It is written in Swami's discourse that even the entire text of Vachanamrut will not help in 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 the entire text of Vachanamrut will not help in 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 → Swami's discourse, Swami's discourse should be there. Both, both. And if there are living mahapurushas, they explain what we need to understand from it. Otherwise, human nature is such that one understands what one wants to understand from Vachanamrut. What is appropriate is not understood. Vachanamrut means all shastras are memorized. That one has affection for shastras. And one has affection for a Satpurush. So which one increases more? Affection for a Satpurush. If one has affection for shastras, and has studied many shastras, then one cannot study without affection for shastras. One studies only if one has some interest. There was Brihaspati and his philosophy was Charvaka. Who is Brihaspati? The guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → ghee ghee This is clarified butter or pure butter that is formed by heating it until the impurities in it settle to the bottom. Tap to open in glossary → Who is Brihaspati? The guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → So that's the point. Still, what was his philosophy? Charvaka. Eat ghee ghee This is clarified butter or pure butter that is formed by heating it until the impurities in it settle to the bottom. Tap to open in glossary → His philosophy was towards enjoying pleasures. So if there are shastras, they purify our intellect. In the current present time, one cannot take anyone's name. Otherwise, there are shastras, there are university degrees, there are so many degrees that a page gets filled. There are so many degrees that one page of a book gets filled. Such and such and such and such. But they don't help him at all. They don't help at all in going on the path to God. Shastras do help in going on the path to God. And they also help in this world. So whom do they help in going on the path to God? If their intention is pure, then shastras help them on the path to God. If the intention in the mind is good. Maharaj said in Vachanamrut that a pandit pandit Priest. Tap to open in glossary → He has of the world. He has a worldly sankalp. Worldly. Because he has some interest in the world. His intention is such. When he sits down to study, he sits with the sankalp that by studying a lot and doing many kathas, he can earn a lot of money. So, such a setting is already made in his mind, therefore shastras do not help him at all on the path to God. If, when he sits down to study, he thinks in his mind that by studying shastras, I want to understand the mahima of God, then he understands the mahima of God. When Shastriji Maharaj was young, he made a sankalp to study that he wanted to know the principles of Mul Purush Purush 1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush. Tap to open in glossary → So, during Shastriji Maharaj's time, were there other degree holders or not? There would have been. After him, would there be any degree holders or not? So did it help everyone? If one is a sadhu? If their intention is pure. Huh? So it depends on their intention. Even if one is a sadhu, it doesn't help. If one is a sadhu and studies shastras, it does not help him on the path to moksha. Why? Because when he sits down to study and practice the basics, he has already decided that he wants to earn a lot of money by doing good kathas. That one wants to earn a lot of money by getting a good degree, and this one wants to earn a lot of money by doing good kathas. He doesn't have any other thought in his mind that he wants to know the principles of Mul Purush Purush 1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush. Tap to open in glossary → Vachanamrut is just because it came from Maharaj. If someone asks, "Mukund Swami, do you read Vachanamrut?" and you say no, then your value goes down, right? Then our reputation goes down. So, Vachanamrut is read to maintain one's reputation. That by reading Vachanamrut, I understand the mahima of God or understand Maharaj's principle. Do you ever make such a sankalp? If there is no such sankalp. Until then, it won't be understood. If one reads just for the sake of reading, then it remains just for the sake of reading, nothing else is understood from it by me. Say that the entire text of Vachanamrut does not help in 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 → 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 → On one's own path to moksha. It does not help in one's own moksha. Maharaj asked Dinanath Bhatt, "We have heard that you have memorized the entire Bhagavat, 18,000 shlokas, and they were memorized, right?" So Maharaj asked him, "Which shloka among them is for your moksha?" He said, "All are mine." Maharaj said, "It's not possible that all are yours." One should decide