamaryapatham cha hitva bhejurmukundapadavim shrutibhirvimrigyam.' A comparison was made, wasn't it? A comparison was made that, "I could not leave my home... I could not leave my home." "And the Gopis renounced their attachment to home." Even though they were women, the attachment to relatives did not hinder them at all. And Uddhavji, despite being so wise, was hindered by the attachment to relatives. So, does the attachment to relatives disappear just by studying Vedanta? It breaks only when shattered. If one develops attachment to Bhagwan, then the other attachment breaks. The Gopis had developed attachment to Bhagwan. And as their love for Bhagwan grew, the other attachment broke automatically. 'Ya dustyajamaryapatham cha hitva'—like that. They broke what could not be broken by any means. And that is Uddhavji's appreciation of their mahima, realizing, "I could not do it, but they did." If we compare ourselves with a devotee of Bhagwan, what happens? Do we become greater, or do they become greater in the comparison? Uddhavji was of such stature, and if he compared himself, he was one who gave advice to Bhagwan. Were the Gopis ones to give advice to Bhagwan? Yet, he felt in his heart that their mahima was greater. Because he understood Bhagwan's mahima, he appreciated the Gopis' mahima as greater than his own. Mahima is truly realized when one sees others as greater than oneself. Otherwise, one may claim to understand mahima, but if one considers others inferior to oneself, then that mahima is of no use. Similarly, one who has accepted Bhagwan as the King of kings of all universes will not harbor pride before His sadhu. For instance, how great was Uddhavji? Yet, understanding the greatness of Bhagwan, he prayed to be born as a creeper in the forest to obtain the dust of the feet of the loving Gopis. "'Ashamaho charanarenujushamaham syam...' and Brahmaji has also said, 'Aho bhagyamaho bhagyam nandagopavrajaukasam...'" So, what did he understand of that mahima? He appreciated the mahima of these cowherds. "Not my fortune," like that. "Their fortune is greater than my fortune." "Compared to my fortune, I did not even receive the prasad." He realized this only then. "I did not even receive the prasad, so their fortune is greater than mine." Thus, he appreciated their mahima. Therefore, before one whose greatness is realized, pride cannot remain. One remains as the servant of their servants. And no matter how much one is insulted, one tolerates it and does not abandon their association. Thus, when one understands the mahatmyam, pride is eradicated. Furthermore, Maharaj has discussed: "Seeing the pure, surrendered devotion of a devotee brings us great joy." Maharaj says that if there is a devotee of Bhagwan who, by past karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → Pure dedication is required. One should not dedicate oneself with expectations from Maharaj. On such a person, Maharaj's grace is even greater. When one dedicates oneself, Bhagwan is indeed very pleased. But for one who desires to please Him extremely, Maharaj has written about this in some places. What should one do if one desires to please Bhagwan extremely? Where is it written? Is it in the Gadhada First section? In the First. Gadhada I-21. Gadhada I-21. If one wants to please Bhagwan extremely, what is said in the 21st Vachanamrut? What is said? One must maintain dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, 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 → one must understand that these relatives have been obtained in countless past births. And one must maintain constant remembrance of Bhagwan. And consider oneself... ...as Akshar-rup Akshar-rup 1) Like the form of Akshar. 2) Possessing qualities similar to those of Akshar. Same as brahm-rup. Tap to open in glossary → So those became common. Dharma Dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, 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 → But in addition to that, one must do this: constant remembrance, considering oneself as Brahm-rup Brahm-rup 1) Like the form of Brahm. 2) Possessing qualities similar to those of Brahm. Same as akshar-rup. Tap to open in glossary → Maharaj said that is to please Him extremely. In two or three places, it is said like this for one who wants to please Him extremely. Do you want to please Him extremely, or just moderately? If one wants to please Bhagwan extremely, one must do this. Furthermore, Maharaj has discussed: "Seeing the pure, surrendered devotion of a devotee brings us great joy." Maharaj says that if there is a devotee of Bhagwan who, by past karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → and even if We are standing nearby, if that devotee does not harbor the thought, 'It would be good if this Bhagwan saves me from the pain of impalement,' knowing His omnipotence that if He wishes, He can save him, yet does not make a wish and tolerates whatever misery comes, accepting it as destiny; There must be some method to tolerate, right? Realizing, "It is due to my own destiny, so I must tolerate it. Why complain to Maharaj?" Knowing this, he tolerates it. On such a desireless devotee who does not wish for bodily pleasures and performs devotion, Bhagwan's