Jag ga ma ma ga dha re re ga ga re, Jag ga ma ma ga dha re re ga ga re.
Jag ga ma ma ga dha re re ga ga re, Jag ga ma ma ga dha re re ga ga re.
ShlokShlokA verse from shãstras.Tap to open in glossary → number 110.
I didn't take it after that, it's both together.
It's both together, okay.
Gneyorjunena yukto sau Nar-Narayanabhidhah Balabhadradi yogena tattan-namochyate sach.
And when 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 → is united with Arjuna, he is known by the name Nar-Narayan. And furthermore, it should be known that 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 → is called by various names through the yoga of Balabhadra and others.
In our Sampraday, in the evening, we chant Ramkrishna Govind.
Ramkrishna Govind means Ram, which is Balram.
But Ram does not mean Ram, the son of King Dasharatha.
That way, Ramkrishna wouldn't fit.
Radhakrishna, similarly Ramkrishna.
Balram and 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 →.
Because Maharaj has given importance to all the worships of KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary →'s avatar. He has not given much importance to the avatars of Lord Ramchandra, because among all avatars, the avatar of Lord Shri KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary → is the greatest.
Based on the scriptures, Maharaj worships.
So if someone thinks that Ramkrishna means all the avatars, Ram and 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 → both.
That's not it. Maharaj took avatars.
When this 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 → is with Arjuna, the middle Pandava, who is the Nar Rishi, then he should be known by the name Nar-Narayan.
It is said in the Mahabharata that Nar entered Arjuna, and Shri KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary → himself is Narayana.
It is also said in Shrimad Bhagavatam that you both are Nar-Narayan Rishis and also complete in your desires.
And Lord Shri KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary → himself, by the power of his elder brother BaldevjiBaldevjiThe elder brother of Shree Krishna. He is considered as a partial avatãr of Vishnu or an avatãr of Shesh, the serpent on which Vishnu sleeps. Baldevji was the symbol of strength, an obedient son, and an ideal brother and husband. Also called Balrãm.Tap to open in glossary →, Shri Ram, and through the association of his companions like Satyabhama, is known by names such as Ramkrishna, Satyakrishna.
If it's Satyabhama, then Satyakrishna.
If it's Balram, then Ramkrishna. If it's Rukmini, then Lakshminarayan. If it's Radhaji, then Radhakrishna.
Know them by such names.
God's oneness in all.
Devotees have different qualities.
Commentary.
If 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 → is your worshipped deity,
In that, Arjuna's extraordinariness lies.
It is in fulfilling God's mission.
Radhaji is a symbol of extreme love.
Lakshmiji's devotion is limited devotion.
And this is called Premlakshana, not Unmaryad, but Premlakshana.
There is a slight difference between Premlakshana bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → and Maryada bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary →.
So, Radhaji's devotion is called Premlakshana bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary →.
And Lakshmiji's devotion is called Maryada bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary →.
And Arjuna's devotion is said to be in the mission.
Arjuna is totally dedicated, 100% dedicated to fulfilling God's mission.
If 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 → is your worshipped deity,
then Shri Radhakrishna, Shri Lakshminarayan DevDevA demi-god who is given powers and responsibilities in the universe, and who lives in a higher lok. Devs are bhaktas of Bhagvãn and follow His ãgnã.Tap to open in glossary →.
So, mostly these three appear more in an ideal form.
Then Satyabhama and Balramji and all of them appear very rarely.
So, the scripture writers might not have felt it that much.
Arjuna was an incarnation of IndraIndraThe king of the devs. He resides in Svarg-Lok.Tap to open in glossary →, that's how it was.
Arjuna was an incarnation of IndraIndraThe king of the devs. He resides in Svarg-Lok.Tap to open in glossary →.
Kuntaji received the mantras from IndraIndraThe king of the devs. He resides in Svarg-Lok.Tap to open in glossary →.
He is called a part of IndraIndraThe king of the devs. He resides in Svarg-Lok.Tap to open in glossary →, isn't he?
He is called the son of IndraIndraThe king of the devs. He resides in Svarg-Lok.Tap to open in glossary →.
But he is not called a part of IndraIndraThe king of the devs. He resides in Svarg-Lok.Tap to open in glossary →.
The part is 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 →, Nar Narayan.
But Kuntaji received the mantras from Durvasa Rishi.
From each deity.
So, Kuntaji received them from IndraIndraThe king of the devs. He resides in Svarg-Lok.Tap to open in glossary →'s mantramantra1) A repeated word or phrase. 2) A sacred verbal phrase repeated in prayer, or meditation, such as ‘Swãminãrãyan’. Wicked people use mantras to cast evil curses.Tap to open in glossary → and through IndraIndraThe king of the devs. He resides in Svarg-Lok.Tap to open in glossary →.
If 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 → is your worshipped deity,
It is said, 'Akhandal sunu vikramaha'.
Akhandal.
Akhandal means IndraIndraThe king of the devs. He resides in Svarg-Lok.Tap to open in glossary →.
His son.
And his valor, his heroic deeds, hearing them, Duryodhana is there.
He used to get confused.
Even when he was sitting in the forest.
If his name was mentioned, he would become weak.
If 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 → is your worshipped deity, then how is it appropriate for you to worship Shri Radhakrishna, Shri Lakshminarayan DevDevA demi-god who is given powers and responsibilities in the universe, and who lives in a higher lok. Devs are bhaktas of Bhagvãn and follow His ãgnã.Tap to open in glossary →, and Shri Narnarayan DevDevA demi-god who is given powers and responsibilities in the universe, and who lives in a higher lok. Devs are bhaktas of Bhagvãn and follow His ãgnã.Tap to open in glossary →?
If someone asks this, the answer is:
The PurushottamPurushottamGod. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth forTap to open in glossary →, who is the cause of all avatars and is described as being served and worshipped, is called Shri Radhakrishna when he is with Radhika.