which shloka among them is for your moksha. Prasangamajaram Pasham. Huh? Prasangamajaram Pasham. So then Maharaj said that these two are yours: Prasangamajaram Pasham and that other shloka. Who sits with that true intellect. Maharaj said that to Bhatt about those two shlokas. When you read Vachanamrut, do you ever feel that this in Vachanamrut is for my moksha? Vachanamrut, you say, all 262 are ours, or just one or two are ours. Huh? Swami, in that, it happens that we like what is of our own ang, but when we read about someone else's ang, we feel sad that we don't have this quality. That's fine, feeling sad is considered good. It is considered good that one feels incomplete and becomes humble. But have you decided that if you want to go to Maharaj or Akshardham, this Vachanamrut suits me very well and I will cross over according to this? Have you decided anything like that? In deciding, it happens that one believes, "I have decided that I want to do it this way only." So if there is some friction in seva, we believe that "I have decided that I want to attain moksha this way only, so I want to do seva this way only." So that also has an adverse effect. It's not like that. If we live according to this Vachanamrut, then it fits perfectly with our ang that we will enjoy in Akshardham. So one should decide, right, that for me, all are mine. Or this one is mine. If everyone says "all are mine," then all Vachanamruts are mine. Like Dinanath Bhatt, 18,000 shlokas, which are useful for the welfare of our life. So? There is no growth in that. The progress that should happen does not happen because a person cannot follow everything. Can one follow everything? All shlokas are not useful. They are just for showing off. They are for showing. If one adheres to one, and then completes it properly, then all become his. According to one shloka, have you first decided in Vachanamrut or not? They have been decided. These three or four are mentioned in Vachanamrut. Three or four. So three or four is good. Shastriji Maharaj speaks of Madhya 13, Antya Antya End. Final. Tap to open in glossary → Pratham Pratham First. Tap to open in glossary → So one should decide. All shastras are not always useful. Even if one has studied them, it's fine. In Vachanamrut, you do all kathas of all Vachanamruts. That's good, there's no problem in that, one has to know them to do katha. But we also have to decide which one is ours among them? Maharaj said that even if 18,000 shlokas were memorized, those 18,000 shlokas might not be useful for his moksha. They might be useful for someone else's moksha. It's good if that is understood. No, it doesn't mean that one should only study those two shlokas and not the 18,000. It doesn't mean that if you have decided on one Vachanamrut, you should only read that and not others. But one has to decide. But Swami, can what is decided change? Just as it comes in your katha that those with karmayog have entry here. But then later, perhaps in gnanayog, gnan can be added from karmayog. Nothing like that changes. It can be added. So, regarding our ang, Gunatitanand Swami said that if one changes after hearing someone's words, that is not called ang. It can be added that, "Okay, this is also worth taking." "This is also worth doing." Our question was that. That a pandit pandit Priest. Tap to open in glossary → To do good katha. Huh? To do good katha and earn a lot of money. Generally, it seems that when one sits down to study, the guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → They teach him something, what does this make him decide, that it's to earn money? To memorize a certain number of days. No, when we sat sat 1) True. Real. 2) Permanent, imperishable and unchanging. Is unbound by the past, the present, and the future. Tap to open in glossary → So then, not everyone decides that. So if a sadhu sits down to study and studies all shastras, and still it doesn't help in his moksha, then what does that mean? His intention has some problem. No, he had not decided when he sat sat 1) True. Real. 2) Permanent, imperishable and unchanging. Is unbound by the past, the present, and the future. Tap to open in glossary → Or that I am studying shastras to know what the essence of the shastra is. If he has not decided that. And what has he decided? To do good katha. To study a lot and do good katha. And become a big mahant. Or. But Swami, one person sits down having decided that, "Brother, I want to become something big in life." Another person decides, but due to circumstances, his firmness does not remain. So, does it make a difference between the two or not? So, he might have decided with an immature intellect, but he doesn't recognize his own ang, his own passion, or his core competence. If he recognizes his core competence and then decides, then his core competence doesn't change in a moment. And in that, he makes progress. So ang is said to be that. We