Jag ga ma ma ga re re ka sa ga re Jag ga ma ma ga re re ka sa ga re
Om Avtarine Shri Swaminarayanaya Namo Namah
Shri Harikrishnaya Namo Namah
Shri Purna Purushottamaya Namo Namah
Shikshapatri shlok number 59
Proktaste nirguna bhakta nirgunasya hareryatah sambandhatatkriya sarva bhavantyeva hi nirgunaha
And nirgun means the three gunas of Maya, sattva and others, which are devoid of Shri Krishna Bhagwan, due to his connection, all the actions of that atmanivedi bhakta become nirgun. For this reason, that atmanivedi bhakta is called nirgun.
God is a divine murti. There are no flaws of Maya in him, like those that have been rejected.
Therefore, he is called nirgun, devoid of worldly, inferior qualities. And in that God, there is the beauty of countless auspicious virtues, like a collection of jewels.
Therefore, he is called sagun. Due to the connection with such a nirgun Shri Krishna Bhagwan, all the actions of his atmanivedi devotees, the activities of their jnanendriyas and karmendriyas, attain the state of nirgun.
Even though those actions appear to be full of qualities, they become gunatit, because all their activities become successful by reaching God.
Besides that, it has no other fruit.
Nirgun means liberated.
Tatsambandhat kriya sarva bhavantyeva hi nirgun.
That devotee is said to have become liberated.
Still here.
According to the principles of the scriptures, as long as one is in the realm of prakriti in this world, one cannot be called liberated.
No one.
Even then, the terms 'jivan mukti' and 'videh mukti' are used. What is their purpose?
What purpose was stated?
So he says, 'Well, they were liberated.'
We say that.
So if they were liberated, then real liberation is forbidden in the scriptures.
It doesn't happen while living.
Videh mukti and jivan mukti are forbidden.
It is forbidden because when does this jiva become liberated?
When he has worshipped God and goes to God's abode, then he leaves this body,
and by the Archimarga, when he bathes in Viraja, then he becomes separate.
His subtle body separates then.
God separates the natural elements of this jiva.
In Maharaj's way, when Maharaj comes here and takes his last breath and removes him from his body, then Maharaj releases his subtle body.
So that body is going to fall anyway, and the subtle body is going to go with it, so Maharaj separates it here.
Then he is said to have attained true liberation.
The scriptures say so.
All of these are connected to the 24 elements.
How can a person who defecates and urinates become liberated?
Hi
How can he be called liberated?
So it is said that he has become a jivanmukta.
So how do you say that?
In this, Maharaj said that due to his connection with God, all his actions are connected to God.
If it is due to the connection with God, then has the connection with the tattvas gone?
Let's say we have a connection with Maharaj.
So the connection with the 24 tattvas is gone?
And the connection with the 24 tattvas is itself bondage.
He hasn't gone yet.
So how can he be called liberated? How can he be called nirguna?
The effect of the 24 tattvas, the worldly emotions, do not touch him due to his connection with God.
So the connection with the 24 tattvas is of two types. One is the connection with the tattvas and the other is the connection with the vikaras. The tattvas have natural vikaras. The mind is considered one of the 24 tattvas. Mind, intellect, consciousness, ego are four, 10 senses, and five pranas and five elements. That makes 10, 10 senses make 20, and four antahkaranas. That makes 24. And these 24 are called tattvas. The mind was also counted in that. The mind is a tattva and it also has vikaras. The 24 were formed from prakriti. At the time of creation, this was created from this, this was created from this, this was created from this. From prakriti, mahatattva, and from mahatattva, three types of ego. From tamasic ego, the five elements and the five tanmatras. From rajasic ego, the intellect and the senses, those 10 senses, and then from sattvic ego, the deities of the senses. All of them were created and all of them together formed this body. In that, the subtle body does not get destroyed. It goes along with the jiva. If it goes from this body to another body, it goes along. If it goes into the body of a crow or a dog, it goes along, and if it goes into the body of a deity, it goes along. So it goes along. When does it separate? When it is about to attain liberation, then according to the scriptures, if it goes through the Archi Marga, it bathes in Viraja. There is a river called Viraja. It bathes in it. And by bathing in it, its subtle body remains on this bank and the other one goes to the other bank. There, God gives it a divine body. Maharaj has overtaken all those scriptures and comes here and does everything. Directly. In the olden days, American visas were available at Indian airports. Those pharmacy graduates, they would apply directly here, and they would get stamps at the airport. Many of our students have gone that way, that they get it right here, so the government used to give it here. Now you have to go there and send all the papers. Similarly, Maharaj has made such a system that he stamps it right here. When it separates from this body, when the last breath is complete, then the subtle body is also separated. The gross body is bound to separate anyway. Maharaj does it by separating it. But as long as the breath is going on, until then, it cannot be called liberated. It has a connection with the tattvas, so it cannot be called liberated. But Maharaj has said that all actions related to it become nirguna. He has become liberated. All his actions are nirguna. They are not binding. Since they are not binding, he has become liberated. So the connection of the tattvas and the vikaras of the tattvas.
