Shikshapatri Katha - Shlok 106(02) || 29 Oct, 2020 || Mahant Swami Shri Devprasaddasji Swami

Jag ga ma ma ga dhe re ka sa ga re Jag ga ma ma ga dhe re ka sa ga re

Jag ga ma ma ga dhe re ka sa ga re Jag ga ma ma ga dhe re ka sa ga re

Om Avtarine Shri Swaminarayanaya Namo Namah

Shri Harikrishnaya Namo Namah

Shri Purna Purushottamaya Namo Namah

ShlokShlokA verse from shãstras.Tap to open in glossary → number 106 continue

Trigunatmatama KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary → Shaktir Deha Tadiyayoho Jivasya Chaham Mamata Hetur Maya Vagamyatam

The characteristics of these three gunas are mentioned in the Moksha DharmaDharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → of Mahabharata.

Joy, penance, peace, luminosity, purity, contentment, faith, simplicity of body, speech and mind, charitable nature and opulence - these ten are the natural characteristics of sattva guna.

Instability, non-miserliness, happiness and sorrow

So, one who wants to cultivate sattva guna,

these are also its means.

When a characteristic is mentioned in the scriptures,

its meaning is that

if one starts doing that, it develops.

And if it has developed, to know it,

there are also these check points for that.

Does this happen to us?

Then sattva guna developed in us.

And if it's not happening,

then to develop it, I should practice this, so it happens that way.

For one who walks on the path of God, sattva guna is very essential.

For practicing, for practicing the worship of God,

sattva guna, it is sattvam yad brahma darshanam.

Sattva guna brings us closer to God.

Instability, non-miserliness, enjoyment of happiness and sorrow,

discrimination, harshness, desire, various kinds of pride, envy, excessive talking - these nine are the characteristics of rajo guna.

To suppress them.

Tam, moha, mahamoha, tamisra, andhatamisra, nidra, pramada, and laziness - these eight are the characteristics of tamo guna.

The detailed explanation of these three gunas should be known from the Eleventh Canto of the Bhagavata.

Maharaj said that in the heart of this jiva, the gunas'

meaning, the flow continues.

So, not one, or rather, at least one is always present.

Whether it's sattva guna, rajo guna, or tamo guna,

somewhere, the main activity of one guna is always ongoing.

One should learn to recognize it.

And if we recognize it and it's not right, we should learn to change the track.

All that, God has given in the hands of the jiva.

The flow of gunas, the dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → of the yuga prevails.

The dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → of the yuga is based on the gunas.

And action is based on the dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → of the yuga.

So, according to past karmakarmaAction. 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 →, they become active on their own.

We don't have to activate them.

But according to past karmakarmaAction. 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 →, they become active on their own.

So, Maharaj has said that changing them is in the hands of the jiva.

He can do it.

If he follows the remedies mentioned in the scriptures, then it changes.

Tam, moha, mahamoha, tamisra, andhatamisra, nidra, pramada, and laziness - these eight are the characteristics of tamo guna.

Tamisra and Andhatamisra mean?

Tamisra and Andhatamisra are all words from the Yoga Sutras.

That Raga, Dvesha, Abhinivesha.

Asmita, Avidya.

Avidya, Asmita, Raga, Dvesha, and Abhinivesha.

So, Abhinivesha means Andhatamisra.

And Asmita means 'mine'.

That is Tamisra.

Those five are named in the Samkhya Sutras.

And Avidya, Asmita, Raga, Dvesha, and Abhinivesha.

Those are from the Yoga Sutras. Yoga and Samkhya both have the same opinion.

And both are considered believers in Prakriti.

They are called Prakritivadi.

Those who follow Samkhya are called Prakritivadi.

So,

Avidya, Asmita, Raga, Dvesha, and Abhinivesha.

What is Avidya?

To understand incorrectly.

Where there is going to be sorrow, to run there thinking it is happiness.

And where there is going to be happiness, to run away thinking it is sorrow.

That is called Avidya.

And Asmita means possessiveness.

Mine, I.

All that is called Asmita.

Then comes Raga.

Where one considers something as 'mine', there is Raga.

So, when there is Raga, Raga is the destroyer of discrimination.

It doesn't let discrimination remain.

This should be done, this should not be done.

One should engage in this much, and not engage in that much.

It doesn't let such discrimination remain.

That is called Raga.

And then Dvesha.

If someone obstructs it,

then there is Dvesha towards them.

And then Abhinivesha.

Meaning, it cannot be turned back.

Then it is said to have become Abhinivesha.

It's called Abhinivesha, isn't it?

Every living being,

has some Abhinivesha somewhere.

God has placed it.

Although God may not have placed it, this one has developed it.

It has been doing it for a long time, so it has developed.

So, that is Abhinivesha.

From that, it cannot be turned back.

It has become like that.

If such Abhinivesha occurs in God, then

So, Tamisra and Andhatamisra mean Abhinivesha.

Tamisra means Asmita.

Possessiveness.

And those others are already there.

Where are they mentioned in that?

Five.

Tam.

Tam.

Moha, Mahamoha, Tamisra, Andhatamisra, Nidra, Pramada, and Alasya.

Those are extra.

These are those five.

In the Yoga Sutras, five such are mentioned.

They are called Klesha.

Klesha means sorrow.

From these, sorrows arise.

Avidya, Asmita, Raga, Dvesha, and Abhinivesha.

All the sorrows in the world, whether in our home or someone else's.

All of them have arisen from these.

All of them are causes of sorrow.

If one removes sorrow,

then no one can make this jiva unhappy.

