Jag ga ma ma ga re re ka sa ga re jag ga ma ma ga re re ka sa ga re
Jag ga ma ma ga re re ka sa ga re jag ga ma ma ga re re ka sa ga re
Om Avtarine Shri Swaminarayanaya Namo Namah
Shri Harikrishnaya Namo Namah
Shri Purna Purushottamaya Namo Namah
ShlokShlokA verse from shãstras.Tap to open in glossary → number 108 continue
Sa 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 → Param Brahma Bhagavan Purushottamah Upasya Ishtadevo Nah Sarvavirbhavakaranam
Sa 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 → means where is 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 →
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 →
That means where
One Jenadi Narayan
Hey
One Jenadi Narayan is mentioned in the Vedas
Mentioned in the previous shloka
In the heart, the jiva lives, the Antaryami is situated
The knowable independent Isho
Sarva Ravi Bhava Karanam
Sarva KarmaKarmaAction. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards.Tap to open in glossary → Phala Prada
That
Sarva KarmaKarmaAction. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards.Tap to open in glossary → Phala Prada
Sarva KarmaKarmaAction. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards.Tap to open in glossary → Phala Prada
So, the Antaryami, since when has he been there?
Hey
Anadi
So, Sa 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 → means one
Call him Anadi 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 →, call him Anadi Narayan
Or call him some Anadi 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 →
He is our Upasya
Upasya Ishtadevo Nar Nar
Sarva Vibhava Karanam
He is the cause of all avatars, he is an Anadi 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 →, Narayan says
Call him Swaminarayan
Call him 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 →
Whatever you say
Call him Vasudev
That 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 → is our Upasya, our Upasya is that
That
That
And
That
Ishwar
That
Where
So
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 →
Such
Who
Shri KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary →
Bhagavan
That
Ishwar
Is
And
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 →
Who
That
Our
Ishtadev
Is
And
Upasana
To do
Worthy
Is
And
All
Of avatars
Cause
Is
That Ishwar is Shri KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary → Bhagavan only, not others
The Parabrahma Bhagavan 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
That Ishwar is our Upasya Ishtadev 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 →, know this
Parabrahma
Par means supreme because he is the Upasya of all
Brahma means his glory is immense
And therefore he is superior to all
It is said in the VishnuVishnuThe dev of sustenance. Part of the trimurti. He lives in Vaikunth with his wife Lakshmi.Tap to open in glossary → Purana that
He is self-sufficient with immense growth and he increases and nourishes all emotional substances
He is the support of all animate and inanimate objects, he holds all emotional substances
Hence he is called Brahma
The gender of the word Brahma does not change, so even if the word Ish mentioned in the 107th shloka is used as an adjective, there is no fault.
If the word Brahma has an adjective, it becomes according to that, to which the adjective is applied.
Sa 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 masculine
And Brahma is not masculine, it is neuter
Sa 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 → Parabrahma Bhagavan
Here the word Parabrahma is used
In it, the word Brahma has also been used in other meanings in the scriptures
As in the Gita
So it's called Parabrahma
Brahma is also called Prakriti
Brahma is also called Atma
Brahma is called AksharAkshar1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.Tap to open in glossary →
But Parabrahma is not called one
As in the song
First, O Arjuna, my great Brahma-like original nature is the womb of all beings.
In this Gita verse, the word Brahma refers to Maya.
The supreme AksharAkshar1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.Tap to open in glossary → is Brahma.
In this phrase of the Gita, the word Brahma refers to the AksharAkshar1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.Tap to open in glossary → 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 →.
In the very first auspicious verse at the beginning of the Bhagavata, the primordial poet Brahma is referred to as the word Brahma, the Vedas.
To him, Brahma-hrada, the primordial poet, deludes, deludes the gods.
What does 'tene brahmahrada' mean?
Please parse it.
To him, Brahma-hrada.
Brahma-hrada.
To him.
Hrada.
Brahma, to him, to him.
From the mind, hrada means from the mind.
Brahma means the Vedas.
Tene means expanded speech.
He gave it to him.
God gave the knowledge of the Vedas to Brahma through his mind.
To him, Brahma-hrada, the primordial poet.
So there, Brahma is said to be the Vedas.
It is said to be Prakriti.
It is also said to be AksharAkshar1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.Tap to open in glossary → Brahma.
But that is why, to distinguish him from all of them, it is said that our Ishtadev is Parabrahma.
The word Parabrahma does not apply to any of these.
Here, the word Brahma refers to the Vedas.
To say that the present word Brahma is in a different sense from the three meanings mentioned above, the word Brahma is qualified with 'para' and called Parabrahma.
Because 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 →, who is referred to by the word Parabrahma, is also beyond Maya, AksharAkshar1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.Tap to open in glossary →, and the Vedas.
So if someone places AksharAkshar1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.Tap to open in glossary → Brahma in the category of an object of worship, that is not correct.
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 →, the Supreme Brahma, the all-pervading God, 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 our worshipable Ishtadev.
It is not said that 'worshipable Ishtadevas'.
It is not said that two people are worshipable to us.
Of the worshipable Ishtadevas.
It is a singular word.
He is the cause of all manifestations, the one who embodies all avatars.
And such is Parabrahma, one should worship God by keeping him in mind.