When he is with Rukmini, who is LakshmiLakshmiA devi (goddess) who is the wife of Vishnu. She is the devi of wealth. Therefore, money and gold is also called Lakshmi. She eternally remains in the sevã of Bhagvãn.Tap to open in glossary →, he is called Shri Lakshminarayan.
Similarly, when he is with Arjuna, he is called Shri Narnarayan.
And when he is with Balaram, he is called Ramkrishna.
What Maharaj has said in the Vachanamrut.
This comes in the 18th chapter of Loya, doesn't it?
That one should not consider differences in the worship of this form of God.
In that, God was called Balmukund.
And when he grew up, in that way, one should not consider differences in his worship due to the devotees, and one should not consider differences in the worship of God's different names.
Of the devotees
through yoga
One should not consider differences in the worship of God's different names.
But it is said that one should believe in the darshandarshanSeeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2].Tap to open in glossary → of Sheshshayi given by God, isn't it?
It is probably said in the 18th chapter of Loya.
Thus, Lord PurushottamPurushottamGod. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth forTap to open in glossary →, who resides with those devotees, is especially known and called by the aforementioned names.
Because God was born.
That from his birth, he himself and during the time he stayed on this earth, God did not disappear and reappear in other forms.
So
He is one and the same from birth until he went to his abode, but these devotees have changed from time to time.
When Radhaji was in Vrindavan, she was Radhaji, and when God went to Dwarka, she became Rukminiji.
Arjun.
Balaram.
All of them.
God is the same.
So, due to his different places and devotees, there is no difference in worship; the worshipped is one, so there is no difference in worship either.
It is called a difference in form.
If the devotees of God worship, they worship with different forms.
So, the form of Rukminiji is not that of Radhaji.
What is Radhaji's is not Satyabhama's.
And what is Arjuna's is not Balaram's.
Like that.
So, there is a difference in the forms of the devotees, but there is no difference in the form of God.
So, the worship of all is considered one.
Just as in one avatar, based on different places and devotees,
no difference in worship is considered.
Hmm.
So, when avatars change, how should the difference in worship be considered?
That.
If new avatars of other gods appear, then there is worship of different avatars.
In the worship of different avatars, Lord Ramchandra is called Vaikunthpati.
And 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 → is called Golokpati.
So, the places themselves became different.
The place of his arrival itself became different.
So, they should be considered different.
Vaikunthpati and others should be considered different in that way.
But in this, 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 → is the same, he is one and the same.
When God is with Radhaji.
When he comes from Goloka, and when God is with Rukmini, he comes from Vaikuntha.
It's not like that.
When he is with Balarama, he comes from another abode. When he is with Arjuna, he comes from another abode, it's not like that.
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 → is who he is.
It's during one life.
God did not make an avatar, another avatar, and another avatar.
So, from the time God was born until he disappeared, and even if God's devotees changed in his life, it's not considered a change in worship.
Maharaj has said this in the Vachanamrut of Loya.
That when God was in Vrindavan, and then some devotees of God believe that the worship of God, the worship of Shri KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary →, is only for 11 years and 52 days, and then it's not worth worshipping.
No.
But Maharaj said that whether it is Balmukund or Yogeshwar or Ranchhod Rai, there is not much difference, Maharaj God is one.
All avatars originate from PurushottamPurushottamGod. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth forTap to open in glossary → Narayan.
We have talked many times that avatars originate from PurushottamPurushottamGod. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth forTap to open in glossary → Maharaj, but there are different types.
There are partial incarnations, partial incarnations, and partial incarnations, yes.
Do they then create a new abode, or do they come from the existing new abodes?
Wherever they may come from, Maharaj said that an avatar is not possible without Vasudeva.
Maharaj gave the example that in this Virat, all the deities came, his senses and inner faculties came, even the soul of Virat came, yet he did not get up.
He.
When the supreme Vasudeva 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 → came into it, it became active.
So, in Virat, there were two souls, not two souls, but two conscious entities.
One is the consciousness of Paramatma, and the other is the consciousness of Virat himself.
So, by whom was the work done?
By the consciousness of Paramatma.
Therefore, the extraordinary Paramatma is that by whose existence there is existence, and by whose absence there is absence.
Then that is called his direct role.
Even if that one has a direct role, it is not called a direct role.
So, avatars can come from any corner.
But it is not possible without a part of Narayan.
Lord Parshuram was the soul of a rishi.
But his immense power belonged to Paramatma.
Lord Ramachandra took the power of Paramatma in his incarnation, so then if he goes with an axe, no Kshatriyas would fall back.
Then he goes with an axe, like that.
As long as he had both the power and the axe, he became a non-KshatriyaKshatriyaPerson of power and courage, traditionally responsible for the formation and enforcement of law within society, as well as its safety. Rulers and warriors of society. The second of the four varnas (castes) of the ancient Indian social system.Tap to open in glossary → 21 times.
Otherwise, the same Rama, facing Rama, was the son of a KshatriyaKshatriyaPerson of power and courage, traditionally responsible for the formation and enforcement of law within society, as well as its safety. Rulers and warriors of society. The second of the four varnas (castes) of the ancient Indian social system.Tap to open in glossary →, wasn't he?
And Lakshman was also the son of a KshatriyaKshatriyaPerson of power and courage, traditionally responsible for the formation and enforcement of law within society, as well as its safety. Rulers and warriors of society. The second of the four varnas (castes) of the ancient Indian social system.Tap to open in glossary →, both of them.
But Parshuram couldn't do anything to him.
So, the immense power belongs to Narayan.
Whether he comes himself, or puts it in someone else, or does anything.
Without him, avatarhood is not possible.
Then sometimes, if it's an Avesh avatar, it's the soul of another, and God has put power into it.
Sometimes he has put his own art.
Sometimes there is no soul of anyone, and he has just put his own vibhuti.
