Shikshapatri Katha Shlok 120(02) To 121(01) | 09 Nov, 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

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 120

Deshkalavayovitta Jatishaktyanusaratah Acharo Vyavaharashcha Nishkrutam Chavadharyatam

And achara, vyavahara, and prayaśchitta, these three things should be known according to the respective country, time, condition, wealth, caste, and strength.

Morning bath and other acharas, borrowing and lending money, etc., vyavahara, and prayaśchitta, in these three, one should decide their duty according to the country, time, age, wealth, caste, and strength.

In that, one should consider whether there is any disturbance in the country.

Time, are things easily available? Is there no famine? That should be seen.

Age, one should know about children, youth, and the elderly.

Wealth means how much wealth there is, that should be seen.

Caste, one should know about Brahmins and others.

Strength, one should pay attention to the physical strength of a person.

In the DharmaDharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → Shastras, many aspects and alternatives are seen in the decision of achara, vyavahara, and prayaśchitta, following various types of country, time, etc.

For example, the Harihar Bhashya is written on the Katyayana Sutras.

In its many chapters, the method of bathing is described.

In it, bathing is said to be of 10 types.

Bathing with the water of a river, etc., is primarily called Varuna Snana.

When it is not possible to bathe with water, applying sacred ashes all over the body is called Agneya Snana.

Receiving the dust rising from the hooves of cows on the body is considered Vayavya Snana.

Reciting the Drupadadi 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 → and performing abhishekabhishekThe pujã performed by bathing Bhagvãn with five items: milk, yoghurt, ghee, honey, and sugar.Tap to open in glossary → with water by holding the ends of the darbha grass in front is considered 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 → Snana.

Cleaning the entire body with a wet cloth is Kapil Snana.

Performing marjan with 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 → 'Apo Hishta' is Brahma Snana.

Applying the soil of a pilgrimage site on the body is Parthiva Snana.

When there is sunlight and it rains at that time, bathing with that water is DivyaDivyaDivine.Tap to open in glossary → Snana.

In the mind itself

It is said to be rare, isn't it?

When there is sunlight and it rains

Then if one wishes to bathe

Otherwise, it might not happen then

Meditating on Shri Vasudeva Bhagwan in the mind is Manas Snana.

Bathing with the VishnuVishnuThe dev of sustenance. Part of the trimurti. He lives in Vaikunth with his wife Lakshmi.Tap to open in glossary → Charan JalJalWater. Liquid matter. One of the five bhuts, from which the physical world (Virãt-Purush) is formed. It binds pruthvi and other substances, and it also softens and moistens all objects. It satisfies and sustains all life-forms, it quenches thirst, and suppresses heat.Tap to open in glossary → filled in a conch is Vaishnava Snana.

It should be known that all these baths are described as possible according to the country, time, etc.

Similarly, in Sandhya Vandana and other rituals, the decision should be understood in all acharas.

So, according to the country, time, age, wealth, caste, and strength, all these baths are of 10 types.

When and which one to do, all these decisions should be made based on the country and time.

Similarly, in Sandhya Vandana and other rituals, the decision should be understood in all acharas.

If a person is very sick and wants to bathe, such a bath is also written, wasn't it, in our SatsangiSatsangiA person who practises satsang.Tap to open in glossary → Jivan it was like that.

That a healthy person bathes and touches him, then bathes again and touches him, and touches him 10 times, so the other person becomes pure.

That was mentioned in SatsangiSatsangiA person who practises satsang.Tap to open in glossary → Jivan.

So, according to time and place, that person's condition is like this.

This person, even if there is no problem, it's not like that.

Otherwise, if this one is going to fall ill, then that one won't be like that.

In the same way, in Sandhya Vandana and other rituals, the decision should be understood in all practices.

Similarly, it should also be considered in the chapter on worldly affairs.

That Bhaskari

Vyavahar means the give and take of bread and daughters.

Giving and taking daughters, all those are worldly affairs.

And giving and taking wealth, giving and taking property, all that should be kept according to time and place.

In Bhaskariya Vyavahar Mayukh, Brihaspati has said,

The king should follow the ancient customs of the country, caste, and family, and not make decisions based solely on the scriptures.

In this way, in the SatsangiSatsangiA person who practises satsang.Tap to open in glossary → Jivan, a chapter on penance comes, where it is mentioned.

In the SatsangiSatsangiA person who practises satsang.Tap to open in glossary → Jivan, a chapter comes, where it is mentioned.

There was a Brahmin, and this comes in Harilamrut.

The narrative of Rata Basiya comes in it.

Rato Basiyo was a king in his previous birth.

And there was a quarrel between two Brahmins.

In Telang DeshDeshA region or place.Tap to open in glossary →.

In Telang DeshDeshA region or place.Tap to open in glossary →, it was from here.

So, in Telang DeshDeshA region or place.Tap to open in glossary →, those two Brahmins had a quarrel.

In what? In the giving and taking of a daughter.

In ancient times, an engagement might have been made.

Then the boy became somewhat blind.

So the girl's father refused.

That we will not give our daughter now.

And the boy's father said that in our family, there is such a custom.

That it cannot be canceled.

So they went to the king, and the king made a decision.

That it's natural, how can a daughter be given to a blind person?

