Shikshapatri Katha - Shlok 121(02) || 10 Nov, 2020 || Mahant Swami Shri Devprasaddasji Swami · Mahant Swami Katha

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

Shlok number 121 continue.

Matam Vishishtadvaitam me Goloko Dham Chepsitam Tatra Brahmatmana Krishna Seva Muktishcha Gamyatam

Here, someone might doubt that in the Bhagavat, only the form of God is called moksha.

For example, when a person renounces all actions and surrenders to me, he becomes especially revered by me.

Then, I release him from his jiva-bhava and grant him the immortal form of moksha.

And by merging with me, he becomes my form.

Lord Krishna told this to Uddhava.

He merges into me.

So, all those who are Nirakarvadis,

they have considered it moksha.

There is a doubt whether that can be called moksha.

Maharaj gave a definition of moksha that no one had ever heard before.

So,

How can this be said? Is it true or false?

It should be checked.

So, he checks it.

No one has considered such a moksha.

Ramanujacharya, in the Shesha-Sheshi bhava,

although he later brought in the kinker bhava at the end.

So, the kinker bhava also came into the Vishishtadvaita philosophy.

But as Maharaj clarified that the bhava of a servant, such clarity in the matter of moksha,

if other acharyas have given so much clarity, they have not emphasized it so much, nor have they made it a practice.

And suppose, in Ramanujacharya's philosophy, the kinker bhava is considered moksha, the kinker bhava is present in the state of moksha.

But in that, it is said that it is independent even more than the kinker bhava.

All those liberated souls, taking the verses of the Upanishads like 'bhoga samya', have done accordingly.

And Maharaj, taking the verses of the Upanishads, called the bhava of a servant as moksha.

So, if anyone has any doubts about it, then to all of them,

O lotus-eyed one, when a human being abandons all desires residing in the mind, he attains the divine form of God.

This Shri

means he becomes God.

The Nirakarvadis interpreted that sentence by stretching it to mean that he becomes God.

And that is called moksha.

When all these limitations are removed and we become God, that is moksha.

It is the same in Jainism as well.

This is a statement made by Prahlada to Shri Rishi.

According to both the above statements, for those whose all desires except for God have been broken, such ekantik bhaktas consider the form of God itself as the ultimate moksha.

That is called the ultimate moksha, but what you call Krishna seva as moksha is not seen in it.

It is not given in any scripture.

And you have taken it out separately from the scriptures.

Such

Such a doubt is not appropriate.

That is the question of the opponent.

Such a doubt is not appropriate.

If one is an ekantik bhakta of God,

If it is not mentioned in the shastras, then is there scriptural authenticity in your moksha?

Scriptural authenticity is necessary.

Even though Maharaj is the supreme God.

Even then, Gunatitanand Swami said that God is known by His characteristics, and a sadhu is known by his characteristics.

Not by opulence or by acting according to one's own whims.

It's not that if a self-willed person displays a lot of opulence, then saintliness or divinity becomes established in them.

Is it mentioned in the shastras or not?

Upanishad shastras means Upanishads.

Whatever is in the Upanishads, if it is in seed form,

and then it is expanded, that is correct.

Such a doubt is not appropriate.

Even if one is an ekantik bhakta of God, they do not ultimately become God.

God is one.

This has been extensively expounded in the Shrutis, Smritis, and Puranas.

A devotee of God, by God's grace, attains similar opulence and remains eager in His service.

This is a matter of principle.

This is the principle.

Having become brahmarup, what did Maharaj say? What is upasana called? So, even if one has become brahmarup, meaning like God, they still remain a servant of God.

On the contrary, they become an even greater servant, a servant of servants.

If they have become as opulent as God,

Maharaj has said about such a sadhu, 'Who do we call a true sadhu? And who do we call a true sadhu?' So, a true sadhu proves to be steadfast until the very end. Even if he becomes like God, he remains a servant of God's servant.

On the contrary, the feeling of servitude increases.

Who is called a true Hari-bhakta?

So, one who brings food in the evening and eats it in the morning, and at that time has a feeling of servitude and humility, a feeling of being free from ego.

If he gets the kingdom of this world and the kingdom of the three worlds,

even then he remains the same.

This is how God tested him, and then he is called a true Hari-bhakta.

So, who is called a true mukta?

So, if one has more opulence than God.

No one can have more than God.

But let's assume it did happen.

Sometimes God shows such things.

We often talk about how Lord Ramachandra was tied up by a snake in the battlefield.

Indra, that son of Ravana, was Meghjit.

Indrajit.

So Indrajit, Ravana's son, tied both Rama and Lakshmana with snakes.

Then they couldn't move at all.

Now what to do?

So God remembered Garuda.

So Garuda came.

And all snakes are considered Garuda's food.

So some ran away and some were eaten by Garuda as a snack.

God became free.

And everyone felt relieved.

God also felt relieved.

But Garuda became doubtful.

So, Garuda's opulence is considered greater than God's.

