Shikshapatri Katha - Shlok 99(03) To 100 || 20 Oct, 2020 || Mahant Swami Shri Devprasaddasji Swami

Jag ga ma ma ga re re ga sa ga re Jag ga ma ma ga re re ga sa ga re

Jag ga ma ma ga re re ga sa ga re Jag ga ma ma ga re re ga 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 99 continue

Dashamah Pancham Skandho Yagyavalkyasya Cha Smritihi BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → Shastram Yoga Shastram DharmaDharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → Shastram Kramenam

God is the protector of those who surrender to him. Seeing the purity of devotion in anyone, he gives more love than his own position.

Among the three types of essence mentioned above, the tenth Skandha should be accepted as the best essence.

The fifth Skandha should be taken as the essence, and the Yagyavalkya Smriti should be kept in mind as the essence.

It is said that among those eight scriptures, the essence, the better essence, and the best essence should be contemplated and accepted with intelligence.

But those who cannot fully comprehend the VedicVedicFrom the Veds.Tap to open in glossary → scriptures mentioned above should simply read and contemplate the Dasham Skandha well, and decide in their minds that they desire such devotion.

Such devotion should be offered to Maharaj, and this should be understood from it.

That is said to be the essence of BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → Shastra.

One should read and contemplate the fifth Skandha and understand that one should strive for God's yoga for liberation.

If such a doubt arises in the mind that we, who have not removed faults from our minds, how can we practice yoga?

Then, in such a time of distress, one should contemplate and reflect on the Smriti spoken by the sage Yagyavalkya, who is foremost among the knowers of Brahman, and remain devoted to righteous conduct and dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, thus understanding it.

The Dasham Skandha is called BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → Shastra. BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → Shastra means a scripture devoted to bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary →.

The word 'bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary →' mentioned here is a type of devotion itself.

In it, there is no need for the limbs 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 → Yoga, etc.

There is no sense of being a means in it; it is itself its own purpose.

In the Dasham Skandha, the BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → Rasa of the Gopis and others is described, but that BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → Rasa is not BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → Yoga.

Those Gopis did not practice yoga.

There is a difference between BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → Yoga and BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → Rasa.

If it is BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → Yoga, then it describes the steps from zero to the highest point, saying that after this step, one should do this, and after that step, one should do that. That is called BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → Yoga.

And if common people are given all the guidance on how to practice, then that is called BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → Yoga.

And this is the description of BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → Rasa.

So there are no steps or stages in this.

To do devotion like the Gopis, that's it.

So this is BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → Rasa.

The Dasham Skandha is the scripture of BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → Rasa.

And all the others are scriptures of BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → Yoga.

Whether it is Narada BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → Sutra or any other such scriptures related to devotion, that is BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → Yoga.

Narada BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → Sutra.

So, the culmination is also shown in it, but it is shown at the end.

How to start, it was shown from there to further, so that is called BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → Yoga.

Yoga Shastra describes the eight limbs of yoga, explaining how to progress from a state of ignorance to samadhi.

That's why it's called yoga.

The Tenth Canto is called BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → Shastra.

BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → Shastra means a scripture devoted to bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary →.

The word 'bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary →' mentioned here is a type of devotion itself.

It does not require the limbs 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 → Yoga and others.

There is no sense of being a means to an end in it.

It is itself the very purpose.

In the Tenth Canto, the essence of devotion of the Gopis and others has been described.

That essence of devotion is not BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → Yoga.

Those Gopis did not practice yoga.

Uddhava also said that

Where are those Gopis, women of low birth, of adulterous nature, who roamed in the forest?

And where is this deep love for 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 →? Such a deep-rooted love is present.

Even yogis cannot achieve it.

Where is such love for God, where is their love, and where is their worthiness?

So there is a big difference.

And where is this deep love for 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 →?

Such a deep-rooted love is greater than BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → Yoga.

Deep-rooted means no one can shake it.

Place, time, anything.

Such is his deep-rooted love for God that nothing can move him from it.

What does 'deep-rooted' mean?

It means having deep roots.

If there is a big banyan tree spread over an acre, it is called deep-rooted.

A storm cannot uproot it.

In BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → Yoga, ultimate faith is required.

But deep-rooted love does not need it.

BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → Yoga, in BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → Yoga, faith is needed.

In deep-rooted love, faith comes automatically.

There is no need for faith first.

BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → Yoga only brings about the mental realization of God, who is remembered in samadhi.

This deep-rooted love manifests the beloved, whose remembrance is constant, in all directions, even without sitting in meditation.

Even one whose vision has opened through yoga still has an expectation of BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → Yoga.

But those blinded by love do not need it.

Kamsa, who had lost his senses due to anxiety and fear, did he not see 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 → everywhere?

Kamsa, always anxious, saw the discus-wielding 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 front of him in all states, even while drinking water, eating, walking, sleeping, and breathing.

If Kamsa was in such a state, then what can be said about the Gopis, blinded by love, who saw 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 → directly in all states?

Therefore, the Gopis, for whom all other emotions had ceased, always saw only 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 →.

So, a devotee who constantly experiences such a wonderful essence of devotion has nothing more to gain or ask for than this.

This devotion is called 'Phal BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary →' (the fruit of devotion).

Therefore, the Tenth Canto is the one that describes and bestows the devotion mentioned above.

Shri 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 → says that this is my belief.

So, our devotees should consider the Tenth Canto as BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → Shastra.

The Fifth Canto, by showing the character of yogis, should be accepted as an ideal.

It should be accepted as a role model.

What kind of love should one have for God?

So, if it becomes like that of the Gopis, Maharaj says that nothing remains for him after that.

There was no incompleteness in the love of the Gopis.