Like Saubhari Rishi.
He alone created 50 bodies, so to speak.
So, for God to create one or two bodies, what's the big deal in that?
He.
Saubhari Rishi created 50 bodies, so he must have lived for many years, right?
He had renunciation again in his old age.
So until then, all 50 forms were individuals.
There was a soul in each of them.
There was no other soul.
And yet they were doing work like Saubhari.
So God is not like Saubhari.
That God can do that for you.
He creates his own vibhuti.
He understands and creates his own resolve in a manifest form.
Satchidanand Swami had a manifest resolve of Maharaj in the murtimurti1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn.Tap to open in glossary →, or something like that.
That resolve was a personified resolve.
So God resolves that it should be like this, then it happens.
It happens by taking a form.
God is whatever he desires, Maharaj said.
But understanding that is important.
Brahma and others create the world, so the creator and destroyer of the world is called God.
For example, God said, "Having entered into the self, I will manifest names and forms."
Entering into the self, that is, there are two meanings of entering into the self.
He entered through another soul, and soul means oneself, and soul means consciousness itself.
Soul means consciousness, if there is someone else, through him God, God
entered Akshardham, and Akshardham, the original Purusha and the original Prakriti, and then Pradhan and Purusha, and then Virat, Brahma, IndraIndraThe king of the devs. He resides in Svarg-Lok.Tap to open in glossary → and others, Kashyap Prajapati, all created this world up to the pillar.
In that, God kept entering into each one.
So is God's direct creation, or is God called the direct doer, or are all those others called that?
The direct doer did not come, God did not directly touch the creation anywhere, it happened through others.
That one entered into that, and that one entered into that,
In that, God immediately examines and is like fire.
That is said in the VedicVedicFrom the Veds.Tap to open in glossary → hymns.
So what does that mean?
God is the direct doer.
Why?
What about all the other coverings that came?
If there is that essence, if there is that essence, then it will be with feeling.
That means that all of them come or go.
God does not have any attachment or aversion to that.
There is no loss.
Even if they leave, God is alone.
Maharaj said in the Vachanamrut that King Prithu told the earth, "I will cut you into pieces with my arrows."
And to sustain this world, I am capable with my divine power.
If you leave, it's no problem.
So God can tell all these elements that he will give them.
If you don't come, my work will go on, go.
I don't need you for anything.
I am doing this for your good.
So God is capable of doing whatever he wants.
So the avatar is according to whatever it is, but it belongs to God.
It does not belong to anyone else, it cannot originate from anyone else.
It is not possible from anyone else except God.
No one has that power.
No matter how he is.
So it is from God.
Then how it happens, God knows.
In that, Maharaj said that if someone is like Brahma and he has a thought in his mind, "How can this be?"
Then know that he is drowned in maya.
And if he understands that whatever God does is correct, that's how it is.
Then know that he has crossed maya.
So one should have faith in God, in the scriptures, in God's words, in Maharaj's words.
And having faith is called devotion in that.
Whatever Maharaj says, he says correctly.
It cannot be said to be wrong.
Then if I understand, it's Maharaj's correct, and if I don't understand, it's not Maharaj's correct.
It's not like that.
In the previous two verses, Maharaj spoke about the eternal 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 if the same 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 → is referred to here, then how should the distinction between avatar and avatari be understood?
Avatar and Avatari
The eternal 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 → mentioned earlier, when that 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 → is with Radhaji, then he should be known as Radhakrishna.
Then how is the distinction between avatar and avatari
not there.
It seems so.
It did remain.
What's the problem with that?
What did we talk about earlier?
What did you remember from all the confusion we made so far?
God's power and glory are such that he does all this himself.
Even if he does it through someone, he does it directly.
Even if he does it through someone.
And the distinction between avatar and avatari, Maharaj said, is because all avatars
if they are himself
then one should cling to him.
And if it is via through, it is the same
even then, it is greater than that.
Those are better.
We have talked about how Souvri has 50 bodies, but all 50 bodies are not the same.
49 are the same, but the number one is not like that.
So, suppose God came in the incarnation of 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 →, or God came in the incarnation of Rama, or God came in the incarnation of Narasimha.
Then, if he has placed them with his vibhuti (divine power).
If he has not placed any other jiva (soul) in it, like Parashurama.
Even if he has not placed a jiva (soul), there will still be a difference between the original and the other.
Even though Souvri has not placed another jiva (soul), there is still a difference between the original and the other.
What did the Upanishads say about the avatar? That 'SatSat1) True. Real. 2) Permanent, imperishable and unchanging. Is unbound by the past, the present, and the future.Tap to open in glossary → eva agre asit' (Truth alone existed in the beginning).
What is the meaning of 'agre'? Before the original creation, no avatar existed then.
And there was one element, and that was God.
So we have to believe that he is Maharaj.
Then creation happened, and then avatars appeared in it.
So, those avatars, God may create them in any way, but they belong to Maharaj.
But one should attach oneself to Maharaj.
One should not attach oneself to the other either.
That's the meaning.
Keep that in mind.
Avatar and Avatari, they exist.
But it is explained according to the scriptures, but now the meaning is how to make it understood, how to make it sink in.
Maharaj is the avatar, the other is the Avatari, and all others are avatars, that's how you should understand it.
Then, if you don't understand, you have to believe.
In the path of God, one should believe.
It is better to understand it.
Even if you understand, you might not understand completely, and even if you understand, you won't understand everything.
Many people don't believe even if they understand.
And many have believed even if they don't understand.
So, who is superior among the two?
The one who has believed is superior.
If it is understood, that's good.
But even if something else is understood, Maharaj said, 'Yasya matam tasya matam' (whose opinion is that, that is his opinion).
The Upanishads say that if someone says, 'I have understood everything'.
Then he has understood nothing.
And if someone says, 'I still don't understand it properly'.