And that should be done in the jiva.
It is mentioned in the Brahmasutra, isn't it?
One should thus conceive of it within one's own soul.
This God, his 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 →, from it all avatars manifest and then merge back into it.
All those avatars are his.
They are not anyone else's; they are his avatars.
In that way, one should conceive of it in one's own jiva.
In the discourses of Gunatitanand Swami, it is said that just as our jiva is in the body, so too our jiva is the body of God, and God resides in it.
Thus, one should conceive of God.
Parvatbhai used to do that.
So we should also do that.
Parvatbhai is considered an ideal example.
Because all the avatars would appear before him, wouldn't they?
Because 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 →, who is referred to by the word Parabrahma, is also said in the Shrutis to be beyond Maya, AksharAkshar1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.Tap to open in glossary →, and the Vedas.
We should not enter into 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 → of God.
One should place 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 → of God within one's own jiva.
We should not just sit comfortably 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 → of God and keep meditating, expecting God to take care of everything.
This is Maharaj's opinion.
This is the opinion of our scriptures and Maharaj.
Just as the Vedas, which are beyond Maya, of the same color as the sun, and even beyond AksharAkshar1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.Tap to open in glossary →, expound on the attainable Parabrahma, these three are ShrutiShrutiThat which is revealed and heard. Philosophical and spiritual wisdom – as revealed to the rushis after strict tap and deep dhyãn. The four Veds are Shruti shãstras.Tap to open in glossary → statements.
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
We do not merge into Maharaj's murtimurti1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn.Tap to open in glossary →.
So, the description in the scriptures
And that the beads are strung on a thread.
Hmm, everything is within God, and everyone is within God.
So, in 'the beads are strung on a thread,' who is the thread and who are the beads?
God said that the beads are strung on a thread.
This entire world rests on me, and it's like beads strung on a thread.
So, in that, who is the thread and who are the beads?
God is the thread.
Did God go inside, or did the bead go inside the thread?
Huh?
So, that analogy is correct, that the beads are strung on a thread.
The bead is pierced by the thread.
The thread is not pierced by the bead.
The thread is not pierced by the bead.
The bead is pierced by the thread, and the thread holds them all together.
That's why it's said that the beads are strung on a thread.
Just as God resides in our hearts, God resides in the hearts of others.
God, as a thread, moves the entire world.
And that's how you should perceive it.
You should perceive God's murtimurti1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn.Tap to open in glossary → within your own soul.
You should not perceive your own soul as being within God's murtimurti1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn.Tap to open in glossary →.
It's like beads strung on a thread.
It was also said that God resides as the self-luminous narrative.
Huh? He absorbs everyone into Himself and then resides as the self-luminous narrative.
Yes, that too.
What is the meaning of Swarat?
Without anyone's help and without anyone's cooperation, he is self-governing.
His rule does not require the cooperation of anyone else.
So, what was your question?
God resides within everyone, having absorbed them into Himself.
That if God wishes, He can reside separately from everyone, or He can absorb everyone within Himself and reside.
Yes.
So, within God, all these jivas and the gross prakriti also exist within God's form.
During the time of dissolution, He makes them inactive and absorbs them into His womb, and then He does that.
So, it's not like we go there and become active.
God makes them inactive, and what do you call that...?
Huh?
In the unmanifested form.
So, He completely deadens them, like we store things, He stores them.
When there is no creation, God makes all the jivas like stones and absorbs the entire universe within Himself.
So, it's not a procedure for meditation.
It's about who is the material cause of this creation.
It is said in relation to that.
There is no such need when meditating.
That is, when there is a state of dissolution, when the jiva has no place anywhere,
all the jivas of infinite crores of universes, and maya, and everyone,
He has absorbed them into Himself and is seated.
So, He has absorbed them, it's not like we eat a food item.
He has covered everyone in His own effulgence and is seated.
No one can do anything.
When He wants to create again, He activates everyone.
When it rains, in the olden days, there used to be a lot of rain, and then the ponds would fill up.
If there's a big pond filled next to the house, then at night, the frogs start croaking, croaking, croaking.
So, the frogs come into the pond from the very beginning.
And then finally, the pond dries up completely.
Those frogs just become like that in the mud.
They go into a coma, in today's language.
So, they all become like inanimate objects. They become like inanimate objects, and then when the pond fills up again in the next monsoon, they become active again.
Similarly, in the state of dissolution, God makes all of them non-usable, dead, under His influence.
He makes them like unconscious beings.
So, they remain like inert objects.
They don't move or stir.
It's not like that when you want to meditate.
So, God is the material cause of everything.
In that sense, God said, 'All is in Me.'
Everyone is seated within me.
Everyone is seated within me, that should not be the meaning.
The meditation on the divine play of creation, this entire divine play of creation belongs to God.
The scriptures prescribe meditating on it.
The divine play of creation is for understanding its glory.
To meditate, if one meditates on creation, then one should meditate on 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 → of God in the sky.
But it's not about meditating on God's sky within God.
There is no one inside God.
At the bottom of the ocean, it's completely clean; the ocean throws out all the mud and dirt.
There is no garbage in the middle of the ocean.
All the garbage is thrown out on the shore.
There is no one inside God.
It is said to meditate on the sthandila, to meditate on the sky, to meditate on the sun's orb.