Not even God can do it.

God does not have the power to make this one unhappy.

When these five things are present, one becomes unhappy.

The jiva is

If someone hits water with a stick,

the water feels it.

The water just flows to the side.

But if it enters a washerman's clothes,

then the washerman beats it thoroughly and after beating it a lot, wrings it out.

Saying, 'Go away!'

So,

Such is the case with the jiva.

The jiva binds itself with ego and possessiveness.

It binds ego in the body and all possessiveness in 'mine'.

So God beats it thoroughly.

First, where it has bound possessiveness, that also gets beaten.

Then God beats it.

Then wrings it out.

And then throws it out.

Useless.

Throws it in the garbage.

So, in no way do fire and water get beaten by anyone.

If there is fire, burning, blazing, and someone hits it with a stick, does it feel it?

But if it enters iron, then the blacksmith

He takes a strip and taps it, taps it, and makes it like this.

The blacksmith hammers until he gets tired.

So all these people are hitting us, the world is hitting us.

Who hits the most?

The one we are attached to.

The one we have attachment to, that one hits us.

The one who doesn't reach anyone, his stomach reaches.

Brahmanand Swami said, "Give your stomach to lose your honor."

If no one reaches anyone, his stomach reaches.

If there is a poet, he also told God.

No one in the world could reach Lord Shri KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary →, but the Yadavas reached him.

O KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary →, you caused quarrels and fights, but due to the war of the Yadavas, you became silent.

They just satsat1) True. Real. 2) Permanent, imperishable and unchanging. Is unbound by the past, the present, and the future.Tap to open in glossary → there and didn't say anything.

So this must be happening to you both, and your intellect has gone astray.

Have you said anything?

So we are not less powerful now, we can reach you.

So God says, "Okay, I am sitting here, you see, play the game."

So everyone was finished right in front of God's eyes.

Everyone else went to mediate, God went to mediate when the Pandavas and Kauravas were fighting.

That all the rosaries are not there.

God had even gone to mediate here.

But to explain to the Yadavas that you are all the rosaries.

Balaram Dada and both of them had gone.

No one believed them.

If no one reaches, if no one reaches, his stomach reaches.

So disciples reach the guruguruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary →.

The son reaches the father.

GuruGuruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary → Maharaj gives an example, right?

He writes in the letter that Ramji reaches Kanji, he does that in the address.

In olden times, they used to write that in the address, so Ramji would be his son.

So Ramji is his son.

And Kanji is his father.

And he writes an address to him that Ramji reaches Kanji, so that Kanji, Ramji, must be reaching Kanji.

The son reaches the father.

GuruGuruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary → Maharaj gives an example, right?

He writes in the letter that Ramji reaches Kanji, he does that in the address.

In olden times, they used to write that in the address, so Ramji would be his son.

So Ramji is his son.

And Kanji is his father.

And he writes an address to him that Ramji reaches Kanji, so that Kanji, Ramji, must be reaching Kanji.

Kanji does not reach Ramji.

That one is old now, that one is new, so only the new one reaches him, who reaches the old one?

So no one reaches him.

In our guruguruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary →, it is like this, that such and such a disciple reaches such and such a guruguruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary →.

If he writes a letter, he does the same, right?

So all the disciples reach God, the GuruGuruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary →.

If the guruguruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary → has many disciples, and if they have done something wrong, he will tie them up and throw them in the cauldron.

Gunatitanand Swami used to say that, right?

The nine Yogeshwars went to King Janak's court, and one Yogeshwar said that he started praising King Janak.

He also has sattva guna.

Otherwise, we don't praise householders, and we shouldn't do it in a gathering.

So he started praising.

So there were nine, eight Yogeshwars, and they said, "Brother, have you ever praised anyone?" They just tied him up.

Gunatitanand Swami said, "He is preparing to tie it."

But all these eight people tied him up.

There was a Yogeshwar named Prabuddha, he tied him up.

So he said, "What will you do now?" He said, "We will throw you in such a place that you will not come back."

So he said, "I will never take King Janak's name again, just leave me in the cart."

So he made him give up his name.

So no one reaches him, the one who.

He has a lot to learn from this.

That he is going to reach in the future.

Tam

MohMohInfatuation. Attraction.Tap to open in glossary →

Mahamoh

Tamishra

Andhatamishra

Nidra

Pramad

and laziness.

These are the eight characteristics of Tamoguna.

The detailed explanation of these three Gunas can be found in the Eleventh Canto of the Bhagavata Purana.

Maya is in the form of darkness.

In dense darkness

In the Yoga Sutras, there are now two short ones.

In the Sankhya Sutras, a short characteristic was given.

If there is Sattva Guna, what is its short characteristic?

Discernment

Small light

There is lightness in it, and light means discretion.

There is expertise.

Lightness means small, which means expertise.

Whatever action he performs, no one else can perform an action like it.

So perfect and detached.

Then it is called laghu (light).

If one does good and gets attached to it, it is not called laghu.

If there is perfection and detachment, then that is the main characteristic of sattvaguna.

And Prakashakam.

Discretion.

That light means discretion.

This should not be done, and this should be done.

If he has such awareness, then he is called sattvaguna.

If there are too many characteristics, one cannot remember them and does not know which one to call what.

So I wrote it short.

And what are the characteristics of rajoguna?

What is called the characteristic of rajoguna somewhere?

Do you know or not?

Huh?

Fickleness.

Covering.

Chalam Upastambhakam.

Chalam Upastambhakam Upastambhakam.

So, chalam means stability, as we said yesterday.

