Shikshapatri Katha - Shlok 59(03) || 03 Oct, 2020 || Mahant Swami Shri Devprasaddasji Swami

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 59 continue

Proktaste nirguna bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary → nirgunasya hareryatah sambandhat kriya sarva bhavantyeva hi nirgunaha

And nirgunnirgun1) Without gun. Not possessing any qualities of the three guns of Mãyã – sattva-gun, rajo-gun, and tamo-gun. Beyond all mãyik qualities. Divine. 2) Extremely subtle. [Kãriyãni – 8].Tap to open in glossary → means the three gunas of Maya, sattva, etc. The actions of the atmanivedi bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary →, who is devoid of these gunas and is devoted to 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, become nirgunnirgun1) Without gun. Not possessing any qualities of the three guns of Mãyã – sattva-gun, rajo-gun, and tamo-gun. Beyond all mãyik qualities. Divine. 2) Extremely subtle. [Kãriyãni – 8].Tap to open in glossary →.

For that reason, that atmanivedi bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary → is called nirgunnirgun1) Without gun. Not possessing any qualities of the three guns of Mãyã – sattva-gun, rajo-gun, and tamo-gun. Beyond all mãyik qualities. Divine. 2) Extremely subtle. [Kãriyãni – 8].Tap to open in glossary →.

Bhashya

Doubt

The liberation of the jiva occurs when the jnanendriyas and karmendriyas cease from their respective objects, and it is achieved through means such as meditation on Paramatma.

And it happens only through the activities of all the senses.

KarmaKarmaAction. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards.Tap to open in glossary → is done by the activity of all the senses.

There is a printing mistake there.

And if karmakarmaAction. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards.Tap to open in glossary → is done through the activities of all the senses, then why are those karmas prescribed as a means to moksha?

Here in the shloka it is said that one should always be devoted to 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 → seva with love.

If one is an atmanivedi bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary →, then one should engage in activities related to God throughout the day.

Becoming devoted to God through activities related to God.

So, action is that which causes disturbance in the antahkarana.

And meditation is that which brings peace to the antahkarana.

So, in the shloka, Maharaj needed to say that one should meditate all day.

There was no need to say that one should be devoted to God all day, sweep the temple, do this, offer a thal, bring flowers from the garden.

Such a doubt has been raised by the opponent.

Now, the commentator provides its resolution in this shloka.

Then, in the form of a resolution to that doubt, Shri HariHariAn avatãr of Bhagvãn. He incarnated in His four-armed svarup to save an elephant from being killed by a crocodile. He cut off the crocodile’s head with His chakra.Tap to open in glossary → says.

Those atmanivedi bhaktas, understanding themselves to be a part of God, His servant, strive in every way for the worship and devotion of their Lord, God.

They perform actions solely for God with extreme love, through the activities of all their senses, as mentioned before. That is why they are called nirgunnirgun1) Without gun. Not possessing any qualities of the three guns of Mãyã – sattva-gun, rajo-gun, and tamo-gun. Beyond all mãyik qualities. Divine. 2) Extremely subtle. [Kãriyãni – 8].Tap to open in glossary →.

So the answer, the solution, came as it is said in the Gita, right?

It is said in the Gita that if one performs nishkam karmakarmaAction. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards.Tap to open in glossary → yoga, then their antahkarana becomes pure, and nishkam karmakarmaAction. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards.Tap to open in glossary → yoga does not create disturbance in the actions of their antahkarana.

On the contrary, it creates peace.

Who stirs up obstacles and the mind?

Selfishness stirs it.

And attachment stirs it.

It is beautifully written in Gunatitanand Swami's discourses, isn't it?

That Vyasji was not getting peace.

Similarly, even though we have met Maharaj, we do not find peace.

What is the reason for that restlessness? So what did Gunatitanand Swami write as the reason?

Swami ji had said such things somewhere.

One acts according to God's command.

Attachment to the five senses, not acting according to God's command, and thirdly, ignorance.

Due to these four, restlessness arises in the heart. Due to these three, restlessness arises in the heart.

By performing actions related to God, on the contrary, peace arises.

One performs actions for God, one performs actions related to God,

Or one performs actions by God's command, in that, restlessness never arises.

Many times we perform actions for God, but we still feel restless.

And yet, if we experience restlessness, what is the reason for that?

What is the reason?

One who acts for God should not experience restlessness at all.

Even then, if we experience restlessness, what is the reason for that?

We work by keeping our nature in between.

So, out of what Gunatitanand Swami said, we might have kept one of those things.

Then, even if one performs actions for God, or related to God, or by God's command.

But if one of those three comes, it spoils the mind.

If God's command is violated, and then we perform actions related to God.

Even then, it spoils the mind.

Restlessness definitely arises in his heart.

The restlessness that arises is not due to the action itself, but due to attachment.

And in Gunatitanand Swami's discourses, it is written that peace arises by violating the command. Maharaj said this in the Vachanamrut.

If one obeys God's command, then one attains the same happiness that God has.

And whatever restlessness or disturbance arises, it is due to violating God's command.

Then, whether one is a renunciant or a householder.

It bothers everyone.

So there is no need to be afraid of actions.

Even one who wants to meditate on God

One who only wants to meditate on God.

And one only wants to worship God and please God.

Even he does not need to be too afraid of actions.

One's attachment should not enter into the action.

While performing actions to please God, God's command should not be violated.

One should pay attention to that.

That bothers him.

When he sits down to meditate, how many actions he performed throughout the day do not bother him.

How many commands were violated throughout the day? Then it bothers.