So, if Garuda's feeling of servitude does not diminish in his mind, then Garuda is called a true mukta.

Its meaning is this.

So Garuda became doubtful.

He is called an eternal mukta, he has never come into this world, and he has not been touched by maya, yet he gets touched.

Even if one has not been touched by maya, God sometimes performs such divine acts that they can entangle us.

And even then, if it doesn't happen and one remains a servant of servants.

That I am a servant.

I am your devotee and your servant. I am the servant of your servant.

If you practice like that, it will stand up in time.

In good times, when there is a chance for the boss, if he practices as a servant, then he will stand up, and when there is a chance for the boss, if he takes advantage of being the boss, then that practice will not stand up, because he has developed the nature of the boss.

So here, one should practice the sentiment of a servant.

That's why Maharaj has called it liberation.

Here two shlokas are mentioned. The first one was told by God to Uddhavji, and the second one was told by Prahladji to Nrusinhji.

In the first shloka, there is the word 'atmabhuyaya'.

Its meaning is not my form as God, but rather that he attains divine opulence equal to mine.

And in the second shloka,

The shastrakars and acharyas interpreted it that way.

Because if one interprets it exactly as it is written,

then it would contradict other shrutis.

And it would contradict the previous tradition.

Therefore, according to the supreme, the words written in the shloka cannot cross the reality.

The reality crosses the sentence.

If a sentence is written but it doesn't align with reality, then the meaning of the sentence has to be slightly altered.

Gangaayam Ghoshah (A village on the Ganga).

There was a hut in the Ganga river.

The meaning of Ganga river is a current. How can a hut stand in a rushing current?

So, the reality crossed the sentence.

If one tries to interpret the sentence, it doesn't align with reality.

So, its meaning was interpreted as 'a village on the bank of the Ganga'.

There was a hut on the bank of the Ganga.

So, no one can cross the reality.

The crossing of the sentence

Sometimes, if a person doesn't understand, they have to do it.

So, all those shastrakars made such an arrangement.

It is written here that he attains godhood.

When he is freed from maya, he attains godhood.

So, what was its meaning?

He becomes like God.

A hut cannot be sustained in the Ganga; it can only be sustained on the bank of the Ganga.

One cannot become God, but one can become like God.

In the first shloka, there is the word 'atmabhuyaya'.

Its meaning is not my form as God, but rather that he attains divine opulence equal to mine.

And in the second shloka,

And that meaning, it matches with the Upanishads, with the Brahmasutras, with the Gita, with the Vachanamrut, everything matches.

And it matches with all those who were liberated in the past.

If they go from here and merge with God, then we have heard in the scriptures that God brings back his divine attendants.

If they have merged, then how can he separate them? How can he take them out separately?

If the Ganga river has once merged into the ocean, and then someone needs to extract the Ganga river from it, how can it be done?

So, the liberated souls come from there, meaning they come only if they are separate.

Otherwise, if everyone had merged and become one, from where would they come?

So, it doesn't even match history.

And it is not found in the Upanishads either.

It is not found anywhere in the Brahmasutra, Gita, or Vachanamrut.

And it is not found in this tradition either.

So, that meaning should be taken as a secondary meaning.

That is called Lakshana.

It is said to have taken Lakshana.

And in the second shloka, there is the word 'bhagavatvaya'.

Its meaning is not godhood, but rather that he attains divine opulence equal to theirs.

Sridhar Swami has defined it in this form.

It's not just that we have defined it in the Bhagavat, or that our sampradaya has defined it.

Sridhar Swami is the commentator of the Bhagavat, and everyone, as a common commentator, considers Sridhar Swami to be a Vaishnava.

There may be a tradition, a Ramanuja tradition, or a Shankaracharya tradition.

So, Sridhar Swami was considered a standard, it is said.

He interpreted the Bhagavat, and that is considered standard.

Sridhari commentary.

One who is free from desires attains supreme equality; this is the Shruti.

Sridhar Swami was very detached.

His home was broken.

And he was writing this commentary.

He had a small son, very small.

Whose mother might have died immediately after giving birth to him.

And Sridhar Swami, after some time, started having thoughts that he would leave his home.

Sridhar Swami's name is such that he might have taken sannyas later.

That's why his name is Sridhar Swami; we don't know much about his history.

So, it happened that at night, he was writing a commentary with a lamp, and a lizard was walking on the ceiling above the lamp and fell from there.

After falling, it immediately gave birth to its baby, and the lizard died.

Now, how will that baby survive?

The baby, all these living creatures, like the wild buffaloes in the jungle, they give birth to their young.

So, who goes there to give all the treatment?

If it happens for a moment, it starts taking thumps, and if a lion comes, it starts running with everyone.

So, for a moment, that baby stirred like this, that happened, this happened.

That one, immediately after being born.

So, when that one was born, it was sticky, so it had to be eaten.

It sat there.

So, the baby made a sound, took it in its mouth, started eating, and started running away.

So, Sridhar Swami thought, 'Who am I to arrange for this?'