We should have such love for Maharaj.

Accept it as an ideal.

The Fifth Canto, by showing the character of yogis, leads seekers of liberation towards the path of yoga.

Therefore, according to my belief, the Fifth Canto is Yoga Shastra.

In the Yajnavalkya Smriti, the duties of everyone have been described in a uniform manner.

Regarding that, my belief is that by following a dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, purity comes to the mind.

Then that scripture is its main expounder.

Understanding this, my dependent seekers of liberation should accept that scripture.

The essence of devotion like that of the Gopis is described.

So that

means

It is attained that no other, like the Gopis,

So the love of the Gopis is not attainable by means, it is attainable by God's grace.

The scriptures have said this elsewhere.

Maharaj has not mentioned it here.

But it comes only by God's grace.

There is a limit to the means.

So, if one performs spiritual practices, God's grace descends upon them.

So, if one engages in BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → Yoga and performs as many spiritual practices as possible, and then prays to God, God will bestow His grace upon them, and they will experience such love.

This is stated in other scriptures.

So, it cannot be said that mere means can lead to devotion to God, or that such devotion can be attained.

If one performs spiritual practices and God bestows His grace upon them, then such devotion comes through God's grace.

Verse number 100.

The commentary on the Bhagavad Gita by Ramanujacharya is known as the spiritual commentary.

And the Sri Bhashya of the Vyasa Sutras, as done by Sri Ramanujacharya, and the commentary on the Sri Bhagavad Gita, these two are to be known as our spiritual scriptures.

The Shariraka Sutra is also known by other names such as Vyasa Sutra, Brahma Sutra, Badarayana Sutra, and Vedanta Sutra.

It has many names.

So, the sutras that Vyasa Bhagavan created to resolve the contradictions in the Upanishads,

They are called Shariraka Sutra, Brahma Sutra, Vyasa Sutra, Badarayana Sutra, all these are called.

The Shariraka Sutra is also known by other names such as Vyasa Sutra, Brahma Sutra, Badarayana Sutra, and Vedanta Sutra.

And the commentary on the Bhagavad Gita was done by Sri Ramanujacharya.

In it, the commentary on the Shariraka Sutra is called Sri Bhashya.

What Ramanujacharya did is called Sri Bhashya.

What Shankaracharya did is not given the name Sri Bhashya.

It is called Brahma Sutra Bhashya.

But Ramanujacharya named his work Sri Bhashya.

Just as Shankaracharya's followers, his disciples, named their commentary Bhamati.

Similarly, Ramanujacharya's commentary was named Sri Bhashya.

In this Shikshapatri, we also have two things, don't we?

The commentary done by Shatanand Swami is named Arthadipika.

And what RaghuvirjiRaghuvirjiAdopted by Swaminarayan Bhagwan from His younger brother Ichharamji; became the first Acharya of the Laxmi-Narayan Dev Gadi at Vadtal -- the Vadtal Gadi lineage this platform's own content follows.Tap to open in glossary → Maharaj did is called Bhashya, Shikshapatri Bhashya.

So it is simply called Shikshapatri Bhashya.

But mostly, only Arthadipika is commented upon.

No one had translated the Sri Bhashya commentary into Gujarati.

Recently, Bhai Gyanprakash Swami did it.

Vyasa Bhagavan composed the Brahma Sutras to resolve the contradictions in the Upanishads.

And again, everyone interpreted the Brahma Sutra differently.

That's why it is said that no one grasps the true meaning of the scriptures; they fit their own meaning into them.

If we read Nishkulanand SwamiNishkulanand SwamiDisciple of Sahajanand Swami (Swaminarayan Bhagwan) and author of the Bhaktachintamani, as stated in the scripture's own closing colophon at the end of every chapter.Tap to open in glossary →'s works and give a discourse, what do we do?

We put our own confusions into it and attribute them to Nishkulanand SwamiNishkulanand SwamiDisciple of Sahajanand Swami (Swaminarayan Bhagwan) and author of the Bhaktachintamani, as stated in the scripture's own closing colophon at the end of every chapter.Tap to open in glossary →.

That Nishkulanand SwamiNishkulanand SwamiDisciple of Sahajanand Swami (Swaminarayan Bhagwan) and author of the Bhaktachintamani, as stated in the scripture's own closing colophon at the end of every chapter.Tap to open in glossary → said this.

I am seated in the hearts of all; from Me come memory, knowledge, and their absence.

If one is commenting on the Gita,

I am seated in everyone's heart in the form of tea.

I am in all.

If one drinks tea, they gain knowledge.

It becomes a removal, doesn't it?

So, memory occurs.

Without drinking tea, memory does not occur.

If there are those who say such things, then to God,

It feels like, where did we talk about tea? Arjuna might ask God, 'Did we talk about tea anywhere?'

So Arjuna says, 'Maharaj, it might have happened. Sometimes we make mistakes, don't we? The conversation ends there.'

So it must have come into everyone's hands.

So a person does not take what is in the scriptures.

But he takes what is in his own heart.

Who gets the true meaning of the scripture?

Jitendriyas, who have extreme devotion and extreme detachment.

And if he acts according to the scriptures, then he gets the true meaning of the scriptures.

Shankaracharya Maharaj's detachment was extreme.

But not extreme devotion like that of the Gopis.

They were all devotees of the path of knowledge.

So there remains a little bit of a problem.

Ramanujacharya had such devotion to Narayana.

And his detachment was also like that.

Even if the detachment is a little less than that, it is still extreme devotion.

And extreme detachment, then he can find the true meaning.

Shriji Maharaj has extracted the meaning in the Vachanamrut without studying.

What is the reason for that? He was Maharaj himself, but if you think from a human perspective, from a human perspective, forget that Maharaj is God in the discourses he gave.