What are all the mental impurities?
It gets stuck to anything, anywhere.
Lust, anger, etc.
Lust, anger, etc. are the impurities of the mind.
Attachment, lust, anger, all these faults are the impurities of the mind.
The mind element is different, and the impurities of the mind are different.
All impurities can be avoided, but the element cannot be avoided.
Even if Maharaj's devotees are liberated and living here, they still have a mind.
But they don't have mental impurities.
Without a mind, how can one work?
Mind, intellect, consciousness, and ego are present even in a liberated soul.
So that is called formal liberation.
Formal liberation means that impurities are removed, and the connection with the element remains.
So Maharaj said here that all actions performed in relation to Him become nirguna (transcendent).
In the Bhagavat commentary, it is given, what is a relationship?
So, tadarthatvam.
Sambandhat means tadarthatvat, that is the meaning.
Tadarthatvat, that is the meaning.
Shatanand Swami has written that.
What is a relationship? What does tadarthatva mean?
For whom it is done.
It is done for Him.
Not even for oneself.
Not even for one's own soul.
To do it for one's own soul is a narrow perspective.
It is for salvation, but it is a narrow perspective.
To do it for Maharaj's pleasure is a greater perspective than that.
If Maharaj is pleased, our salvation is bound to happen.
What about my bundle of wood?
When he marries her, he arranges everything.
And he provides all her comforts.
Similarly, if Maharaj is pleased, our liberation becomes a byproduct.
If Maharaj is pleased, liberation becomes a byproduct; it is bound to be received by him.
So, tadarthatva means to do it to please God.
To do God's work for God, so to speak.
That is what tadarthata means.
That means to do His work, tadarthata means to work on His behalf.
So, this devotee of God, who is self-surrendered, does not keep any self-interest.
And he works solely and exclusively for God's work and to please God.
In that, he does not keep any kind of self-interest in his inner self.
So, tadarthata comes.
Whatever action we do, it has beneficiaries.
Someone might be doing business.
So it has beneficiaries, that its benefit goes to this person.
If it's a big company, who all get its benefit?
Shareholders.
Shareholders get dividends year after year.
If the owner holds many shares, he gets a lot of profit.
And then there are the owners of the company, who have taken more than 50% of the shares.
So his salary is also included in that.
That salary is very high.
Like Mukesh Ambani's, it's immeasurable.
So he also has a salary.
So all of them are called its beneficiaries.
Shareholders, those who work there, all of them are called its beneficiaries.
Whatever profit is earned from it, all of them get it.
And a householder, if he does some business, they are small people.
And if he does business, then the earnings that come from the business,
Where does he spend those earnings?
Among the family members.
If he is a farmer, he farms.
The crop that he gets,
Where does he spend all of that?
He spends it for his family members.
For himself, for his family members.
He also spends it for God.
So, for whomever he distributes all the benefits,
and distributes to everyone, all of them are called his beneficiaries.
So here it is said that the relation of 'samanda tadarthata' is mentioned.
When is it said that we have a relationship with God?
Otherwise, in the scriptures, it is said that even if they are God's children, it is not called a relationship with God.
Just by hearing God's name, all those people leave, saying that one cannot go there.
Now, who will reach him?
So God decided that now he will reach him from within, if no one else reaches him, his children will reach him.
Like a sadhu's disciples reach him.
His stomach reaches him.
If no one reaches him, his stomach reaches him.
So, everyone comes into the stomach.
In the stomach, our stomach comes, then the main householders come, children come, disciples come, all these come.