So, if one is to meditate on the sun's orb, how should it be said? Always meditate on the one situated in the center of the sun's orb, Narayana, seated on a lotus, adorned with armlets, crocodile-shaped earrings, a crown, and holding a conch and discus.
But how to do it?
Within the sun's orb.
But it's not about putting the sun inside God.
God is seated as the indweller within the sun's orb, just seated there.
He is seated as the indweller.
Assume him to be embodied.
Assume him to be embodied and meditate.
So, that is the method of meditation.
That is the method of worship.
In this phrase, 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 word Bhagwan means that one who possesses the highest virtues is called Bhagwan.
Regarding that, VishnuVishnuThe dev of sustenance. Part of the trimurti. He lives in Vaikunth with his wife Lakshmi.Tap to open in glossary →
Bhag means opulence.
The supreme controller of all.
No one can stand in competition with him.
That is called Bhag.
So
If it is used for others, it is used as a secondary meaning.
Bhagavatpada Ramanujacharya, for example.
Bhagavatpada Vallabhacharya Maharaj.
Bhagavatpada Shankaracharya Maharaj.
In those times, there were no competitors for him.
But that doesn't mean he himself became a competitor to God.
Those devotees were all servants of God, and they were supreme servants.
Indeed.
In this regard, it is stated in the VishnuVishnuThe dev of sustenance. Part of the trimurti. He lives in Vaikunth with his wife Lakshmi.Tap to open in glossary → Purana, 'O Maitreya, the word Bhagwan is used only for the Parabrahman, who is the cause of all causes and possesses great opulence.'
It is not used for anyone else in an extraordinary way, nor should it be.
To give him respect, and if they are his.
If they are excessively his, then perhaps he would not even have any growth in it.
If someone has already grown and settled, the scriptures say to throw them out with stones.
But he would never have had any growth other than the sentiment of a servant.
It is used for him again.
Such is the treatment.
Because he is a servant.
In the word Bhagwan, 'bha' has two meanings: one who nourishes and the support of all.
Bhartā, sambhartā, that is the meaning of 'bha-kāra'.
The meaning of 'bha-kāra' is 'bha-ga'.
We say 'bha' for 'bha' and 'ga' for 'ga'.
So, 'bha-kāra' means 'bhartā' (sustainer) and 'sambhartā' (supporter).
The sustainer, nourisher, and creator of the entire creation are all God.
In the word Bhagwan, 'bha' has two meanings: one who nourishes and the support of all.
The meaning of 'ga' is one who gives the fruits of actions, and one who creates and dissolves.
Gamayitā (one who causes movement).
Ga-kāra means Gamayitā.
Netā, Gamayitā, Sraṣṭā.
Sraṣṭā.
Sraṣṭā.
Sraṣṭā.
So, they are the ones who cause movement.
The one who gives high and low गति (states of being).
So, the 'ga-kāra' indicates that it resides in God.
God makes the jiva move according to its nature.
If he is good, he takes him to God's abode.
Otherwise, he takes him to wherever his qualification is.
And even if one doesn't want to go, he takes them.
No one wants to go to hell, yet they go there.
and takes away.
The meaning of 'gha' is the one who gives the fruits of actions, creates and destroys.
The name of these six, complete opulence, dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, fame, prosperity, knowledge, and detachment, is Bhag.
All beings reside in that God, who is the soul of all beings, and He Himself also resides in all beings.
That is why the imperishable Paramatma is the meaning of 'vakar'.
Leaving aside the three types of gunas and their afflictions, knowledge, power, strength, opulence, valor, and radiance, these virtues are called by the word Bhagavan.
God has all virtues.
but is faultless.
In others, all the sages and saints have virtues, but they also have some flaws.
The liberated souls have only virtues and no flaws.
Even then, they are dependent on God.
They have come into this state by worshipping God; they are not self-existent.
Only God is self-existent.
Therefore, only one is called God.
No one else can be called God.
The extraordinary word 'Bhagavat' applies to Paramatma.
And all the others who are referred to by the word 'Bhagavan' are called formal.
These royal persons have arrived.
Rajpurush means any servant of the king, they are all called Rajpurush.
He cannot be called a king by that.
The three types of qualities that have been abandoned
And leaving aside its afflictions, knowledge, power, strength, opulence, valor, and radiance, these virtues are called by the word Bhagavan.
O Maitreya!
From the word 'Bhag', all these virtues.
And 'van' means the one who possesses all these virtues.
Such virtues, completely flawless, are only in God, not in anyone else.
Therefore, the extraordinary word 'Bhagavan' is used for Paramatma.
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 →, Parabrahma, Bhagavan, 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 →.
O Maitreya!
In this way, the great word Bhagavan is the indicator of Parabrahma Swarup Shri Vasudeva only, and not of anyone else.
The word 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 phrase refers to 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 → of the Shikshapatri.
In that, PurushPurush1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush.Tap to open in glossary → means the one who has existed since ancient times, who is pre-established, is called PurushPurush1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush.Tap to open in glossary →.
The ShrutiShrutiThat which is revealed and heard. Philosophical and spiritual wisdom – as revealed to the rushis after strict tap and deep dhyãn. The four Veds are Shruti shãstras.Tap to open in glossary → says that I was here from the beginning; what is thus experienced is the PurushPurush1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush.Tap to open in glossary →-ness of PurushPurush1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush.Tap to open in glossary →.