So Gunatitanand Swami said that

By attachment to the five senses, by violating God's command, and by ignorance.

The meaning of ignorance is that what should be grasped is not grasped, and the opposite is grasped; that is ignorance.

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

That raw and true sadhus are all the same, that is great ignorance.

If one has caught the raw instead of the true, then how can one find peace?

No matter how many efforts he makes, he will not find peace.

Similarly, if something other than God has been grasped, and one believes that

Then Nishkulanand SwamiNishkulanand SwamiDisciple of Sahajanand Swami (Swaminarayan Bhagwan) and author of the Bhaktachintamani, as stated in the scripture's own closing colophon at the end of every chapter.Tap to open in glossary → gave a very powerful example that one considers a donkey to be a horse.

One brings a donkey and says, "I took a beautiful horse."

It seems to have stopped.

Took a horse.

So does he get the happiness of a horse?

Of what does it come?

It comes from a donkey.

The happiness of a horse

comes.

So, that is called ignorance.

That he believes in God, he thinks that I am devoted to God.

But if something else is caught somewhere, if something else is caught due to ignorance.

Even then, he will experience restlessness, he will experience it.

He will not find peace.

It is written like this, isn't it?

There is an intention to doubt that restlessness occurs due to action.

And Maharaj commanded here that one should always be devoted to the service of KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary →, and those devotees are said to be nirguna (transcendent) of the nirguna HariHariAn avatãr of Bhagvãn. He incarnated in His four-armed svarup to save an elephant from being killed by a crocodile. He cut off the crocodile’s head with His chakra.Tap to open in glossary → (God).

Because of the connection, all those actions become nirguna (transcendent) and bring ultimate peace.

Actions related to God bring him ultimate peace.

So,

In this,

He doubted that action and ultimate peace.

How is that possible?

Is there ultimate peace in action?

Or not?

You do your work and you take on all the responsibilities and actions.

So, does that bring ultimate peace?

Or not?

What happens?

If it happens as intended, then it happens.

If it doesn't happen as intended, then there is no ultimate peace.

If one serves God with the intention of serving Him, then one attains ultimate peace.

Action is not contrary to ultimate peace.

Such is the principle of all in the Brahmasutra, Vachanamrut, and everywhere else.

If the command is violated under the guise of action.

Then it creates a disturbance in ultimate peace.

If we indulge more in attachment under the guise of action, then even if there are actions related to God in his heart, he will not find peace.

So, there is no need to be too afraid of that.

Devotees who have surrendered themselves should fear whom, that attachment should not enter into it.

Ignorance should not come.

And the command should not be violated.

Then it gives him ultimate peace.

On the contrary, God did this to him in the Gita.

It is written that KarmaKarmaAction. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards.Tap to open in glossary → Yoga quickly attains it.

Nacirenadhi gachhati means that in comparison, he will get more benefit from this than from meditation.

One person sits and meditates on God, and another person sits and serves God. Sitting and serving is not possible, but one person serves God.

Maharaj said that he serves the sadhu with oil massage.

So, the short path is quickly achieved by the one who performs oil massage, but in oil massage,

the intention should not be weak.

God's command should not be violated.

And there should be no intention to nourish attachment.

Then this path is shorter for him than the other.

And one quickly reaches God.

Such is the principle of the scriptures.

And Maharaj here,

has raised a doubt in the commentary and answered it.

And the obstacle of violating the command, the obstacle of the five senses, that is somewhat understandable.

The obstacle of violating the command and the obstacle of attachment to the five senses.

That is understandable, but the obstacle of ignorance is not clear.

The meaning of ignorance, what is ignorance, first think about that.

What is ignorance?

Zero knowledge is not called ignorance.

Wrong knowledge is called ignorance.

The six meanings are not praised.

So, in 'agnana' (ignorance), the 'a' prefix is used in the sense of negation.

But it is not used in the sense of zero, that knowledge is zero, so he experiences restlessness.

But wrong knowledge is called ignorance.

The meaning of ignorance is

that one does not understand that God is benevolent, and one understands that which is not benevolent.

So, a donkey

He made a horse.

If there is no horse, it's fine.

But if a donkey comes instead of a horse, it causes trouble.

If the horse didn't come, there would be no trouble.

Suppose we don't have the capacity and the horse didn't come.

Then he won't have much trouble.

But if we have the capacity and a donkey comes instead of a horse, then?

So he gets confused in his mind.

That's why it's called ignorance.

The meaning of ignorance is inverted knowledge.

The meaning of ignorance.

The meaning of ignorance is not zero knowledge.

If there is zero knowledge, you get guidance from someone.

If there is inverted knowledge, one cannot take guidance, and if one assumes that they have a horse, then the balance for getting a donkey might be lost.

Then there is no balance left to get a horse.

So then he will definitely feel restless.

In serving, the intention may be right, but there is a conflict.

So if there is unrest, then in that.

Please say it again, I didn't understand.

In serving, the intention is right.

But if there is a conflict with another devotee of God regarding an opinion or a decision.

Then even if the intention is right, there is no peace, he says.

So the way of a devotee of God is not to hold onto one thing.

Even if it's true, sometimes you have to yield, it's not necessary to abandon the truth from life.

But when two people clash, it's mostly a clash of egos.

There is almost never a clash of principles.

And even if there is a clash of principles, he does not feel restless.

These great acharyas have passed away. We see that Ramanujacharya had so many fights with Shankaracharya over principles.

He fought for principles.

So he wouldn't have become restless because of that.

But if two people, both being embodiments of 'ahaaha', fight, then they become restless.

In a fight over principles, no one becomes restless.

If it's true.

If it's wrong, it happens.