Human

Maharaj

God

is

that

forget

it.

And

human

perspective

him

evaluate

then

in Maharaj

extreme

detachment

then

Maharaj's

forest wandering

is

in that

detachment

how

was it.

Extreme

detachment

was there

and

Maharaj's

devotion

also

extreme

was.

And

knowledge

and

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

would be

then

Maharaj

four

means

did.

So

Maharaj

wherever

hand

puts

there

other

than

different

only

element

in hand

comes.

From the Vedas.

From the Vedas

not

all

extracted

is.

Ramanujacharya

may be,

Vallabhacharya

may be,

Shankaracharya

may be,

Madhvacharya

may be,

ChaitanyaChaitanyaConsciousness. The substance of the ãtmã. A higher consciousness that is beyond the physical world, which is jad and mãyik. It is indestructible.Tap to open in glossary →

Mahaprabhu

may be,

he

all

their own

opinions

to express

to do

for

of Prasthanatrayi

support

to take

has to.

Brahmasutra,

UpanishadUpanishadCollection of philosophical texts written by the ancient rushis, that primarily revolves around the discussion of the nature of the ãtmã, the world, mãyã, and reality. Of the 108 Upanishads, ten are considered to be the ‘principal Upanishads’ upon which philosophers and ãchãryas have written commentaries.Tap to open in glossary →

and

Gita.

These

three

avoid

by doing

no one

their own

opinion

establish

not

can

do.

He

three

together

keeping

can

do.

But

together

to keep

even then

his own

flaw

something

is

in that

human

flaw

our

like

flaw

not

is

like that.

But

he

something

incomplete

is

then

of the Vedas

meaning

not

can grasp

it.

Maharaj

Gujarati

language

Maharaj

UpanishadUpanishadCollection of philosophical texts written by the ancient rushis, that primarily revolves around the discussion of the nature of the ãtmã, the world, mãyã, and reality. Of the 108 Upanishads, ten are considered to be the ‘principal Upanishads’ upon which philosophers and ãchãryas have written commentaries.Tap to open in glossary →

prisoner

to study

went

must have.

We

in the Lila

read

two

days

like that

that

Dharmadev

still

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

made to write

and

then

immediately

Maharaj

went

away

to the forest.

So

he

when

studied

would have.

He

what

did

would have.

But

still

of the Vedas

meaning

aside

standing

remains

it

such

Maharaj

in Vachanamrut

explanation

did

has.

Bhagwat

of the principle

is,

knowledge

detachment

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

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

its

explanation

did.

Its

such

did.

Its

reason

is

that

human

perspective

see

then

Maharaj's

knowledge

detachment

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

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

they

all

extreme

level

were.

So

he

who

talks

does

that

principle

form

is

in that

not at all

anything

subtraction

can be

done

such

not

is.

So

of the scripture

meaning

to grasp

for

at least

least

two

things

at least

are needed.

Four

such

not

Maharaj's

like

not

is

then

nothing

is.

But

two

things

at least

are needed.

Two

things

not

are

then

incomplete

remains.

Extreme

detachment

and

extreme

devotion.

Bhartru

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 →

and

Shankaracharya

Maharaj

and

they

all

extreme

detachment

ones

indeed.

But

that much

again

opposite

that much

its

balance

does

such

extreme

devotion

not.

So

one

sided

decision

comes.

of detachment

more

comes.

of the commentary

characteristic

such

is

that

in which

of the sutra

meaning

So

detachment

to understand

is

then

first

we

God's

like

devotion

BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → and Maharaj's vairagya, at least we should try to understand it.

After that, if we delve into the Vachanamrut, we will find good principles.

What Maharaj wants to say, that is Maharaj's true meaning.

So, those who extracted Maharaj's true meaning, like Gopalanand Swami, Gunatitanand Swami, and Muktanand Swami, they were all just as capable of extracting Maharaj's true meaning.

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

There was no flaw in it.

They were such that they could correctly extract Maharaj's true meaning.

Now, if a gathering of saints happens, it's not like it used to be. Earlier, there was once a great assembly of saints.

In that, a question arose that all the shlokas of the Shikshapatri are not considered in use now.

As if they have become outdated.

Just like a car has a speedometer, in good modern cars, a speedometer for 200-250 kilometers is given.

But you can't drive that fast on the road.

Similarly, the 212 shlokas of the Shikshapatri cannot all be followed now.

You don't have to drive at full speed every day. You don't just start and immediately put it at 240.

Planes need it, cars don't.

So such discussions happen.

That vairagya has emerged from emptiness, not from the Shikshapatri.

It emerges from a state of ignorance.

Only an ignorant person can talk like that.

That Maharaj's Shikshapatri shlokas now need to be changed.

There is no need to follow all of them.

The dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → of Kaliyuga is different, the dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → of earlier times is different, the dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → of 200 years ago is different, and the dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → of today is different.

Such discussions emerge from a state of ignorance.

The characteristic of a commentary is that it describes the meaning of a sutra with sentences that are in accordance with the meaning of the sutra.

And the words and terms of the sutra are also described.

Its knowledgeable scholars call it a commentary.

What is the original shloka in it?

Shri Bhashya Sangraha

Where the meaning of the sutra is described by sentences that follow the sutra, where the meaning of the sutra is described by sentences that follow the sutra.

According to the essence of the sutra, by creating large sentences, not too many, but one or two sentences, the meaning of the sutra is revealed.

The sutra is all-encompassing and subtle, it is said very briefly.

To express its true meaning in such sentences is called a commentary.

Shikshapatri Bhashya.

Brahmasutra Bhashya, like that.

So, if it's in the form of a sutra, I'll explain it in a bit more detail.

Where the meaning of the sutra is described by sentences that follow the sutra, and its own words are also described, the knowers of commentary know it as a commentary.