God, who is like God, is sitting to arrange for this.

Then we are uselessly moving like a dog under a cart.

And it floats in the mind falsely.

He says that if a dog is walking under a cart, it thinks, 'I am pulling the whole cart.'

This whole world is created by God, and God pulls it along.

Whatever is destined to happen will happen, and that baby survived today.

So then he entrusted the child to some of his relatives and took sannyas.

And he became a great devotee of God.

So, Sridhar Swami is considered a very standard commentator on the Bhagavat.

What he says is not wrong; everyone has to believe it.

So, Sridhar Swami has given this meaning.

One who is free from desires attains supreme equality.

This is the Shruti.

And relying on this knowledge, the pure one attains supreme equality.

Paramam means Paramatman.

Samyam means he becomes like Paramatma.

But in that, it's samyam.

It is clearly written.

And sometimes, it says, 'He knows me.'

Brahma-vit brahma, brahma-vit brahmaiva bhavati.

In that, it is written 'Brahma eva', so.

Sometimes, it confuses a person's mind as to what meaning to derive.

One who is free from desires attains supreme equality.

This is the Shruti.

And this smriti is about those who have attained my dharma by relying on this knowledge.

In this Shruti and Smriti, the words 'samya' (equality) and 'sadharmya' (similarity in dharma) are used.

The meaning of both these words is the union of similar qualities.

That is, God bestows upon such an ekantik bhakta the same powers like anima and others that He possesses.

And the blissful experience of the nature of the blissful Brahman also occurs.

The divine auspicious qualities that are in Paramatma also come into the liberated soul.

Yet, God minimized the liberated soul.

What is called minimized?

That is, if someone lives in America, even a postman has a car, and there's AC in the house.

The car is also air-conditioned.

AC, heater, car, and all other arrangements, all these facilities are minimized for him.

What good and prosperous people have here in India, they get it minimized there.

That when one becomes liberated, they acquire these minimal qualities.

Then, some may have more, some may not have opulence, that might not be the case, but God has made these minimal qualities for everyone.

That when this boundary is crossed, they should be given this much.

From the government itself.

The divine auspicious qualities that are in Paramatma are also present in the liberated soul.

Yet, the liberated soul does not attain the doership of the creation, sustenance, and dissolution of the world, nor the bestower of the fruits of actions, nor the controller of the world.

This worldly activity is forbidden, and one can become Antaryami.

One cannot become the bestower of the fruits of actions.

He cannot decide that this action will have this result, and I must give him this.

He can be Antaryami.

Antaryami means knowing that this person is making such a resolve.

Maharaj has given such Antaryami powers to many.

But the bestower of the fruits of actions is not for anyone else.

Whether you say controller or bestower of the fruits of actions, both have the same meaning.

Indirectly, directly.

Yet, the liberated soul does not attain the doership of the creation, sustenance, and dissolution of the world, nor the bestower of the fruits of actions, nor the controller of the world.

According to the meaning of these two sutras, 'Jagat Vyapar Varjya' and 'Bhoga Matra Samya Lingat', the equality of Paramatma comes into the liberated soul.

Such a decision has been given by Vyas Bhagavan.

In the Brahma Sutras, Vyas Bhagavan has said so.

Even if there is something in the Shrutis or not, Vyas Bhagavan has given a decision on the meaning of the Shrutis that it is according to this, and nothing else.

So, after Vyas Bhagavan, no Shankar Swami, no Ramanuj Swami, and Maharaj said that.

If all the acharyas follow Vyas, then their opinion is correct, otherwise not.

The commentary on both these sutras has been done by Shri Ramanujacharya in Shri Bhashya, stating that without worldly activity, worldly activity means regulating the various forms, states, and activities of all conscious beings and unconscious material objects. It bestows opulence upon the liberated souls, apart from worldly activity; opulence is attained.

In which the entire covering is destroyed, and the clear experience of Brahman is attained.

You say this based on the context.

Because it has its context.

Since it is the chapter of Brahman, who controls the entire universe, the Shruti also says that: desire to know fundamentally that from which these visible beings are born, by which they live after being born, and into which they finally enter after departing from this world; that is Brahman.

From whom all these beings are born.

By whom, having been born, they live.

Into whom, at the end, they enter, they enter completely.

This rule has been made based on that Shruti.

If the liberated soul also had to regulate this entire world, just like Paramatma, then the characteristic of Brahman as the controller of the world would not be possible.

Because that which is an extraordinary quality is called a characteristic.

Maharaj has explained this so beautifully in Gujarati language.

That if there were another God, one God would say, 'I will do this,' and another God would say, 'I will do that.'

Therefore, there is only one God.

In this way, it has been established in the verses mentioned below.

O gentle Shvetaketu, this entire world, consisting of names and forms, was originally just one form, devoid of the divisions of names and forms before creation. That unique Parabrahman Narayana, whose body is also Prakriti, Purusha, and Kala, was without any other substratum.