Or, he who fulfills the desires of devotees and destroys the enemies of devotees is PurushPurush1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush.Tap to open in glossary →.
Sanjaya has said in the Mahabharata Udyog Parva that he is complete everywhere and is the abode of all, therefore he is PurushPurush1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush.Tap to open in glossary →.
Or, he who gives more than the desires of devotees is PurushPurush1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush.Tap to open in glossary →.
Or, he who burns away sins and so on by remembering him is PurushPurush1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush.Tap to open in glossary →.
All are women.
So, in the kirtankirtanDivine songs about Bhagvãn and His charitras, usually sung to the accompaniment of musical instruments.Tap to open in glossary →, Brahmanand Swami has written,
He saw one imperishable PurushPurush1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush.Tap to open in glossary →.
All others are a crowd of weak women.
Why should a weak woman marry a weak woman?
Brahmanand Swami has written that in the kirtankirtanDivine songs about Bhagvãn and His charitras, usually sung to the accompaniment of musical instruments.Tap to open in glossary →.
So, the only one worth marrying is 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 → Bhagavan.
Or, he who burns away sins and so on by remembering him is PurushPurush1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush.Tap to open in glossary →.
It is said in the Brihadaranyaka UpanishadUpanishadCollection of philosophical texts written by the ancient rushis, that primarily revolves around the discussion of the nature of the ãtmã, the world, mãyã, and reality. Of the 108 Upanishads, ten are considered to be the ‘principal Upanishads’ upon which philosophers and ãchãryas have written commentaries.Tap to open in glossary → that
That Parabrahma Narayan, who burnt all the past sins of everyone, is therefore called PurushPurush1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush.Tap to open in glossary → in the Vedas.
Or, he is called PurushPurush1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush.Tap to open in glossary → because he has the form of a PurushPurush1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush.Tap to open in glossary →.
Brihadaranyaka PurushPurush1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush.Tap to open in glossary → Vidha.
The form of God is the eternal PurushPurush1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush.Tap to open in glossary →-vidha in Akshardham.
It is in the form of a PurushPurush1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush.Tap to open in glossary →.
And it is not of any other form, but of the form of a PurushPurush1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush.Tap to open in glossary →.
He is 16 years old and has the form of a PurushPurush1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush.Tap to open in glossary →.
It is written that it is so big and so thick.
Maharaj was 64 and a quarter years old. He wrote that much.
64 and a quarter inches means about 5.25 to 5.5 feet.
It is a gentle figure, neither small nor large.
Before this visible world was created, there was only the Purushakar, eternally flawless, and endowed with auspicious qualities, Paramatma.
That which is exceedingly excellent is called uttamuttamHighest. Best. Superior.Tap to open in glossary → (supreme).
Or, that in which there is no indiscretion or delusion is called uttamuttamHighest. Best. Superior.Tap to open in glossary →.
Here, there is a verse in the Gita, isn't there?
Pratitah Purushottama.
Therefore, in the world and in the Vedas, I am known as Purushottama.
Ksharasya Akshara, what is that?
There are two types of Purushas in the world: Kshara and Akshara. All beings are Kshara, and the unchanging one is called Akshara.
The supreme Purusha is distinct, called Paramatma. He who pervades the three worlds and sustains them is Ishvara.
Because I am beyond Kshara, and even superior to Akshara, therefore in the world and in the Vedas, I am known as Purushottama.
That is why I am called Purushottama in this world.
That which is exceedingly excellent is called uttamuttamHighest. Best. Superior.Tap to open in glossary → (supreme).
Or, that in which there is no indiscretion or delusion is called uttamuttamHighest. Best. Superior.Tap to open in glossary →.
Here, the word 'uttamuttamHighest. Best. Superior.Tap to open in glossary →' is formed by adding the suffix 'ka' to the masculine word 'tam' preceded by 'ut'.
Thus, a Purusha who is uttamuttamHighest. Best. Superior.Tap to open in glossary → is called Purushottama.
According to the Bhagavad Gita, Purushottama is superior to the two Purushas, Kshara and Akshara, and is the supreme.
It is said there that in this world, the two types of Purushas, perishable and imperishable, are referred to by the words Kshara and Akshara.
Among them, all living beings are Kshara, and the immutable Atma is Akshara. The supreme Purusha is distinct from both of these, and is called Paramatma. He enters all three worlds and sustains everyone. I am entirely beyond the perishable, inert realm, and I am superior even to the imperishable Jivatma. Therefore, I am renowned as Purushottama in the world and in the Vedas.
All avatars are the cause of Vasudeva and Keshavadi vyuhas, and Varahadi avatars.
From whom all avatars manifest, Brahma has said in the Bhagavata that
This element is such that it sustains all the 24 Murtis like Keshavadik, the six Murtis like Brahmadi, and the four Murtis like Narnarayanadik. This is such an element.
He is 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 →, He is 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 we worship Him.
And He is our Ishtadev.
But when he takes an avatar and then comes, his worship becomes proper.
No one can grasp the supreme form.