So, he gave the decision in favor of that girl.

So he cursed him.

That you become like this, become inert, and become a demon.

And he had become that.

And then that king, after pleading, made him do something.

So he told him, "Go, you will meet God then."

So then Maharaj liberated him.

And he became a demon and was lying in the forest.

And Maharaj went and kicked him.

So he immediately fell at Maharaj's feet.

Then Maharaj liberated him and said, "Go, may your birth be in 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 →."

And Rato Basiyo was like a madman.

But he had a lot of affection for Maharaj.

And in the Bhagavat, there is a narrative of King Nruga.

King Nruga had become a chameleon.

In that, there was a dispute between two Brahmins.

One king gave cows to a Brahmin.

And among them, two or four cows returned to the king's herd.

Cows are like that, they don't leave quickly.

Then another Brahmin came, and he gave him the cows.

So the cow that belonged to the other one, he gave it to this one.

So when he was taking it, he said, "This is my cow."

No, the king gave it to me.

Both went back to the king.

So those two Brahmins must have been like us.

So that one said, "I won't give it back."

That one said, "I want my own cow."

The king said, "Instead of that, I'll give you a thousand other cows."

No, I want that very cow.

So then both of them together cursed the king.

And that one told the king, "Become a chameleon."

He fell down as a chameleon.

He told the other Brahmin, "You do something to liberate me."

So he said, "You will meet God."

Then 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 → touched his feet, and then he was King Mrug, his name was Mrug.

And God liberated him. All these are transactions of giving and taking.

Him.

So, in the Harilamrut, the narrative of Rata Basiya that came, in that, family customs are primary.

Family customs are greater than scriptural customs.

The custom of the scriptures is powerful.

The custom is, it's a custom more than that.

That is Kulachar.

The dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → that exists in the family tradition should not be abandoned.

Not by the force of the scriptures, but if there is good conduct, pure conduct.

If there is weak conduct in the family tradition, then it should be abandoned.

During Maharaj's time, there is an incident in SatsangiSatsangiA person who practises satsang.Tap to open in glossary → Jivan where Maharaj visited Bhader, and the Darbars, who were Maharaj's devotees, were there.

So he asked Maharaj, "Maharaj, Dussehra is coming, and in our family, there is a custom to sacrifice a buffalo."

They sacrifice a buffalo to the goddess.

And all this happens.

Maharaj said, "Abandon it."

If there is such a family custom, it cannot be said that such a family custom is stronger than the scriptures.

A pure tradition is stronger than the scriptures.

The tradition is stronger than the scriptures.

If there is a pure tradition, a guruguruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary → tradition, then it is our tradition.

So Gunatitanand Swami, Balmukund Swami, Narayandas Swami, all these great saints, Shastriji Maharaj.

The customs he kept are correct, they are stronger than the scriptures.

It means that even more than the scriptures, a little priority will be given to this, meaning give priority to this first.

Give priority to this first, do not neglect it.

If a good alternative is found in the scriptures, then do not neglect it much.

If you want to improve and do a little more, then do it, there is no problem, but do not neglect it.

Because the tradition is stronger than the scriptures.

Therefore, the scriptural conduct and family conduct should be pure.

Its special characteristic is such an unknown, supernatural etiquette or family custom.

It should not be reprehensible and should be related to the afterlife.

Eating, drinking, and all that in this world is fine.

But it should be related to the afterlife.

So such a family custom and such a virtuous tradition, custom.

It is said in the scriptures that it should be given priority over the scriptures.

The king should follow the ancient customs of the country, caste, and family.

The king should keep this in mind when administering justice.

Do not make a decision based solely on the scriptures.

In the same way, when deciding on penance, one should also follow the ancient customs of the country, time, caste, and family.

The elder Parashar has said that women, children, the elderly, the poor, and those whose bodies are not well, who cannot perform fasts, etc.

Then one should show grace and compassion towards them.

Give him such a penance, but do not completely neglect penance.

If he neglects penance, then he has to do penance for the other person.

If you have forgiven the decision, then he has to do penance.

So, do not neglect penance.

Its purity is also maintained, and that too is preserved, so one should pay close attention to the time and place.

Women, children, the elderly, the poor, and those whose bodies are not well.

If they are unable to perform fasts or other such acts, then one should show grace and compassion towards them, and this grace should be shown after understanding the country, time, age, and strength, as stated by saintly great personalities.

In grace, two things should be kept in mind.

The scriptures should be preserved.

And this person, his life should not be taken.

His purification should happen again.

If one completely forgives the scriptures and the penance, then there is no purification, and the one who gives the decision incurs sin.

And that sin, all that sin goes upon the one who gives the decision.

According to the decline of the yugas, the dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → of humans is different in each yuga: SatyaSatyaTruth.Tap to open in glossary → Yuga, Treta Yuga, Dwapar Yuga, and Kali Yuga.

This is also called a Smriti verse.

It is written that in Kali Yuga, one should not give penance that leads to death.

The dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → written by ManuManuManu is responsible for overseeing the first stages of all life forms in the new cycle of creation and he lives for the entire cycle. Manu and his wife become the first parents for each cycle (Adam and Eve). In one day of Brahmã, fourteen Manus reign and die. The duration of the reign of one Manu is 306,720,000 human years, and is called a manvantar. Fourteen Manus are created and destroyed during one day of Brahmã.Tap to open in glossary → Maharaj in Manusmriti should be followed in Satyuga.

The dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → mentioned in Gautam Smriti should be followed in Treta Yuga.

The dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → mentioned in the Smriti of ShankhShankhConch shell.Tap to open in glossary → and Likhit MuniMuniSãdhu.Tap to open in glossary → should be followed in Dwapar Yuga.

And the dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → mentioned in Parashar Smriti should be followed in Kali Yuga.

Some common dharmas of all four are to be followed in all yugas.

Some are said to be according to the country and time, they will not be in Treta.

There is no need to divide everything.

There are only a few such.

Maharishi Yajnavalkya has said that in matters where we have not prescribed penance, one should determine the penance by considering the country, time, age, ability, and sin, meaning, decide on the penance.

There is some such sin.

Currently, this is the computer line.

What sin would it be if its transactions or data were hacked?

First, they used to hack gold, so they did penance for stealing gold.

But if computer data is hacked, what penance should be given?

So, the sages would know how, they would know, but no one has said that hacking data is such a sin and its punishment is so much.

So the king then has to make a decision.

How much loss does he incur in it? How much loss does the one whose data was hacked incur?

And based on the loss, evaluate it and decide the sin according to the evaluation and punish him.

Here, PanditPanditPriest.Tap to open in glossary → Vignaneshwara has said in Mitakshara that the many penances mentioned

and will now be mentioned, the penance should be given only after considering the country, time, and other factors.

So that the one performing the penance does not die.

New types of thefts have emerged that did not exist in ancient times.

What kind of theft did the Satyam company people commit?

These phone ones

Huh?

Spectrum

Spectrum

Stole the spectrum.

By how many lakh crores?

Now, the sages might not know if thefts of lakhs and crores happen or not.

They would think that if a piece of gold was stolen, they would give penance for death, so how many deaths should be given for this?

In America, there is such a punishment.

If someone is 50 years old, they are given 150 years in prison.

So he has to live for 200 years.

Even if he lives for however long, they evaluated it and said he needs 150 years.

They give such a jail sentence.

That's how it is in America.

Here, PanditPanditPriest.Tap to open in glossary → Vignaneshwara has said in Mitakshara that the many penances mentioned

and will now be mentioned, the penance should be given only after considering the country, time, and other factors, so that the one performing the penance does not die.

The doer should not die.

And the scriptures should not be lost.

The other one gets purified.

Based on how much loss he has incurred, imagine the penance.

If it is not considered, then the main person performing the penance will lose his life.

It will be said further that one should stand eating air during the day and spend the night in water, then perform Surya 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 →.

If those living around the Himalayas are told to stay in water, or if it is said that spending the night in water is penance when it is very cold in winter, then the person doing it will surely die.

Therefore, knowing and considering the country, time, etc.

We say, there was an 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 → in our Rajkot office.

So now everyone in Rajkot was saying,

Girdharbhai, I want to make you take a bath in Magh.

No, Maharaj has refused.

I said, since Maharaj said it, I have to do it.

Maharaj has commanded to take a bath in Magh.

But Maharaj had also forbidden suicide.

So if I take a bath in Magh, it will directly become suicide, so

So, one should not commit suicide.

Therefore, knowing and considering the country, time, etc., how to spend the night in water, one should also know this in terms of age, etc.

Verse number 121.

My doctrine is Vishishtadvaita.

The commentary has been read.

Goloka is the desired abode.

There, by the self of Brahman, 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 service leads to liberation.

And know that our doctrine is Vishishtadvaita.

And know that the abode dear to us is Goloka.

And know that serving 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 → in that abode as Brahman is considered by us as liberation.

The famous doctrines of the acharyas who explain the principles of Vedanta philosophy are known as Dvaita, Advaita, Shuddhadvaita, and Vishishtadvaita, etc.

That is the famous main doctrine.

Dvaita doctrine, Advaita doctrine means that of Shankaracharya.

Vishisht, then Shuddhadvaita means that of Vallabhacharya Maharaj.

And who believes in Dvaita, I don't know much.

Hey, Madhvacharya.

His and Ramanujacharya's Vishishtadvaita.

These are all doctrines.

Doctrines mean beliefs.

Belief means the belief about the nature of God.

And what kind of belief is it? The belief about what kind of form of God is described in the Vedas, that is called a doctrine.

If the form of God in the Vedas is described as having a body and a soul, then it is called Vishishtadvaita.

And if it is said that the soul is the supreme soul, then it is called Advaita.

The famous doctrines of the acharyas who explain the principles of Vedanta philosophy are known as Dvaita, Advaita, Shuddhadvaita, and Vishishtadvaita, etc.

Among them, the doctrine propagated by Shri Ramanujacharya, known as Vishishtadvaita, is the doctrine accepted by us.

Through this, the origin of his own sampradaya has been made famous by Ramanujacharya Maharaj.

He gave more focus to it and made it famous.

Who made Lord Ramachandra more famous? Tulsidasji.

Tulsidasji.

Lord Ramachandra was born in the Treta Yuga.

And Tulsidasji passed away just 400-500 years, 400 years ago.

Until then, he was not that famous.