Unstable.

Mostly, there is no stability of goals.

No goal in life.

They are in the flow of water, going wherever it takes them.

That.

So, this world goes wherever it takes it.

One has no personal agenda.

There is no personal belief.

One should determine one's own belief.

That is why God said, 'Vyavasayatmika buddhibuddhi1) Intellect. Intelligence. 2) One of the four antah-karans, with the functions of consolidating thoughts, making decisions and resolutions, forming beliefs, or discriminating. It possesses the knowledge of all objects and is also the reason for the specific knowledge which all of the indriyas possess. Its inherent features are doubts, belief, sleep and memory.Tap to open in glossary → rekaha Kurunandana.'

For oneself, there should also be one path.

One should also decide the means for oneself, that if I want to please God.

Then, according to my body and my strength, what can I do for God?

And one should decide for oneself.

If one tries to do as others do, then.

It won't happen.

God has given some power to others, and He has given some power to us.

But in imitation and envy, one forgets oneself.

And I should do as others have done.

So, it will not be successful.

It won't succeed anywhere.

That is the nature of rajoguna.

Chalam.

No stability.

And Upastambhakam, if someone stops it, it becomes a tree and is called Upastambh.

If someone shows a snake, then.

Huh?

Then it runs.

If a snake is scared and someone shows it, then.

Huh?

Then it runs.

That is a form of Upastambh.

It runs where it cannot reach, and when it reaches, it becomes a tree.

That is called the form of rajoguna.

And GuruGuruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary → Avaranakam.

That is the form of tamoguna.

Heavy.

So, whatever work he does, he does it haphazardly.

There is no certainty in it.

Then he is a guruguruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary →.

What is its cause?

His own senses do not work.

So, and Avaranakam.

100% lack of discretion.

It is covered.

Avaran means it is not visible.

Can we go to the other side of this wall?

Then he cannot see anything.

He knows it.

In this way, the characteristics of all three gunas are described.

So, what is considered nirguna?

Huh?

Nirguna.

Maharaj said.

To do what God and His devotee desire is nirguna.

Otherwise, no matter how good one does, it is not nirguna.

Maharaj gave such a definition.

With his own intellect, he does better than the other.

Lotia shows more detachment than Gunatitanand Swami.

That Gunatitanand Swami eats a cooked meal, but we eat only flour.

So, is that considered good, high quality, or low quality?

So, it's still not nirguna.

What kind of detachment is in his mind?

What definition of detachment did Maharaj give?

One who has attained detachment through the words of the Satguru and the holy scriptures.

One who has attained detachment according to his own mind is of no use.

Even if it is.

If there is self-willed detachment, it is of no use.

So Maharaj wrote such a word.

One who wants to go to Akshardham needs such detachment.

If others have another, it works.

One who wants to go to Akshardham must have attained detachment through the words of the Satguru and the holy scriptures.

And one who has firm dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →.

It is written in both of them.

That one is devoted to dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → by the words of the Satguru and the holy scriptures.

And one has attained detachment by the words of the Satguru and the holy scriptures.

So that is called nirgunnirgun1) Without gun. Not possessing any qualities of the three guns of Mãyã – sattva-gun, rajo-gun, and tamo-gun. Beyond all mãyik qualities. Divine. 2) Extremely subtle. [Kãriyãni – 8].Tap to open in glossary →.

To act according to God's will.

Maharaj called that devotion and also nirgunnirgun1) Without gun. Not possessing any qualities of the three guns of Mãyã – sattva-gun, rajo-gun, and tamo-gun. Beyond all mãyik qualities. Divine. 2) Extremely subtle. [Kãriyãni – 8].Tap to open in glossary →.

And to keep the Satpurush and the scriptures, all three in one line and act accordingly.

To do all that according to his opinion is called nirgunnirgun1) Without gun. Not possessing any qualities of the three guns of Mãyã – sattva-gun, rajo-gun, and tamo-gun. Beyond all mãyik qualities. Divine. 2) Extremely subtle. [Kãriyãni – 8].Tap to open in glossary →.

Even if one thinks one knows more, if one acts according to one's own will, that much is called sagunsagunWith gun. Possessing divine qualities and kalyãn-kãri gun. Also means great, when referring to the svarup of Bhagvãn.Tap to open in glossary →.

To act according to one's own mind is called sagunsagunWith gun. Possessing divine qualities and kalyãn-kãri gun. Also means great, when referring to the svarup of Bhagvãn.Tap to open in glossary → by Gunatitanand Swami.

And to act according to the will of God and the Satpurush is called nirgunnirgun1) Without gun. Not possessing any qualities of the three guns of Mãyã – sattva-gun, rajo-gun, and tamo-gun. Beyond all mãyik qualities. Divine. 2) Extremely subtle. [Kãriyãni – 8].Tap to open in glossary →.

Maya is in the form of darkness. Just as someone is trapped in a thorny darkness, at the time of dissolution, the jiva is absorbed in maya.

At that time, the state of the jiva becomes inert.

By being absorbed in maya, the jiva does not even have the ability to discriminate between name and form.

So, discrimination, discrimination does not remain.

One knows one's name, that my name is this.

But one does not know what one should do.

According to the name.

Maharaj, Jogidas Khuman, he used to say this.

My name is Jogidas.

So, the name should not be ashamed, I am called a servant of yogis.

So even though he was an outlaw, he still followed so many rules.

That is called his awareness of the name.

We only have the awareness of the name, that I have this in my Aadhaar card.

That's all the awareness there is.

Then there is no other awareness.

So tamogun makes one forget the name and form.

