From the planet of Brahma down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kunti, never takes birth again. O Arjun, all the worlds up to the realm of Brahma are subject to return. But, O son of Kunti, after attaining Me, there is no rebirth. Now, in this verse, it is shown that those who attain the state of material opulence undergo rebirth, whereas those who attain God do not undergo rebirth or reincarnation. O Arjun, starting from Brahmaloka, meaning all the worlds within the universe that are places of enjoyment and opulence, are perishable. When that land of enjoyment itself is destroyed, it is natural that those residing in it are also destroyed along with their respective enjoyments and opulences. No one's opulences are permanent; they are bound to perish. No one's enjoyments are stable and permanent; they are bound to perish. They themselves are subject to rebirth from one place to another. All the worlds are subject to return. The meaning is to know that all those residing in those worlds are subject to rebirth. Among all the lands of enjoyment and opulence, the realm of Brahma is considered the highest in a universe. If one is successful and wealthy among men, the lord of others, and most endowed with all human enjoyments, that is the highest bliss of men, one unit of joy. It is said in the Upanishads, right? This 'manushyanam'... This is called one complete bliss of humans. When there are a hundred such joys, it equals one joy of a deity. There are two types among deities. When there are a hundred joys of those deities, it equals the joy of Indra Indra The king of the devs. He resides in Svarg-Lok. Tap to open in glossary → When there are a hundred joys of Indra Indra The king of the devs. He resides in Svarg-Lok. Tap to open in glossary → But the bliss of God is Bhuma; the Bhuma chapter comes, right? That Bhuma-vidya. So, a hundred joys are mentioned. Just as measurements are taken in carats, the measure of happiness is derived in the Upanishads. If one is the king of the entire earth, and his kingdom is prosperous with wealth and grain, his body is young and healthy, his wife, son, and family are all favorable to him, this is considered the complete happiness of the mortal world. The six pleasures of the world are mentioned, right? So... What does that mean now? Good health, a good enterprise, a chaste and beautiful wife, an obedient son, a good friend, and a home; these are the seven pleasures in the world. If these seven pleasures are present, it is called one unit. When they become a hundredfold, it equals one pleasure of a deity. Good health and a good enterprise. If health is good, then that is happiness in itself. The first happiness is a healthy body. Meaning... Swami says, the last happiness is dying peacefully. Dying peacefully is the last happiness. Otherwise, no one can die; they die crying out in pain. In this world, if anyone is born peacefully... no one is born like that, they are born crying out, right? When a child is born, they cry out, and when they die, they die crying out. So, no one can die peacefully. The first happiness is a healthy body. If health is good, then worship can be performed. If that itself is not good, then worship cannot be performed properly either. So, good health, A good enterprise. There must be an income of money in the world to be happy, otherwise not. Without money, everything is... don't they say? Gyanswami used to give an example. That those laborers have very strong bodies, such that if they eat stones, even stones would digest. But someone said, 'Your body is very healthy.' 'What to do with the body? Can we bite into it? There is no money.' A good enterprise. And money is good, and that is also good. But if the family members are constantly nagging, then the other person's sleep is ruined. So, be careful, okay? Mihirbhai. A good enterprise, a chaste and beautiful wife, an obedient son. And... Good friend. Good friend and home. Friends should be good. If their company is not good, it ruins their entire life. Good friend and home, now there are a few in the world. 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 → When there is 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 → one happiness is achieved. All six combined. No one has it completely. There is always some deficiency, somewhere or other there is a deficiency. If everything is fine, there is a shortage of money, and arguments over money. Those who have money, no one respects them in the house. Or there is no respect. So, all this happens. This is one happiness. Multiply that by a hundred, then it equals one pleasure of a deity. The deity's children are all obedient, the spouse is obedient, and so on. But what is the one misery of a deity? What misery do deities have? Jealousy. Jealousy. Jealousy of each other. Jealousy of each other. 'That person's helicopter is very good, and mine is not good,' like that. So, the poor things suffer from heartburn everywhere. And the higher deities, they used to say, right? That bringing up, they keep all the drainage there in the house. Where do the higher deities dump their drainage? On the lower deities. They let it go onto the lower deities' airplanes. So, that is a very big misery for them. Yes. If one is the king of the entire earth, and his kingdom is prosperous with wealth and grain, his body is young and healthy, his wife, son, and family are all favorable to him, this is considered the complete happiness of the mortal world. It is called complete happiness. It is divided into seven; when seven things are present, it is called complete happiness. If even one of them is incomplete, then that is... When a hundred such are gathered, it is called the complete happiness of a deity. When a hundred such are gathered, it equals Indra Indra The king of the devs. He resides in Svarg-Lok. Tap to open in glossary → and when a hundred such are gathered, it is called Brahma's. And so it goes on and on, yet even if a hundred Akshars are gathered, it does not equal one unit of God's bliss. There is not even the number hundred there. So, it is called Bhuma. It is called Bhuma-vidya. In that way, knowing God and meditating on Him is called Bhuma-vidya. In this way, knowing God and meditating on Him, then one gets so much happiness from God that it cannot be obtained from anywhere else. So, it is called Bhuma-vidya. Then, in this world, that brother Sachchidanand Swami had gone to Maharaj's abode and drank the water of the Viraja River, right? Then Maharaj sent him back into this body, and all food tasted completely like urine, he did not like anything at all. Because he had tasted that one thing. Then he stayed in the body for a short time. Then Maharaj took him away. So, in that way, if one meditates on 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 → then one gets such happiness. A hundred times more than the happiness of the mortal world Maharaj said in the first Vachanamrut of Panchala, right? That the happiness of this is greater than that, and of that