That Parabrahman Narayana, who is denoted by the word 'Sat', resolved, 'May I become the diverse infinite individual world, and for that, may I become water, food, and other collective forms in many ways.'

Then Parabrahman Narayana created it.

One thing is certain.

That this visible world was indeed that one Parabrahman Paramatma.

When that Parabrahman, being one existence, did not attain opulence, then that Parabrahman created the excellent body, famous by the name Kshatriya, with extreme intelligence.

Among the deities, Indra, Varuna, Soma, Rudra, Megha, Yamaraja, Mrityu, Ishan, and other Kshatriyas with such names were created.

Before the creation of this visible world, only one supreme being was certain. There was nothing else that could make an effort besides the supreme being.

That supreme being thought, "I will create people."

He created all these people.

Before the creation of this world, there was only one supreme being, Narayana.

Brahma, Shankar, water, fire, Soma, sky, earth, constellations, sun, moon—none of these existed.

He alone did not feel joy.

From that supreme being, who was in the inner state of meditation, a maiden in the form of intellect and ten senses were created.

In this Mahopanishad, and those who reside on Earth, these are references from all the Upanishads.

Based on that, Maharaj wants to show this.

That no one becomes God.

No jiva can become God.

And when liberation occurs, one goes to God's abode and finds the greatest joy in serving God.

Therefore, we consider liberation to be in the form of service.

Maharaj has stated his opinion by taking references from the scriptures.

In this Mahopanishad, and those who reside on Earth, within the Earth, starting from there, those who reside in the soul, in such Shruti texts of the Upanishads, it is said that the regulation of the entire world is from the chapter of the Supreme Being.

So if a jiva wants to attain joy, how much further have I progressed than others?

There's no need to be overly happy about that.

How much service can I render to God?

If that capacity comes, then there is indeed a need to rejoice.

If one has less capacity to serve God.

And if they develop it a little more.

Then it's worth being happy for them.

That is considered to be a true achievement for them.

And they feel satisfaction with their human birth.

That I received this human birth, and I have truly made it meaningful.

How much one has surpassed others, that doesn't bring any meaningfulness.

Some even go down the wrong path.

If I surpass others, then I become arrogant.

And people always try to do this, thinking, "I've surpassed him, I've surpassed him."

It's like that even among God's devotees.

In that, in the whole world, it's always like that.

But even if one becomes a sadhu among God's devotees, it doesn't go away.

All those samskaras have settled within us.

So, they keep competing with others.

We keep orienting ourselves by looking at others.

We are not self-oriented.

If others praise us, we jump with joy.

And if others don't praise us, we become quiet for a few days.

All this.

So, we all act based on the praise of others.

Based on market value.

We don't act based on what God validates.

Asannihitatvachya

In this sentence, there is no proximity of that liberated soul, and therefore, in the context of regulating this entire world, there is no presence or closeness of the liberated soul, by which that liberated soul could also be involved in the affairs of the world and its regulation.

It has been established that a liberated soul becomes like Brahman only through the experience of the true form of Brahman, which is a form of enjoyment.

Bhoga Sami means the joy that God experiences from His own murti.

And the happiness that comes.

Such happiness comes to the liberated soul.

In that, God does not discriminate at all.

The happiness that He Himself enjoys, He gives the same happiness of His murti to the liberated soul.

It is known from that linga (sign) that in matters unrelated to worldly affairs, there is a similarity with Brahman.

Regarding that, there is a Shruti statement that he enjoys all desires with the omniscient Brahman, and therefore, the liberated soul's equality with the Supreme Being and

The truthfulness of the resolve, all of that should be understood in such a way that it does not contradict the extraordinary special dharma of God, which is to regulate the world.

That is, the opulence of the liberated soul should be understood as being without worldly affairs.

However, when the jiva attains a liberated state, the well-known group of qualities, from being free from sin to having a true resolve, manifests in the liberated soul.

Yet, the eightfold qualities of that liberated soul, its distinctiveness, and the state of being endowed with those qualities are also subject to the Supreme Purusha, Paramatma.

Therefore, such qualities come from the worship of Paramatma.

In the sin of misfortune,

Meaning, karma does not touch it.

Merit and sin do not touch it, meaning karma does not touch it; karma cannot touch it.

Therefore, the liberated souls, Durvasa Rishi, were so angry with God.

Even then, he said, "Go and tell Yamunaji that if Durvasa Rishi is always fasting, then give him a boon," and he gave the boon.

If there are so many angry people?

So is he called a sadhu?

There are so many angry people.

But he had attained such a liberated state through the worship of Paramatma, free from sin, that karmas could not touch him.

So Maharaj wrote in the Vachanamrut that the Rishi, as for food,

The Vishwatma, God, had fed his soul by uniting it with Him.

It's not that he ate, but Maharaj says he fed God.

God, who is the Vishwatma, united his own jivatma with Him and fed all the food to Paramatma.

Today, the manifestation of qualities like being free from sin, does it happen here, in this body, or only when one goes to Dham?

It happens there at the highest level.