And if no one is reaching him, and lemons are hanging from his mustache, his mustache will droop.
One brother used to recite a very nice sakhi.
That quarrel and strife, you are the one who is always quarreling.
But due to the war of the Yadavas, Shyamala became silent.
Wherever God went, the drums of victory would sound.
It's called Jai Mangal, isn't it?
Wherever he goes, it becomes auspicious and victorious.
But due to the war of the Yadavas, Shyamala became silent, he didn't say anything.
If you try to speak, you are considered senseless and outdated.
You all don't call us outdated, do you?
You don't know how to use a computer.
Then how can you be up-to-date?
So Lord Shri Krishna was sitting under the peepal tree.
And right there, all these people were making a commotion; there was no commotion back and forth.
Right in front of him, they made a commotion.
Balaram and both were sitting.
Balaram, when it was his turn, told him to sit down.
His children are also just as stubborn, aren't they?
Otherwise, there was victory everywhere else, but here there was no victory.
So Shyamala became silent there.
If no one is reaching him, he himself has to think that his stomach is going to reach him.
If no one is reaching him and no one believes him.
If you want to convince him, you have to rub his stomach a little.
So he reaches that way.
So God has done all that for all of them.
So, do it for him.
If one does it for God, then he is said to have become nirgun.
And one can do it for God only when he abandons all the vices of the elements.
Until one abandons the vices of our mind and body, tadarthata does not come.
If there are vices, then those vices must first be eliminated.
If our stomach hurts, then do we do devotion or do we treat the stomach pain?
So, whether they are physical vices or mental vices, they are all such that they first demand their share.
So, until then, it does not allow tadarthata to happen.
It does not allow it to be for God, it does not allow it to be complete.
Then if we take it out and throw it away, that's a different matter, we throw away a small part.
For God.
Then that's a different matter, but it doesn't let tadarthata come.
So if tadarthata comes, then if it comes, he is said to have become liberated.
If there is a further advanced form of dedication, then one is happy in their happiness and sad in their sorrow.
Happy in their happiness and sad in their sorrow.
If God's face smiles, then this one's face smiles.
And if God's face becomes like that, then this one's face becomes like that.
The story of King Dilip comes in the Raghuvaṃśa.
Wherever the cow roams, if the cow sits, he sits.
If the cow stands, he doesn't sit.
He drinks water only if the cow drinks water.
He sleeps only after the cow sleeps.
He wakes up before the cow wakes up.
He would be ready.
So, those dharmas came in this, didn't they?
His dharma was self-surrender.
He was self-surrendered to the cow.
King Dilip.
He was self-surrendered to the cow.
He doesn't do anything without asking her.
So, when a person attains complete dedication to God, he is said to have become nirguṇa (transcendent of the three guṇas).
He is said to have become nirguṇa, he is said to have become liberated.
So, liberation, as long as a person is alive in this world, there are limitations.
There are limitations.
It's mental.
One becomes mentally brahmarūp.
Not physical.
Physically, God liberates him and takes him to his abode, then he separates him from it.
He is separated from God only by God; no matter how much he tries on his own, he cannot be separated.
He can be separated from vices.
That's why Maharaj said, Muktanand Swami said that those who have followed the path of Shuk and Sanakadika.
So, one should not do any work that would displease God.
So, Maharaj directly gave him the title that you have become liberated.
This thought of yours transcends the three gunas.
And it is brahmarūp.
So, it is liberated.
So, one who can control the inner vices.
He is called liberated.
That is called temporary liberation.
It is called formal.
Real liberation happens only at the time of death.
But if one cannot overcome the inner vices, then it won't happen at the time of death.
So, before it happens at the time of death, one should be free from these inner vices, these vices of the tattvas.
And only then can he achieve complete dedication to God.
Otherwise, he can do a little bit.
Whatever vices there are, one has to finish them first.
In the dharma of a householder, it is said exactly like that.
If you want to give charity, then give it later.
First, take care of the children and wife.
Its other requirement has to be fulfilled first, right?
And then give charity.
If they are hungry and give charity, such rare devotees, if they are very courageous, they might do it, but they will suffer later.
So, it is said in the scriptures not to do that.
So, until all these deformities of the body, the deformities of the 24 tattvas, are removed, it is not considered liberation.