In that, each word was then explained.

Each word is defined.

DharmaDharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → is known as good conduct.

So Maharaj has put that sutra.

Then, what is good conduct in that?

What is conduct?

What is good conduct called?

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

Then, if it describes what single meaning emerged by integrating all of them, that is called a commentary.

And that has been done in the Shikshapatri Bhashya.

You all should know that the commentaries of both are our spiritual scripture.

In the Vachanamrut, if we are commenting on it or writing it, then first and foremost, we should grasp the words of the Vachanamrut before anything else.

If we are commenting on Nishkulanand SwamiNishkulanand SwamiDisciple of Sahajanand Swami (Swaminarayan Bhagwan) and author of the Bhaktachintamani, as stated in the scripture's own closing colophon at the end of every chapter.Tap to open in glossary →'s work, not Nishkulanand SwamiNishkulanand SwamiDisciple of Sahajanand Swami (Swaminarayan Bhagwan) and author of the Bhaktachintamani, as stated in the scripture's own closing colophon at the end of every chapter.Tap to open in glossary → himself, but on Nishkulanand SwamiNishkulanand SwamiDisciple of Sahajanand Swami (Swaminarayan Bhagwan) and author of the Bhaktachintamani, as stated in the scripture's own closing colophon at the end of every chapter.Tap to open in glossary →'s scripture.

There is nothing to comment on Nishkulanand SwamiNishkulanand SwamiDisciple of Sahajanand Swami (Swaminarayan Bhagwan) and author of the Bhaktachintamani, as stated in the scripture's own closing colophon at the end of every chapter.Tap to open in glossary → himself.

So, if you are commenting on Nishkulanand SwamiNishkulanand SwamiDisciple of Sahajanand Swami (Swaminarayan Bhagwan) and author of the Bhaktachintamani, as stated in the scripture's own closing colophon at the end of every chapter.Tap to open in glossary →'s scripture, do not try to insert your own words into it.

Do not try to insert the confusions that are within us into it.

His words that are within it.

add it.

If something is not understood and it's shortened, then all the words might not be included.

Then, if it's like that, it's called a commentary.

In modern language, it's called a commentary.

You all should know that the commentaries of both are our spiritual scriptures.

Because these commentaries specifically expound on the manifest form of God according to my opinion, it is written in the SatsangiSatsangiA person who practises satsang.Tap to open in glossary → Jivan.

That if one studies this in the beginning, their intellect becomes imbued with devotion.

If one studies the scriptures, dullness does not come.

But if one studies Ramanujacharya's commentary, this one from the Gita and the Brahmasutra.

Then his intellect becomes imbued with devotion.

Then devotion comes into his intellect.

What did Ramanujacharya do as the auspicious invocation for the Sri Bhashya?

To the one who is the cause of the birth, sustenance, and dissolution of all worlds, who playfully protects the multitude of various beings, who is revealed in the Upanishads, to Brahman, to Sri Nivasa.

May my intellect be devoted to the Supreme.

May my devotion, my intellect, become the form of devotion to God.

It has fallen from his heart that devotion should be interwoven in the intellect.

May my intellect be purified by devotion.

In it, Ramanujacharya has prayed to God even before starting.

May my intellect, devoted to the Supreme Brahman, Sri Nivasa, become the form of devotion.

May devotion flow into my intellect, and then I will comment on it.

Then I will write its commentary.

Then God will be pleased.

Whether there is devotion or not, and one goes to write its commentary.

If there is no devotion to Maharaj and one comments on Maharaj's Vachanamrut.

Nishkulanand SwamiNishkulanand SwamiDisciple of Sahajanand Swami (Swaminarayan Bhagwan) and author of the Bhaktachintamani, as stated in the scripture's own closing colophon at the end of every chapter.Tap to open in glossary → would be the twelfth moon to this person.

And if one goes to comment on Nishkulanand Kavya, Nishkulanand SwamiNishkulanand SwamiDisciple of Sahajanand Swami (Swaminarayan Bhagwan) and author of the Bhaktachintamani, as stated in the scripture's own closing colophon at the end of every chapter.Tap to open in glossary → would not be pleased.

Commentary means discourse, right?

Discourse is just understanding, isn't it? Explaining everything comes under discourse.

Kalpesh Bhagat's question is, how does pure devotion and pure detachment come?

It comes from making an effort.

We should make an effort, set a target, and start working hard, then it will come.

Otherwise, it might seem to come, it might wander around us, but it won't enter inside.

If we don't accept it, if we don't invite it.

So, if one makes an effort, it comes.

Because these commentaries specifically expound on the manifest form of God according to my opinion, these two commentaries are my spiritual scriptures.

Therefore, all of you should study, listen to, contemplate the meaning of, and so on.

In the verse, the commentary is given the epithet 'composed by Ramanujacharya,' from which it should be understood that his disinterest in other commentaries is indicated.

There are many commentaries on Sri Bhashya.

Among them, on the Gita, there are countless commentaries in the whole world, so many that they cannot be counted.

And what else do they do by making those commentaries?

They attach their own opinions in the name of the Gita.

They insert into the Gita, saying, 'Brother, Lord 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 → said this in the Gita,' but Lord 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 → would not have said that; they themselves would have said it.

So, in the name of the Gita, everyone goes everywhere.

So there are so many commentaries, and Maharaj said that we are not interested in any of those commentaries.

We are only interested in this one commentary.

Because this commentary is endowed with devotion.

It's not just philosophy.

If it's just dry philosophy, Maharaj has called them dry jnanis.

Dry jnani.

So, Maharaj does not like dry philosophy.

Devotion purified by devotion.

If there is a test, Maharaj likes it.

Bharatbhai Savaliya's question is that if there is a writer saint today who has devotion but no detachment, and has translated a scripture.