So, holding on to one's principles firmly is necessary.

But if you go to argue with someone against a principle, saying they are wrong, then they become restless.

So don't do that.

Shastriji Maharaj often used to say that I have never rolled up my sleeves against anyone in my life.

Were there few who opposed Swami?

There were many who opposed Swami, at every step they wouldn't let any good work Swami did happen.

They were all such people who would try to stop things.

Even then, Swami says, I never rolled up my sleeves against anyone, saying, 'I am right and you are wrong, so why are you stopping me?'

I haven't rolled up my sleeves against anyone like that.

What to do? Let's take the bypass.

So they would be wandering in the village, and there would be traffic in the village.

So we would go ahead via the bypass.

And all those people would be wandering in the village, so in the village, they would know that those people left through the gate, but they wouldn't reach us through the traffic there.

If we take the bypass.

And if we hit the traffic.

Then look, he stands there with his car blocking the way.

And he doesn't let the road clear.

So, take the bypass.

Don't change the target.

There's no need to change the destination.

The path can be changed.

The destination should be the same.

So, go via the bypass.

So, if it's 5 kilometers more, it's not a big deal, but that traffic, they'll just stay there, you know, it's better to cover 5 kilometers quickly than to get stuck in traffic.

So Swami used to say that it means that.

I have never rolled up my sleeves against anyone.

He never confronted anyone, and to consider confronting someone.

Gunatitanand Swami said that considering someone as an equal is a loss.

To consider someone as an equal, thinking, 'This is my equal, I will surpass him.'

So he targets that person and does it.

If he doesn't do it by targeting God, then he becomes restless.

If he has decided his own principle that this is correct, then someone comes and says that your principle is wrong.

So what should we do?

So brother, tell me what should we do?

You have verified it correctly in the scriptures, Gopalanand Swami, Gunatitanand Swami, Nishkulanand SwamiNishkulanand SwamiDisciple of Sahajanand Swami (Swaminarayan Bhagwan) and author of the Bhaktachintamani, as stated in the scripture's own closing colophon at the end of every chapter.Tap to open in glossary → have verified it with him.

You have your principle.

If you are working according to that and someone comes and tells you that you are wrong, then what should you do?

So tell me, what should I do?

What to do?

Now there are two situations.

If they are elders who are worth pleasing, and if those whom they please say so, then don't think about it.

But if someone else says so,

But what if our principle is correct?

Yesterday, the बात came up that some elders might not know.

That question came up yesterday, didn't it?

And if they are young, they might know in advance.

So what should I do?

What to do with the proposal?

Then put the proposal.

So if the opponent is right, then lose to him, and if we are right, then give up.

It's not like that here, this was Swamiji's question.

That we have grasped the true principle.

And it has been properly verified.

Then someone comes and tells him that you are wrong, so what should I do?

So it hasn't come to my mind in practice yet.

What to do?

Avoid him.

Go away.

Let him say that.

Are we going to leave him?

If he says that you are wrong, then what is our problem?

If we do it with ego, then the question remains why someone would call me wrong.

If we do it with ego,

Then who will call me wrong?

Then why do you call me wrong?

So it cannot be said to the world that if you are right, everyone will call you right; such an assumption cannot be made.

If someone is right, everyone calls him right.

That is not necessary.

Many people fall behind true people.

So should I leave it?

Or what to do?

Bypass him, take the bypass.

Where all of them are, and where there is a lot of traffic, go a little to the side from there.

So don't give up your destination and don't fight with him.

Then he will find peace.

It's not like it won't happen.

But we think, who are they to call us wrong?

Then there is unrest.

Even if I am right.

And those wrong ones become happy.

Yes, we made him do what we had to do.

He should not get out of the bypass, then he will be done.

Self-surrendered devotees consider themselves to be a part of God, a servant.

Understanding this, they strive in every way for the worship and devotion of their Lord, who is God.

No matter how many actions he performs.

I am a servant of God and it is believed in his heart with honesty.

Then no matter how many actions he performs, he will not be disturbed.

God has given such a certificate in the Gita, hasn't he?

Even if you kill these people,

It's not just that you cut off this Mahabharata.

If you do as I told you.

Then you will kill these people.

Cut off this world.

Even then you will find peace.

He who is free from the ego of doership and whose intellect is not tainted.

You work with these two conditions.

Then no one will bother you.

No matter how many people he killed, Arjuna was a KshatriyaKshatriyaPerson of power and courage, traditionally responsible for the formation and enforcement of law within society, as well as its safety. Rulers and warriors of society. The second of the four varnas (castes) of the ancient Indian social system.Tap to open in glossary →, so he was given such a big task.

But if he were a VaishyaVaishyaMerchant. Businessman or employer traditionally dealing with financial and commercial matters in society. TheTap to open in glossary →, God would have told him that even if you do as much work as Walmart in the whole world, there will be no problem.

Walmart and that McDonald's and all together

Even if he does it out of inspiration, it's fine.

Because these two conditions must be fulfilled.

These two conditions must be fulfilled in serving God.

Then he will not be restless.

So no matter how much action he does, he will not be restless.

Restlessness and dissatisfaction.

Both have a difference in feeling.

Restlessness means that if you want to meditate on God, your mind doesn't focus and gets disturbed, that is called restlessness.

And if you want to meditate on God and something is still left, that is called dissatisfaction.

I didn't get it right today.

Today I meditated for an hour, but I didn't finish it properly.

I'll do another hour and a half.

Then that is called dissatisfaction.

And that is called restlessness.

I went to meditate and it got messed up, it didn't come out right.

Then that is called restlessness.

And that is called dissatisfaction.