In the scriptures, liberation is said to be when all the bodies of Maya are shed, then that is liberation for him.

So, the manifestation in its complete form happens there.

Here, the manifestation occurs in a small part.

The qualities of saintliness come to him here.

The complete opulence comes there.

It doesn't come here.

Durvasa is said to be like that.

Hey, it was said that Durvasa was free from sin, etc., so it happened in a small part, right?

So it happened in a small part, right?

It happened in a small part.

They are not considered like God, and it is not said that they are there in Dham.

Here, when he goes to God's abode, his gross body has already been shed here.

It is written in the Upanishads that the subtle body is shed when it reaches the boundary of this universe.

So we all understand that when one bathes in the Viraja river, the subtle body is shed.

And the causal body is not going to be shed.

The causal body is not made of any element.

The causal body is emotional, it is full of desires.

So that desire has settled in the jiva.

Call it emotion or call it desire.

It becomes a burden.

It doesn't get released.

You have a question, don't you, that it's a saying, isn't it?

Gnan Swami from Junagadh has a similar question.

Yes.

That beyond the realm of prakriti is the abode of God.

So here, while staying in the realm of prakriti, we meditate and worship,

or have resolved God's nature or avoided our own nature.

Whatever else one has done, how does it help after death?

So its meaning is that.

That the actions we have performed while having a bodily consciousness.

The fruit of the merit and demerit of those actions is obtained.

One goes to God's abode, pleases God, and goes to God's abode.

Then Maharaj comes here and gives a divine body and makes this body shed.

When one receives a divine body, the subtle body is shed.

But what we call the causal body is emotional.

It is inversely emotional, so it is called the causal body.

We should love God, but instead we love the world, so that becomes the causal body.

The attraction that occurs in our soul

If there is an attraction

We immediately say, 'Oh, I saw a good thing, there's such a good car.'

Someone might have bought a new car, a very good car.

So our soul is drawn to it.

We wouldn't tell them, 'Give it to us.'

But our soul is drawn to it.

If we had such a good car, it would be considered good.

Someone might say that a gentleman wouldn't wish for such a thing, but in their mind, they would think, 'It would be good if I had something like this.'

So, our soul was drawn to worldly objects, and that became the causal body.

And if it is drawn to God in the same way, then it is not called the causal body.

That is called the Bhagavati body.

So the causal body is not destroyed, nor is it released.

But it transfers.

We have a saying, 'Transforming life,' haven't we?

Transforming life.

So, transforming life means it transfers.

The love one has for the world, if that same love is directed towards God, then the causal body remains the same.

It is emotional.

So, if we have performed some spiritual practices here, we perform those practices with the gross body.

Then, over a long period or through its various means, those emotional feelings enter our subtle body, and then that emotion enters our soul.

Then that feeling comes into our soul.

So then, wherever our soul goes, it happens there.

It's all together.

The puja we performed does not come along.

But the achievement gained from performing the puja comes along.

If a shopkeeper is sitting at the counter, the customers who came won't go home with him in the evening, but the money he earned from them, he puts in his pocket and takes home.

Similarly, the means we have used, those means do not come along with us.

But as a result of the spiritual practices, the love for God that is in our soul, that comes.

It comes.

Swami's question is, does the love for God, meaning meditation, worship, etc., become firm in the causal body or in the soul?

Slowly, it becomes firm in the causal body.

An example was given that if a drop falls on iron, it gets wet.

But slowly, it rusts.

Then slowly, it gets corroded, and then a hole appears.

It gets layers, like that.

A hole appears.

Even if it's a big channel, it falls apart.

Similarly, we performed prostrations with the gross body, chanted rosaries with the gross body, and served God with the gross body.

If he continues to do it with devotion, it descends into his soul.

And his soul here and now becomes brahmarup.

It becomes emotionally brahmarup.

And then, when the lifespan of this body ends, this body falls away.

Just as when one wants to make an idol, in ancient times, people used to make idols out of wax.

They would make a wax statue, and then cover it with clay.

And then they would make a hole in it.

And into that, they would pour the liquid of the five metals after boiling them, so the hot liquid would melt the wax, and the wax would flow out.

And the wax would come out of the hole.

And in its place, the metal would be placed.

And when it's completely filled, then it's done.

Once it's filled, then they remove the clay.

And the idol emerges from within.

Similarly, by continuously performing actions related to God, our inner body keeps changing.

Inner body means the emotions keep changing.

The subtle body is elemental; it doesn't change. An eye remains an eye; nothing else changes in the eye. An ear remains an ear. 19

Or it remains as it is.

But what changes? His bhavana changes.

The attachment, attraction, love, passion he has towards God,

all of that reaches a complete state.

As he performs actions, if he does so with contemplation.

And if he does it with purpose, if he does it in a state of awareness.

Why am I doing this?

Why am I performing this service to God?

If he does it with awareness.

Then it happens in a short time.

I worship God, am I doing it because it's routine?

Or is there something in my mind?

So, if he does it with awareness.