If a scripture has been translated.

If a saint has written something, should it be read or not?

It should be read keeping Maharaj in mind. In reality, what has been said should be read.

Then, whose should not be read? How many should we refuse? Maharaj did not say that.

Where did he say not to believe the criticism of this, not to believe the criticism of this, not to believe the criticism of this?

Believe Ramanujacharya.

So, whatever principle we find that is necessary, we should read it.

And if something else is incomplete, read it if you have extra time.

Otherwise, as far as possible,

It is said not to read it.

Nishkulanand SwamiNishkulanand SwamiDisciple of Sahajanand Swami (Swaminarayan Bhagwan) and author of the Bhaktachintamani, as stated in the scripture's own closing colophon at the end of every chapter.Tap to open in glossary → said that if it doesn't happen, don't say it.

If it's incomplete.

If it's good, read it.

There's something good in it.

Many times we study the Sankhya Sutras.

But the Sankhya Sutras cannot be called complete.

From Maharaj's perspective and from the perspective of great acharyas.

Even then, we read Sankhya.

Why?

Because the techniques mentioned in it for separating from the body are very good.

That is not mentioned elsewhere.

That's why we also read it.

So, if there is some mastery in it and we read it, then there is no problem.

But we should know that if its mastery is in this, then only that thing should be accepted.

If there is no mastery and we accept something else, then that should not be done.

If an engineer is giving advice in medicine.

Then we shouldn't take his medicine, that prescription.

If an engineer has written a prescription, and we take that prescription, then some people will get corona and it won't go away.

So, if someone has mastery in something and they have done it, and we read it and it is in our knowledge, then there is no big problem.

But many times there is adulteration, so if there is no mastery, then we often have this question, right?

They are very good in their conduct.

And Maharaj's knowledge today, Maharaj's opinion, and in that there are many flaws.

And in conduct, they are very, like, top, top-level conduct is good.

So what to do then?

Accept the conduct.

So, first, one should respectfully bow down, but if we go to listen to his philosophy, we will die.

So Narayan Bhagat used to say that if we have 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 → of a sadhu, we attain salvation, and if we do 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 →, our soul goes.

So sometimes it happens that if we do 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 →, we don't go to the soul at all.

But if we have 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 →, then good merit is accumulated.

We bow to him and he moves away.

Then a lot of good merit is accumulated because merit is not falling from these clothes.

Inside him, sometimes it may or may not be there.

The clothes belong to Maharaj, right? So merit falls from them.

So, many times one has to be careful.

What kind of mastery does he have?

If he has mastery in that matter, then we have no problem with that.

In giving him respect, in honoring him.

But not everyone has that much caution.

That's why the scriptures say to stay away.

Otherwise, there's no problem.

We should definitely take his good qualities.

If he has good qualities, then take them, and there's no problem.

But the capacity to renounce a part of it is not in spirituality; it is everywhere in the world.

In the world, if everyone is an engineer, then they say not to believe him.

His prescription doesn't work here.

Of the doctor.

And if there's a doctor, he'll tell me in the building, 'Brother, you need to put this many iron rods here and this many iron rods there.'

If he's doing an operation and putting it in the calf, then you have to ask him, but if it's to be put in a column, you don't have to ask him.

So, whatever one is a master of, that can be taken from it.

There is no objection to that.

If one wants to determine the meaning of Vyasa Sutra and Bhagavad Gita from the scriptures mentioned above, then Shankar Bhashya or any other commentary similar to it should not be taken as authoritative.

It's like a real brother sometimes.

That it would be similar to it.

The commentaries of Madhvacharya Maharaj, Vallabhacharya Maharaj, and all others are of the Ramanuja BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → marg.

So, there is devotion in it.

But still, in reality, who would be called extreme in devotion, Ramanujacharya Maharaj's devotion or Vallabhacharya Maharaj's devotion?

Vallabhacharya's devotion.

Even if Vallabhacharya Maharaj's devotion is called extreme, Maharaj said not to take the determination of tattvatattvaAn element. That which is produced from Mãyã. There are twenty-four tattvas that have evolved from Mãyã: the five gnãn-indriyas, the five karma-indriyas, the five prãns, and the four antah-karans.Tap to open in glossary → from it.

Maharaj recommended that one should adopt his method of seva.

That the method of seva is acceptable, as stated in the scriptures.

Only his should be accepted, not others.

How to serve God, how to serve Thakorji.

Serving God means serving Thakorji, Lalji, Laddu Gopal.

How to serve him, when he likes laddu and when he likes what, you should go and ask him, there is no objection to that.

So, even if there is extreme devotion in the determination of tattvatattvaAn element. That which is produced from Mãyã. There are twenty-four tattvas that have evolved from Mãyã: the five gnãn-indriyas, the five karma-indriyas, the five prãns, and the four antah-karans.Tap to open in glossary →, it should not be accepted.

That is considered like his brother.

Even more than his brother, the commentaries of Madhvacharya Maharaj and others, those people all believe in Vishishtadvaita.

But he refused it.

He has made his own separate commentaries.

So, don't believe him.

And hit this one.

Sometimes, if a ship is sailing in the ocean and the angle changes by two degrees, it can deviate by 200-400 miles.

If you want to go to America, you might end up in Africa.

So, such a difference occurs in the ocean.

Similarly, even a slight change in angle can make a big difference.

So Maharaj said accurately that this should be accepted.

If others are his brothers, then do not accept them.

So, don't believe him and just hit this one.

The Bhagavad Gita is a spiritual scripture.

Eh?

The Bhagavad Gita is a spiritual scripture.

But nowadays, many people take it in the context of management.

That's considered good.

If it doesn't harm spirituality and is taken in management, then it's good.

Who in the world can do management like God's management, like what 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 → did?