By being absorbed in Maya, the jiva does not even have the ability to discriminate between name and form.

Therefore, Maya is called tamorup (form of darkness).

In the Taittiriya Anandavalli, it is said that

At that time, it is said in the Anandavalli chapter of the Taittiriya UpanishadUpanishadCollection 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 →.

In the Anandavalli of the Taittiriya UpanishadUpanishadCollection 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 →, it is said that at that time there was dense darkness.

AksharAkshar1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.Tap to open in glossary → merges into tam, AksharAkshar1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.Tap to open in glossary → dissolves into tam.

There is also such a shrutishrutiThat which is revealed and heard. Philosophical and spiritual wisdom – as revealed to the rushis after strict tap and deep dhyãn. The four Veds are Shruti shãstras.Tap to open in glossary → (scriptural text).

In the Srimad Bhagavatam, it is said that at the time of dissolution, there was extremely dense and deep darkness.

But the supreme soul always resides beyond that.

God accepts Maya as a means in the creation of the world and so on.

Therefore, it is called Shri

Maharaj says, what would Maya have done?

In the Vachanamrut, there is a question, isn't Maya merely sorrowful or is it somewhat joyful?

Like that.

Why would God have created Maya?

We all get troubled by this.

So who troubles us?

Huh?

Does Maya trouble us or what does it do?

Who troubles us?

Our attachment.

We get troubled by our own actions.

Maya does not trouble us.

So why did God create Maya?

To provide a platform.

It is made for salvation.

For the salvation of the jiva, Maya's

It cannot be called creation, it is eternal.

But God has kept Maya and given it a command.

That you should bring about its salvation.

If it doesn't walk straight.

Then do as you wish.

And if it walks straight.

Then you bring about its salvation.

So, is Maya only sorrowful or blissful? What did Maharaj say in response?

For the devotee of God, it is blissful.

How?

How is it blissful? Maharaj has said that it is.

How is it blissful?

The darshandarshanSeeing. 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 meditation of God, all of that happens through the means of Maya.

Senses

What is the function of Maya's sattva-guna? Discrimination and detachment.

Discrimination and detachment.

So, through discrimination and detachment, the jiva becomes happy.

These are the qualities of Maya.

If there is no Maya, where would detachment come from?

Where would discrimination come from?

So, Maya is also blissful, but for the devotee of God, it means

One who wants to be happy

One who wants to be free from birth and death, that is a devotee.

It's not like someone who just wears clothes or applies a tilak and chandan is a devotee.

Maya helps those who want to go to God.

Because it is his power,

My Maya is difficult to overcome.

Those who surrender to Me alone cross over this Maya.

Maamev prapadyante means

They walk in my direction.

They come with folded hands and bow their heads, as if to say, 'I surrender'.

They go to bow their heads.

So, if someone bows their head and then does their work, then they

It is not considered that they have surrendered.

Those who surrender to Me alone cross over this Maya. Maya disappears.

Is discrimination considered the dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → of consciousness, or is it the discrimination of Maya?

Discrimination is the dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → of consciousness.

But sattva-guna is its sphere, it provides a platform.

The eye is a sense organ, but the eye alone cannot function without the eyeball.

So, sattva-guna is the dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → of discrimination, the dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → of the jiva, the dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → of dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →-bhutbhutA physical element from which the sthul body of Virãt- Purush (the physical world) is formed. There are five bhuts in total – pruthvi, jal, tej, vãyu and ãkãsh. They are collectively called the five bhuts or five mahã-bhuts.Tap to open in glossary → jnana, that is discrimination.

But it inspires.

And rajo-guna covers up discrimination.

And tamo-guna covers up discrimination.

So, sattva-guna is the only one that inspires it.

That's why Maharaj said that it is sattva-guna.

Discrimination and detachment, their function is sattva-guna.

DharmaDharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → belongs to the jivatma, but where does it use it?

It does not use it.

Discrimination is given by God to the jiva.

And it is the extraordinary dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → of the jiva.

To discriminate.

What is the extraordinary dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → of God?

To bring about its welfare.

And what is the extraordinary dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → of Maya?

Not to let anyone's discrimination remain.

If it comes into its hands, it will not let anyone's discrimination remain.

Whether it is a muktamuktaFree. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17].Tap to open in glossary →, a deity, or Brahma and other Ishwaras.

It will not let anyone's discrimination remain.

That is Maya's characteristic, what do you call it?

Characteristic.

This is called its characteristic.

That God himself brought about the welfare of that person.

Of Kansa, Shishupal, Putana,

He also brought about their welfare.

If a devotee hears this, they would want to hit them with a stick, that's how they were.

Even then, God said, 'Don't hit them with a stick'.

He brought about their welfare.

That is its characteristic.

It is God's characteristic.

To bring about anyone's welfare.

If someone comes to him, he will bring about their welfare.

And what is the characteristic of the jiva?

Wherever it goes, it becomes like that.

Discrimination.

God has given him discrimination.

And then, after that characteristic, wherever it goes, it becomes like that.

If it goes with God, discrimination comes.

And if it goes to Maya?

And that is the characteristic of Maya.

Not to let anyone remain as they are.

If something comes into its hands, it won't let it remain.

So, Naradji came into its hands, Saubhari, Parashar, all of them came into its hands.

Then it plays its part, it plays its part.

Then they say, 'No, not us', so it says, 'Then go'.

But once it came into its hands,

He does not leave.

These are the characteristics of Maya.

So, it is a characteristic.