Tulsidasji narrated Ram Kathas and established platforms in every village throughout India, and consecrated Lord Ramachandra.

So, Tulsidasji is called the one who made him famous.

Vallabhacharya Maharaj also further propagated Shrimad Bhagavatam.

And he propagated the worship of 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 → more; before that, it was not so widespread.

But Vallabhacharya Maharaj propagated it more.

Thus, Ramanujacharya highlighted the Vishishtadvaita doctrine more.

That doctrine already existed.

That doctrine existed in Vedanta.

Who were all the acharyas before him?

Yamunacharya.

There was Yamunacharya.

Hey

Dravidacharya.

Dravidacharya, we had Brahmanandi, all of them had commentaries, and Brahmanandi's commentary was done by the disciple of Vyasa Bhagavan.

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had done.

had done.

had done. So, the seeds of that doctrine are found in the Vedas. How to bring them out? Ramanujacharya brought them out. So, it cannot be said that Shriji Maharaj was a follower of Ramanujacharya. Maharaj adopted the Vishishtadvaita doctrine from the Vedas. But what is the Vishishtadvaita doctrine?

What is it called?

So, Ramanujacharya Maharaj had done a lot of work on it before.

So, Maharaj directly did 'atidesh' (extension of a rule) to it.

If someone has done incomplete work, one should complete it.

That is called 'atidesh'.

That the opinion he had formed, the opinion he had accepted from the Vedas, we also accept that same opinion.

But it's not that Maharaj is 100% his follower.

Even in that opinion,

the signs, they all change.

But even in the Vishishtadvaita philosophy, Maharaj's belief differs somewhat from Ramanujacharya Maharaj's belief.

But it's not Vishishtadvaita that is being damaged. In Vishishtadvaita itself, Maharaj's belief is slightly different, and Ramanujacharya Maharaj's beliefs are slightly different.

So, Maharaj has not just copied it exactly. Many people talk as if he took this from that person, and that from another. Maharaj didn't create his own, he assembled it.

Maharaj was not one to assemble.

Maharaj's creation is his own.

Maharaj has his own independent opinion, and Maharaj himself contemplated in the Vedas and accepted this opinion.

But to introduce it, Maharaj said that Ramanujacharya had propagated this Vishishtadvaita philosophy even before us.

We have no opposition to it.

But it's not a complete copy of his.

We haven't copied anyone at all.

It should be known that the philosophy propagated by Shri Ramanujacharya, known as Vishishtadvaita, is the philosophy we have accepted.

It should also be understood that this implies that the root of one's own sampradaya is the Shri Ramanuja sampradaya.

So, the commentators must have written that later.

The commentators, the Nanda saints, did not have such an opinion.

Maharaj, when I used to go to Balkrishnanandji Brahmachari to read, he told a very nice thing.

That verse of Shri Vasudeva, you know,

Shabdadhya Ragi Shabdadhara Gabhirite Swamatam Vadantam

DharmaDharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → sthite rupagate bruhata nijaikyam sevyohari sitamaha hasthita divyadivyaDivine.Tap to open in glossary → murtimurti1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn.Tap to open in glossary →

Shabdadhare givi rite svamatam vadantam

Tvam bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → tanayam sharanam prapadye

DharmaDharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → sthite rupagate bruhata nijaikyam

Remaining in dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, considering one's soul distinct from the three bodies, and the greatness of Akshardham, 'bruhata nijaikyam'.

To achieve oneness with Akshardham.

Thus, being free from attachment to words and other things.

Attaining supreme detachment in words and so on,

and performing devotion to God, such is 'svamatam vadantam' (speaking one's own opinion).

I take refuge in BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → DharmaDharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → Tanayam.

Saying such, his own opinion,

So, in his commentary, Shukanand Swami wrote that 'svakiyam svatantram siddhantam vadantam' (speaking one's own independent principle).

Not something assembled by someone else or following someone else.

One's own independent principle.

It is his own principle.

Those who say it.

But then, in his commentaries, all the great scholars removed it.

Is it his own principle, or is it Ramanand's principle?

So, if one is insistent, one removed it.

Balkrishnanandji Brahmachari used to say that.

That this was in the old commentary.

Then, all the proofreading is in the hands of the proofreaders. If they don't like something, even if Maharaj liked it, they remove it.

And if they like something, even if Maharaj didn't like it, they put it in.

What's wrong with proofreading?

And it was proofread.

So this happens.

But Maharaj's principle is an independent principle.

He made that excessive because we don't have to explain certain tasks.

Explain a very big example, like what is Vishishtadvaita and what is that.

So go and understand it from there.

And we work accordingly.

Also, know that our beloved Goloka Dhama is there.

That is, among all the abodes of God like Vaikuntha, Shvetadvipa, etc., the abode named Goloka is our beloved and cherished one.

The form of Goloka Dhama is described in the 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 → Janma Khanda of the Brahma Vaivarta Purana and in the Vasudeva Mahatmya of the VishnuVishnuThe dev of sustenance. Part of the trimurti. He lives in Vaikunth with his wife Lakshmi.Tap to open in glossary → Khanda of the Skanda Purana; that should be known from there.

Also, that Goloka is yet to come in the Vasudeva Mahatmya.

We have only reached up to chapters 13-14, haven't we?