Then it's good.

If one takes a good meaning from it, then everything can be taken.

Because the current management people do not interfere with the tattvatattvaAn element. That which is produced from Mãyã. There are twenty-four tattvas that have evolved from Mãyã: the five gnãn-indriyas, the five karma-indriyas, the five prãns, and the four antah-karans.Tap to open in glossary →, so it can be taken.

And all the others, they interfere with the tattvatattvaAn element. That which is produced from Mãyã. There are twenty-four tattvas that have evolved from Mãyã: the five gnãn-indriyas, the five karma-indriyas, the five prãns, and the four antah-karans.Tap to open in glossary → and then apply their skill.

So, if they apply their skill but interfere with the tattvatattvaAn element. That which is produced from Mãyã. There are twenty-four tattvas that have evolved from Mãyã: the five gnãn-indriyas, the five karma-indriyas, the five prãns, and the four antah-karans.Tap to open in glossary →, then it should not be taken.

In belief,

It is considered in our sampradaya that his conduct is very good.

They are extremely extreme, even those who are not in the original sampradaya.

But Maharaj's belief is that it is done by interfering.

So, if it's good, don't go for it.

It's good, or we might think it's worth taking, very good.

It's better than ours.

But still, don't go there.

What is the reason?

That he has interfered with Maharaj's beliefs or Maharaj's principles.

And then this is good.

To show something good, that is always there.

Otherwise, nothing will work for him.

So, under the guise of good, it becomes weak.

And his try is the same.

Currently, the management system is the same in the original sampradaya, or is it the same for those who have separated from it?

They might have separated.

It's best among those who have separated.

The management power is better than America's.

America's Pentagon cannot do that.

That's the kind of management power he has.

But what about the interference?

So, don't go there much.

And there are many others.

That if someone interfered with Maharaj's beliefs.

And the dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →-niyamniyam1) Moral and spiritual disciplines and religious codes of conduct prescribed by Bhagvãn or the shãstras, to protect a bhakta on the path to Bhagvãn. Niyams may relate to either dharma or bhakti. Niyams keep the bhakta fit to travel closer to Bhagvãn and ultimately earn the grace of Bhagvãn. Disobeying niyams causes the bhakta to fall from the path of Bhagvãn. Basic niyams for bhaktas are outlined in the Shikshãpatri. 2) The second step of ashtãng-yog, which involves the observance of religious practices and code of dharma for the control and refinement of the mind.Tap to open in glossary → are very good.

The dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →-niyamniyam1) Moral and spiritual disciplines and religious codes of conduct prescribed by Bhagvãn or the shãstras, to protect a bhakta on the path to Bhagvãn. Niyams may relate to either dharma or bhakti. Niyams keep the bhakta fit to travel closer to Bhagvãn and ultimately earn the grace of Bhagvãn. Disobeying niyams causes the bhakta to fall from the path of Bhagvãn. Basic niyams for bhaktas are outlined in the Shikshãpatri. 2) The second step of ashtãng-yog, which involves the observance of religious practices and code of dharma for the control and refinement of the mind.Tap to open in glossary → may be good, but what if they spoil one's moksha?

The role of belief in dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →-niyamniyam1) Moral and spiritual disciplines and religious codes of conduct prescribed by Bhagvãn or the shãstras, to protect a bhakta on the path to Bhagvãn. Niyams may relate to either dharma or bhakti. Niyams keep the bhakta fit to travel closer to Bhagvãn and ultimately earn the grace of Bhagvãn. Disobeying niyams causes the bhakta to fall from the path of Bhagvãn. Basic niyams for bhaktas are outlined in the Shikshãpatri. 2) The second step of ashtãng-yog, which involves the observance of religious practices and code of dharma for the control and refinement of the mind.Tap to open in glossary → is considered to be 25%.

And the role of belief is considered to be 75%.

Our beliefs don't change at all.

Even if we are all good, our beliefs remain what we hold onto.

Then even if God comes, we won't believe.

Then even if God comes, we won't believe anything.

Maharaj tried many times, and there were 2000 sadhus, but he couldn't change everyone's beliefs.

Only five or ten people barely committed, saying, 'Maharaj, what you say is night, and what you say is day.'

Maharaj asked Muktanand Swami, 'What is this?'

He said, 'Maharaj, it's a handkerchief.'

Maharaj asked, 'Which sword is it?'

He said, 'Yes, Maharaj.'

If it touches, it will cut off the head.

It's a sword that can cut off a head.

So it is believed.

Even if he says it, he won't believe it.

But Maharaj convinced Muktanand Swami and then asked again.

Muktanand Swami, are you just saying it, or are you doing it?

No, Maharaj, I am saying it after understanding.

How do you understand?

That there is a God who, when he created this universe, put such power in the sword that it can cut off a head.

Now, if that same God says that he wants to move this here, then what?

If there's a parent and their child, and they named him Pintu.

Now, Pintu doesn't like it, and he wants to change it to Tinku, then what?

Who would stop him?

He can even change his passport by giving an advertisement in the newspaper and doing everything.

It's his own child, that's why.

What if he tries to change someone else's child's name?

So Muktanand Swami said, 'Maharaj, I am saying it after understanding.'

That there is a God who, in his mind, decided today to put such power in this handkerchief.

So let him put it, what's our problem?

We just have to say yes.

So that won't happen.

If our conduct is good, then those with good conduct will not give up at all.

Instead, it's better to get work done by someone greedy.

A greedy person will say, 'Take 10,000 rupees and do as I say.'

And the other one who doesn't take anything.

That won't happen, what you say won't happen, our something should remain.

So, what are the plus and minus points of all these administrators in our Gurukul?

They don't take anything.

They don't take anything, that's a plus point, and they don't take anything, that's a minus point.

They don't take anything, so they don't make any changes.