All avatars are the cause of Vasudeva and Keshavadi vyuhas, and Varahadi avatars.
From whom all avatars manifest.
Brahma has said in the Bhagavata that, "O Lord, You are the master and creator of all worlds."
Despite being unborn, You take avatars in the forms of deities, sages, humans, animals, birds, and aquatic creatures, among others.
And through that, You humble the pride of the wicked and bestow grace upon the virtuous.
Furthermore, before Muchukunda, Bhagwan also said, "O Muchukunda, I have thousands of births, actions, and names."
They are infinite, so I cannot count and show them either.
It is possible that a person, in his many births, in his many births,
may count the tiny dust particles of the earth.
But no one can ever count my births, qualities, actions, and names in any way.
And if there is a jumbo computer, it can calculate all of them.
But even a jumbo cannot calculate the qualities of God.
O King, the great sages like Sanak, Sanandan, etc., describe my eternally perfect births and deeds, saying:
But they never reach its end.
Similarly, Gargacharya had told Nandji that your son has many other names and forms as well.
There is one. Different names are given according to their qualities and actions.
Although I know that name, ordinary people of the world cannot know it.
Know such a Lord, Parameshwar 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 →, and no one else.
In the Bhagavata, Naradji told Yudhishthira that the Supreme Brahman, Paramatma, resides in your house in a hidden form, having taken the form of a human.
The great Mahapurushas who constantly search for him are the Supreme Brahman, Paramatma.
Hearing 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 the Supreme Brahman, Yudhishthira's surprise knew no bounds.
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 the manifest God, but 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 himself the incarnate God.
O friends, this is that eternal Supreme Being
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 God himself.
It is said so in the second canto of the Bhagavata.
But
If one looks deeply into the scriptures, all meanings are found within them.
But not everyone looks at it much, so it is called Shastra Chhal (deception of scriptures).
Whatever meaning is found within it, one brings it out, and it fits perfectly for them.
If the divine incarnation of Maharaj is in our hearts, then it immediately fits 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 God himself.
And whatever is in one's heart,
Everything fits perfectly.
Therefore, it is called Shastra Chhal (deception of scriptures).
Word deception.
That word deception is not meant to deceive anyone.
It is meant to sustain everyone.
The word 'chhal' (deception) is used to deceive people.
But such a word deception of the scriptures is not meant to deceive anyone.
The Vedas speak indirectly, for the instruction of children. The Veda speaks through indirect discourse.
To give bitter medicine to children, their mother persuades them and then gives it to them.
Thus, the instruction of children.
But sometimes, if someone has deceived people in the world, there might be some objection to it.
But all these people deceive in such a way that they do a lot of good for him.
That is why such a scriptural deception is called word deception.
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 God himself.
If everyone, yesterday, we didn't have it in the Brahmasutra,
That Shankaracharya takes half the part.
Take this one.
Then, by giving all these references, its meaning becomes like this.
So, if he takes that much of a sentence, all the meanings won't fit.
One should look at the references before and after and then interpret its meaning.
But now, only those who have a need will delve deep into the scriptures.
We don't have any need to understand God.
So someone else gives it to them.
How many moments pass like that.
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 the manifest God, but 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 himself the incarnate God.
O friends, this is that eternal Supreme Being who, even at the time of dissolution, remains in his pure form, devoid of his unique and illusory qualities.
Our saints have written so beautifully in kirtans, that one
When Vatapattan Swami arrived, there is a beautiful kirtankirtanDivine songs about Bhagvãn and His charitras, usually sung to the accompaniment of musical instruments.Tap to open in glossary → in one verse that says, 'PurushPurush1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush.Tap to open in glossary → Puran Avatari' (The ancient Purusha, the incarnate one).
He came and satsat1) True. Real. 2) Permanent, imperishable and unchanging. Is unbound by the past, the present, and the future.Tap to open in glossary → at home.
There is such a beautiful kirtankirtanDivine songs about Bhagvãn and His charitras, usually sung to the accompaniment of musical instruments.Tap to open in glossary →, isn't it?
That is a complete kirtankirtanDivine songs about Bhagvãn and His charitras, usually sung to the accompaniment of musical instruments.Tap to open in glossary → of the supreme form.
Maharaj is going on a procession.
O friends, this is that eternal Supreme Being who, even at the time of dissolution, is devoid of his unique and illusory qualities.
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 →
When he came to Hastinapur, all these women were talking like that.
Its description has come.
And even when Maharaj came to Vadodara, Premanand Swami composed that kirtankirtanDivine songs about Bhagvãn and His charitras, usually sung to the accompaniment of musical instruments.Tap to open in glossary → through the mouths of those women.
The ancient Purusha, the incarnate one.
He came and satsat1) True. Real. 2) Permanent, imperishable and unchanging. Is unbound by the past, the present, and the future.Tap to open in glossary → at home, the idol.
So, it describes the supreme form of God.
O friends, this is that eternal Supreme Being who, even at the time of dissolution,
He also resides in his unique and pure form, devoid of the qualities of Maya.
Where were you singing the kirtankirtanDivine songs about Bhagvãn and His charitras, usually sung to the accompaniment of musical instruments.Tap to open in glossary → from earlier?
It's forgotten.
It's forgotten.
All the aforementioned proofs from Shrimad Bhagavatam declare 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 divinity.