So it will come.

Also, to serve 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 → Bhagavan in Goloka Dhama with a Brahma-bhava is, in our opinion, liberation, but you should know that it is not Salokya and other forms of liberation.

So what should we understand from that?

What to understand?

Go to Goloka and perform bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary →.

What to understand?

One should have good qualities.

What to understand, tell me?

Go to God's abode.

So, God's abodes, then in this, there is Goloka, there is Vaikuntha, all of them belong to God, so what to do in that?

Wherever it takes you.

We go to the abode of whichever murtimurti1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn.Tap to open in glossary → we worship.

If we worship a particular murtimurti1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn.Tap to open in glossary →, then we worship that abode.

Go where it is.

But the principle became that to become brahmarup and serve God, that is what we consider liberation.

It's not that Maharaj insists that it's only right if you go to Goloka, and not right if you go to Akshardham; rather, wherever you go, you should perform bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → by becoming brahmarup.

So if you want to go to Akshardham, go to Akshardham, but perform bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → by becoming brahmarup.

That is our principle of liberation.

If one goes to Goloka and then goes to Vaikuntha, they get rejected.

Not like that.

In Goloka, that is, in God's abode, coming out of the realm of this world's prakriti and becoming brahmarup and serving God, that is what we consider liberation.

Then go to Goloka if you worship 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 → Bhagavan.

If you worship Ramachandraji Bhagavan, then go to Vaikuntha.

And if you worship Maharaj, then go to Akshardham.

Like that.

But it's not like just sitting in a corner there.

Go there and do something good for our jiva.

God's is always good.

So, serve God.

Also, to serve 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 → Bhagavan in Goloka Dhama with a Brahma-bhava,

If one does it here with true devotion, then it is said that one has become brahmarup here.

Gunatitanand Swami wrote that one who is born in a Brahmin's house is a Brahmin.

Or one who follows dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → is a Brahmin.

Who is called?

What is it called?

Born a Brahmin.

Hey, born, so a Brahmin.

But if he doesn't do anything, then?

If he doesn't perform Sandhya Vandan.

Then?

Still called a Brahmin.

Then he is considered a Brahmin in the government's records.

He is called a Brahmin only in the government's records.

So what? He doesn't get any kind of government benefits.

He gets rejected.

So then he is called a Brahmin, isn't he?

Otherwise, a Brahmin.

The government won't give him any benefits, he gets rejected in the government's records, and he is called a Brahmin in the government's records.

Why?

Born in a Brahmin's house.

Born in a Brahmin's house.

So.

So he's a dud, like that.

That he was rejected by the government.

So, one who serves God, that is Brahma.

One who serves God is said to have become brahmarup.

If not today, it will happen tomorrow.

The Gopis did everything with a bodily sentiment.

But still, they were more than Brahma.

They became a great Brahmarup.

Those who are Brahmarup, like Shukdevji, worship him, and such gopis attain that status.

So, to serve God in this world or the next, it is said that one has begun to attain the state of Brahmarup.

The true characteristic of Brahmarup is to render unwavering service to God.

To become free from birth and death is not considered the complete characteristic of Brahmarup.

To serve God is considered the complete characteristic of Brahmarup.

That is, it is called the true characteristic.

So, to go to God's abode and serve God with Brahmarup bhav.

In this world, it is with the body-consciousness, and there it is with Brahmarup-consciousness, so there is that much difference.

So, that's the target to keep.

Don't just arrange money here and there, thinking we'll do some service and wander around here.

Is there any other arrangement in God's abode apart from service?

There will be meditation.

Gunatitanand Swami said that what is here is also there, it is the same there.

Here we listen to God's discourses, here we meditate on God, here we serve God, here we partake of God's prasad, and there too everything is the same, so said Gunatitanand Swami.

Because he came from there.

We don't know anything about it.

But all those who came from there, he said that.

That much of it is like here.

What we do here, like coming to the patve, is not there.

Here, sometimes we get angry and come to blows with each other, but that never happens there.

That much is true, but everything good we do from here is there.

Gunatitanand Swami said that.

That here we meditate on God, and there all the muktas meditate on God, serve him.

They sing the praises of God.

In Harilamrut, the description of Akshardham comes, doesn't it?

Some 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 → gazes at the image of the Lord, some wash the lotus-like feet.

So, in Harilamrut, the description of Akshardham is given.

Elsewhere, the description of GolokGolok1) The dhãm of Shree Krishna Bhagvãn. 2) Also means Akshardhãm. The prefix ‘go’ means light; therefore, meaning the ‘lok of light’ – Akshardhãm.Tap to open in glossary → is given.

But in Harilamrut, the description of Akshardham is given.

And it also states what everyone does there.

So, read it.

It's a very big chapter.

And what should we do in it, where should we set ourselves, we have to arrange all that, right?

So, let's go, where is our role? We are comfortable in the kitchen, so let's go to the kitchen like Bhima.

Otherwise, it won't be complete.

First, Bhima said, 'Where should I go during the incognito period?'

So, he said, 'You become a cook, and cooks know how to eat and have some skill.'

Someone like me only knows how to eat, not how to cook.

Otherwise, if one knows how to eat and has taste, they also know how to cook.

Because he knows, right?

Why does Saral Swami know all about chutneys and such?

