Swaminarayan Hare Swaminarayan Hare. Swami has said, and there are differences in the behavior of a youth, an elderly person, and a sick person. A human eats four types of food daily, yet it remains ever new. But it does not feel like we eat the same thing daily. He says, "The rotli made today has never been made like this before." "And the vegetable dish has also never been like today's." And the same is with clothing. That is called difference. And because of that, misery related to the five senses arises. Therefore, if attachment to the senses is removed, all misery is eradicated. It feels ever new, what is the reason for that? Attachment and taste. Because of attachment, it feels ever new. God is ever new, yet why does He not feel ever new? 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 → Why does 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 → Does novelty come daily 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 → In rotli? Novelty is felt in rotli. It is felt, but where does it come from? In what does it exist? In what does reality lie? So we feel novelty daily in rotli and not in the other, 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 → The bliss that came today in meditation of Maharaj did not come yesterday. Why do we not feel that way? The attachment we have for the senses is not there 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 → That is, because of attachment, novelty is felt. We do not have love or attachment for God, so novelty does not come. Now it becomes unbearable, "What is this, he has been talking about the same things for so long, and they sit with the same things and repeat the same things." Such novelty does not come. Does novelty come in meditation? 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 → Hari Hari An avatãr of Bhagvãn. He incarnated in His four-armed svarup to save an elephant from being killed by a crocodile. He cut off the crocodile’s head with His chakra. Tap to open in glossary → Does a new taste come at the feet of the first Shri Hari Hari An avatãr of Bhagvãn. He incarnated in His four-armed svarup to save an elephant from being killed by a crocodile. He cut off the crocodile’s head with His chakra. Tap to open in glossary → Or make it short? Repeat it or make it short? Or if there is some excuse, then something else is finished. We do not get such taste. That is, it is not that there is no taste in it, and it is not that there is taste in the other. But where there is attachment, taste comes. In reality, the other is tasteless; the objects of this world have no taste. Because of attachment, one finds much taste in them. We often talk about this, don't we, that there is no taste or happiness in the objects of this world. A man man Mind. One of the four antah-karans, with the function of (pronounced mun) generating thoughts and desires, and governing all of the indriyas. Tap to open in glossary → So he must have liked churma ladus very much. He went as a guest to his in-law's house. The in-law knew that he liked this churma very much. He made churma ladus, they were very juicy. And he also had not had it for a few days, so just by seeing it, he became very pleased and his eyes cooled down. Just by seeing it, before eating. So immediately the in-law served one ladu. It went straight in; before the next one came, it was finished. Likewise, a second and third were served, then he was full. Then, one has to insist, right? Does anyone insist to Vipulbhai? Now Chintanbhai has come back with all the respect from there, right? So everyone insisted one by one, then it reached his throat. "Oh, but brother, now if you serve more, whatever is inside will also come out." So in which ladu was the taste? In the first or the last? "The first one eaten was tasty." But no, in which one did it exist? It was the same in all of them. It was not more or less, but he felt it more or less. Why? Was there attachment in the first and not in the second? Why did he feel it more? The first child, the first ladu, the first day of the spouse, all of that. The happiness that is there does not come on the last day. On the last day, they pray to God, "May I never have to deal with this again." Why does that happen? There is no happiness in that object; happiness is in its demand. If one develops a demand for God, a burning desire, then there is happiness in it, and that is real. And in the other, even if it is not there, it is seen, and in this, even if it is there, it is not seen. That is, there is no attachment and demand. We do not have a demand 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 → 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 → When he eats food, he feels it is new daily, "Today's menu is just ultimate." He remembers it for a year, five years, ten years, his whole life, he remembers it. Why does that not happen with God? Why does that not happen 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 → So youth, elderly, and sick... What? There are differences in the behavior of a youth, an elderly person, and a sick person. What are you saying? There are differences in the behavior of a youth, an elderly person, and a sick person. That is... that is, everyone eats food daily, yet it remains ever new. It is the same for youth, elderly, and sick, all of them. It is not that an elderly person feels, "We have eaten enough, so now we have eaten this rotli for 60 years or 70-80 years, so it does not feel new." He also feels it is new. So it is the same for everyone, youth, elderly, child, all of them. Everyone has attachment, everyone has infatuation, so they cannot detach from it and it appears ever new. Like that. It is not that only one has it, the elderly have it and children do not, children do not and youth have it, there is nothing like that. Everyone in this world. The wise, the ignorant, the fool, the scholar, it is the same for everyone. But just because one is a scholar, it does not mean he has less of it. A scholar has just as much, a fool has just as much. It is not that a fool does not know anything, so he has no attachment. It is there in everyone. And the differences in the behavior of a youth, an elderly person, and a sick person, the four types of food a human eats daily... Swami gave the example of food, but all objects of the world are like that. When a man man Mind. One of the four antah-karans, with the function of (pronounced mun) generating thoughts and desires, and governing all of the indriyas. 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