And if they are removed, if their deformities are removed, the connection, the connection of the tattvas, happens at the last breath; Maharaj makes it happen at the last breath.
And if one is not a devotee of Maharaj, then it happens on the day one bathes in Viraja.
Then the connection of the tattvas is severed.
And when the connection of the tattvas is severed, then it is called liberation.
Until then, it is not called liberation.
If all that is said, it is called formal.
Not real.
So, the connection of the tattvas should be severed.
But if the connection of the tattvas is not severed quickly, then the connection of vices should be severed.
Then it's fine.
So, whatever vices of the tattvas there are, the vices of the gross body and the vices of the subtle body, one suppresses them and performs devotion to God.
Then he is said to have become liberated.
That is a mental mentality.
He is said to have become mentally brahmarūp.
And one who has become mentally brahmarūp, only he then truly
becomes one with it.
And only then does one attain true liberation.
Until one becomes mentally stable, even if one dies, liberation will not be attained.
And then one has to wait; if one has become mentally stable, then one has to wait for the body to fall, and then we will go to God's abode.
That's what happens.
Such liberated souls, even with a living body.
So, it seems that the body, matter, senses, and inner faculties all cause imperfections, because that is the natural quality of those elements.
So then, does he avoid those imperfections, or does he do them?
Here, it means that in becoming devoted to God, those imperfections cannot hinder him.
And generally, if one has thought about it, then in obeying God's commands, those imperfections cannot hinder him.
Maharaj said that as long as there is a connection with the elements, those imperfections will be present in oneself.
If it is in oneself, then what does that mean?
That for maintaining the body, imperfections are necessary.
And feeling hungry is necessary.
Feeling hungry is an imperfection of the elements.
It is not an imperfection of the soul.
Then, feeling sleepy.
All these, the body's, uh, all the feces and urine, these are all imperfections of the body.
So, those imperfections of the body are present.
Maharaj said that the imperfections of the elements are present in him, but he does not believe in them when he worships.
He worships God and has taken refuge in God, and he considers God to be free from all imperfections, so he is considered liberated.
That's what Maharaj said.
It is said in the fourth Vachanamrut of the Madhya section.
Maharaj has probably said it in 'Phāteli Tumbḍī ne Tūṭelī Langoṭī'.
Vadtal, fifth.
That.
In the fifth of Vadtal.
In the fifth of Vadtal.
Yes.
In the example of Saubhari.
This is correct.
So,
It means that he considers God to be extremely faultless.
He has imperfections within himself.
Having imperfections in oneself does not mean having lust, anger, etc.
Maharaj said that having imperfections in oneself means this.
That there are imperfections in maintaining the body.
He feels hungry.
He feels thirsty.
He feels cold.
He feels the sun.
He needs to sleep.
He needs to eat.
He needs to defecate and urinate.
These are all imperfections of the body.
Those imperfections are not obstacles to liberation.
Only imperfections like lust and anger are obstacles to liberation.
Maharaj said that as long as Narad and others are there, they remain in samadhi for a long time.
But when they return from samadhi, they have to experience the five sense objects.
Maharaj called Saubhari and Durvasa and others liberated.
Yes, how should that be understood?
So, they became liberated at the time of death.
And as long as they live, they trouble everyone.
And then they became liberated at the time of death.
Because he did it for God.
So God keeps that much for him.
And if he did it with true devotion for God while alive.
Then even if his imperfections have not yet gone away.
Then God will remove his imperfections at the time of death.
Because he did it for God, didn't he?
So it became God's responsibility that someone does something for me.
Then I also never forget that.
So he did it with true devotion, and he couldn't reach the imperfections because the imperfections are to be removed.
It's not like they just go away if one simply resolves to do so.
So he couldn't reach the imperfections.
Then God, in whom he has taken refuge, sees that this desire truly arises from the soul, that I want to.
I want to overcome this.
And he has done a lot for me.
Therefore,
Now I will liberate him.
So Maharaj said that God resolves, or such great Purushas resolve.
Then immediately he becomes free from imperfections.
And becomes liberated.
So God liberates him at the time of death and takes him away.
Even if there are all those imperfections like lust and anger, he liberates him and takes him away.
But those imperfections go first, and then the connection with the elements goes, and only then does one become liberated.
Maharaj said it here while he was alive.