I did so much service, but I didn't get that right.

It wasn't fun.

Then that is called restlessness.

But I felt that this much service is not enough, I should do more.

Then that is called dissatisfaction.

So, it was said yesterday in the path of God that there should be dissatisfaction.

In the path of God, dissatisfaction means that one should not assume that everything is complete, that I have done more than everyone else, never think that.

But there should be no restlessness.

If there is restlessness, its cause should be investigated.

We have attachment.

We have pride.

Or we have caught something wrong instead of the right thing.

All the great saints in the scriptures have shown the reasons, saying that you should first research these things.

If there is restlessness, then you have to research these things.

That dissatisfaction arises from this much.

There is restlessness, there is dissatisfaction.

Self-surrendering devotees, understanding themselves to be a part of God, a servant, strive in every way for the worship and devotion of their Lord, who is God.

Maharaj said in the Vachanamrut that Arjuna fought the Mahabharata, so Arjuna did not feel restless.

And Yudhishthira became restless.

He felt that his salvation would not happen now.

I have fallen into hell.

Even though Vyas Bhagwan explained, he did not find peace.

Even though Bhishma Pitamah and Shri KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary → Bhagwan explained, he did not find peace.

Why is that, tell me.

Yudhishthira did not find peace, and Arjuna found peace.

Arjuna fought a lot, Yudhishthira might have fought one or two battles.

He overcame the great ones.

If he had killed Bhishma, he would have been restless.

If he had killed Dronacharya, he would have been restless.

But there is no restlessness in killing Duryodhana.

So King Yudhishthira became very restless.

And Arjuna did not become restless.

Why did that happen?

Tell me, why did it happen?

These are all very famous stories.

So what was to be done, you should know the answer by heart.

He didn't have knowledge of God.

He didn't have knowledge of God.

So, catching the wrong thing instead of the right thing is called ignorance.

There was a difference in the point that Arjuna grasped and the point that Yudhishthira grasped.

So the point that Arjuna grasped was one that would bring peace.

And the one Yudhishthira grasped, even though it was considered right by the people.

From the perspective of the people, who would call Yudhishthira wrong?

Many times, people in the world are such that no one can call them wrong.

But then they are a source of restlessness for everyone.

They can be a source of restlessness for everyone.

They can't be called wrong, that's all.

So he is called Bhishma Pitamah in the Mahabharata.

Not wrong.

But Duryodhana might have been caught.

So when that happens,

He called it ignorance.

Gunatitanand Swami said that the reason we don't find peace is because

Firstly, attachment to the five sense objects, disobeying God's commands, and ignorance.

Because of these three things, our soul does not find peace.

If you don't catch what you're supposed to catch, and you catch what you're not supposed to catch, then even if you work very hard, you won't find peace.

Vyasa Bhagwan made such a great effort.

But he still didn't find peace. Then Naradji pointed out the real issue to him.

You should do something for God.

Then he found peace.

Ganpati circumambulated his parents as a test.

And Kartikeya Swami circumambulated the entire earth, but neither he nor the peacock found peace.

The peacock's feathers fell off, and neither of them found peace. So, no matter how much effort a person puts in,

he doesn't find peace from that.

When he does it with this focus, he finds peace.

That's how it is.

So, it's like, you said to perform actions, but actions only create unrest.

So Maharaj said that actions do not create unrest.

Its center is what creates unrest. Why are you performing actions?

If its center is wrongly grasped, then even if the action is correct,

Yudhishthira Maharaj's actions were very righteous, even more so than Arjuna's in comparison.

Arjuna sometimes gets involved in other things.

But Yudhishthira Maharaj wouldn't even think of getting involved.

Sometimes he would gamble, he would do such things.

So, if a person gets a wrong idea in their mind, and it's a mistaken belief, then no matter how much effort they put in, they won't find peace.

Otherwise, even if he does a little, he finds peace.

That's how it is.

There's an example in the Mahabharata, isn't there? The mongoose, when the sage performed a sacrifice, rolled in it.

When the sacrifice was performed, the mongoose was big, and when it rolled in the sacrifice, half of it turned to gold.

Then he thought, "Oh, it's fun to become gold where the sacrifice is performed."

So wherever someone performed a sacrifice, he would roll in it to become gold, but it didn't happen everywhere.

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

But he still didn't turn to gold.

That's it.

And on the other hand, that person just performed a small offering, there wouldn't have been much water.

So, a little bit must have spilled.

And when he rolled in it, he turned to gold.

So sometimes, if the right point is grasped, even a little effort turns it into gold, and if the wrong point is grasped, no matter how much turmoil one creates, it won't bring peace.

So Maharaj wants to convey the right point here.

What?

That a devotee who has surrendered himself should become devoted to God.

All actions should be done for God.

Don't go with folded hands.

All actions should be done for God.

For that, sweep the temple, bring tulsitulsi1) Basil. Variety of plant in the mint family, native to warm regions. Its aromatic leaves have inherent healing qualities and also is often used as seasoning. Used as a fragrant offering to Bhagvãn. The wood of the plant is also used in the making beads for mãlãs and kanthis. 2) Bhagvãn made a pati-vratã named Vrundã break her pati-vratã vow. So, she cursed Bhagvãn and turned Him into shãligrãm (stone), and He in turn cursedTap to open in glossary →, make garlands, make gardens, build temples, perform actions related to God.

Sometimes, if we get engaged in seva and then sit for bhajanbhajanWorship.Tap to open in glossary →, and our mind doesn't focus, is that considered attachment to seva or not?

It's not called attachment to seva, but sometimes we get carried away by the speed of our mind.