If I miss something, then he has understood something somewhere, a little bit.
No one understands it completely.
Even if God's is complete, it is considered a blemish on God.
If someone says, 'I have understood God perfectly'.
Then it is considered a blemish on God; it cannot be called infinite.
That is called a limitation.
So, it is good that we don't fully understand God, that there is always something left to understand.
That we all still have a lot to understand about God.
I understood it, and I need planks.
If there are planks, then the planks will start moving here, what else?
Believe it.
That is the best.
Perfection is achieved only by believing in God.
Perfection is not achieved by understanding.
No one achieves perfection by understanding, and no one has been able to fully understand God.
That's not how it is.
And if anyone says that, the Upanishads say that he has no knowledge.
The reason is that if someone says, 'I have known God,' then his infinitude would not remain.
Infinitude should remain.
So God says, 'I also do not know my own glory'.
And not knowing, is that called ignorance or greatness?
Greatness.
Is that considered a flaw of God or a plus?
It's a plus.
That's a plus point.
It's not a flaw.
The question is from Mantresh Swami: Is the avatar eternal? Is the avatar infinite? And if it is not infinite, then what happens to the avatar and the jivas (souls) who have gone to their respective abodes during the time of dissolution? Where do they go? Avatar here means Ram, 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 →, etc., who are partial avatars.
Repeat again.
Is the avatar eternal? Is the avatar infinite?
Why is the avatar called eternal?
Anadi is one.
Avatars come at different times, so they cannot be called Anadi.
The element within it is Anadi.
That is God.
If 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 → took birth, how can he be called Anadi?
So, an avatar is not called Anadi; the God within it is called Anadi.
An avatar, when it comes, only then does it get the title of an avatar. Before that, it doesn't get the title of an avatar. If it's sitting in Dham, it doesn't get the title of an avatar.
If they are sitting in Akshardham, they do not get the title of an avatar.
So, an avatar cannot be called Anadi.
When an avatar comes here, from then on it is an avatar.
If they didn't come, then no avatar.
Then what?
Are avatars infinite?
Yes, they are infinite.
It is said in the Bhagavat.
We haven't counted them.
But the Bhagavat said, "Avatara asankhyeya" (avatars are innumerable).
Its number is not limited.
If God gives 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 → to someone on this earth, then that is called an avatar.
When God gave 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 → to Dhruvji, he was considered a 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 → avatar.
Similarly, if God Maharaj gives 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 → to someone here, that is called an avatar.
Coming down from Dham is called Avataran, Av + Tru.
Tru means to cross, and Av is a prefix. Avatru means to descend.
Not to cross.
To descend.
They descend with a ladder.
Similarly, they descend into this creation, sitting in God's abode, and if they come to any part from there, they are called an avatar.
They are said to be infinite.
Many have passed for me, and many births for you.
I know all of them, but you do not, O Parantapa.
It is said, "Many have passed for me."
Many births for you.
Maharaj, you have had many births.
No limitation has been stated in that.
They are said to be infinite.
When creation falls, God comes anytime.
They leave anytime.
So, there are many avatars.
And if they are not infinite, then what happens to the avatars and the jivas who have gone to Dham during the time of dissolution?
There is no question of them not being infinite; they are infinite.
What happens to those jivas, only God knows, but...
But infinite avatars are indeed infinite.
Where is no?
Avatars are infinite.
And if they have gone to Dham, let's say, water floods Sri Lanka here.
And if there's an American embassy there, what happens? America gets dissolved.
So?
What happens to the officers who take one less of those?
They take it and put it in another place.
They put it in Burma.
Or in Pakistan, or in India.
So what happens to it? They have to manage it; what's our problem?
So, they must be doing it, and they must be doing it better than us.
The system they set up is better than all the systems we have set up now.
Speak. Is anything left? Swami Maharaj, Maharaj Gopalanand Swami says that there are many purposes for this one universe, and the first purpose is that if he sent the first avatar to this universe, then he has to take the entire avatar back to Akshardham. If he comes here from there, how should we understand that?
What did you say?
Maharaj has stated six purposes for the avatar.
Huh? Maharaj has stated six purposes for his avatar, as to why the avatar came to Earth.
The first purpose is that all the other lords of the abodes, the avatars, want to take them to their own abodes.
So, Maharaj, how should one understand that?
So, what's our problem with that?
If Maharaj or Gopalanand Swami said that and they are doing it, then what's our problem with that?
So, we should just accept it.
The problem is if it doesn't go down your throat.
My throat has become very narrow recently.
So, the morsel just goes down quickly.
The halwa with sugar doesn't go down.
So, don't keep your throat narrow; keep it wide. Whatever comes, let it go down. Maharaj says not to let everything else go down.
If Maharaj said it and Gopalanand Swami said it, then you should accept it.
We don't have any problem with that.
The more you understand, the better.
Take it.
Thus, PurushottamPurushottamGod. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth forTap to open in glossary → Bhagwan, who resides with those devotees, is specially known and called by the aforementioned names.
Even though those names are different, there is no difference in their form.
The intention here is that the same Lord PurushottamPurushottamGod. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth forTap to open in glossary → is full of the six qualities like knowledge, power, etc., and is a great and capable Lord.
When worship is performed by accepting the union of Radhaji with him, then that Mahaprabhu should be understood in the form of Radha-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 →.
And when Lakshmiji, who incarnated in the form of Rukmini, is worshipped by accepting her union with him, then 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 → should be understood in the form of Shri Lakshminarayan.
If the worship of that Mahaprabhu is performed with Arjuna, then he should be known in the form of Shri Nar Narayan.
Similarly, if worship is performed by accepting the union of Balarama, then that PurushottamPurushottamGod. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth forTap to open in glossary → should be considered in the form of Shri Ramakrishna.
Thus, there is no difference in the specific form of PurushottamPurushottamGod. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth forTap to open in glossary → Shri KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary → Bhagwan.