Who is 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 →, endowed with such power? After raising this doubt, two adjectives are given below for his identification.
that he is worthy of worship by us in a firm manner and is our chosen deity.
Whatever special was to be said in this has been said before.
He who is beyond Kshar and AksharAkshar1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.Tap to open in glossary →, 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 →, the manifest 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 appeared in the form of Shri Swaminarayan with immense grace.
On earth, he performed human pastimes and remained in the position of a guruguruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary → for his devotees, upholding dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →.
In this way, in this Shikshapatri, what he indirectly described as 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 none other than himself, not different from him.
And Parabrahma is also that same God, so there is no difference.
Maharaj established all these as ideals for that very reason.
That Narnarayan Bhagwan, Radhakrishna, and Lakshminarayan, all of them show the ideal that Radhaji served 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 that is how it should be done.
Lakshmiji should serve Narayan, that is how it should be done.
Arjun fulfilled 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 mission, that is how it should be done.
Arjun, Arjun didn't serve like Radhaji, did he?
So, it doesn't mean that only the service performed by Radhaji is considered service.
See how beautifully Maharaj has arranged everything.
Arranged in the scriptures.
To accept from the scriptures, one accepts according to their own excellence.
Otherwise, it doesn't happen.
Not all children become doctors, do they?
Many wouldn't even be able to work as teachers.
So, not everyone does; everyone accepts from it according to their own capacity.
And Parabrahma is also that same Ishwar, so they are not different. It is now further stated that Parabrahma is not any other deity.
That Ishwar is called Parabrahma, therefore, the Advaitis who say that Parabrahma is different from Ishwar, their belief is baseless.
Because there is no scriptural evidence to support the belief that Parabrahma is separate from Ishwar.
Those people believe that.
That there is a higher principle than that.
All of you, when we are 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 →, it's like that, isn't it?
Karan SatsangSatsang1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company.Tap to open in glossary → and Karya 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 →.
According to the Vachanamrut and Shikshapatri, what kind of 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 → is it called when we act accordingly?
Karya 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 →.
Karya SatsangSatsang1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company.Tap to open in glossary →, and for Karan 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 →, one has to go to its special purushas.
Now, whether those purushas are present or have passed away, I don't know much, but it's like this.
So, Karan 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 →.
So, Advaitis believe that.
That there is one nearby Brahman and one distant Brahman.
One is a nearby Brahman.
So, all of you who worship, you are still at the beginner level.
All those in Karya 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 → are called beginners.
And what is called Karan 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 → is considered a PhD.
Similarly, there was such a difference between Shankaracharya and Ramanujacharya.
That Ramanujacharya believes in God, who is seated in Dham.
So, Shankaracharya says that the one seated in Dham is completely duplicate; the original one is still very far away and not in your hands, but now it has come into our hands.
Currently, in our 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 →, it's like that: there's Karan SatsangSatsang1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company.Tap to open in glossary → and Karya 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 →.
What all of you do, you are still beginners, you wouldn't even be counted among beginners; you still don't know how to hold the pen.
What is a pen?
Have you ever written on a slate and pen?
All of that is called 'vatanu' in the local language.
So, all the satsangsatsang1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company.Tap to open in glossary → we do involves reading the Shikshapatri, reading the Vachanamrut, reading the Nishkulanand Kavya.
What kind of 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 → is all this?
Karya SatsangSatsang1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company.Tap to open in glossary →.
And that is not appropriate.
For Karan 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 →, one has to go to its purushas, those with special titles.
And then proper Karan 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 → happens.
That has been going on since time immemorial; it's not necessary that it's only happening to us now.
Shankaracharya used to say that to Ramanujacharya.
That the God you have received is Karya 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 →.
The cause is with us.
Furthermore, by showing the form of Parabrahma, the Shrutis describe that very form as the form of Parameshwar.
The Shrutis that declare the oneness of Ishwar and Parabrahma are presented here.
If this luminous, blissful Paramatma did not exist, who could remain alive?
And who could attain moksha?
There is a verse from the ShrutiShrutiThat which is revealed and heard. Philosophical and spiritual wisdom – as revealed to the rushis after strict tap and deep dhyãn. The four Veds are Shruti shãstras.Tap to open in glossary → that says:
Out of fear of transgressing his command, the wind blows, the sun rises.
AgniAgniFire.Tap to open in glossary →, IndraIndraThe king of the devs. He resides in Svarg-Lok.Tap to open in glossary →, and the fifth, Mrityu, all these are performing their respective duties.
From whose fear the wind blows, from whose fear the sun shines.
God has said, 'from my fear'.
From my fear the wind blows, the sun shines from my fear, IndraIndraThe king of the devs. He resides in Svarg-Lok.Tap to open in glossary → rains, AgniAgniFire.Tap to open in glossary → burns.
Death runs as the fifth.
All these work out of fear of him.
That is God.
That is the supreme principle.
Not the one sitting in Dham.
That is the lower principle, the lower Brahman and the higher Brahman.
Such.
It has been going on since then, and 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 →, it has also come to be known as Avar SatsangSatsang1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company.Tap to open in glossary → and Par 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 →.
Karan SatsangSatsang1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company.Tap to open in glossary → and Karya 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 →.