All actions related to that become.
Devahi Nirguna.
So, due to his connection with God, all the actions of this devotee are nirguna, meaning he is liberated.
Even if he lives, even if he lives with the 24 elements, he has become liberated.
When his prarabdha karma is exhausted, God will liberate him; he cannot free himself.
God comes and liberates him.
So God will come and liberate him and take him to God's abode.
Then he is said to be truly liberated.
This is called jivanmukti (liberation in life).
The meaning of jivanmukti is freedom from vices.
When all the vices and distortions of the elements disappear, he becomes jivanmukta.
And when the connection with the elements also goes away, then he becomes truly liberated.
When we talk about nirguna,
Nirguna means liberated.
Maharaj has said.
If one is extremely firm in their purpose and acts differently from the vices by Sankhya philosophy, is that considered nirguna or saguna?
Again
Extremely firm in purpose.
Ah
And where there are internal vices, if he acts differently from those vices by Sankhya philosophy.
Mentally he is different.
Yes
So is he considered saguna or is he also called nirguna?
Saguna becomes nirguna when the purpose is fully achieved, Maharaj said that in this.
Maharaj said in another Vachanamrut,
that whoever worships God understands God to be extremely faultless.
So this one also became faultless.
Then he has vices, in himself there is a connection with these elements and there are vices.
If there are vices, Maharaj said that the meaning of 'having' is not that there are vices like lust and anger, but that there are all physical deformities of the body.
Even then, he is called liberated.
And if we don't believe that, then all these talks of liberation, Maharaj says, won't fit.
It cannot be resolved.
The scriptures talk about liberation,
that these became liberated, and these were liberated, and these were like this, then all those words of the scriptures would be false.
That's why Maharaj said that whoever wants to worship,
whoever he worships, he considers him to be completely separate from the connection of maya, he considers him different.
And he has no connection with maya at all.
Even if he came into maya.
So he became liberated.
Then, Maharaj said, he has it within himself, meaning he has it only for the sustenance of the body.
All the dharmas of the body are within him.
Even then, he considers God to be beyond that.
If God is eating, what was said in the Brahmasutra?
That word came, didn't it?
Pratyanik
Ashesh
Even if God is hungry and eats with extreme hunger, what kind of God is he?
He is beyond hunger.
The vice of hunger does not touch his true form at all.
Of hunger
Whatever action God performs, God's form is extremely distinct from that action.
There is no need to attach the word 'extremely' to 'pratyanik', but so that people understand, the word 'pratyanik' itself is such that it uproots and overturns everything. That is what 'pratyanik' means.
Nikhil dosh pratyanik (beyond all faults)
Huh?
Nikhil, nikhil dosh pratyanik (beyond all faults).
So, if such actions are seen in God, like eating and drinking,
even lust, anger, etc., are seen, 'mine', 'yours', 'lust', 'anger' - Maharaj has described all these, hasn't he, that such things are seen in God.
Even then, he considers God to be beyond that.
Then that devotee also became nirguna to God.
Even if he himself is eating and drinking.
He might eat a little heartily, pressing it down.
Even then
He is said to have become nirguna.
So, the purposefulness should come.
Tatsukhe Sukhitvam and Taddukhe Dukhitvam (happiness in his happiness, sorrow in his sorrow).
So that is called tadarthata.
The Gopis said that Shri Krishna Bhagwan pretended that he was sick and he was not getting any medicine for his pain.
Pain from Dwarka.
So then Naradji asked Bhagwan, "How are you?"
Health of Corona.
So he said that he has tested a little positive for Corona.
So Bhagwan said that the medicine is not working.
Oh, but you are not getting medicine for so many people.
Let's ask Bhagwan what your medicine is.
So if there is a devotee, if I drink the dust of his feet as medicine, then I will get well.
So who would be ready to give it to Bhagwan?
Then we would fall into hell.
If we make a mistake against Bhagwan, we fall into hell, so who would do such a thing to Bhagwan?
So no one was ready, there were 16,100 queens, all of them were devotees of Bhagwan.
Still, no one was ready.
All the others, Narad and everyone else, were there, but no one was ready.
So Bhagwan said, "Go, you go to Vraj, and there will be our devotee Gopis."
So tell them, if you find them, then it's good.
So Naradji went to Vraj.