If we get carried away by the speed of our mind, then there's not much of a problem.

In that, God is sometimes forgotten, and we become absorbed in the action.

If one becomes absorbed in the action, then there is a little distraction.

The action he performs will ultimately benefit him.

So, it's considered a slight imperfection on our part.

And its method is considered a bit flawed.

So Gunatitanand Swami said, "Don't become the action itself."

But perform actions by detaching yourself from them.

Now, that thing came up in the Bhagavat yesterday, in the tenth canto, didn't it?

The Vedas speak indirectly, instructing children.

It makes us perform actions to make us give up actions.

The Veda is that.

To give up attachment to action, giving up action doesn't mean giving up attachment to action.

The Vedas make us perform actions.

Like that.

God is what we are doing now.

The actions we perform should not be done as the action itself.

But one should separate oneself from the action and perform it for the pleasure of God.

If we are doing seva, then seva is an action.

So, if one performs it as the action itself, even if it's a good action,

then also there will be disturbance, there will be unrest.

If one has become the action itself, then if someone stops us, we cannot be stopped.

We cannot be stopped.

And if it's not completed, then also there's a burning sensation in the mind, 'Why didn't it happen? What happened?' All that.

Then for that purpose, for that, one has to get angry at some people, do this, fight, all these things happen.

So all those are the results of being the action itself.

It's not that we perform actions and therefore there is unrest, but we perform actions by becoming the action itself, and that's why there is unrest.

Self-surrendered devotees, understanding themselves to be a part of God, a servant of God,

In the dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → of a householder, it was said like this.

A householder approves of everyone.

The family says, 'Let's do this,' so he says, 'Yes, we will do it.'

The child says, 'Let's do this,' so he says, 'Yes, we will do it.'

Then others come and give advice that you need to do this.

So he says, 'We will do it.'

Just do it.

Do what is happening.

But how can it happen with everyone at once?

And if both of them start fighting with me right then and there, especially if the child and the spouse start fighting with me, then it becomes difficult.

So, approve everyone.

Give approval to everyone.

Say, 'Yes, we will do this, we will do this.'

If this is done, your idea is very good.

But we will do it when it balances out.

Most of the time, the family's concern is about making jewelry and clothes so that our family looks good.

So he approves, saying, 'We will do it, we will do it.'

But as soon as it balances out and there's a surplus, it should be done immediately.

The main person should approve everyone, saying, 'We will do it, it's good.'

Then if there's something like that, he explains to them that this is better than that.

That's how it's understood.

That's how it's done.

It's VivekVivekWisdom. Discretion. Carefulness. Good judgment.Tap to open in glossary → Bhai's question.

What was Yudhishthira's point? Was it to establish dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →?

Then why was there unrest in it? And God...

Yudhishthira, Maharaj Yudhishthira's point was not to establish dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →.

Lord Shri KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary →'s point was to establish dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →.

It was 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 →'s mission.

It was not Maharaj Yudhishthira's mission.

Maharaj Yudhishthira did not undertake such a mission.

Arjuna's point was to maintain devotion to 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 →.

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 → said that you should say that Ashwatthama was there.

Then Maharaj Yudhishthira said that it should not be said like that.

If he doesn't speak, who benefits?

Duryodhana.

And if he speaks, who benefits?

The Pandavas.

So, what was Maharaj Yudhishthira's insistence? To give benefit to Duryodhana.

So, Maharaj Yudhishthira's target was not to establish dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →.

Such a target was 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 →'s.

And it was 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 →'s mission.

Maharaj Yudhishthira's view was that one should live according to the scriptures.

Even if the scriptures forbid it, one should not do it.

Self-surrendered devotees, understanding themselves to be a part of God, a servant of God,

strive in every way for the worship and devotion of their Lord, who is God.

They perform actions solely for God, as mentioned before, with extreme love and through the activities of all their senses.

That is why they are called NirgunNirgun1) Without gun. Not possessing any qualities of the three guns of Mãyã – sattva-gun, rajo-gun, and tamo-gun. Beyond all mãyik qualities. Divine. 2) Extremely subtle. [Kãriyãni – 8].Tap to open in glossary →.

NirgunNirgun1) Without gun. Not possessing any qualities of the three guns of Mãyã – sattva-gun, rajo-gun, and tamo-gun. Beyond all mãyik qualities. Divine. 2) Extremely subtle. [Kãriyãni – 8].Tap to open in glossary → means that in the state of liberation, nature or its effects cease to exist.

The direct meaning of NirgunNirgun1) Without gun. Not possessing any qualities of the three guns of Mãyã – sattva-gun, rajo-gun, and tamo-gun. Beyond all mãyik qualities. Divine. 2) Extremely subtle. [Kãriyãni – 8].Tap to open in glossary → is liberated.

Poktasthe Nirguna BhaktaBhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary → means Poktasthe MuktaMuktaFree. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17].Tap to open in glossary → BhaktaBhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary →.

All those devotees have become liberated.

Those who are self-surrendered and perform all actions, all activities, solely to please God with exclusive devotion.

It is said that they have become liberated even while in this body.

Maharaj's saying is like that.

NirgunNirgun1) Without gun. Not possessing any qualities of the three guns of Mãyã – sattva-gun, rajo-gun, and tamo-gun. Beyond all mãyik qualities. Divine. 2) Extremely subtle. [Kãriyãni – 8].Tap to open in glossary → means the liberated ones.

In the state of liberation, nature or its

The work is removed.