Yes, when saints observe the five vows and wear a kanthikanthiDouble-threaded necklace; usually made of tulsi beads, received by satsangis upon initiation into theTap to open in glossary →, they chant the mantramantra1) 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 →, 'Kaal Maya, sinful actions, where were the messengers of Yama?'

So, in that initiation of vows, how does it happen?

Hey

How does Maya affect the one who observes the vows?

Its procedure is such that the one who observes the vows has to say it.

Oh God, I have fled in fear of Kaal Maya, I am tired, and now I am at your refuge.

Then God accepts him.

God never neglects anyone's prayer.

Whoever prays, whether a demon, a sinner, a devout person, or a liberated soul.

So God does not reject his prayer.

So then, he doesn't know how to speak, the poor fellow who just came to satsangsatsang1) 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 → today, what would he know about Kaal Maya, sinful actions, etc. So we speak.

So God takes him under his refuge that very day.

Then he should also give a response, he should give conformity.

If he acts accordingly, then God never lets him go, even at his own expense.

God becomes angry.

That even mine should not go.

My vow should not be broken.

God has made a very public vow that whoever comes to my refuge, I will save them at my own expense.

Even if I have to sacrifice myself, it's fine.

Vibhishan came to his refuge.

So, when the war between Rama and Ravana was happening, Ravana saw Vibhishan on the opposing side.

So he got very angry.

He said, 'What is your strength?' and with that, he struck with such a powerful force.

So, Vibhishan would have died right there.

So God grabbed Vibhishan's arm, pulled him to one side, and stood there himself.

And God fainted.

And then God had to recover from the faint.

That is, God protects his surrendered devotee even at his own expense.

So, if someone has come to his refuge and is aware that 'I am at God's refuge' and acts accordingly, then God will never abandon him.

But this is just parrot-like knowledge.

We tied the kanthikanthiDouble-threaded necklace; usually made of tulsi beads, received by satsangis upon initiation into theTap to open in glossary →.

The ritual of tying the kanthikanthiDouble-threaded necklace; usually made of tulsi beads, received by satsangis upon initiation into theTap to open in glossary → is not wrong at all.

God is the witness, God has accepted that

This is my surrendered devotee.

And I am his protector, God has accepted that.

But now he should accept that I am his surrendered devotee.

If he accepts.

Then many times, suppose we don't have it, like, 'Come on, everyone writes their name, saying, 'You are our guruguruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary →, you are our guruguruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary →.'

Once we become a guruguruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary →.

Then if there's a problem somewhere, they resign, but we say we don't accept any resignation.

His

He says, 'I am no longer your disciple.'

And accept my resignation.

We say we don't accept anyone's resignation, you are and you remain.

So that happens.

Would come

Talk

Maya is in the form of darkness. Just as someone is trapped in deep darkness, at the time of dissolution, the jiva is absorbed in Maya.

At that time, the state of the jiva becomes inert.

By being absorbed in Maya, the jiva does not even have the ability to discern between name and form.

Therefore, Maya is called the form of darkness.

It is said in the Taittiriya Anandavalli that at that time there was deep darkness.

There is also a shrutishrutiThat which is revealed and heard. Philosophical and spiritual wisdom – as revealed to the rushis after strict tap and deep dhyãn. The four Veds are Shruti shãstras.Tap to open in glossary → that AksharAkshar1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.Tap to open in glossary → merges into darkness.

It is said in Shrimad Bhagavatam that at the time of dissolution, there was extremely dense and deep darkness.

But the Supreme Being always resides completely beyond it.

God accepts Maya as a means in the creation of the world, etc.

Therefore

Shakti is KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary →'s power.

God creates this universe through Maya for the welfare of jivas.

In that, God said, "Help me."

He told Kaal and Maya to help, and this creation was made.

And he gave a platform.

He gave a platform so that if a jiva makes a good effort, then it will attain salvation.

So that is God's power.

God accepts Maya as a means in the creation of the world, etc., therefore it is called the power of Shri KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary → Bhagwan.

In the Shvetashvatara UpanishadUpanishadCollection 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 →, it is said that the power of Paramatma, covered by its sattva and other gunas, is Maya. In Shrimad Bhagavatam, it is said that Paramatma, endowed with its power of Maya, creates, sustains, and destroys this world.

Maya becomes the cause for the embodied jiva to develop ego and attachment towards its own body and towards objects like wife, son, and wealth related to it.

This is its negative point.

Creating the universe is its positive point.

Detachment and discrimination are its positive points.

And all this is its negative point.

How to use it depends on the jiva.

If one makes good use of it, then one attains salvation.

And if one makes poor use of it, then one goes into samskriti.

Time and karmakarmaAction. 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 →

Huh? Time and karmakarmaAction. 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 →

Is that considered a part of Maya?

Or

Maharaj says that all the factors are separate.

So it's not a tattvatattvaAn element. That which is produced from Mãyã. There are twenty-four tattvas that have evolved from Mãyã: the five gnãn-indriyas, the five karma-indriyas, the five prãns, and the four antah-karans.Tap to open in glossary → like Maya.

KarmaKarmaAction. 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 → is not a tattvatattvaAn element. That which is produced from Mãyã. There are twenty-four tattvas that have evolved from Mãyã: the five gnãn-indriyas, the five karma-indriyas, the five prãns, and the four antah-karans.Tap to open in glossary →.

Maya is a tattvatattvaAn element. That which is produced from Mãyã. There are twenty-four tattvas that have evolved from Mãyã: the five gnãn-indriyas, the five karma-indriyas, the five prãns, and the four antah-karans.Tap to open in glossary →.