It's because he has eaten it.

Similarly, to serve 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 → in GolokGolok1) The dhãm of Shree Krishna Bhagvãn. 2) Also means Akshardhãm. The prefix ‘go’ means light; therefore, meaning the ‘lok of light’ – Akshardhãm.Tap to open in glossary → Dham with Brahmarup bhav, that is liberation according to us.

But you should know that Salokya and other types of liberation are not it.

The meaning behind saying this is that Salokya, Sayujya, and four types of liberations have been mentioned.

If someone asks, 'Which type do you prefer?'

Then Maharaj rejected all four.

That we are not interested in those liberations.

So, what kind of liberation is yours?

So, he said, 'For us, going to God's abode and serving as Brahmarup is liberation.'

Such liberation is not mentioned anywhere in the scriptures.

Where did you invent a new one?

Then Maharaj said, 'My opinion.'

There, the liberation of serving 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 → with Brahmarup is my opinion, Vishishtadvaita is mine.

So, everything said in this shloka is my opinion.

We believe that.

Whether others believe it or not.

We have no connection with that.

But we, becoming Brahmarup, find such joy in serving God that we don't find it anywhere else.

So, that is our opinion.

If you want to believe it and if you are ours, then believe it.

And if not, then.

Whoever believes this, consider it so.

To go there and serve God, that is liberation.

So there are many different aspects: meditation, yoga, discourses, service.

All of that is called service.

Here, people who have different aspects, if they haven't practiced all of that service,

then they go to the divine abode.

That is how this body is, isn't it?

There, all that knowledge becomes manifest.

Practice means to mold our knowledge into such a state, into such a form.

But when this body 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 → are gone, then all boundaries, all boundaries, are broken.

And it becomes beyond boundaries.

So, they don't need to practice there.

Wherever they go, they fit into Maharaj's service in any state of mind.

To practice, here our 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 all senses are inert and of prakrutiprakruti1) Divine energy or instrument of Bhagvãn that initiates the creation process by being ‘impregnated’ by Purush – also called Mul-Purush, Mahã-Purush, or Akshar- Purush – and from which countless pairs of Pradhãn and Purush are ‘conceived’ for the creation and sustenance of each brahmãnd. Taken to be feminine in nature, she is composed of the three gun, is both jad and chaitanya, eternal, nirvishesh, and in her dormant state houses all jeevs and all elements. Also called Mul- Prakruti, Mul-Mãyã, and Mahã-Mãyã. 2) Also refers to Pradhãn-Prakruti.Tap to open in glossary →, so they need proper training.

The boundary 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 → has been crossed, 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 → has been released, so then there is no need for any practice.

Whatever comes, they are already fit for it.

Even if one has the aspect of meditation here, when they go to the divine abode, they still perform a lot of service.

They do service and they do meditation.

If they have the aspect of meditation, they also meditate.

So, if someone performed service with true devotion and went to God's abode, would they not meditate there?

They certainly meditate there.

They do whatever brings them the most joy from the murtimurti1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn.Tap to open in glossary → and whatever opportunities arise.

There is only one joy there.

The joy of God's murtimurti1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn.Tap to open in glossary → and the joy of service.

They do whatever brings that, whatever brings it more and more.

Even in service, there is only the joy of the murtimurti1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn.Tap to open in glossary →.

It is the joy of His pleasure.

As He becomes pleased, so they act in the divine abode.

So there, it is written in Swami's discourses and elsewhere, it is written in Gopalanand Swami's discourses and elsewhere.

That there, some liberated souls are said to be sitting in meditation on Maharaj with unwavering devotion.

And some liberated souls, as described in Harilamrut about Akshardham, some become sandals, some become umbrellas, some become musical instruments, some sing kirtans, and some even dance.

So, if we don't know how to dance, what happens is that when 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 gone, everything is learned there.

So even if we haven't prepared for dancing from here, it's okay.

So, they do all that there to please Maharaj.

But all the things they do there, not all of them are worth practicing here, like dancing and such.

They will learn it anyway.

Similarly, to serve 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 GolokGolok1) The dhãm of Shree Krishna Bhagvãn. 2) Also means Akshardhãm. The prefix ‘go’ means light; therefore, meaning the ‘lok of light’ – Akshardhãm.Tap to open in glossary → Dham with brahmarup bhava, that is liberation according to us.

But you should know that salokya and other forms of liberation are not liberation.

The meaning of this is that the liberation of serving with brahmarup bhava is extremely rare compared to salokya and other forms of liberation.

And to the ekantik devotees of God,

the joy that comes in liberation.

It is called a 'viprut'.

Viprut means when a fountain is spraying and a stream is falling, and then a tiny drop flies off like that.

So, not even a splash, just a tiny drop.

So, the happiness that a jiva experiences in the service of God, its face.

In the four types of liberation, not even a tiny drop of that comes.

Gunatitanand Swami wrote, didn't he, that a mosquito urinated and a tiny drop flew off.

And all of that, falling, reached here.

So, the four types of liberation are not even like a tiny drop compared to the service of God.

So, such joy.

Even if given, people do not accept it without My service.

God forcibly gives it to him, saying, 'You take this.'

God has to give a little, you know.

So, even if you take this, they do not accept it.

Without My service, people.