What is the role of the specific form? It is knowledge, power, strength, opulence, valor, and glory.
These are the six extraordinary qualities.
That is not Radhaji's role.
Nor is it Arjuna's role.
Nor is it Lakshimiji's role.
And it is not Balaramji's either.
That is 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 →'s role.
So even if all those others are beside him, he performs his own role.
And these devotees serve him.
These devotees have come to serve him.
Even though Balaramji was the elder brother, he thought before taking incarnation that he would go into his service, as Sheshnag.
He serves God.
That complete role of the six divine qualities.
Then God did not show the full role in any incarnation; he himself showed one or two kalas in some, one kala in others, nothing in some, and half in others.
The power shown in IndraIndraThe king of the devs. He resides in Svarg-Lok.Tap to open in glossary → and others is the role of opulence; it is just one-fourth part of God.
None of them are called complete, so they are called partial incarnations, not even a part.
When power was shown in Brahma and others, it is called a part, so it is called an partial incarnation.
So it's not that God pours out all his opulence everywhere.
Based on that, there were differences in the incarnations.
And based on that, go where there is more source.
Don't go where there is less source.
The scriptures have made such a distinction.
He made such a distinction of incarnations.
That is called the distinction of incarnations.
So Maharaj said that the source God gave in MatsyaMatsyaA fish. A chihn on Swãminãrãyan Bhagvãn’s left foot. Performing dhyãn on this chihn grants a bhakta with a stable mind. It also empowers him to live life absorbed in the murti of Bhagvãn.Tap to open in glossary →, Kachha, etc., is more than what he gave in Ramakrishna, etc.
So he is superior to them.
Therefore, salvation happens in a shorter time than that.
It happens in a shorter time than that, even if it happens there.
From birth and death, any incarnation liberates everyone.
But then, to reach the ultimate destination, if the incarnation has more power, it reaches quickly; if it has less power, it takes a little longer.
Such.
It happens indirectly.
If we worship Nar Narayan Bhagwan, we first go to Badrikashram.
And you all say that when the deluge happens in Badrikashram, then we have to go there.
Until then, one has to stay there.
Arjuna and Balarama and all came in the role of God's mission.
Therefore, as an exclusive devotee of God, his name and everything related to the form of God are worshipped and chanted.
Gunatitanand Swami and Gopalanand Swami have come to work in Maharaj's mission even more specially than that.
So why can't they be taken along?
So those saints can be kept; Maharaj has said it with the devotees.
But Maharaj has made so many improvements in the previous scriptures.
Maharaj has made improvements in all the previous scriptures, and he has not made those improvements on his own.
He has done it according to the Upanishads.
In the Upanishads, those people had made improvements, and Maharaj again made improvements to that.
So he restored the original Upanishads.
In the Upanishads, there was worship of two lotus feet.
So, by making improvements in that, the worship of Puranas in Pauranik.
BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → kartavya manujair bhovi.
Nishreyas karam kinchitt to anyati drushyata.
Tasyaiva sarvatha bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary →.
Where is the devotion of both of them mentioned?
So, God has removed everyone from there.
Tasyaiva sarvatha bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary →.
Where did God say that devotion to Radhaji is incomplete if you only worship Shri KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary →?
This is Maharaj's own opinion.
So, if Maharaj has his own opinion, it doesn't mean that others' opinions are wrong.
You have to fit the frame according to whose you are.
That
So, first, one doesn't even know whose they are.
Meaning, no, this is not right, this is not right, this is not right, this is not right.
First, one should know whose they are, right?
Am I Swaminarayan's or someone else's?
So, that should be decided by oneself.
Whose are we?
Then there is no question, Maharaj has not called anyone else wrong.
If we belong to others, then we should do everything else that Maharaj has not forbidden, there is no problem in that.
But
Whose do you consider yourself to be?
If you consider yourself to be Swaminarayan's, then do as Swaminarayan said, nothing else.
Swaminarayan has said this.
That 'tasyaiva sarvatha bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → kartavya manujair bhave nishreyas karam kinchitt to anyati vidopyate' is the only measure.
And why did it say Radhakrishna like that?
Why didn't it say 'Radhakrishna bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → satsange'?
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 → bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → satsange yatha yanti vidopyate.
It is said about the devotion of only one.
Maharaj has not mentioned devotion to anyone else in the Shikshapatri.
These are all others.
If they do it by shaking, then God doesn't forbid it. Yes, okay, no problem. It's mentioned in the Puranas, so you do it until you're satisfied, then come to me when you're satisfied.
God has said that in the Shikshapatri.
Thus, there is no difference between PurushottamPurushottamGod. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth forTap to open in glossary → Shri KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary → Bhagwan in the form of the distinguished.
Therefore, there is no difference in the form of the worshipable PurushottamPurushottamGod. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth forTap to open in glossary →.
So, why did Maharaj say that?
That the distinguished form is the same.
And that is Maharaj's 'tatsatve tatsatvam tada bhave tadbhavam'.
So, it means that it is Maharaj himself.
Why did we say that the creation of Brahma and others is a direct creation or an indirect creation?
Direct.
It is the direct creation of the Supreme Soul.
So, if there is direct creation in Brahma and others, then not in the avatar?
He works through that avatar, so Maharaj doesn't work directly in it?
Maharaj directly does the work in Brahma and others.
And in that avatar, Maharaj directly performs the work.
That's fine too, he does that, no problem.
We should understand the glory of Maharaj in that.
Dharmanandan Swami's question is.
That Jinabhai of Panchala was an incarnation of Shri KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary → Bhagwan, and Jivuba was an incarnation of Lakshmiji, so is that really true?
Who says?
Dharmanandan Swami.
Dharmanandan Swami.
But we cannot make a decision about that.