Then his jiva gets filled with bhavana. In the language of the scriptures, it is called Dharmabhut Gyan.

In the language of the scriptures, it is called Dharmabhut Gyan.

But we, Dharmabhut Gyan, not everyone has studied Ramanuja Vedanta.

So his jiva gets filled.

It is said that all this has filled his jiva.

So, if it's filled in the jiva and completely disconnected from the world, and the jiva is filled only with bhavana, then his causal body is said to have changed.

Bhavana is destroyed by bhavana.

The worldly vasana is in the form of bhavana.

And if one wants to destroy it, one should have bhavana towards God.

And we do that through these actions.

Performing Navadha Bhakti

If one performs Navadha Bhakti,

if one performs seva,

if one performs any upasana, if one meditates,

through that, the bhavana of our jiva is going to completely change.

Because the causal body is going to change, so the causal body is not destroyed.

Destruction is said to be when it changes, meaning it is destroyed.

If we go to God's abode without any bhavana, completely empty of it.

Then what is ours there?

That Gunatit is said to be like a tree.

If one is nirvasani, one is said to be like a tree.

Then there's no meaning to that.

If he goes there and experiences waves of love for God, then he does it here. Here, it happens through actions.

Here, it happens through the medium of actions.

And how does it happen?

It doesn't just happen; it happens through the medium of actions.

Love for God develops while performing puja.

Love for God develops while performing seva.

If he chants God's mala, he develops love for God; if he meditates, he develops love for God, and so on.

So his causal body changes.

And then it goes along with him.

The actions performed here remain.

Whatever was done, whatever practice was done here, all of that remains.

But the practice, just as when we enjoy the five senses, the five senses are released, but their vasana gets ingrained in our jiva. Similarly, when we perform actions related to God, those actions are released.

But its vasana gets ingrained in our jiva.

Similarly, if we perform actions related to God, those actions are released.

But its vasana, that is called shubh vasana.

Shubh vasana means bhavana.

And that goes with the jiva wherever it goes.

So he goes to God's abode.

If he goes with such bhavana, God becomes very pleased.

And he, that thing,

And that thing

That bhavana then manifests through the Bhagavati body and joins in seva.

Yes

Is the changed causal body the Bhagavati Tanu, or is the Bhagavati Tanu something else?

The Bhagavati Tanu is sagar (with form).

Bhavana is nirakar (formless).

But it manifests through the sagar (form).

Then Maharaj, God, has given him eternal Bhagavati bodies.

So through that, bhav.

How is it that the bhavana within us has a medium for expression?

The gross body.

When someone comes and we are happy, our face smiles.

And when someone comes, the face frowns.

So that is a means of expression.

Bhavana is already within.

So, through the Bhagavati body.

This is the feeling in his soul, meaning the devotion towards God, the devotion to God.

He serves through that divine body.

Just as this gross body is a perishable body, so too the divine body is a permanent body.

There is no destruction in it, it is not like a mirror whose nature is not.

But he does it with that.

It is written in Gopal Anand Swami's talks that it cannot be said based on strength.

What was the strength of Jai and Vijay? They were the doorkeepers of God.

And when he became Hiranyaksha, Jai and Vijay were cursed and became Hiranyaksha and Hiranyakashipu.

Then Hiranyaksha took the whole earth by rolling it up like an engineer rolls up a drawing tube.

Now, how did that happen? So there is no problem with strength, there is no specialty in strength itself.

How much devotion does he have? If he has that much strength, he will have a great nature, that's all, what else is there in it?

There is no specialty in having strength, what kind of devotion does he have?

So, devotion is important.

Strength is fine, whatever strength one has, such is their nature.

So, great saints have not given much importance to strength in the scriptures.

Some have a lot of power.

Some have extraordinary skills.

Then he doesn't have much of a place.

Whatever you have, even that much, if you use 100% of it for Maharaj, then it's done. Then there's no need for the kind of power that Jai and Vijay had.

It depends on what percentage you use.

Brother, we were having a discussion with Swamiji, with Satsang Swami.

He has brought out a very good chapter on genius in us, hasn't he?

Who should be called a genius?

So he said it very well.

He mentioned five steps.

One is a beginner, learner, and consumer, that's one stage.

Then practitioner, performer, and performer, that's the second stage.

And the third is expert, master, and expert, that's the third stage, the fourth is genius.

Fourth, genius.

Narayan Bhagat was there.

He is called a genius.

Why a genius?

One who does extraordinary work in their own domain, meaning in their own field, is called a genius.

Gandhiji did extraordinary work in that line, that he uprooted such a big empire, that is called genius.

Anyone in their own line.

Chanakya was there, he was the king.

In politics.

In politics, all the new ones established those.

So he is called a genius in his line.

Genius in his line.

So what kind of genius is Nan Bhagat, tell me.

Even if a person spends their entire life in meditation, devotion, and all the sages are exhausted, they still don't attain liberation.

That Nan Bhagat attained liberation by making tea.