grace is immense. Furthermore, Maharaj says: "Who attains the bliss related to Bhagwan? That is, those who are devotees of Bhagwan and perform worship and remembrance, among them, who experiences the divine realization of Bhagwan's bliss as described in the scriptures?" Then Maharaj says, "Just as a fish's life is water, and upon being taken out of water, its consciousness is lost; as long as it is in water, it remains conscious; similarly, a devotee of Bhagwan for whom the five worldly sensory pleasures are life itself, and upon the removal of those pleasures, his consciousness is lost, Maharaj says that as long as one receives honor and respect, one's 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 → Then 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 → 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 → Or for the liberation of the soul? For honor and respect only. So that is what it means. If one becomes slack, that is what it implies. One should do it for the liberation of the soul. Honor and respect are merely byproducts. Whether the byproduct is obtained or not, one should not focus much on it. Similarly, a devotee of Bhagwan for whom the five worldly sensory pleasures are life itself, and upon the removal of those pleasures, his consciousness is lost and he becomes like a dead person, even if he is in the presence of Bhagwan and practices devotion, he will not experience even a glimpse of Bhagwan's divine bliss in his heart. One for whom the five sensory pleasures have ceased to be life itself, and who, becoming thus, performs meditation, worship, and nine-fold devotion of Bhagwan, sometimes there are obstacles to Bhagwan's bliss, and sometimes there are enhancers. There are enhancers of Bhagwan's bliss, and sometimes there are obstacles. In the presence of obstacles, it does not happen. If there is a Chandrakant jewel, then even if one chants a 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 → Or if there is a Suryakant jewel, it is not that it cannot heat. It is not that it lacks power, but because an obstacle has intervened, its power does not work. And sometimes there are stimulants. For instance, if a medicine is taken with honey, its power increases two to three-fold. So, what is the obstacle to Bhagwan's bliss? The five sensory pleasures. The taste for the five sensory pleasures. The taste for the five sensory pleasures. If one is consumed by it, it will not allow the experience of Bhagwan's bliss to flourish. And what is its stimulant? Desirelessness. Love for the devotees of Bhagwan. Love for the devotees of Bhagwan, meaning 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 → 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 → Even if there is love, if an obstacle is present nearby, it won't... As we said yesterday, if one takes a mouthful of sugar and then drinks tea, no matter how sweet the tea is, it will taste bland. So it is not that the tea is not sweet, but this sugar is the obstacle. Even though sugar is sweet. If taken separately, there is no issue. Even if he is in the presence of Bhagwan and practices devotion, he will not experience even a glimpse of Bhagwan's divine bliss in his heart. So one must contemplate, "Without what can I not survive? If this thing is not there, I cannot survive." If so, then one cannot experience Bhagwan's bliss. Even if he is in the presence of Bhagwan and practices devotion, he will not experience even a glimpse of Bhagwan's divine bliss in his heart. One for whom the five sensory pleasures have ceased to be life itself, and who, becoming thus, performs meditation, worship, and nine-fold devotion of Bhagwan, then experiences the divine, extraordinary bliss of Bhagwan. Without the negation of everything other than Bhagwan, the realization of the divine truth is in no way possible. When the negation of any object or form other than the 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 → 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 → Otherwise, even if one performs much devotion but also indulges in sensory pleasures, the bliss of Bhagwan is not attained. Without negation, Bhagwan's... ...true experience is desired, then one must do this. That is what upasana truly means. Upasana means the attitude of a servant. So if one serves everyone, can it be called upasana or not? He serves Maharaj, maintains equal faith in the incarnations, maintains equal faith in the deities, and also serves humans. Since he is performing service, and also serving Bhagwan? There is no exclusive devotion. Upasana indeed means the attitude of a servant, but it must be exclusive service. Then that attitude of service becomes upasana. Otherwise, it is just considered a good nature, serving everyone. He does not harm anyone, so his nature is good, but it is not upasana. In upasana, exclusivity is essential. The attitude of service comes, and then exclusivity comes, solely towards Maharaj. "'Tulsidas's head bows only when You take the bow and arrow in hand'—like that." Then it is called upasana. It is completed. One experiences a glimpse of the divine realization of the 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 → 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