KarmaKarmaAction. 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 → is not called a tattvatattvaAn element. That which is produced from Mãyã. There are twenty-four tattvas that have evolved from Mãyã: the five gnãn-indriyas, the five karma-indriyas, the five prãns, and the four antah-karans.Tap to open in glossary →.

But he performed karmakarmaAction. 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 → through the means of Maya, but then he created his own separate department.

So it cannot be called Maya.

Because if karmakarmaAction. 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 → is good karmakarmaAction. 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 →, how can it be Maya?

If it is related to God, how can it be Maya?

So it was not considered a division of Maya.

And he was given a whole department, the entire karmakarmaAction. 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 → department.

When God gives this jiva another birth from one birth, then he also asks karmakarmaAction. 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 →.

Otherwise, if he just asked Maya, it would be fine.

But it's not like he asks Maya.

He gives birth based on karmakarmaAction. 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 →.

What kind of past karmakarmaAction. 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 → does he have?

So, even if karmakarmaAction. 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 → originates from Maya, meaning it originates from the means of Maya, karmakarmaAction. 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 → is still considered separate.

So in our Sharanagat MantraMantra1) 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 →, Kaal, KarmaKarmaAction. 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 →, Maya,

You say in that kirtankirtanDivine songs about Bhagvãn and His charitras, usually sung to the accompaniment of musical instruments.Tap to open in glossary →, don't you?

When the sins committed come to torment,

Mohan, please free me from them.

The fort of the body is surrounded by Kaal.

Vitthal, please come quickly to my aid.

That prayer is such a beautiful prayer.

That the sins we committed, we ourselves committed, and we committed them while panting, they all come prepared at the time of death.

And they say, 'Tear him apart.'

As if they are sitting like that.

And then he prayed to God, "Oh God,

The sins that have been committed, have been committed.

Now what do I do?

But Mohan, please free me from them.

So, God needs prayer.

God does nothing without prayer.

If there is a mother, she will serve, but God has kept this much.

That without prayer, meaning to pray, that is our dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →.

If a mistake has been made, it has been made. God doesn't see anything at the time of death.

Whatever has happened, God doesn't see any of it.

But if he has prayed with a true heart, then God frees him.

And God comes and frees everyone.

So karmakarmaAction. 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 →, its entire result is called karmakarmaAction. 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 →-vipak, and it has become a separate department.

So karmakarmaAction. 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 Kaal, that is God's power.

Maya, that is God's power.

Kaal KarmaKarmaAction. 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 →

Kaal KarmaKarmaAction. 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 →

Sinful karmakarmaAction. 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 →

Huh?

Kaal, Maya, sinful karmakarmaAction. 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 →

Kaal, Maya, sinful karmakarmaAction. 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 →, Yamdoot, fear, so all this is his.

The department of Yamdoot comes under the control of Kaal.

His charge, his

Dharmaraja's, that is called Kaal, Dharmaraja.

So, that is all his indivisible part, this karmakarmaAction. 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 → division and Maya's division.

Maya keeps this work at home, keeps her own work at home.

Maya is a principle of God, and karmakarmaAction. 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 → is what the jiva has done, so its division is separate.

Maya, by assuming a body, becomes the cause and reason for the jiva to develop ego and attachment in its own body and in objects like wife, son, and wealth related to it.

It is said in the Shvetashvatara UpanishadUpanishadCollection 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 → that the jiva, on a single tree, immersed in the bodily self-sense due to Maya, grieves with a sense of helplessness.

It is also said in the VishnuVishnuThe dev of sustenance. Part of the trimurti. He lives in Vaikunth with his wife Lakshmi.Tap to open in glossary → Purana, 'O Kulnandan, listen to me about the nature of avidya (ignorance).'

To have the feeling of self in the body and other things that are not the self, and to have the feeling that these are mine in bodily relations or objects that are not one's own, that is to be known as avidya (ignorance) or Maya.

There was that devotee in Kalsari, Govind Bhagat.

Govind Bhagat was a Koli.

So he didn't have a son.

So he went to Gunatitanand Swami and said, 'This tree, we want to build a temple here, so if you give us the tree, we will have a son.'

The devotee must have been very good.

So he gave the tree, and Swami, by giving a vow, said that this tree will result in a son at his home.

And there, after clearing all the trees, they built a temple.

So that brother, the devotee, had become very good.

So he realized that, he remained aware of it.

That he would chant a rosary before God, and give some advice to his own soul.

That your body, look, you have placed a stool on top.

This is.

And by the blessings of this sadhu, you have received this human body.

Now, this time, do the work and make Raju happy.

So, he knew that this body changes frequently.

And he knows, we don't know that much, but the reality is there.

The reality is the same for everyone, he knew that much.

And he believed it, but we don't believe it back.

Anyone's.

To have the feeling of self in the body and other things that are not the self, and to have the feeling that these are mine in bodily relations or objects that are not one's own, that is to be known as Maya.

It is also said in Shrimad Bhagavatam that I am of dull intellect. Having developed ego and possessiveness in the body and bodily objects like wife, son, wealth, etc., which are born from your Maya, I am immersed in ignorance related to them.

O Adhokshaja, O Lord, may we be able to break the ego and attachment bound by your Maya in this contemptible body.

O God, this multitude of jivas has become deluded by your Maya.

Give me such instruction, Uddhavji said.

Uddhavji was a jnani (wise person).

Still, all the great people believe it.

And small people, who are wretched, don't believe anyone, not even God.

If they were great people, they would accept it.

That, 'Brother, I have ego.'

And I have possessiveness.

They accept that.