So his technique is different in that.

The technique of making tea is different; he used it in such a way that he became liberated by making tea, by serving tea.

We have to make the devotees give up serving tea.

Yes.

And yet, by drinking it, he became liberated.

Nan Bhagat's state at the end was almost liberated, he had become like a liberated soul.

And in Kothari Swami, there was nothing else special, extraordinary.

Was there any skill that could be written in the Guinness Book?

There was no skill that could be written in the Guinness Book.

But he attained liberation from that skill.

Even if he had a rough skill, he attained liberation from it.

So that is called his genius.

That no one can achieve such a thing in that much time.

What he ultimately achieved, no one else can achieve.

So that is called his genius.

A genius, how does he do his work in a short time? That's what you call a genius.

What is our question?

There is no need for strength.

There is not much need for strength.

There is no such strength in Nan Bhagat.

Kothari Swami's life was ordinary.

But his state at the time of death was the result of genius.

The state of being free from desires at the time of death, the feeling of liberation, and love for Maharaj, that was the result of a genius's spiritual effort.

Otherwise, can an ordinary person imagine that someone like Nan Bhagat would do such service and then become liberated in the last stage of life?

Others do very important service, so is service important, or is there genius in service, or what is it in?

In a person

He would have a single focus on his technique and devotion.

To please Shastriji Maharaj or to please Maharaj.

And on one thing

If a person practices one thing a thousand times instead of a thousand different things, the whole world will tremble from it.

He practices a thousand times on one thing.

And someone is a master in a thousand subjects.

In a thousand subjects

And he gives a thousand discourses, saying, "Come on, you give a thousand discourses."

And he finds a thousand subjects and gives a thousand discourses.

So, if someone practices a thousand types of things, has a thousand types of skills, but instead focuses a thousand efforts on one skill, then they become a genius.

So Nan Bhagat made a thousand efforts on just one practice.

A thousand, even more.

And that too in the proper line, in the line of pleasing Maharaj.

Kothari Swami practiced in the line of pleasing Maharaj.

So the result was genius.

His result is genius.

But to maintain the same feeling is very difficult.

Gunatitanand Swami said,

that

To remain in one state is superior to nirvikalpa samadhi.

So that is genius.

That today we have come and have the zeal to please God.

And it is known when comparing the last breath of both.

How it is at the last breath and how it is now, it should keep increasing.

So it became genius.

The result is genius.

A genius doesn't have horns on his head.

Or no lotus.

That brings genius results.

So there is not much need for strength.

His feelings change, so he goes to God's abode.

Everything done here comes together.

Maharaj has said in the 71st Vachanamrut of the first part.

He said that if one offers papaya to God here, one will get papaya there.

Maharaj has said that.

That whatever things are offered to God here, they are received by him in the divine abode, Maharaj wrote such words.

How Maharaj receives it, we don't know much.

But Mahapurushdas Swami had shown that.

In Jamnagar, he said, "Come on, this person is offering here, so send someone in samadhi there and tell him to go and see what Maharaj is doing there."

So Maharaj said, "This is what they were doing."

That devotee had offered papaya, and Maharaj was accepting it.

And that devotee was sweeping the temple here.

That's what's shown.

So, if it's done with pure devotion, with 100% devotion, then it goes straight there.

And without devotion, even if you make piles, it won't happen.

It doesn't go there.

So, the gross body here remains, and the subtle body also remains at the boundary of this universe.

And the causal body changes.

And the causal body does not change by going there; the causal body changes here, only then are the other two released, otherwise they are not released.

So it is the feeling of the causal body.

When that feeling changes, it is called a transforming life.

Life's transformation.

So, transforming life means transforming feelings.

His feelings keep changing and increasing.

It keeps happening.

Then Maharaj says that there is no need for him to practice Ashtanga Yoga.

The Gopis did not practice Ashtanga Yoga.

And Narayan Bhagat did not become a Shastri, Acharya, or Purani.

Kothari Swami did not become one either.

Even then, the state Kothari Swami attained, the Puranis and everyone else have to see if we will attain it or not.

If he himself has doubts, then how can others have them?

That means, it won't happen to us.

Because he tried a hundred thousand times on a single point.

That we want to go to Dham, we want to go, and we want to go after drinking tea.

Now, how to make it happen, that's what we need to see.

And he served and said that we want to do this.

So he transformed the entire sentiment.

And if it transfers, then it comes.

Nothing remains in the causal body by doing anything here.

The causal body comes there as it is, just as it is. So, if it has the desires of this world, it won't go there at all. So, if it has completely changed and is here, while alive, it should be able to move to the other side.

Then he goes there.

And both these bodies remain here.

The causal body does not remain.

But the difference between the causal body and the Bhagavati Tanu is that the causal body transforms into the Bhagavati Tanu, it undergoes transforming.

The desires that are here change and become related to God.

So the causal body comes along.

And the causal body has to be developed here.

All these activities are Maharaj's satsang procedure, which is his factory.

That is, to change the causal body.