is greater than this. One in whose heart this thought settles, their mind, from the most excellent five sense-objects of this world, automatically detaches. So, Maharaj has mentioned the thought of the Brahma Upanishad Upanishad Collection of philosophical texts written by the ancient rushis, that primarily revolves around the discussion of the nature of the ãtmã, the world, mãyã, and reality. Of the 108 Upanishads, ten are considered to be the ‘principal Upanishads’ upon which philosophers and ãchãryas have written commentaries. Tap to open in glossary → The happiness of the mortal deities is a hundred times greater than the happiness of the mortal world. Mortal deities are those who have attained the realm of deities by performing meritorious deeds. There are two types of deities. One is mortal deities and the other is created deities. Here, if one performs many meritorious deeds, they become a deity, so they are called mortal deities. Then, when the universe was created, God created deities. Indra Indra The king of the devs. He resides in Svarg-Lok. Tap to open in glossary → all those deities were created for the universe. They are not called mortal deities; they are given another name of deities. So, compared to those deities, these deities are a hundred times greater. Just as when one goes abroad, goes to America, they go on an H-1 visa, and there are citizens there like them. If they go on an H-1 visa, after two or three years, Trump might deport them saying, 'Go now, your visa is over.' And if they are citizens, they are instead given benefits there, like 'this is for you.' So, such is the happiness of mortal deities. The happiness of mortal deities is a hundred times greater than the happiness of the mortal world. Mortal deities are those who, by performing meritorious deeds, have attained the realm of deities, having conquered those worlds. Moreover, when their merit is exhausted, they fall back. A hundred times more happiness than these mortal deities is the joy of those who have conquered a hundred worlds, which belongs to the Ajan deities. Ajan deities are those who became deities at the beginning of creation, and continue as deities until the end of creation. A hundred times more happiness than that is considered to be Indra Indra The king of the devs. He resides in Svarg-Lok. Tap to open in glossary → The scriptures say that the happiness of God is constant, imperishable, and Bhuma, so it is active... The scriptures are active to show that the happiness of God is constant, imperishable, and in Bhuma. However, all happiness, means of happiness, and places of happiness from the earth to the realm of Brahma are limited, changeable, and perishable. Subject to return, O Arjun, all these worlds up to the realm of Brahma are subject to return, O Arjun. A doubt arises here that by the mere 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 → And Brahma himself is a liberated soul. And he is also a devotee of God. All those who go to Brahmaloka certainly have 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 → Then why are they not liberated? Why do they return from there? Brahma, of course, does not return. The solution to this is that the significance of 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 → Because God has created this human body solely for attaining God. Therefore, if a human gets any, even the slightest, means or support for attaining God and utilizes it, they are immediately liberated. That does not happen in other worlds. If one has 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 → and goes to Brahmaloka and has 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 → then what is the difference? If one has 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 → And if one has 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 → is not achieved. If one has 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 → Because that is a land of enjoyment. If one has 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 → Otherwise, Brahma, one becomes Brahma only by performing extreme righteousness, right? By performing a hundred sacrifices, one becomes Indra Indra The king of the devs. He resides in Svarg-Lok. Tap to open in glossary → There must be so many Indras under Brahma's rule. So, how much merit Brahma must have performed. So, is Brahma not a great soul? So, if one goes to Brahma's world and has 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 → 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 → Just as we feel here that we have had 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 → We have a sense of glory, right? Like, 'Come, who has had 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 → Or, 'Who has had 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 → Then they consider themselves fortunate. And if they have had proper 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 → So, by Brahma's 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 → They are not freed, so why are they not freed? Why are they not freed? It is a land of enjoyment. It is a land of enjoyment. What? Even if 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 → Yet they have 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 → They have to have 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 → Just as you all... there is a rule, right? That 'you must prostrate to me.' Legal. It is called legal prostration, like legal evening prayers, legal prostration. We have to do it daily, we cannot do without it; if we don't, others look at us like, 'This person ran away without prostrating.' We also keep someone standing there, right? If one passes by. There was a patron and a Brahmin, who was his family priest, Pandya, then at first, both were on good terms, and then both had a slight misunderstanding. But still, socially, out of respect, one has to bow down to me. So, that patron came and said, 'To hell with it, Pandya, I bow to you.' So, not out of respect, but 'To hell with it, I bow to you.' So he said, 'To hell with it, may you be blessed.' Blessings also have to be given, right? This is all legal, brother. So, in Brahma's world also, it is legal anyway. So, no merit is earned. If there is a cow, even if it is a Brahmin, and a snake bites that Brahmin, then it does not incur the sin of killing a Brahmin. Why? It is a species of enjoyment. God has created its nature such, and 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 → 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 → It is not a land of action. So, whether they perform merit or sin, not much happens to them. Other deities, they dump their drainage on the lower deities' houses. They dump that drainage, yet they do not earn merit or sin; it must not be happening. There is a reason, otherwise those are meritorious souls; if someone harms a meritorious soul, they should incur sin, but they must not be incurring it. Yet they all remain there till the end. 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