read 262 Vachanamruts and one fits us very well. So what does that mean? What does that mean, Mukund Swami? Our inner inclination is such. Our core competence matches with it. So it fit us in that, and if we then select it, we make progress in it. So our progress happens first. And that happens for our moksha. Correct. But many Vachanamruts are such that they are of the type that emphasize dhyan. So in that, the ang of seva might be lost. So. The ang of seva is not lost. With whom does ang relate? Ang. With the inner core competence. With the inner passion. So the inner passion changes when someone else's changes. If one hears this, it becomes like this, and if one hears that, it becomes like that. So that means he doesn't have an inner passion. If I tell you to become a sadhu right now, will you become one? And I show the mahima that, "Oh, if one is a sadhu, they become a direct attendant of God." So will you become a sadhu? You change the decision you made. One does not change it. If one becomes a sadhu, then yes, yes, if we tell the mahima, then "Okay, let's put on one more dhoti dhoti An unstitched, long piece of cloth traditionally worn by males as a lower garment. It is usually wound around the waist with one end tucked in after passing it between the legs. Also known as 'dhotiyu'. Tap to open in glossary → And even if you try to change it, it won't change. It won't change in one day. Then if you study for a long time, and you feel that you want to go into this, then you have to study a bit. You have to study for five, ten, twenty-five years, then you can go and change it. But no one can change the inner passion, which is acquired from 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 → That if one wants to find out what their passion is, one has to take a test. And if one passes that test, then one feels, "Okay, I have this passion." Otherwise, it's not even decided what the passion is. What you are saying means that he doesn't know what his passion is. If Mukund Swami praises, you feel that this is my passion. If Shanti Swami praises, you feel that this is my passion. No. If I take the example of Shivji Maharaj, Maharaj says that in our mind, we want to live in the forest. But we stay here 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 → So if someone's ang is such that they only like peace, they only like to stay away from everyone, then its clear meaning becomes that they will not be able to do seva in 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 → That. My question is that in this 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 → bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → Similarly, some have the ang of emphasizing dhyan, that "Okay, they like to stay away from everyone." So seva cannot be done by them. So that Should one give up seva and keep one's ang, or give up one's ang for seva? Ang is not to be given up. Even if someone tries to give up their inner passion, it cannot be given up. That inner passion cannot be given up. But its meaning is that one should protect one's inner passion and do the rest. There is an inner passion. So, by protecting one's ang, one should either make one's ang wide-angled. The meaning of ang is beginning. In the beginning, there is one ang. Then if we want to go to Maharaj, then all must be cultivated. But all must be cultivated, but all cannot be cultivated at once from the beginning. If one has one's own ang and one's own passion, one can develop faster in that. And if one does not have one's own passion, then development does not come quickly in that. That happens. So one should keep one's own ang. And then if the mahima is understood, there is no problem in giving it to others as well. One cannot take by abandoning oneself. So. So Swami said that such sadhus will help. So not all of them will help, right? So in that. So if Swami said sadhu, he didn't mean like God's clothes. A sadhu who has the characteristics of a sadhu helps. Swami would not have said for himself alone that "I alone help and others do nothing." But a sadhu who has the characteristics of a sadhu helps. Then whether it's Swami or other saints, it's fine. So all of them help. But those who have the characteristics of sadhuta help. So, in this, there are two comparisons, meaning two sides. One is shastra and one is Satpurush. It is Satpurush. Among them, who helps us on the path to moksha? Generally, both are said to be, but there is a priority in it. Priority comes. That one does not help on its own. If there is a Satpurush of God, and our passion is different, he also makes it right. If we have any wrong belief, he also corrects it. Shastra does not say that when we sit down to study, "I should earn money by studying this." Shastra does not say, "Maharaj, that should not be done." 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. 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