And they don't take anything.

So we don't have to pay a salary of 100,000.

They do work worth 100,000.

But they don't make any changes.

We say, 'No, you do this, admit them like this, and instill these values in the children,' but it doesn't happen.

You wouldn't know.

We know how we work.

How the work is done.

So, the plus point and minus point are like this.

So, the minus point of a good person.

Once, when demonetization happened, an article appeared in a newspaper.

The white side of black money.

The white side of black money.

So, he did that, demonetized and removed the 2000 rupee notes, yet no one ran out of money.

And everyone started taking it out.

And when the downturn came, the recession came, then the white side of that recession, the money that was hoarded in India, everyone started taking it out.

Because that's black money that was hoarded.

And its white side.

It comes in handy in difficult times.

Its white side.

It comes in handy when there is a lot of difficulty.

That white side, the white side of black money.

If they are hoarded and everything else is confiscated, then it's fine; if we want to buy vegetables, we don't have to give a check, just take it from home.

So the old women took out 500 and 2000 rupee notes.

In piles.

All their husbands were delighted, thinking, 'Well, this is good.'

Otherwise, they would never show it.

Because he would have mixed everything on the side.

And all the 2000 rupee notes were stopped, so now.

It just came that you should not change this.

Oh, you had so many of them.

So everyone benefited from that.

This is the white side of black money and the black side of white money.

So sometimes, the beliefs of good people are not worth adopting.

So, one should be careful.

Even if the conduct is very high, the belief may not be according to Maharaj.

Then, if the belief is not according to Maharaj, one should be afraid.

One should give him respect.

If we don't respect his conduct, then it's said that we can't act like him.

And if we don't give respect, it's not right. But if his belief is golden, it doesn't mean his conduct is golden, so his belief is golden. One should not assume that.

So Maharaj said that even if the second criticism is from his brother, one should not believe it.

He said that, didn't he?

In this criticism, there is criticism from relatives.

In that, there are our relatives.

They are better than us.

Our relatives, they are all good to us.

Even then.

Mostly, what relatives say is not worth believing much.

When they become relatives, they are called relatives only when they are a little separated.

When one wants to ascertain the meaning of Vyasa Sutras and Bhagavad Gita in the authoritative texts mentioned above, one should not consider Shankara Bhashya or any other commentary similar to it as authoritative.

Because all of them are tainted by false doctrines and so on.

However, only the commentary that aligns with the Vishishtadvaita philosophy, which is established by the purport of the Shrutis, should be accepted.

The purport of the Shrutis.

Maharaj wants to say that other acharyas could not fit the purport of the Upanishads as Ramanujacharya did, and Ramanujacharya also wants to say that.

However, Shri 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 → says that only the commentary that is established by the purport of the Shrutis, which is the Vishishtadvaita philosophy, should be accepted.

SharirSharir1) Embodiment. That which is pervaded, inspired and governed by the ãtmã. 2) Refers to the physical and non-physical world, which is pervaded, inspired, and governed by Bhagvãn, its shariri.Tap to open in glossary → means Paramatma.

The entire world is the body of Paramatma.

The jiva cannot be called sharirsharir1) Embodiment. That which is pervaded, inspired and governed by the ãtmã. 2) Refers to the physical and non-physical world, which is pervaded, inspired, and governed by Bhagvãn, its shariri.Tap to open in glossary → because, being subject to 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 →, each jiva is allotted only one body.

Therefore, by the principle of 'asankoch nyaya' (non-restriction), the word 'sharirsharir1) Embodiment. That which is pervaded, inspired and governed by the ãtmã. 2) Refers to the physical and non-physical world, which is pervaded, inspired, and governed by Bhagvãn, its shariri.Tap to open in glossary →' primarily denotes Paramatma.

The entire world is whose body.

That is called SharirSharir1) Embodiment. That which is pervaded, inspired and governed by the ãtmã. 2) Refers to the physical and non-physical world, which is pervaded, inspired, and governed by Bhagvãn, its shariri.Tap to open in glossary →, Paramatma.

SharirSharir1) Embodiment. That which is pervaded, inspired and governed by the ãtmã. 2) Refers to the physical and non-physical world, which is pervaded, inspired, and governed by Bhagvãn, its shariri.Tap to open in glossary → is a synonym for Paramatma.

And Sharirak means that in which the description of SharirSharir1) Embodiment. That which is pervaded, inspired and governed by the ãtmã. 2) Refers to the physical and non-physical world, which is pervaded, inspired, and governed by Bhagvãn, its shariri.Tap to open in glossary → occurs, 'ka' means 'related to'.

Ka means 'related to', so Sharirak means that in which the description of SharirSharir1) Embodiment. That which is pervaded, inspired and governed by the ãtmã. 2) Refers to the physical and non-physical world, which is pervaded, inspired, and governed by Bhagvãn, its shariri.Tap to open in glossary → occurs, that is, Sharirak Bhashya.

Because it is subject to 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 →, each jiva is allotted only one body. Therefore, by the principle of 'asankoch nyaya' (non-restriction), the word 'sharirsharir1) Embodiment. That which is pervaded, inspired and governed by the ãtmã. 2) Refers to the physical and non-physical world, which is pervaded, inspired, and governed by Bhagvãn, its shariri.Tap to open in glossary →' primarily denotes Paramatma.

Therefore, SharirSharir1) Embodiment. That which is pervaded, inspired and governed by the ãtmã. 2) Refers to the physical and non-physical world, which is pervaded, inspired, and governed by Bhagvãn, its shariri.Tap to open in glossary → refers to Paramatma.

Sharirakanam Bhagavat.

Sharirakanam Bhagavat Gitaya Avagamyatam.

Ramanujacharya's commentary.

So Sharirakanam means Brahmasutras.