If there is no service in it, then this is its.

Some of my devotees who perform all activities for this purpose,

If you hire a servant, and he takes his salary but doesn't work, then what?

What?

What kind of thief is he called? A thief has many qualities, right?

Lazy.

He's called lazy.

So, those who don't have the desire to serve, they are all called lazy.

God, on the other hand, distributes to everyone, telling them, "Come on, all those who have been appointed by us, he gives everything to them."

So, he brings it, but then he doesn't work, so he's called a thief, a lazy person.

And there's a crossing between a lazy person and service, isn't there?

Only those who are not lazy can serve.

Some of my devotees who remain engaged in the service of my lotus feet and perform all activities solely for my pleasure,

do not even desire my oneness, that is, the yoga of equal qualities with my form (sayujya).

For those devotees whose minds are lovingly engaged in the service of God, even liberation is a trivial thing.

O God, according to those exclusive devotees, even liberation is not an important thing, so what can be said about other worldly pleasures?

He who has joined his soul in my form, in my service, does not desire anything other than my form, not even the position of Brahma, the position of Devraj IndraIndraThe king of the devs. He resides in Svarg-Lok.Tap to open in glossary →, the empire of a Chakravarti, the dominion of Rasatal, the siddhis obtained from Ashtanga Yoga, or even moksha.

If my exclusive devotees, who consider themselves complete through my service, do not even desire the four types of liberation like Salokya, etc., obtained through service, then why would they desire other things that are eventually destroyed by time?

My unique loving and patient sadhu devotees, even though I give it to them, they do not desire even Kaivalya liberation.

My devotees who have exclusive devotion to my form do not desire anything else besides my form.

To have exclusive devotion to the form of God is difficult to attain even for saints.

After attaining that devotion, who would desire anything else besides the lotus feet of God, having worshipped such a God, when other means cannot be worshipped through that devotion?

My unique loving and patient sadhu devotees, even though I give it to them, they do not desire even Kaivalya liberation.

My devotees who have exclusive devotion to my form do not desire anything else besides my form.

To have exclusive devotion to the form of God is difficult to attain even for saints.

After attaining that devotion, who would desire anything else besides the lotus feet of God, having worshipped such a God, when other means cannot be worshipped through that devotion?

The exclusive devotees who have surrendered to God do not desire anything from God.

What can be said about other things for those devotees who worship God with a selfless attitude?

Narsinh Mehta has said, 'The devotees of HariHariAn avatãr of Bhagvãn. He incarnated in His four-armed svarup to save an elephant from being killed by a crocodile. He cut off the crocodile’s head with His chakra.Tap to open in glossary → do not ask for liberation, they do not ask for liberation, they ask for birth after birth, incarnation.'

Eternal service, eternal festival.

To always behold Nandkumar, Nandkumar.

The devotees of HariHariAn avatãr of Bhagvãn. He incarnated in His four-armed svarup to save an elephant from being killed by a crocodile. He cut off the crocodile’s head with His chakra.Tap to open in glossary → do not desire liberation. Devotion on earth is a great treasure, not found in Brahmalok.

In this world,

The service of God that is available in this world is not available in Brahma's world, in Brahmalok, meaning not that Brahmalok.

Not Akshardham.

Not in Brahmalok.

Devotion on earth is a great treasure.

The service of God can only be performed in the human body.

Serve Mukunda, free from desires.

The deities have said that, haven't they?

We desire such a human body through which the service of God can be performed.

So, it happens only in a human body.

What can be said about other things for those devotees who worship God with a selfless attitude?

But those who do not even desire liberation are skilled in their own self-interest.

Devotees who have attained peace through devotion do not even desire the ultimate liberation, which is the supreme human endeavor.

They are divine, so all their purposes have been fulfilled.

Uddhavji has said, 'O Lord, in serving your lotus feet, none of the four human endeavors—dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, artha, kama, and moksha—are difficult for men to attain in this world.'

I have no desire for it.

I only long for the service of your lotus feet.

God also gives such service only to his supreme exclusive devotees.

But he does not give it to all devotees.

Liberation is given, but not devotion.

God gives liberation to everyone. If God is pleased, he gives liberation to whoever wants it.

He does not give service to everyone.

Who gives to Corona? Give service and get a headache.

Then if some devotees have a headache, then

So God knows that instead of taking that aspirin later, it's better not to keep him in service from the beginning.

Then he took him and told him to bring two or three aspirins.

So when you come here, I'll just take it.

So God doesn't give service to everyone, 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 →.

Because he has to take aspirin, and whether he is in Akshardham or not, and if there is a shortage in this Corona, what can be known?

Mahatma Shukdevji has said that, O King, 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 → himself was the protector of the Pandavas and Yadavas, their guruguruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary →, Ishtadev, Surat, and Kulapati.

Oh, sometimes they even became obedient servants.

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 → Padavane, in Yudhishthira's yagnayagnaSacrificial worship. Ceremonial ritual performed as a form of worship to seek the good favour and receive the blessings of the devs. Different items, such as ghee, grains, wood, and spices, are offered into a sacred pit of fire in accordance with strict scriptural niyams with the chanting of mantras that are prescribed in the Veds.Tap to open in glossary →, 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 → lifted the leaf plate.

That God himself becomes a servant.