That Jinabhai was an incarnation of 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 →, or Jivuba Laduba was an incarnation of Lakshmiji.
Maharaj decides that, and if someone has done it and we like it, then we should accept it.
If you don't like it, then remain silent.
Don't say that they weren't.
They weren't.
We should not be negative.
And if we are convinced that it is correct.
Then do it, but Maharaj has not said anything like that in this.
We have come here to explain the Shikshapatri.
So, in the Shikshapatri, Maharaj has not said in any shloka that Jinabhai was an incarnation of this or that.
Maharaj has said in the Vachanamrut that Jinabhai was a very good devotee.
And Maharaj has also praised Jivuba Laduba repeatedly.
She had such power that she was not less than Lakshmiji, rather she was one step ahead of her.
Jivuba Laduba and all of them were there, so their power and devotion were not less, they were more.
And if it was more and they believed it, then it's good, no problem.
But that
It cannot be called a principle.
And it cannot be said that salvation does not happen without believing, and if one believes, then salvation happens.
So, based on the devotee's happiness, they do that.
In that, we cannot say this with much force, nor can we deny it.
So, we should bypass it; where there is traffic, we should not go much.
Thus, in the specific form, there is no difference in PurushottamPurushottamGod. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth forTap to open in glossary → Shri KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary → Bhagwan.
Therefore, there is no difference in the form of the worshipable PurushottamPurushottamGod. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth forTap to open in glossary →.
Shri Radhikaji and other devotees are eternal muktas.
So, through their yoga, Parabrahma
They are not the original muktas.
There are two types of muktas, aren't there?
One is anadi muktamuktaFree. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17].Tap to open in glossary →,
nitya muktamuktaFree. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17].Tap to open in glossary →.
And one
nitya muktamuktaFree. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17].Tap to open in glossary →.
Nitya muktamuktaFree. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17].Tap to open in glossary →, anadi muktamuktaFree. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17].Tap to open in glossary →, that is called nitya muktamuktaFree. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17].Tap to open in glossary →.
And all these were in Maya, and those who worship God and become liberated are called adi muktas.
But Radhaji, Lakshimiji, all of them were anadi muktas.
So, God brought them from there to do His work.
In that, we also believe that Gopalanand Swami, Gunatitanand Swami, all of them were anadi muktas, and Maharaj brought them, but Maharaj brought many.
So, there remains a slight question.
So Maharaj said that they will unnecessarily quarrel, one saying, 'You are not,' and the other saying, 'I am not you.'
And even among muktas, such things happen.
We are all muktas, yet sometimes we are not on the right path.
They come and then again in the evening, after the arati, they join Maharaj and become ashamed.
If they come during the day, sometimes in the afternoon,
This happens.
So Maharaj had come with the muktas.
Similarly, Radhaji, Lakshimiji, all of them, the meaning of anadi muktamuktaFree. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17].Tap to open in glossary → is blemishless.
Maya has never touched them.
The meaning of anadi muktamuktaFree. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17].Tap to open in glossary → is just that: they were blemishless devotees.
Thus, in the specific form, there is no difference in PurushottamPurushottamGod. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth forTap to open in glossary → Shri KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary → Bhagwan.
Therefore, there is no difference in the form of the worshipable PurushottamPurushottamGod. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth forTap to open in glossary →.
Shri Radhikaji and other devotees are eternal muktas.
So, how can Parabrahma be worshipped through their yoga?
There is no room for such a doubt here.
If you want to read a little, read it.
There is time.
Verse number 111.
These devotees like Radha, sometimes they are by his side.
Sometimes, due to extreme affection, he is known to be alone in his body.
And those devotees like Radha, sometimes they are by the side of Shri KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary → Bhagwan.
And sometimes, due to extreme affection, they reside within the body of Shri KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary → Bhagwan.
Then, it should be known that Shri KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary → Bhagwan is alone.
These Radhikaji and others
The personality of all these is not like ours.
That means it is not mundane.
So, our intellect cannot be applied to it with a mundane attitude.
That if I do this, how will it happen to him?
That doesn't happen.
He can do it.
Maharaj's saying
Maharaj's intention is that when God's form is alone, then Radhikaji and others are also there.
Maharaj's saying
All these are forms of power, forms of energy.
So, God sometimes manifests the powers in embodied form, and sometimes, by absorbing the powers within Himself, He acts as the sole sovereign.
So, there is no problem in that.
Thus
That's why it is said that there is no difference in his form in any way.
Even if God is alone, it is said in the scriptures that Lakshimiji and all others
During Maharaj's time, when Maharaj used to celebrate big festivals, Maharaj would say that.
Someone says, 'Maharaj, three will come to eat.'
Maharaj says, 'If three come, Lakshimiji will be ashamed, not us.'
Lakshimiji and all others used to come to Maharaj for seva in satsangsatsang1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company.Tap to open in glossary →.
Maharaj says, 'When we go to satsangsatsang1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company.Tap to open in glossary → alone and do big works, then you come.'
So, when all those are incarnations of God, they are all present in small or large forms, in more or less parts.
And that is where its beauty lies.
Of God's incarnation
That is where the glory lies.
That everyone has abundant opulence and abundant power, that is where his glory lies.
If he cuts everyone down and keeps only a few like radishes, then that is his glory.
Radhikaji and others are devotees of Shri KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary → Bhagwan; they are constantly engaged in the service of Shri Bhagwan.
When they are sometimes beside Shri KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary → Bhagwan, everyone gets their 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 →.
But when they are completely absorbed in the form of God with extreme affection, then God alone gives 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 → to the devotees.
When those devotees are nearby, they are referred to by names such as Radhakrishna, Lakshminarayan, etc.
But when those devotees are not physically present outside for everyone to 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 know that God is alone.