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

When we go to Kshetradham, then prakrutiprakruti1) Divine energy or instrument of Bhagvãn that initiates the creation process by being ‘impregnated’ by Purush – also called Mul-Purush, Mahã-Purush, or Akshar- Purush – and from which countless pairs of Pradhãn and Purush are ‘conceived’ for the creation and sustenance of each brahmãnd. Taken to be feminine in nature, she is composed of the three gun, is both jad and chaitanya, eternal, nirvishesh, and in her dormant state houses all jeevs and all elements. Also called Mul- Prakruti, Mul-Mãyã, and Mahã-Mãyã. 2) Also refers to Pradhãn-Prakruti.Tap to open in glossary → and the work of prakrutiprakruti1) Divine energy or instrument of Bhagvãn that initiates the creation process by being ‘impregnated’ by Purush – also called Mul-Purush, Mahã-Purush, or Akshar- Purush – and from which countless pairs of Pradhãn and Purush are ‘conceived’ for the creation and sustenance of each brahmãnd. Taken to be feminine in nature, she is composed of the three gun, is both jad and chaitanya, eternal, nirvishesh, and in her dormant state houses all jeevs and all elements. Also called Mul- Prakruti, Mul-Mãyã, and Mahã-Mãyã. 2) Also refers to Pradhãn-Prakruti.Tap to open in glossary → are completely destroyed.

Only then are we called liberated.

And Maharaj declared him liberated while he was sitting here.

However, until the prarabdha karmakarmaAction. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards.Tap to open in glossary → is exhausted, prakrutiprakruti1) Divine energy or instrument of Bhagvãn that initiates the creation process by being ‘impregnated’ by Purush – also called Mul-Purush, Mahã-Purush, or Akshar- Purush – and from which countless pairs of Pradhãn and Purush are ‘conceived’ for the creation and sustenance of each brahmãnd. Taken to be feminine in nature, she is composed of the three gun, is both jad and chaitanya, eternal, nirvishesh, and in her dormant state houses all jeevs and all elements. Also called Mul- Prakruti, Mul-Mãyã, and Mahã-Mãyã. 2) Also refers to Pradhãn-Prakruti.Tap to open in glossary → does not leave the jiva.

Therefore, in the state of sadhana, a devotee is called nirgunnirgun1) Without gun. Not possessing any qualities of the three guns of Mãyã – sattva-gun, rajo-gun, and tamo-gun. Beyond all mãyik qualities. Divine. 2) Extremely subtle. [Kãriyãni – 8].Tap to open in glossary →.

It is the principle of Brahmasutra, isn't it?

It is mentioned in Brahmasutra.

When is one called liberated?

And when does it happen?

So, if one leaves this body and goes to God's abode, then their subtle body goes along with it.

And when one bathes in Viraja, the subtle body is separated.

This is the general procedure of the scriptures.

Thus.

And when it is divided, he gets a divine body, which is the prakrutiprakruti1) Divine energy or instrument of Bhagvãn that initiates the creation process by being ‘impregnated’ by Purush – also called Mul-Purush, Mahã-Purush, or Akshar- Purush – and from which countless pairs of Pradhãn and Purush are ‘conceived’ for the creation and sustenance of each brahmãnd. Taken to be feminine in nature, she is composed of the three gun, is both jad and chaitanya, eternal, nirvishesh, and in her dormant state houses all jeevs and all elements. Also called Mul- Prakruti, Mul-Mãyã, and Mahã-Mãyã. 2) Also refers to Pradhãn-Prakruti.Tap to open in glossary → of God's abode.

Such a divine body is obtained.

Which we call the Brahmarup body.

And that body remains on this bank of Viraja.

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

And that bank means God's abode.

So, on this bank, his subtle body remains.

Then his liberation is said to be true, real liberation.

Maharaj comes to take us.

So we don't go through that procedure.

And Maharaj separates the subtle body at the time of leaving the body here.

And from here, God gives him a Bhagavati tanu, and Maharaj takes him in a vimana with the Bhagavati tanu.

Maharaj uses such power of Maharaj.

But the procedure for both is the same.

That liberation cannot be called without the subtle body being released.

And for this, what is the subtle body? Even the gross body is still attached to him.

So how can he be called liberated?

But still, Maharaj called him liberated.

He sows wheat, millet, and rice.

So if wheat is sown, what does the farmer say? What has grown? If they are still small and have grown this much, what does he say? This is wheat.

What if they grow big?

What if it comes to the threshing floor?

What if it comes to the granary?

But can the sprouted ones be made into bread?

Then why call it wheat?

It is going to be made from it.

If kept properly.

From that, wheat bread is going to be made in the future.

And it happens, it's a fact.

Therefore, it is called wheat.

Thus,

This is an atmanivedi bhagat, and all his actions are for pleasing God.

Therefore, liberation is bound to happen from it.

Maharaj gave a 100% certificate for that.

Therefore, it is called liberated.

However, until the prarabdha karmakarmaAction. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards.Tap to open in glossary → is exhausted, prakrutiprakruti1) Divine energy or instrument of Bhagvãn that initiates the creation process by being ‘impregnated’ by Purush – also called Mul-Purush, Mahã-Purush, or Akshar- Purush – and from which countless pairs of Pradhãn and Purush are ‘conceived’ for the creation and sustenance of each brahmãnd. Taken to be feminine in nature, she is composed of the three gun, is both jad and chaitanya, eternal, nirvishesh, and in her dormant state houses all jeevs and all elements. Also called Mul- Prakruti, Mul-Mãyã, and Mahã-Mãyã. 2) Also refers to Pradhãn-Prakruti.Tap to open in glossary → does not leave the jiva.