Even 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 →.
I will draw a line.
Gopalanand Swami and all those were in the 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 → work.
After that, the Karan 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 → people came, all of them left, and then the Karan 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 → people came.
And he propagated the Karan 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 →.
Those others could not propagate it.
So,
There are such beliefs, and it is worth studying the scriptures, but none of you do it.
Recently, I brought one or two new bulletin scriptures from abroad, two bulletins.
Of Karan 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 →.
But I don't let any of you see it because if all of you do Karan 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 →, then I won't get any share of Karan 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.
You all believe, let me do Karan 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 →.
Yajnavalkya said, "O Gargi, the knowers of Brahman, the Brahmins, describe that AksharAkshar1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.Tap to open in glossary → Brahman well."
That Brahman is neither gross nor subtle, it is neither short nor long, it is not red, it is not affectionate, it is not shadowy.
That is the ShrutiShrutiThat which is revealed and heard. Philosophical and spiritual wisdom – as revealed to the rushis after strict tap and deep dhyãn. The four Veds are Shruti shãstras.Tap to open in glossary → of Anasa and Rasva.
It is not affectionate, shadowy, or dark; it is not in the form of air or space; it is unattached, without taste and smell.
It has no eyes, ears, speech, or mind.
Uddhavji had told the Gopis that.
Why are you all becoming so foolish?
Meditate on such a Brahman.
The Gopis said, "We don't want that."
It is devoid of natural light, breath, and mouth.
It is without division and holes.
We want a Brahman that loves.
We need one that loves, right?
In this, it is said, 'Asneham Asnaviram'.
That AksharAkshar1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.Tap to open in glossary → Brahman, complete with all desires, does not eat anything, hence it is imperishable.
No one eats it.
The Gopis said, "We want a Brahman that eats butter."
This Brahman of Uddhavji was not eating.
The Gopis said, "We want a Brahman that eats butter."
Not just butter, but one that steals and eats it.
No one can eat it, meaning no one can destroy it.
O Gargi, in the command of that AksharAkshar1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.Tap to open in glossary → Brahman, the sun and moon remain stable.
Similarly, in the command of this AksharAkshar1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.Tap to open in glossary → Brahman, the celestial realm and the earth exist.
O Gargi, in the command of this AksharAkshar1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.Tap to open in glossary → Brahman, nimishnimishBlink. Duration of time equalling approximately 2/5 of a second. The time taken to blink.Tap to open in glossary → (a blink of an eye), muhurta (48 minutes), day and night, fortnights, months, seasons, and years are all functioning in an orderly manner.
O Gargi, by the command of this AksharAkshar1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.Tap to open in glossary → Brahman, eastward-flowing rivers like the Ganga originate from the white mountains of the Himalayas and flow, and westward-flowing rivers like the Sindhu also originate from the Himalayan mountains and flow.
And westward-flowing rivers like the Sindhu also originate from the Himalayan mountains and flow.
O Gargi, by the command of this AksharAkshar1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.Tap to open in glossary → Brahman, people who are subservient to a person who gives charity praise him.
By the command of this AksharAkshar1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.Tap to open in glossary → Brahman, the Supreme Being, the gods praise the host who performs yajna.
Similarly, the ancestors who are subject to the Darvi Homa also praise him.
He is that aforementioned imperishable, birthless, and great Supreme Being, who is the luminous jivatma in the heart amidst these cognitive senses, and in whom the Supreme Being rests.
He is the subduer of all Brahmas and Rudras, and he is also the controller of all of them.
And he is the master of all, the great protector, Sheshi.
That Supreme Being does not become great by auspicious deeds prescribed by the scriptures, nor does he become small by inauspicious deeds.
Such karmakarmaAction. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards.Tap to open in glossary → does not affect God.
This is the glory that has been told.
Yajnavalkya, the sage Yajnavalkya, to Gargi.
He had two wives, one was Gargi and the other was Maitreyi.
Maitreyi was simple.
And Gargi was very learned.
So, the sage Yajnavalkya said, "Now I want to take sannyas."
And both of you were very big abbots, he said, "You must have an institution as big as ours."
It was bigger than that.
So he said, "I will sell it to both of you. Whatever you want, I will give it to you."
And now I will become a sannyasi and go to the Himalayas.
So he says, "I give this to you, and this to you."
So, he says, "Can one be happy after death with that?"
Gargi has asked very deep questions.
I benefit from this.
Does birth and death go away?
He says, that doesn't go away.
That has to be done later.
From Gurukul, you get an Innova car.
If you become a Mahant, you get an Innova car, if not, you can arrange it somehow.
If you are sitting on the seat, it can be done, otherwise how can it be done?
Otherwise, you won't even get a train ticket.
So this happens.
So he says, I don't want any of that.
He was a very learned person.
The all-controller, the supreme being, from Brahma to a blade of grass, is the master of all.
From Brahma to a pillar, for the sake of everyone's purity, that is, to uphold the limits, he is holding everyone. That unique inner controller, Parabrahma Paramatma, is the master of all living beings in this universe, and he is the one who properly sustains them, and he is the king and controller of all living beings.
That unique, indwelling Parabrahma Paramatma, distinct from both inert and conscious beings, is the master of all living creatures in this universe, and he is the one who properly sustains them, and he is the king and controller of all living beings.