What happened?

If one can perform one service well, and then has a chance or scope for another service, then in that, he can do all that.

will do

can be done

It can be done.

It's considered good.

It's called double devotion.

So there's no problem with that.

If one can perform one service well, then they need to pay attention to the fact that they can develop the same kind of devotion as the service they perform.

Under the service, devotion needs to be developed in Maharaj.

And in the world, the feeling of detachment needs to be developed.

The importance of service is not greater than skill.

If the devotion to God is not developed through it, then.

No matter how many kathas I do.

So that doesn't mean I'll get a lot from the katha, or attain something.

But if through that katha, I developed love for God, if through that katha, I made some devotee of God happy, then his blessings will be helpful to me.

I performed service according to my skill.

Many times, someone might not have a skill that is a monopoly.

And I used my service, that skill, throughout my life, but if nothing happened that would please God.

And if no devotee of God was pleased.

Then it's useless.

Maharaj had Meghji Sukhadia in Mangrol, who was a samadhi-holder. He used to take puris out of the pan with his hands, and he had everything.

But when he fed everyone, he didn't feed Muktanand Swami or anyone else; he fed everyone else in the whole village, right up to the last level.

But he didn't feed this one.

So it was of no use to him.

So, it doesn't matter whether the qualities are high quality or lower quality.

It should be useful to God, and we should have a desire, a burning desire, to be useful to God, to think, "How can I be useful?"

Become useful to Maharaj in some way.

Become useful in Maharaj's work.

If one has such a burning desire, then their causal body undergoes transforming.

It changes.

And it comes along with it.

It doesn't change, it doesn't get destroyed at all.

It just changes.

It changes it.

So whatever we do here, it comes into effect there permanently.

But doing it with such a connection is more useful.

Otherwise, who knows when it will change, it's hard to tell.

Sometimes it even increases.

That is the nature, it increases here.

So if you don't pay attention, it increases.

One

To have one feeling, it happens only through practice, doesn't it?

What do you say?

To live in one way means to have one feeling, does that happen with practice?

It happens with practice.

Planning has to be done.

Otherwise, all these times and places come in such a way that they make us forget somewhere or the other.

All these actions of the world are such that they deepen the feeling for God.

Our bodily feeling is also such that it deepens the feeling for God.

All our needs and all the worldly dealings, there aren't many who help the feeling for God.

It only deepens it.

And our body-consciousness is also like that.

It doesn't let the feeling for God remain.

If we are white and God comes and tells us we are black, then what?

Then we become red instead of black.

So it doesn't stay the same.

So, whose role is it called?

Whose role is it called?

It's called the role of body-consciousness.

Don't those storytellers say that a buffalo was walking and its owner hit it with a stick, so I felt a lot of pain, so which of my qualities was expressed?

Which quality was expressed?

Maternal affection.

The boy said maternal affection.

So, that's the role everywhere.

So, all these actions are in God, we do them, we serve, but

Even while serving, it doesn't let love for God develop.

So, maternal affection manifests in it.

So, our body-consciousness doesn't let all that happen.

So, leaving all that aside, if he has

a burning desire to know how to please God or how to be useful to God?

Then all these actions are for that purpose only.

Even small actions become useful.

For one's own liberation,

God, in the Gita, said the entire Gita for that very reason.

Arjun says, I will become a sannyasi and meditate.

God says, you don't have to meditate, you don't have to become a sannyasi.

Whatever you do, do it properly.

And do what I like.

Not what you like.

Then you don't need to take sannyas.

So, the actions we perform should be done with a feeling that pleases God.

And learn in that feeling and keep doing it for the whole life in that feeling.

So, that is called dying in one way.

Although, when the jiva attains a liberated state, from being free from sin to having true resolve, the well-known group of qualities mentioned in the scriptures manifests in the liberated soul.

Yet, the unique quality of the liberated soul's eight virtues and the state of being endowed with those qualities also

There is a great desire to please God.

One has made efforts throughout their life.

So, at the time of death, God does this for him.

Feeling can be increased through action.

Keep performing actions in favor of God.

So, his feeling keeps increasing; he performs the inner feeling and a little action, so his feeling increases.

There is no time limitation for it.

There is no time limitation that when one performs an action for this much time, they will have this much feeling.

Someone does it in a short time.

And someone does it for a long time.

If there is weak faith, Maharaj says

many births occur.

And if there is full faith, excellent faith, then it is accomplished in a short time.

Yet, the unique quality of the liberated soul's eight virtues and the state of being endowed with those qualities also

is subject to the Supreme Purusha, the Supreme Soul.

Therefore, even if liberated souls have attained divine opulence through God's pleasure, those liberated souls are eternally complete with all opulence and have no equal or superior.

Serving Lord Shri Narayan is the ultimate fruit of liberation.

In this way, for a liberated soul to serve Lord Shri Krishna with Brahma-bhav is liberation.

This principle is flawless in every way.

The shloka is complete.

In this

Victory to Jan Swami Maharaj