Therefore, in a temple where there is only one murtimurti1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn.Tap to open in glossary → of Shri KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary → Bhagwan, and no other murtimurti1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn.Tap to open in glossary → of a devotee, yet Shri KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary → Bhagwan resides there with the assembly of servants like Radha and others, one should have such a feeling. This is the meaning of this shloka.
Commentary
By saying that the assembly of eternal muktas, including Radhikaji, always remains with Shri KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary → Bhagwan, the occasion arises to also mention some special characteristics within it.
Whenever Shri KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary → Bhagwan takes an avatar on this earth, Radhikaji and others also descend with him.
In some avatars, those eternal muktas remain by his side, and at other times, they remain in the form of God, in the murtimurti1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn.Tap to open in glossary → itself.
In the Vedas, God said in the Gita that the Vedas deal with the three gunas, but Arjuna, you should transcend the three gunas.
The Vedas are concerned with the three gunas.
So, they also provide guidance to sattvic people.
They also give to rajasic people.
They also give to tamasic people.
And they also give to the eternal muktas.
They also give to the muktas.
So,
Muktas might say that the Vedas command rajasic people,
is wrong, so is it right to call it wrong?
Why?
It is said according to his eligibility, so it is in his best interest.
Yes, whatever you need from it, you take that.
Don't say that others are wrong.
Don't say that the commands given in the Vedas are wrong, and that the actions of others are wrong.
You all take the best of everything.
Thus,
In all these avatars, there is the worship of Radhakrishna, the worship of Lakshminarayan, the worship of Narnarayan Bhagwan, and the worship of Swaminarayan.
All these forms of worship have been expounded in the Vedas.
If it is not done in the Vedas, then it is done in the scriptures that are supplementary to the Vedas.
Whatever is mentioned in the Bhagavat is an expansion of the Vedas.
So it is mentioned in it.
Just because it is mentioned there, it doesn't mean that a mumukshumumukshuA person in search of moksh.Tap to open in glossary → should also perform tamasic upasana.
In the Vedas, tamasic upasana is also mentioned.
And rajasic upasana is also mentioned.
And sattvic upasana and nirgunnirgun1) Without gun. Not possessing any qualities of the three guns of Mãyã – sattva-gun, rajo-gun, and tamo-gun. Beyond all mãyik qualities. Divine. 2) Extremely subtle. [Kãriyãni – 8].Tap to open in glossary → upasana, all are mentioned.
So,
If someone is a nirgunnirgun1) Without gun. Not possessing any qualities of the three guns of Mãyã – sattva-gun, rajo-gun, and tamo-gun. Beyond all mãyik qualities. Divine. 2) Extremely subtle. [Kãriyãni – 8].Tap to open in glossary → upasak and a pure mumukshumumukshuA person in search of moksh.Tap to open in glossary →, and wishes to go to God's abode,
then he should leave the guidance given by the Vedas for going to the abode and not say that those are wrong, those are wrong, those are wrong.
Then that is called being overly clever.
What is his duty?
What is useful for him
Whatever is useful for him, that much is
In a well-filled reservoir, one takes water from all sides.
It is said in the Gita.
If a whole lake is full of clear water, and there is some moss, frogs, and crocodiles on the bank, and someone goes to fetch water, they might think, "How do I take water from this?"
And if I take it, I'll also take a leg of the crocodile, and then take the water. I'll have to take everything together, right?
Don't insist on that.
When the crocodile has moved away, fill the water and come back.
He won't let that service come.
Water use.
As much as water is needed, it is available everywhere.
He has to take only that much from it.
The Vedas contain all types of worship: Tamasic, Rajasic, Sattvic, and Nirguna.
It is not necessary that it is said only in the Vedas.
Maharaj has said everything in the SatsangiSatsangiA person who practises satsang.Tap to open in glossary → Jivan, that one should worship Nar Narayan Bhagwan, and that Nar Narayan Bhagwan is me.
And I am Gopinath Maharaj.
I am Laxminarayan DevDevA demi-god who is given powers and responsibilities in the universe, and who lives in a higher lok. Devs are bhaktas of Bhagvãn and follow His ãgnã.Tap to open in glossary →.
I am Nar Radharaman DevDevA demi-god who is given powers and responsibilities in the universe, and who lives in a higher lok. Devs are bhaktas of Bhagvãn and follow His ãgnã.Tap to open in glossary →.
So Maharaj has said it all.
So Maharaj said it, so why should you call it wrong?
And if you have to say it's true, should you be confused?
So you should stick to it?
Take what applies to you.
Don't do any other cleverness in what Maharaj has done.
If you want to go to Akshardham, then you should follow Maharaj.
Those others
Maharaj has done well for people of that category.
There are many categories in this 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 → too.
If they are going to hell elsewhere and going to Yamapuri, what's wrong with them turning here instead?
If they turn here on their way from there, then all this is fine for them.
So, God has created many categories.
What do we want from that, and where do we want to go?
First, make a decision about that, and Maharaj says that if one doesn't know their own self, then it is said to be very bad.
If one does not have a clear understanding of their own self, then it is extremely bad.
So, what is one's own self?
It's good for others too. We shouldn't assume that everything is good for us just because it's there for everyone.
What do we want to do?
Do we want to go to Akshardham?
Then one should worship Maharaj alone.
And how all this is, Maharaj has said in the Shikshapatri.
That all of them are true, not false.
No one has the right to call them wrong. We have the right to accept the best from them.
We do not have the right to call anyone else wrong.
If someone says that Jivuba is Lakshmiji, we don't have the right to say they are wrong.
If it fits us, we should believe it.
There's no problem with that.
We want to go to Maharaj, and to go to Maharaj, what kind of worship should we do?
So, its role models are given: how Gopalnand Swami did it and how Gunatitanand Swami did it.
Those role models are given. Then why wander around uselessly, bothering others?
We should do the same worship as all of them did.
So, if he did worship, then why did Maharaj spread all these?
What should we do about Maharaj?