So God, Maharaj, has said that a lot.

That if we don't get service, we don't feel at peace.

If we don't get the service of God's devotee, we don't feel at peace.

So Maharaj, for this reason, Maharaj said that I am of the opinion.

Whether others believe it or not, whether it's written or not, we don't need to go and see it; we'll keep this at home.

Everything else is taken from the scriptures, but if this is found in the scriptures, then it is from the scriptures, but if you haven't seen it anywhere, then it's nothing.

Mahatma Shukdevji has said that, O King, 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 → himself was the protector of the Pandavas and Yadavas, their guruguruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary →, Ishtadev,

Surat and Kulapati.

Oh, sometimes they even became obedient servants.

God may grant liberation to those who worship Him, but He never easily grants Bhaktiyoga.

They don't give much service.

If he has a strong desire and feels that, after testing him two or three times, God thinks that he won't have to take aspirin now if he keeps him.

Then he gives it.

God may grant liberation to those who worship Him, but He never easily grants Bhaktiyoga.

This is called Ekantiki Gati and Brahma Prapti.

Now I don't want to elaborate on this.

Here, if someone doubts that in the Bhagavat, only the form of God is called liberation.

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

Then I release him from his worldly existence and grant him the immortal liberation.

And by merging with me, he becomes my form.

This is what God told Uddhavji.

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

This Nrushi

This Shri Nrushiji's Brahmavit Brahmeva Bhavatiya.

He becomes Brahman, so if you have said that, then what about this?

Swami

This liberation is called a form, that if we pray to be protected from lust, anger, etc., then Maharaj protects us from the enemies of lust, anger, etc.

So how to understand that?

We have prayed for that so that the service can be done properly, haven't we?

If all these things come up, the service won't be done properly.

So one should pray for the protection of service, so that is good.

God knows well that he only wants to serve us.

So, praying is not an obstacle to liberation.

It is not contrary to liberation.

One can pray that, O God, nothing like this should hinder us in your service.

And the service should be continuous, the service should not break in between.

So, for that reason, one can pray.

No problem.

We are in the human state here, and all these difficulties come, so there is no harm in praying.

One can pray.

That cannot be called Sakam either.

Sakam is when someone desires something of this world and prays for it; that is called Sakam.

If prayers are offered to remove obstacles that come in the way of serving God, then that is not called Sakam.

That is called Param Nishkam.

It is not called devotion.

That is not called sakam (with desire).

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

This is a statement made by Prahladji before Shri Nrusihji.

According to both the above statements, for such ekantik devotees whose all vasanas (desires) except for God have been broken, attaining the form of God is indeed the ultimate liberation.

The pure one attains supreme equality.

When the feelings of maya are released, one becomes like God.

It is said to be equal, it is said to be God.

But if people are a little close to him, they cross over and become God, that's what he does.

Jagdishbhai from Bangalore has a question.

That recently it was said that God first tests to give service.

So what kind of test do saints have, any example?

That test is when we have a weakness, and he is tempted by it, or by my service.

When there are two things, it is called a test.

There are two choices, one is the choice of serving God, and the other is when God tells us, 'Here, I give you the things of this world.'

So then, what do we get tempted by?

So, if we are not tempted, that is called his test.

That we are only tempted by Maharaj's service and not by anything else, that is such a test.

XYZ comes.

It comes according to our weakness.

It comes according to our weakness.

GuruGuruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary → Maharaj gives a very good example.

A devotee used to sit with him.

So he gave an example.

Maharaj has said that at the end of time, siddhis (supernatural powers) come, but those siddhis will not come from anywhere else. Maharaj will fly a plane from the sweet shop market where onion bhajiyas are made.

So, those who are very fond of food and very fond of onion bhajiyas, he will fly the plane from there. So, when fresh onion bhajiyas are being made and the smell comes, they get tempted there.

That Maharaj, if you stop here, I'll pack a parcel.

So that is called his test.

Where a person is weak, in which factor he is weak.

God gives exactly that.

God is curious like that.

So, he deliberately stands us up where we are weak.

Take it.

So then we feel like our mind is watering there, then God says we have failed God's test.

Duryodhana, his waist remained raw, his whole body became like a thunderbolt, but his waist remained as it was.

So Bhima then struck him with his mace right there in the battle, why would he strike him anywhere else?

And Duryodhana's end came there.

So, if God wants to test, he doesn't ask everyone, 'Does he know this or that?' He doesn't make 100 objective questions and ask which one he doesn't know. God makes only one question and says, 'Take it.'

God already knows that he is weak here.

He might feel it.

Or God wants to show what kind of devotee he has.

So, God gives him everything that no one else in the world can do, and he passes through it.

So, the meaning of the test is that it checks our weakness.

Apart from God, are we only interested in serving God? Are we only interested in God, or are we interested in developing other natures, or in the things of this world, or in anything else?

He checks that, that is called God taking a test.

He doesn't even take everyone's test, because if God were to test everyone, he would get tired of testing billions of people.

So he only tests the selected ones, and for the rest of us, he just tells us to keep taking it, and we keep taking it, saying this is right, this is right, this is right, this is right.

But God feels that it would be right if I took his test.

God only tests the people he chooses, not everyone.

Victory to Sahajanand Swami Maharaj!