Vachanamrut, Sarangpur chapter, number three. Expounded topic: Which is superior between physical and mental worship? And the characteristics of listening, contemplation, meditation, and realization. Key points: Anyone who performs worship with goosebumps and a choked voice is considered superior. If there is extreme faith in worship, service, discourses, and kirtans, then know that there is loving absorption in their heart. Listening to discourses from the mouth of a righteous and devoted speaker is called shravan shravan 1) To listen to talks of Bhagvãn through the ears. 2) The term also means the initial intake of gnãn from any of the outer indriyas. In this sense, darshan, intake of gnãn through the eyes, is also considered a form of shravan. However, the intake of gnãn through the process of shravan (listening) must be strengthened with manan (thinking) and nididhyãs (remember) if it is to lead to the sãkshãtkãr (realisation) of that gnãn. Tap to open in glossary → After listening, accepting as much as is appropriate and discarding the unnecessary is called manan manan To think about. Contemplation. To mentally think over a talk, and to discard parts of the talk which are not needed and to retain the parts of the talk which are useful. Tap to open in glossary → The practice of remembering the contemplated meaning day and night is called nididhyas. There is a slight change in nididhyas here. Putting it into practice is called nididhyas. Just remembering is not called nididhyas. Remembering is called nididhyas, but putting it into practice is called nididhyas. When that thing is remembered like 'this' even without recalling it, it is called realization. In this Vachanamrut, Swayamprakashanand Swami has asked Maharaj a question, "O Maharaj! One devotee performs physical worship of the manifest God with various kinds of worship materials, and another devotee performs mental worship of God with various kinds of mental offerings. Who is superior between these two devotees?" Then Maharaj said, "If one performs physical worship of God with love, with goosebumps and a choked voice, or performs mental worship in the same way, then both are superior. Those who do it with a dry mind are both inferior. Performing worship is a means to increase love for God and also to express the increased love. Therefore, in any worship, physical or mental, love is primary." So the measure of devotion to God is based on how much devotion one has, rather than how long one does it or how many materials one keeps. God is pleased by that. If done with devotion, even if done a little, He is pleased. And if not done with devotion, even if done for a long time or repeatedly, He is not pleased. They are not great or small by action. How is their devotion? Sitting on a high seat or becoming a mahant makes that action great, and it is considered great in the world. But in God's home, even sweeping is the same. How is his devotion? Sitting on the seat, how is his devotion? And while sweeping, how is his devotion? That's all. What is his interest in it? Of what kind is it? Performing worship is a means to increase love for God and also to express the increased love. Performing worship does indeed increase love. And by performing worship, one also realizes whether one has love for God or not. It is both. It is a means and also a state of perfection. Therefore, in any worship, physical or mental, love is primary. How much of it there is, or how much love increases by performing that worship, is what is important. If that is subtracted, only show remains. It does not have much value. Even though all facilities are available now, people do not have much interest in mental worship. We hear stories of old saints, like Purani Swami, that Gunatitanand Swami and others were sitting in the Bhadar river and performing mental worship. At four or five o'clock in the afternoon. Then I would start smelling the fragrance of flowers. How must they be performing mental worship? With what devotion must they be doing it? So everyone physically experiences it. If Kurjibhai performed mental worship, the rotlo rotlo A basic unleavened bread-like food of many parts of Gujarat made generally of millet flour that is patted into a flat, circular shape before being cooked on an earthen or metal hot plate. Tap to open in glossary → So how must they be performing mental worship? Now facilities have become good. Rather than sitting in the sandy bed of the river and performing mental worship, they perform mental worship sitting here in the temple. All facilities are good. Therefore, in any worship, physical or mental, love is primary. How much of it there is, or how much love increases by performing that worship, is what is important. If that is subtracted, only show remains. It does not have much value. Therefore Maharaj says, "Whether one performs physical worship with goosebumps and a choked voice, or performs mental worship, that is superior, and without that, both are inferior." Between learning physical worship and learning mental worship, which is more difficult? Is mental worship difficult? Mental worship is difficult. Learning mental worship properly is difficult. The other one, if practiced, can be learned to some extent. In this, Maharaj has called both equal, the same. If done with love, physical worship is not lesser. And mental worship is also not lesser, Maharaj said so. But the reality is that mental worship is superior. Even more than physical worship. So it is not in that way as Maharaj said, but otherwise in physical worship, there is social pressure, routine. And in mental worship, nothing like that comes. Who is there to feel shy of? Inside, with eyes closed, who knows what he is doing? So, and if one is performing real mental worship, then it is superior. But here Maharaj has told to do the other one with love, physical worship too. That's why. This service is all done out of social pressure. All our culture is that if there are elders and youngsters, the youngsters must serve the elders. Then whether there is devotion or not, they must do it. If they don't, then everyone gathers and forces them, "Hey, aren't you doing it properly?" They force them like that. So all this comes in that. And in mental worship, is there any