And Bhagavad Gita is its commentary.

Therefore, SharirSharir1) Embodiment. That which is pervaded, inspired and governed by the ãtmã. 2) Refers to the physical and non-physical world, which is pervaded, inspired, and governed by Bhagvãn, its shariri.Tap to open in glossary → refers to Paramatma.

Therefore, they are called Shariraka Sutras.

These sutras were composed by Lord Badarayana Vyasa.

From 'Athato Brahma Jijnasa' to 'Anavritti Shabdat', these are the sutras.

Scholars call these sutras 'Shariraka Mimamsa'.

So it is certain that the essence, secret, and intention of the sutras is the SharirSharir1) Embodiment. That which is pervaded, inspired and governed by the ãtmã. 2) Refers to the physical and non-physical world, which is pervaded, inspired, and governed by Bhagvãn, its shariri.Tap to open in glossary → Paramatma.

Only those who truly support the aforementioned SharirSharir1) Embodiment. That which is pervaded, inspired and governed by the ãtmã. 2) Refers to the physical and non-physical world, which is pervaded, inspired, and governed by Bhagvãn, its shariri.Tap to open in glossary →-bhava of Parabrahma are considered to understand the true meaning and secret of the sutras.

But how can those who only believe in practical existence in an unrealistic way be called knowers of the sutra's intention and meaning?

This SharirSharir1) Embodiment. That which is pervaded, inspired and governed by the ãtmã. 2) Refers to the physical and non-physical world, which is pervaded, inspired, and governed by Bhagvãn, its shariri.Tap to open in glossary →-ness of Paramatma is asked in the Antaryami Brahmana.

It is famous.

The interpretations of those who misinterpret the corporeality of the Supreme Being are not authoritative in understanding the meaning of the bodily sutras.

Therefore, the meaning of this Sutra text should be understood according to the commentary of Bhagavad Ramanujacharya.

And through the interpretation of Ramanujacharya, one will attain the Supreme Being, Parabrahma Paramatma, who is known by the indwelling Brahman and whose body is the entire universe.

So, if it is Maharaj's opinion,

If there was a belief about Maharaj, then Nityanand Swami had a belief about Maharaj.

Gopalanand Swami had a belief about Maharaj, and Nishkulanand SwamiNishkulanand SwamiDisciple of Sahajanand Swami (Swaminarayan Bhagwan) and author of the Bhaktachintamani, as stated in the scripture's own closing colophon at the end of every chapter.Tap to open in glossary → and Gunatitanand Swami had a belief.

If there is such a belief, we should accept it.

Then, if his brothers are someone else and they are causing trouble, then don't believe such things.

And through the interpretation of Shri Ramanujacharya, one will attain the Supreme Being, Parabrahma Paramatma, who is known by the indwelling Brahman and whose body is the entire universe.

And there will also be a coherence of all the Vedanta statements.

Such a sentiment is expressed by the word 'sharirak'.

Bhagavad Gita, too.

The Gita belongs to God or has been spoken by God.

That God is Parabrahma Vasudeva.

It is said in the Smriti that, O Sattama, in this way, this great word 'Bhagavan' refers only to Shri Vasudeva, who is Parabrahma, and not to anyone else.

The use of the word 'Bhagavan' is primary for Paramatma, and secondary for others.

They are called by the word 'Bhagavan' because

Bhagavatpada Ramanujacharya, like that.

Bhagavatpada Shankaracharya Maharaj.

That word 'Bhagavat' applied to him is secondary, formal, and secondary.

The word 'Bhagavat' applies only to one Narayana.

So, Bhagavad Gita, like that.

It is the Gita spoken and sung by God.

They are called by the word 'Bhagavan' because the use of this word 'Bhagavan'

The use of this word 'Bhagavan' is primary for Paramatma, and secondary for others.

They are called by the word 'Bhagavan' because not a single fault among all the faults mentioned is in God, therefore He is eternally faultless.

And all the auspicious

There are many Gitas, aren't there?

Yesterday, in the Eleventh Canto, there was the Bhikshu Gita, wasn't there?

The Bhikshu Gita came.

Similarly, many other Gitas have been mentioned.

There is Gyan Gita.

There is the Ashtavakra Gita.

There is Jnaneshwar Gita.

Many great personalities have written these Gitas. But this is the Bhagavad Gita.

But this is the Bhagavad Gita.

So, it is sung by God.

They are called by the word 'Bhagavan' because not a single fault among all the faults mentioned is in God.

Therefore, He is eternally faultless.

And He is the treasure of all the auspicious qualities.

It is also said in the Smriti that the three gunas of Maya that are worthy of renunciation, and apart from their afflictions, knowledge, power, strength, opulence, valor, and radiance, these good qualities are the referents of the word 'Bhagavan'.

Indeed, this God is called Parabrahma by such a word.

How can the interpretation of the Gita by those who do not believe in Him and call Him illusory be acceptable to God?

Those who believe in the Parabrahma endowed with many auspicious qualities like omniscience,

The interpretation of this Bhagavad Gita by them is acceptable to God. Lord Shri Ramanujacharya has supported it in the Ubhayalingadhikarana.

Lord Shri Ramanujacharya has supported it in the Ubhayalingadhikarana.

Therefore, only the Gita Bhashya composed by Bhagavad Ramanujacharya is acceptable to Lord Shri 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 →; that is His intention.

Although there are some texts written as interpretations of Shariraka Mimamsa and Gita, they do not truly impart knowledge of the nature of the self.

Only the commentary composed by Shrimad Ramanujacharya provides the true knowledge of the nature of the self.

Therefore, I believe that only that commentary is spiritual.

The 'I' that is expounded by the spiritual scriptures, that is my intention, understand it and do not be negligent in it.

Victory to Sahajanand Swami Maharaj.

I