Therefore, calling a devotee nirgunnirgun1) Without gun. Not possessing any qualities of the three guns of Mãyã – sattva-gun, rajo-gun, and tamo-gun. Beyond all mãyik qualities. Divine. 2) Extremely subtle. [Kãriyãni – 8].Tap to open in glossary → in the state of sadhana is not considered correct.

Even so, the existing prakrutiprakruti1) Divine energy or instrument of Bhagvãn that initiates the creation process by being ‘impregnated’ by Purush – also called Mul-Purush, Mahã-Purush, or Akshar- Purush – and from which countless pairs of Pradhãn and Purush are ‘conceived’ for the creation and sustenance of each brahmãnd. Taken to be feminine in nature, she is composed of the three gun, is both jad and chaitanya, eternal, nirvishesh, and in her dormant state houses all jeevs and all elements. Also called Mul- Prakruti, Mul-Mãyã, and Mahã-Mãyã. 2) Also refers to Pradhãn-Prakruti.Tap to open in glossary → cannot hold the seed of a new birth for such a nirgunnirgun1) Without gun. Not possessing any qualities of the three guns of Mãyã – sattva-gun, rajo-gun, and tamo-gun. Beyond all mãyik qualities. Divine. 2) Extremely subtle. [Kãriyãni – 8].Tap to open in glossary → devotee.

That is why,

He performs that action.

Even then, those actions do not leave a seed in him that would cause a new birth.

It destroys the seed.

So Maharaj said that if the paddy is four years old, it can be eaten.

And if sown, it will not grow.

Similarly, by the strong feeling of God, thinking that I am a servant of God, the seed that causes birth and death becomes false.

So, is it more enjoyable to eat old paddy or new?

Those who are not Bhandari do not know.

Which paddy is enjoyable?

Old.

Which rice is good?

Old.

I don't know that.

Old rice is good.

New rice doesn't cook quickly; it remains hard.

And old rice, it melts completely.

So, old rice is enjoyable to eat.

Maharaj says, God enjoys eating this.

I don't do what my mind wants, so I can turn it around as I wish.

And if one does what the mind wants, it cannot be turned around, so then it seems like new rice.

It doesn't cook at all.

To call a devotee in the state of spiritual practice nirgunnirgun1) Without gun. Not possessing any qualities of the three guns of Mãyã – sattva-gun, rajo-gun, and tamo-gun. Beyond all mãyik qualities. Divine. 2) Extremely subtle. [Kãriyãni – 8].Tap to open in glossary → is not considered correct.

Yet, the existing prakrutiprakruti1) Divine energy or instrument of Bhagvãn that initiates the creation process by being ‘impregnated’ by Purush – also called Mul-Purush, Mahã-Purush, or Akshar- Purush – and from which countless pairs of Pradhãn and Purush are ‘conceived’ for the creation and sustenance of each brahmãnd. Taken to be feminine in nature, she is composed of the three gun, is both jad and chaitanya, eternal, nirvishesh, and in her dormant state houses all jeevs and all elements. Also called Mul- Prakruti, Mul-Mãyã, and Mahã-Mãyã. 2) Also refers to Pradhãn-Prakruti.Tap to open in glossary → cannot hold the seed of a new birth for such a nirgunnirgun1) Without gun. Not possessing any qualities of the three guns of Mãyã – sattva-gun, rajo-gun, and tamo-gun. Beyond all mãyik qualities. Divine. 2) Extremely subtle. [Kãriyãni – 8].Tap to open in glossary → devotee.

That is why those self-surrendered devotees are called nirgunnirgun1) Without gun. Not possessing any qualities of the three guns of Mãyã – sattva-gun, rajo-gun, and tamo-gun. Beyond all mãyik qualities. Divine. 2) Extremely subtle. [Kãriyãni – 8].Tap to open in glossary →, gunatit, and liberated.

In the original shloka, the word 'prokta' is used. It says 'proktaste nirguna bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary →'.

Its meaning is that nirgunnirgun1) Without gun. Not possessing any qualities of the three guns of Mãyã – sattva-gun, rajo-gun, and tamo-gun. Beyond all mãyik qualities. Divine. 2) Extremely subtle. [Kãriyãni – 8].Tap to open in glossary → devotees have been declared as liberated.

PrakrutiPrakruti1) Divine energy or instrument of Bhagvãn that initiates the creation process by being ‘impregnated’ by Purush – also called Mul-Purush, Mahã-Purush, or Akshar- Purush – and from which countless pairs of Pradhãn and Purush are ‘conceived’ for the creation and sustenance of each brahmãnd. Taken to be feminine in nature, she is composed of the three gun, is both jad and chaitanya, eternal, nirvishesh, and in her dormant state houses all jeevs and all elements. Also called Mul- Prakruti, Mul-Mãyã, and Mahã-Mãyã. 2) Also refers to Pradhãn-Prakruti.Tap to open in glossary →, meaning Maya, being present

Where in the scriptures are they declared?

And in the assembly of the liberated, they have been declared.

The liberated believe that they are indeed liberated.

A worldly jiva cannot believe it.

But the liberated believe it, and even the scriptures believe it.

The way of the worldly jiva is different.

Durvasa, after eating, said, "Go and tell Yamuna that Durvasa is always fasting."

So, who would a worldly jiva believe?

But all the deities believe that Durvasa is speaking correctly.

In the original verse, the word 'prokta' is used.

Its meaning is that

NirgunNirgun1) Without gun. Not possessing any qualities of the three guns of Mãyã – sattva-gun, rajo-gun, and tamo-gun. Beyond all mãyik qualities. Divine. 2) Extremely subtle. [Kãriyãni – 8].Tap to open in glossary → devotees have been declared as liberated.