So what to do about Maharaj? Let it be.
In some incarnations, the eternal liberated souls remain by their side.
And sometimes, he
Gunatitanand Swami said that he has started a very strict path.
In it, the Rajasic, Tamasic, Sattvic, and MumukshuMumukshuA person in search of moksh.Tap to open in glossary →, all have been taken together.
So, whatever one gets, they should take it.
And our duty is that if we want to go to Maharaj, who is the best, then we should take that.
It's fine for everyone else.
And if someone is doing this, worshipping Laxminarayan DevDevA demi-god who is given powers and responsibilities in the universe, and who lives in a higher lok. Devs are bhaktas of Bhagvãn and follow His ãgnã.Tap to open in glossary → and doing that, we shouldn't tell them that they are spoiled.
If we have a friend, we should tell them that this is good.
And sometimes, they reside in the form of God, in the idol, so they are not seen separately.
When they are absorbed in the idol, then only God is seen.
Whether the class of eternal liberated souls is seen or not, the reason for that is the will of God, who takes the incarnation.
The will to bring all of them is God's.
They do not come here by their own will.
God said, 'All of you come with me.'
So they came.
They are completely subservient to God.
They are not such that they would make God subservient to us.
All of us servants have come.
If we are all servants, then what?
Sun and I both ate out of shame.
If you want to eat hot food, come on time, otherwise, nothing.
If you walk early or late, then you make a fuss about me making it hot.
Look,
That won't happen, he must have frozen.
Due to the excessive affection of those eternal muktas, God also gives them a place to reside in His own form.
Therefore, Radhikaji and others are called devotees because they are the remaining forms of Parabrahma PurushottamPurushottamGod. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth forTap to open in glossary →.
In this matter, some other scholars
All these are called His vibhutis.
Maharaj said that GolokGolok1) The dhãm of Shree Krishna Bhagvãn. 2) Also means Akshardhãm. The prefix ‘go’ means light; therefore, meaning the ‘lok of light’ – Akshardhãm.Tap to open in glossary →, VaikunthVaikunthThe dhãm of Vishnu, and Rãm Bhagvãn.Tap to open in glossary →, Brahmapur, all these abodes are called the vibhutis of God.
Then all these muktas are called the vibhutis of God.
Whatever is glorious, whatever is powerful.
Wherever something extraordinary is seen, it is called the vibhuti of God.
So what is the meaning of vibhuti?
What is vibhuti called?
It is separate from God and enhances God's brand.
Even if it is separate from God, it still enhances God's brand.
It does not increase its own.
If it is more of its own, then it is called God's cousin, not vibhuti.
Staying in God's field and increasing my own brand.
So what is that called?
It's called a cousin.
He is called God's cousin, not God's vibhuti.
Vibhuti is only called that
That he remains separate, all these muktas are not Maharaj.
The muktas, Gopalanand Swami, Gunatitanand Swami, Nityanand Swami, Muktanand Swami, they are not Maharaj.
They are separate, their existence is separate.
But still, they don't increase their own brand.
The brand of Swaminarayan is greater.
In the same way, all these muktas are the vibhutis of God.
So, the more vibhuti one has,
he is considered greater than the other.
Whose vibhuti is great,
whose bungalow is big,
he is considered bigger than the one with a smaller bungalow.
Because why is he big? Because his vibhuti is big.
If someone has a big car, a car worth a crore rupees, then he is considered bigger than someone with a 25,000 rupee car.
That is the worldly way.
This is the transcendental way.
That avatar is great whose vibhuti is very great and abundant.
So if you remove him from the vibhuti, then we have cut off Maharaj's vibhuti.
So let everyone be Maharaj's vibhuti.
All that is Maharaj's vibhuti.
And we should understand that Maharaj's brand is greater.
When Maharaj was there, there are so many examples where Shri KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary → Bhagwan would say, "You go there now."
Ranchhodrai of Dakor would say, "You go to Vadtal now."
Even Ranchhodrai of Dwarka would say, "You go to Vadtal now."
How many such examples were found where Shivji Bhagwan said it, Ramchandraji Bhagwan said it.
So did he increase his own brand or Maharaj's brand?
He increased Maharaj's brand.
So what's wrong with considering him a vibhuti?
Or to consider him a cousin?
We play the role of a cousin, so we consider him a cousin.
We don't play the role of vibhuti, we play the role of a cousin.
Wherever we go, we set up our own separate framework.
So we play the role of a cousin.
We do not play the role of vibhuti.
We are supposed to play the role of vibhuti.
God brings all these as vibhutis, and they come here and become cousins.
They are brought as vibhutis.
If all these family members are brought as servants, they come here and become bosses.
It's only been a year since they got married, and they've already become bosses.
Many even boss around while sitting there.
Even before they arrived.
So God brought all these as vibhutis, and we all entered as vibhutis.
Do you want to become a vibhuti?
So, yes, commitment.
Then, after entering here, they say, "I don't enjoy the role of vibhuti much now, let me play the role of a cousin."
Then let me become a cousin.
Cousin means competitor.
Cousin means a hidden enemy.
Enemy, not an open enemy.
But a hidden enemy is called a cousin.
A cousin always has inner jealousy, this and that, towards the other.
To bring it down, or to make it fall from that.
Then it is called pitray.
Similarly, God's vibhuti and God's pitray are considered two opposites.
God brings it as vibhuti, and it becomes pitray.
In this regard, some other scholars believe that.
There is some left.
There is only a little.
That Radhikaji and others, having attained the pinnacle of affection, become immersed in Parabrahma.
By forgetting their own individuality, they do not remain separate from the form of God.
That is why it is said that God is alone.
On the other hand, scholars who know the secret of the sampradaya believe that these three shlokas, 109, 110, and 111, are in the sense of describing the arca murtimurti1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn.Tap to open in glossary → of God.
Victory to Sahajanand Swami Maharaj!