So the Gopis asked, "How are you?" and inquired about everything.
So he said, "It's not good at all."
So what is the medicine for him?
You can't make medicine, so you all gathered for Bhagwan.
But all the medicines are available, but still no one is ready to give them.
All the stores are locked and they are sitting there.
What is the medicine?
He said, "The dust of the devotee's feet."
So Bhagwan has sent me here for that very reason.
So he said, "Come on, spread the cloth, how much do you need?"
He shook his feet, and if he needs more, we will bring it from the dust and shake it off.
Take it.
And give it to Bhagwan.
But Naradji said, "You are fools."
And you have gone mad.
If Bhagwan drinks the dust of your feet, what will happen to you?
Where will you fall?
He said, "We will see everything."
We will see later.
Wherever we fall, you quickly heal Bhagwan.
That is called tatsukh sukhitvam.
And taddukh dukhitvam.
He doesn't care about himself in that.
For the happiness of Bhagwan and to remove the sorrow of Bhagwan.
He doesn't care about himself.
That is called tatsambandhat.
Tatsambandh means tadarthata.
Tadarthata means tatsukhe sukhitva and taddukhe dukhitva.
Bhagwan's atmanivedi bhakta is called that.
The dharma of atmanivedi is going on, isn't it?
This is all.
So if an atmanivedi bhakta is a common devotee, there is no problem.
He will get well, he goes to the hospital, doesn't he?
Otherwise, we will make arrangements.
So if he wants to get well, he will, otherwise, if he doesn't want to, then it's nothing.
So there is no problem, he is called a common devotee.
But those atmanivedi devotees.
The Gopis were atmanivedi devotees of Bhagwan.
Nirgun Swami has a question.
Hmm.
How should householders and saints perform actions for Bhagwan?
The meaning of performing actions for Bhagwan is this.
That Bhagwan came to this earth, what did he come to do?
We have to decide that and start doing what we think is right.
Which we call a mission.
Bhagwan's mission is that every avatar of Bhagwan comes with his own mission.
They come with their own mission.
Lord Ram came to earth with his mission.
When Shri Krishna Bhagwan came, he said the same thing in the Gita.
For the protection of the good, for the destruction of the wicked, and for the establishment of dharma, I am born in every age.
To destroy the wicked and to establish dharma.
I have to come to earth, and I have come.
Shri Krishna Bhagwan said that.
So, destroying the wicked was Bhagwan's mission.
And only then is dharma established.
So, in that, Arjuna was the most useful.
So, it is said that Arjuna carried out the mission of God.
And all the scriptures also say the same thing.
Lord Shri Krishna also became very pleased with him.
And Arjuna is considered to be a Nar Bhagwan.
Who attained importance equal to Lord Shri Krishna.
So, what caused Arjuna's greatness to increase so much?
That increased in God's work.
God did not increase it because of his qualities.
He became an instrument, a tool, in completing God's mission.
He played his role in that.
So we
Maharaj also came to this earth with his mission.
What was Maharaj's mission?
So, to introduce his own form,
and to free the jiva from the cycle of birth and death.
This was Maharaj's extraordinary mission.
Then all those subordinates, all helpers.
To give happiness to dharma and bhakti, whatever other work is done, whatever calculations are made, that is to be done.
But Maharaj's main mission was this.
Maharaj was sitting in Dham.
Then Maharaj asked all the Gopal Anand Swami, "Why does no one come here from this broken universe?"
This is a broken universe, isn't it?
Its identification ID is a broken universe.
Lord Vaman had broken it.
So this is called a broken universe.
So Maharaj said, "Why does no one come here from the broken universe?"
So the saints told Maharaj, "Maharaj, if someone knows you and recognizes you, then they will come here."
Without truly recognizing God, one cannot go to God.
So if they know you, if they recognize you, then they will come.
Then why don't you introduce me?
Send your biodata.
Maharaj, all this work cannot be finished with a biodata.
You have to go for a face-to-face interview.
So you have to go in person, and then others will know who you are.
So Maharaj said, "Alright, but all of you have to come."
It's not good for me to introduce myself all the time.
All of you come and introduce me, and I will sit quietly.
And then when you all finish the introduction, I will turn it off and tell everyone.
I'll say this, and everyone will go into samadhi and see that this is correct, okay.