such compulsion that, 'brother, you must do mental worship by force'? No one does that. If sitting with eyes closed, if it happens, it happens, and if it doesn't, it doesn't. But there is a limitation of time. Say 'Swaminarayan Maharaj ni Jay' and finish it. So if mental worship is done properly, that is a characteristic of true love for God. Maharaj says, "Whether one performs physical worship with goosebumps and a choked voice, or performs mental worship, that is superior, and without that, both are inferior." Then Somla Khachar asked, "By what characteristics is one who performs both types of worship with such loving absorption identified?" Then Maharaj said, "One who has extreme faith in the worship and service of God, and in discourses, talks, and kirtans, and understands the extreme greatness of God..." So in this, it is not to be understood as only performing mental worship and physical worship. If one is serving, performing action in any department, singing devotional songs, whether he does it with devotion of heart or according to routine, or because everyone is doing it in a group, how is that known? Whether there is devotion inside him or not, how is that known? That is the question. So whether there is devotion or not, how does he know that? Maharaj, to do that, there is a lot of faith. In offering food to God, does he have devotion or is it just his turn? How is that known? Eh? Actually, one knows oneself. One knows oneself, but others. In this, there is also the question of others knowing, right? That how is it known if one performs mental worship with loving absorption and performs physical worship with loving absorption? That is the question. In what is it? Here it is. That is the question. That is, how is it known, meaning how does one know oneself and how do others know this. If we want to measure ourselves, whether I really have devotion or not? Whether I have more devotion or not? Then how do we know? For a long time, the same faith remains, faith remains. Faith remains and... Interest remains. Does it with interest. In that, he does not have to be prompted. It keeps on increasing. Then it is to be believed that he has devotion and also interest in his heart. It increases day by day. We talked yesterday, right? That it is in Naradji's Bhaktisutra, "Pratikshanam vardhamanam." And amrut amrut Nectar. A magical liquid churned from the ocean by the devs and the demons, and it was known to grant immortality to those who drink it. However, this means the ãtmã is unable to break free from the cycle of births and deaths. Tap to open in glossary → amrut amrut Nectar. A magical liquid churned from the ocean by the devs and the demons, and it was known to grant immortality to those who drink it. However, this means the ãtmã is unable to break free from the cycle of births and deaths. Tap to open in glossary → It is amrut amrut Nectar. A magical liquid churned from the ocean by the devs and the demons, and it was known to grant immortality to those who drink it. However, this means the ãtmã is unable to break free from the cycle of births and deaths. Tap to open in glossary → rup rup A sight. One of the panch-vishays. Rup is the physical element of tej, and is perceived by the eyes. Rup reveals the appearance of all objects, and resides in all objects in a small form, and changes as objects change. Tap to open in glossary → It does not stop. Even if it happens according to circumstances, it does not stop. When they are young saints, they are assigned service like milk and water, and then when they become a bit older and have some skill, then they are given some higher, additional service. Still, his interest in the other remains the same. This is called amrut amrut Nectar. A magical liquid churned from the ocean by the devs and the demons, and it was known to grant immortality to those who drink it. However, this means the ãtmã is unable to break free from the cycle of births and deaths. Tap to open in glossary → rup rup A sight. One of the panch-vishays. Rup is the physical element of tej, and is perceived by the eyes. Rup reveals the appearance of all objects, and resides in all objects in a small form, and changes as objects change. Tap to open in glossary → It keeps on increasing in that way. And in that, there is no need to prompt him that, "Come on brother, this is your turn, so you have to do it." If there is a wait, one has to prompt. If there is interest from within to perform devotion to God, does he have to be prompted? No need to prompt. No need to engage him. In reality, no one can be engaged in service. It comes in Bindray or that, somewhere Bindray or someone, responsibility is not to be given. It is to be taken. In this path of God, it is indeed like that. No one gives, one takes it. Did Maharaj give the responsibility of Junagadh to Gunatitanand Swami, or did Swami take it? Swami took it. Eh? Swami took it gladly. Maharaj giving it was just a pretext. Maharaj indeed said, "Who will go?" Then He did not tell anyone like, 'you go, you go, you go, you go', He did not tell anyone like that. Who stood up on their own there? Gunatitanand Swami. That come on, why was no one going? Because it was difficult. It was difficult. Going away from Maharaj. One had to go away from Maharaj. One would not get darshan darshan Seeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2]. Tap to open in glossary → One would not get 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 → In fact, more than everyone else. But even in having a desire for 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 → To please Maharaj. There is a desire to please. So what did Maharaj say, that pleasing Him comes first or doing 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 → Pleasing Him comes first. Maharaj said in another Vachanamrut, right? That even if one goes far... 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 → Darshan Darshan Seeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2]. 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 → And then God, there God has told to obey the command. If He commands, what to do? To leave the darshan darshan Seeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2]. 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