The Supreme Purusha, Paramatma, resides in the center of the body, in the heart-space, as small as a thumb.
Who is the controller of the past and future, that is, of all categories of actions.
O Nachiketa, I will tell you that which is extremely secret and which is the eternal truth, Brahman.
Who is the indwelling spirit of all beings and the one Paramatma who keeps all under control.
That Paramatma alone is the pure essence.
That Brahman is called nectar.
All people have taken refuge and reside in it.
No one can transgress it.
That is, there is no one greater than him.
This visible world has emerged from the Parabrahma Paramatma.
That Paramatma carefully directs all activities.
Everyone fears him.
Whoever knows that Paramatma, who is like an uplifted thunderbolt, in that way, becomes immortal and liberated.
Yes.
Such is the fear, as if a thunderbolt is raised, that much fear is felt by all other elements.
Moreover, Brahma does good work.
But weak people are afraid of good work.
And all those others rejoice.
From whose curved eyebrow, Kala (death) is terrified.
Seeing him, the devotees have joy in their hearts.
Weak people see death.
And good people see God as extremely blissful.
So, who fears God?
From fear of Him, the wind blows; from fear of Him, the sun shines.
Who fears God?
If the wind wants to do what it intends, like 'I want to go this way,' then it does.
If one wants to do God's will, there is no fear.
If the sun doesn't want to rise and wants to rise at eight o'clock.
Like us, we wake up and it rises, both.
Even then, he feels fear.
Then he gets into a lot of trouble.
If he woke up at eight and went to bathe two or three times, if he did that one day.
Because God said that he feels fear like a raised thunderbolt.
Weak people are afraid.
Good elements do not feel fear.
Good elements receive nourishment.
If one worships God, remembers God, or does whatever else in God's presence, then good elements do not feel fear.
From fear of Him, the wind blows; from fear of Him, the sun shines. That is the meaning to be taken.
If he wants to do something he has in mind.
Even then, he feels fear.
Then he thinks in his mind, 'God won't see me, will he?'
When I woke up at eight o'clock today, the sun thinks that in its mind.
The moon is told to wake up late every day, so it doesn't have much of a problem.
That you have to wake up late.
But even then, if he wakes up early, then there's trouble.
So it's said to protect him, like how children are kept asleep at home.
When he wants to work, he keeps him asleep, he woke up early.
So he commanded the moon, but not the sun.
He didn't even mention the moon's name in it, he said, 'From fear of Him, the wind blows; from fear of Him, the sun shines,' didn't he?
He didn't tell the moon again.
Because he's gotten used to it, and all those kids have become like that, so there's nothing to tell him when he wakes up.
When it's big,
You have to go in this.
So if we have crazy kids, then we don't tell them much, like, why didn't you bring this cow urine?
Shastriji, do you know who all are afraid of me? Who is afraid?
Huh? Those who don't make any mistakes are afraid.
Those who make mistakes sit next to the bench and listen.
So God said, "MadMadArrogance.Tap to open in glossary → bhayat vati vato, surya stapti madmadArrogance.Tap to open in glossary → bhayat."
So the sun is afraid, but the moon is not. It wakes up late every day.
And how much does it wake up late every day, one hour late? One hour late every day doesn't happen.
But if it does five or ten minutes, five or ten minutes, and gets an hour, then a big gap will be created, won't it?
Understand that he doesn't know, so he keeps getting a little late.
And the next day, it's a drop in the aarti, it disappears.
Maybe they had some work, so they got delayed, that's what happens.
So God doesn't say anything to the moon, only to the sun.
It's like that in the world of householders, like a raised thunderbolt.
A smart boy is told, but a very crazy one is not told much.
What to do now that he is a crazy devotee?
So sometimes when a crazy devotee is sitting, he pushes the wise one.
Hey, you did this today, you forgot, have you ever forgotten?
So if that person wants to get off, he gets off.
He who knows that God, who is like a raised thunderbolt, in that way, becomes immortal and liberated.
From his fear, fire burns, and from his fear, the sun shines.
IndraIndraThe king of the devs. He resides in Svarg-Lok.Tap to open in glossary →, Vayu, and the fifth, death, also remain engaged in their respective duties out of fear of him.
Those who leave their work and do something else are afraid of God.
There is no fear in doing work; if one does work, God is pleased again.
He gives awards and rewards.
But if someone doesn't do their work, and God has some fear, then they feel fear in him.
He feels fear like a raised thunderbolt.
When those goons are told, and a gungun1) Good quality or trait. (pronounced goon) 2) Principle quality of Prakruti or Mãyã. There are three in total: sattva-gun (goodness and awareness), rajo- gun (passion and desires), and tamo-gun (darkness, ignorance, and laziness). All beings are affected by the influence of one or a combination of these three gun of Mãyã until they become gunãtit. The gun bring out different types of moods in a person: a person in sattva-gun is calm, and peaceful; a person in rajo-gunTap to open in glossary → is pointed at them, they get scared and immediately start taking everything out of their pockets.
He doesn't even know that everything comes out.
The God who knows everyone generally and specifically, inside and out.
This is the glory of God on earth.
All this visible world around is pervaded by the all-controller God.
Victory to Sahajanand Swami Maharaj!