If we were told, would we accept it?

We have left everything behind since the day we became sadhus.

Do we have anything?

What do you say, huh?

We say to God, 'We have left everything behind.'

God tells us, 'No, you should check, investigate.'

So he says, 'Swami, God, you forgot your home.'

We have it in us.

If you want to see, go to some householder's place.

It must be in us.

O Adhokshaja, O Lord, may we be able to break the ego and attachment bound by your Maya in this contemptible body.

O God, give us such instruction.

Uddhavji said that to God in the Eleventh Canto.

O God, this multitude of jivas has become deluded by your Maya.

Therefore, holding a false insistence on ego and possessiveness, it wanders in the path of karmakarmaAction. 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 →.

Even after attaining this human body, which is the means to achieve the ultimate goal, the jiva, deluded by your Maya, develops ego and possessiveness in it.

O Lord.

This human body is the means to the ultimate goal, so I am.

It is to attain God.

It is a means to go to God's Akshardham.

It is not just a means for making rotis.

So, one should not waste it entirely just for making rotis.

It is written in Gunatitanand Swami's discourses that there were Sethias who were trapped, and they brought sandalwood from Hem Gopal's garden.

What did the woodcutters do with the sandalwood?

They put it in the stove and made rotis.

So, Swami has given a wonderful sermon in that regard.

This human body is like sandalwood.

What should be done with that sandalwood?

It should be rubbed and offered to God.

Instead of rubbing this body and offering it to Maharaj, if one wastes it in making rotis, that person is called a fool.

So, this human body is like sandalwood, it is a means for ultimate good, a means for salvation.

So, if one attains salvation through it, that's good.

Otherwise, it's like making rotis.

Rotis made from sandalwood.

That is considered great prosperity.

If they are making rotis, there is a lot of murmuring around.

So, that is considered great prosperity, that one makes rotis from sandalwood, from sandalwood wood.

O Lord, now cut the string of your maya, which is in the form of attachment to our son, wife, wealth, relatives, home, and body.

Maya does not even come before their eyes; it runs away in shame.

Of God.

God's power is such that it doesn't come before His eyes, so God maintains that much restraint.

So, if one surrenders to Him, their maya is released.

Do you know when it is released?

Right at the time of departure.

Now, it remains.

One has to keep a little now, right?

Otherwise, one cannot live.

If there is no maya, how can one live?

So, it is kept.

Maya does not even come before their eyes; it runs away in shame.

But the worldly ignorant jiva, being deluded by it, babbles, 'I and mine'.

All these are authoritative statements from Shrimad Bhagavatam.

In the original shloka, the letter 'cha' is placed in the phrase 'jivasya chaham'.

Jivasya cha.

Jivasya cha aham mamata hetu, meaning the cause of 'I' and 'mine' for the jiva.

So, what is the need to put 'cha'?

So, even to the great ones.

Even to Brahma and others.

Jivasya means not just to the jiva alone, but also.

To the jiva and to others, to everyone.

So, it makes everyone feel 'I' and 'mine', whether they are big or small.

No one is exempt from it; there is no small or big for it.

Nishkulanand SwamiNishkulanand SwamiDisciple of Sahajanand Swami (Swaminarayan Bhagwan) and author of the Bhaktachintamani, as stated in the scripture's own closing colophon at the end of every chapter.Tap to open in glossary → said that it will first look at the great ones, didn't he?

Therefore, there is no glory in catching the small ones.

If you defeat a great person and defeat a small person, where is the glory?

Of a great person.

So, Maya first catches the mahants.

That all the mahants have come into the big one.

Then it catches their chief disciples.

It has such a category.

To Maya.

And it has sense.

That there is not much glory in catching the small ones.

It catches the big ones.

First.

Dear one, if someone has just started, why would Maya catch them?

There's no point in catching them; they don't even have any sense yet, so why catch them?

Then that person gains understanding, realizing, 'I am a mahant,' or 'I am this,' all that understanding comes.

So then it catches them.

And then it waits for them, knowing that they are all going to become great, and then they will come into our hands; where else will they go?

Therefore, it will look at the great ones.

There is no glory in catching the small ones.

In the original shloka, the letter 'cha' is placed in the phrase 'jivasya chaham'.

Such

So, the great Gunatit

GuruGuruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary → Maharaj says that there is no great benefit in becoming big.

There is more loss in being a boss.

Because if there are big bells in front of the temple, they are kept at the door.

And if there is a small basket, they take it in their hand and perform aarti.

So if they become small, they can go to God.

If they become very big, they become like bells.

So if they are playing, they say, "Stop it."

So what do they say to big people if we talk too much?

Where do you go? Stop it, stop it. We don't need any sermons.

I'll take it from the computer, or Google gives a lot.

The letter 'cha' is placed.

Gunatitanand Swami used to talk a lot.

So an old Memon woman commented that this old manmanMind. 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 → keeps talking from the time he wakes up until he sleeps.

The letter 'cha' indicates that just as Maya causes the jiva to have ego and possessiveness, it also becomes the cause of ego and possessiveness in Brahma and other proud deities of this universe.

So, by saying 'jivasya cha', even Brahma and other deities are not excluded from it.

He has a lot of knowledge.

But what is that verse written in the Gita? 'Sadṛśam ceṣṭate svasyāḥ prakṛtir jñānavān'.

What will restraint do? Even if one is knowledgeable, restraint does not always come.

Because even those gods can be deluded by Maya.