Let's arrange such a program.
So Maharaj, we have to arrange it as you say, what's the problem for us?
So Maharaj brought everyone.
And Maharaj's identity, that is, Maharaj had decided on such a mission even when he was in Dham.
To introduce my form and to free the jiva from the cycle of birth and death.
And Maharaj had brought that mission from Akshardham.
But when he left, he didn't take everything with him and go back.
He left that mission right here.
So he left it in the square, saying, "Whoever wants to do seva, do it."
Everyone who wants to do seva in that mission is free to do so.
And God's pleasure is in that, God himself is pleased, no one else gets involved, he himself is pleased.
So if you want to do it now, this is how it happens.
Like that.
It is God's mission.
To introduce the form of God, the form of Maharaj.
And to connect the jiva with Maharaj and to work hard for that.
Shastriji Maharaj did this for that very reason, he built the Gurukul for that very reason.
That Shastriji Maharaj's mission, just as Arjuna did not have his own private mission.
He was working on Shri Krishna's mission.
Similarly, Shastriji Maharaj did not have his own private mission.
He did this for Maharaj's mission.
So if we do that, it will happen.
We also call it Maharaj's pleasure, his dedication.
Maharaj is not present here in person right now.
So what can we do for him?
But to do it for his mission is considered to be done for Maharaj.
Great men consider their mission to be more important than themselves.
That's right.
Just as Shastriji Maharaj used to give the example of Gondal Bapu.
That Gondal comes first and Bhagwatsinhji comes after.
If Gondal is served, Bhagwatsinhji is more pleased, but if Bhagwatsinhji is served, he is not as pleased.
And Shastriji Maharaj also had that mission.
To introduce these jivas.
That's why Gurukul was established, so Gurukul comes first and Shastri Dharmajeevandasji comes after.
Swami had kept it that way.
It was in real practical.
Now we use it in our speech, saying that this work comes first and then us.
All the mad animals offer their bhog to my Lalji.
That's what he says.
So, if we do that, it's not like we're offering bhog, but rather my...
Shastriji Maharaj did it, just as Gondal Darbar used to do, to spread that mission by sacrificing this body. To spread that mission by our sacrifice.
If we spread that mission by sacrificing ourselves, then it is considered as serving Maharaj and is called tadarthata.
That is tadarthata.
Tulsi Bhai had a question.
That in the discourse of the day before yesterday, it was said that if one serves such a saint of God, then the work that is to be done in a hundred births will be accomplished in this very birth.
And in Gunatitanand Swami's talks, it is said that if a devotee of God does not develop affection even for a liberated saint of God, then how should one understand that Swami said this, when such a great glory of this is mentioned?
So I didn't understand the question.
If there is a liberated saint?
If there are devotees of God and great saints of God, even then he does not develop affection for them.
No affection.
He doesn't develop the same kind of affection for them as he does for God.
Affection for God arises.
And not to have affection for the liberated.
Not to do so.
The kind of affection one has for God, one should not have for the liberated.
Maharaj has said that.
Gunatitanand Swami has also said that in his talks.
Gunatitanand Swami mostly.
He has favored this, he loves the sadhus.
Without developing affection for the Ekantik Sadhu of God, one cannot develop affection for Maharaj.
He has mostly favored that.
If it has been said anywhere, Maharaj Swami has only said that much.
He only said that one who connects with oneself is an asant, and one who connects with God is a sant.
It is said that.
But Maharaj has said in the 16th Vachanamrut of Antya that no matter how liberated a saint may be.
Even then, one does not develop affection for them.
That is the devotion of a pativrata.
So Maharaj's intention is that one should not have the same kind of affection for them as one has for God.
But in the state of spiritual endeavor, even more than Maharaj, he...
If there are true saints, and if they are like those mentioned by Maharaj in the 35th Vachanamrut of Antya.
Then Maharaj has said that by serving them, one serves God.
And that makes it easier for those in the state of spiritual endeavor.
Service to God.
For example, Shastriji Maharaj himself was intelligent, so he thought of such a mission.
To grasp Maharaj's mission with intellect and work on it.
But not everyone has such intellect.
Not everyone understands that much.
And in this Kaliyuga, when the atmosphere is polluted, to clearly grasp Maharaj's mission from it is not within everyone's capacity.
So the easiest thing for him is that.