Even if prakrutiprakruti1) Divine energy or instrument of Bhagvãn that initiates the creation process by being ‘impregnated’ by Purush – also called Mul-Purush, Mahã-Purush, or Akshar- Purush – and from which countless pairs of Pradhãn and Purush are ‘conceived’ for the creation and sustenance of each brahmãnd. Taken to be feminine in nature, she is composed of the three gun, is both jad and chaitanya, eternal, nirvishesh, and in her dormant state houses all jeevs and all elements. Also called Mul- Prakruti, Mul-Mãyã, and Mahã-Mãyã. 2) Also refers to Pradhãn-Prakruti.Tap to open in glossary → (maya) is present, what can it do to a nirgunnirgun1) Without gun. Not possessing any qualities of the three guns of Mãyã – sattva-gun, rajo-gun, and tamo-gun. Beyond all mãyik qualities. Divine. 2) Extremely subtle. [Kãriyãni – 8].Tap to open in glossary → devotee?

The reason for counting the self-surrendered in the assembly of the liberated is said to be 'nirgunasya hare he'.

Due to the connection with 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 →, who is nirgunnirgun1) Without gun. Not possessing any qualities of the three guns of Mãyã – sattva-gun, rajo-gun, and tamo-gun. Beyond all mãyik qualities. Divine. 2) Extremely subtle. [Kãriyãni – 8].Tap to open in glossary →, all actions of the self-surrendered devotee become nirgunnirgun1) Without gun. Not possessing any qualities of the three guns of Mãyã – sattva-gun, rajo-gun, and tamo-gun. Beyond all mãyik qualities. Divine. 2) Extremely subtle. [Kãriyãni – 8].Tap to open in glossary →.

No one becomes brahmarup through actions.

And no one becomes worldly through actions.

With whom is the action connected?

Because of that connection, it is considered worldly.

If the action is connected to this world, then it is considered worldly.

And if the action is connected to God,

then it is considered brahmarup.

Action neither makes anyone worldly nor makes anyone brahmarup.

It depends on which holder the pin is inserted into.

If it's inserted into the wrong holder, nothing happens.

The reason for counting the self-surrendered in the assembly of the liberated is said to be 'nirgunasya hare he'.

Due to the connection with 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 →, who is nirgunnirgun1) Without gun. Not possessing any qualities of the three guns of Mãyã – sattva-gun, rajo-gun, and tamo-gun. Beyond all mãyik qualities. Divine. 2) Extremely subtle. [Kãriyãni – 8].Tap to open in glossary →, all actions of the self-surrendered devotees become nirgunnirgun1) Without gun. Not possessing any qualities of the three guns of Mãyã – sattva-gun, rajo-gun, and tamo-gun. Beyond all mãyik qualities. Divine. 2) Extremely subtle. [Kãriyãni – 8].Tap to open in glossary →.

And that is why they are called nirgunnirgun1) Without gun. Not possessing any qualities of the three guns of Mãyã – sattva-gun, rajo-gun, and tamo-gun. Beyond all mãyik qualities. Divine. 2) Extremely subtle. [Kãriyãni – 8].Tap to open in glossary →.

Because the activity of the senses is internal, 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 bind.

When performing an action, the doer of the action

the activity of the senses

because it is internal, 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 → binds

because it is within the action

There's a slight printing mistake there.

Because the activity of the senses is within the action,

Because the activity of the senses is within the action, 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 bind.

When performing an action, if the doer of the action performs something with a selfish resolve, thinking, 'This is mine',

then that action binds the doer.

Selfishness.

Action does not become binding.

That's why God said, 'He who has no egoistic feeling and whose intellect is not tainted'.

Meaning, one whose intellect has no attachment and whose intellect has no ego,

then they are not bound.

When performing an action, if a person performs something with a selfish resolve, thinking, 'This is mine,' then that action binds the doer.

Selfishness

It makes him take birth and death.

If there is selflessness, then there is no problem.

And creditless, we have credit more than selfish.

Credit is a kind of selfishness.

Our credit should not go to anyone else.

If one does something with a selfish resolve that 'this is mine', then that action binds the doer.

However, all actions performed by a self-surrendered devotee are sattvic, completely devoid of all gunas, eternally faultless, beyond everything, and have attained the relationship with PurushottamPurushottamGod. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth forTap to open in glossary → Shri KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary →.

They are performed with love only for 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 therefore all of them are considered inherently nirguna (attributeless).

They do not bind the devotee.

By the word 'guna', the binding nature inherent in it can be understood. The action performed with all senses for the sake of God, out of love for Him, gradually nourishes the practice of remembering God with immense love.

is.

The action performed with all senses for the sake of God, out of love for Him, gradually nourishes the practice of remembering God with immense love.

On the contrary, it does this.

All these actions increase love for God.

All the actions of the self-surrendered devotee, as described by Maharaj, increase love for God.

So, it increases love and increases the remembrance of God.

And when remembrance increases, all these actions are reduced to ashes.

Just as a blazing fire reduces wood to ashes, Arjuna.

If a fire blazes in the wood, it burns all the wood to ashes.

In the same way, it cleanses the work of nature.

Love should blaze.

Devotion towards God in action

If the connection with God increases, then it happens.

By the word 'guna', the binding nature inherent in it can be understood.

The action performed with all senses for the sake of God, out of love for Him, gradually nourishes the practice of remembering God with immense love.

It increases practice.

Thus, how can that action, which becomes the complete means for the attainment of BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → Yoga of God, bind the devotee?

But that action performed in relation to God only grants liberation.

Victory to Sahajanand Swami Maharaj.