It is said in Srimad Bhagavatam,

DeviDeviA demi-goddess.Tap to open in glossary →, have you seen the Maya of the Supreme Purusha, PurushottamPurushottamGod. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth forTap to open in glossary → VishnuVishnuThe dev of sustenance. Part of the trimurti. He lives in Vaikunth with his wife Lakshmi.Tap to open in glossary →?

Although I am the master of all arts and skills and am independent, I still become deluded by Maya.

Then what can be said if other beings become deluded?

RudraRudraA svarup of Shiv. The dev of the ahankãr.Tap to open in glossary → said,

I, Sanat Kumar, Narada, Bhagavan, Brahma, Kapil DevDevA demi-god who is given powers and responsibilities in the universe, and who lives in a higher lok. Devs are bhaktas of Bhagvãn and follow His ãgnã.Tap to open in glossary →, Apantaratama, Devala, DharmaDharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, Asuri, and Marichi, and other omniscient Siddheshwaras, we all cannot know the Maya of God. Because we are surrounded by that Maya. O God, what can sinful people, who are transparent to all knowledge, say? Due to the loss of self-knowledge by your profound Maya, Brahma and others are also sleeping in the slumber of ignorance. Brahma said, I, my son, and Brahma said, I, my son, you, and Shankar also cannot know their true form. We are all so deluded that we cannot even properly understand this world created by their Maya. We all make guesses according to our own intellect. Mahadevji said, I, Brahma, and the sages like Marichi, who are part of your sattvic creation, if we cannot know the secret of the creation you have created, then how can we know you? And after that, those whose minds are controlled by Maya, such as the asuras and humans who are engaged in rajasic and tamasic actions, how can they know?

How were they? They admit in their minds that they are surrounded by Maya.

So we should think.

That we should investigate where we are surrounded.

O God, Brahma, the transparent one of all knowledge, and his son RudraRudraA svarup of Shiv. The dev of the ahankãr.Tap to open in glossary →, etc., also cannot understand the sport of your Yogamaya. Because their vision is also covered by your Yogamaya, so what can sinful people like us say about it?

Due to the loss of self-knowledge by your profound Maya, Brahma and others are also sleeping in the slumber of ignorance.

Brahma said,

I, my son, and you

Brahma said, I, my son, you, and Shankar also cannot know their true form.

We are all so deluded that we cannot even properly understand this world created by their Maya.

We all make guesses according to our own intellect.

Mahadevji said, I, Brahma, and the sages like Marichi, who are part of your sattvic creation, if we cannot know the secret of the creation you have created, then how can we know you?

And after that, those whose minds are controlled by Maya, such as the asuras and humans who are engaged in rajasic and tamasic actions, how can they know?

As many great gods as there are, like Brahma,

All of them, due to their identification with the body, have become deluded by your Maya. Their intellect has become subservient to Maya.

And they consider external objects to be true.

O Parikshit,

After the seminal discharge, he himself regained consciousness.

He saw that, oh, the Maya of God had made him completely inert.

They immediately separated themselves from that sad incident.

The sages were very knowledgeable.

Still, I say

That the curse I gave will not be wrong.

But it is wrong, even if you didn't give it to him after explaining it completely.

Still

The curse I gave is not wrong.

That is called ego and possessiveness.

Even if we do wrong,

We should see that even if we do wrong, we have done it, so you have to keep ours.

It has been spoken by us.

So that is called ego and possessiveness.

Speak from the side.

When we meditate on Maharaj, we can do it for one or two hours.

Then drowsiness comes.

But when this jiva leaves the body and goes to Akshardham to serve Maharaj, then it has to experience the eternal bliss of Maharaj.

So how can we take it? We can't do it now.

Please repeat, I didn't understand.

This jiva can meditate for one or two hours, then laziness and drowsiness come.

But when Maharaj goes to Akshardham, he has to experience the eternal bliss of Maharaj.

So if he can't do it now, how will he be able to do it then?

There,

there is a divine body, isn_t it?

Laziness and drowsiness come, these are the feelings of the worldly body.

It's not like that there.

So there is a divine body there,

so he doesn't get tired.

His speed increases.

He doesn't get tired.

As he eats, his hunger increases.

And as hunger increases, so does the speed.

So there is a huge difference between this body and the body in God's abode.

The emotions that are seen in this world are not there at all.

Tiredness, hunger, boredom, boredom is a feeling of the inner self.

So he doesn't get bored there.

There, what is there is only rasa.

So that question doesn't arise there.

Here, as long as there is a human body, all those feelings exist.

Ego, ego, liberation is called maya.

So in what category should lust, anger, greed, and selfishness be counted?

Are all those faults to be counted in maya?

They don't arise from ego.

They arise from ego itself.

It is called maya.

O Parikshit, after the seminal discharge, he himself regained consciousness.

He saw that, oh, God's maya had made him completely inert.

Seeing the form of MohiniMohiniAn avatãr of Bhagvãn. He incarnated in the svarup of a beautiful lady. After the devs and demons had churned the oceans to extract the nectar that would give them immortality, there was a fight over the possession of the urn. Bhagvãn realised that if the argument continued for long then the nectar would spill out and be lost forever. He also did not want the demons to drink any of the nectar. So, He appeared as Mohini, a lady of great beauty. Both the devs and the demons stopped fighting and were attracted to Her beauty. Flaunting Her charms, Mohini convinced both the devs and the demons that she would distribute the nectar.Tap to open in glossary →, Lord Shankar realized that he was falling prey to the illusion of his master.

What did it say in that?

He saw that, oh, God's maya had made him completely inert.

He immediately separated himself from that sad incident.

You should know that maya is like this.

Victory to Sahajanand Swami Maharaj.