That if there is a true and pure devotee of God, one should join them.
That's it.
So what Maharaj has said is a matter of principle. What is the principle? The principle is that a chaste woman has a relationship with her husband.
Not elsewhere.
Yet, she serves her parents and guests more than her husband.
Then the husband is pleased.
By that logic, if one serves the most excellent devotee of God.
Then God is more pleased.
But the relationship is that.
To please God.
Even in developing atma-buddhi with a liberated saint.
The target is that.
We have to please God.
He is not going to be married.
He is not going to be married again.
He has been married once, so now he has to serve everyone else to please him.
Maharaj said that one should not have affection for a liberated saint with such a feeling.
But otherwise, Maharaj said that satsang is called when one has self-realization in the three-element body, in one's own wife and children, in the earth, in the water, and in the people who are devoted to God.
There it is said that in the people, in the obstacles, there is a cow.
He attained self-realization in such a person.
Otherwise, it would not have been said that self-realization is in God, God is the first choice, it is said to be God's.
But it is not said like that, it is said to this one.
He has said this to all three of them, leaving the others.
He has said this to him, leaving God.
In the people, in the obstacles.
Maharaj might have written something like that and spoken those words.
But Vyas Bhagwan said that in the people, in the obstacles, there is a cow.
It is said so.
This is called satsang.
That he has affection for such a person.
There, no one has been mixed with anyone else.
Maharaj has sometimes included those who have affection for sadhus.
God and God's devotee.
It is taken like that.
But in this shloka, he has not taken God, he has not taken God, he has taken only this one, that there is affection in this.
And if it doesn't happen, then an ox and a donkey.
And if there is affection in this, then liberation is complete.
It is taken like that.
So, if one is a pure devotee of God and has pure intentions, and joins in, then Maharaj says that one gets 100 times the merit, it is said so.
100 times the merit is obtained.
But his intention should be pure.
If they are corrupt from within, if their hidden intentions are weak, then they will not get 100 times the merit, it will go away.
Whatever little we have, it goes away.
So, as many as are true, they go.
So we often say.
How to join a sadhu?
So, join as much as he is connected to God.
If he is 50% connected to God, then we should connect 50%.
Then if we connect 100%, our 50 is zero, we don't get the fruit of that, we only get the fruit of 50.
Because his capacity was 50, wasn't it?
So, whatever extra is done, all that becomes minus.
And if it's 50% and we're connected 25%, then we also get a minus, a 25% minus.
Connect only that much more.
What kind of relationship does he have with God?
We should maintain that much of a relationship with God, with that devotee.
If he is 100%, then there is nothing much to worry about.
The meaning of the question is that why is the glory of serving a saint said to be 100 times more than loving God?
It is difficult, that's why.
If you want to honor Narendra Modi.
Then everyone feels devotion.
But if an ordinary person is wandering on that platform, there is no feeling for him.
There is no worldly inclination in it either.
God is such a great personality, God has such a great existence.
Even the gods have feelings for him, so we are like grass and straw, so we naturally have feelings for him.
When we have devotion for God, it is not our effort, our role is not much, the major role is God's.
God Shukdevji said that Hari has such qualities.
If someone comes to God, God's role is to forcefully pull everyone towards him.
And in that, our role is very small.
And if one goes to have such affection for God's devotee, then one has to fully patrol our role, the other one has no role.
In that, there is a role where we share with each other.
In that, everyone is embodied.
So, in that, affection does not happen on its own.
In that, we have to do it.
They are like us.
They eat and drink like us, they have all their things, mine and yours.
And to have affection for them requires a lot of effort.
So, it demands devotion.
And in God, God's existence is so great that everyone feels fear in it.
It happens whether one is a devotee or not.
When God's opulence is shown, everyone, even Brahma and others, gets bewildered.
Brahma and others, look, Brahma came from that airplane and fell like a stick, saying, "Maharaj, of God."
In the first charan, the crown started to hurt.
I made a mistake.
Because God's existence is such that everyone loves Him.
It doesn't happen in this, but it keeps happening.
So that is his bravery.
That is his greater effort.
So he has told God 100 times.
Otherwise, he wouldn't say.
It's finished.
How much is left?
A lot is left.
Oh, a lot is left.
Victory to Sahajanand Swami Maharaj.