Shikshapatri Katha - Shlok 121(03) || 11 Nov, 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

Shri Purna Purushottamaya Namo Namah

ShlokShlokA verse from shãstras.Tap to open in glossary → number 121 continue.

Matam Vishishtadvaitam me Goloko Dham Chepsitam

Tatra Brahmatmana 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 Muktishcha Gamyatam

Bhashya.

Shanka.

In the above commentary, it is said that Parabrahma is distinct from Chit and Achit.

It is said that the special Parabrahma and the attributes Chit and Achit are all different in form and nature.

And the talk of the jiva's moksha was also mentioned.

Whatever was said, let it be said.

But in the end, it was said that serving 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 → with a brahminical attitude is considered by us as moksha.

That matter does not seem right.

Vishishtadvaitam is true.

Tatra Brahmatmana Seva 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 Muktishcha Gamyatam, that is wrong.

Where is that said?

Such a doubt is raised by the opponent.

It was said and the talk of the jiva's moksha was also mentioned.

Whatever was said, let it be said.

But in the end, it was said that serving 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 → with a brahminical attitude is considered by us as moksha, and that matter does not seem right.

Just as the servants of a great king serve him, it is not appropriate to believe that liberated souls who have attained the form of Brahman serve the supreme being residing in his abode.

In 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 →, the nature of the Supreme Being is described with words like truth, knowledge, and infinite.

The world attained through the Archimarga in 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 → is a later, modern one.

Solution.

In the Taittiriya 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 →, Anandavalli, the abode of Parabrahma Paramatma, Akshardham, which is described as truth, knowledge, and infinite, and whose divine form is experienced as bliss by the nityas and muktas, is here referred to by the word Golokdham.

GolokGolok1) The dhãm of Shree Krishna Bhagvãn. 2) Also means Akshardhãm. The prefix ‘go’ means light; therefore, meaning the ‘lok of light’ – Akshardhãm.Tap to open in glossary → means Akshardham, a divine realm with an extremely bright collection of light, which has no end anywhere.

It is said in 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

The word 'go' has many meanings.

Go means light.

Tejomay Dham.

Meaning Akshardham.

That can be taken.

It is said in that 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 where many brilliant rays are spread extremely high, immeasurably, and widely, in such a world, eternal suns and liberated souls constantly praise Him.

The supreme abode, the most excellent place of the Supreme Purusha PurushottamPurushottamGod. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth forTap to open in glossary → Narayan, who fulfills the desired wishes of His devotees, spontaneously manifests in an extremely vast form.

In another 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 →, it is said that

Spontaneously manifesting means self-luminous.

It remains self-manifesting.

In another 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 →, it is said that this is the abode of the Supreme Being, beyond prakriti.

Eternal liberated servants constantly praise Him.

Furthermore, it is also said in 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 the all-pervading Supreme Being's most excellent abode is shining exceedingly brightly.

Where the eternally liberated, endowed with immense power of retention, intelligence, and unhindered knowledge, always praise Him.

In that abode, in the beginning of creation, there were ancient rishis.

In this 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 → too, the rishis are referred to as eternally liberated by such words.

is known.

In the Smritis, the abode of Parabrahma Paramatma is also mentioned.

Successively, piercing through ten times more coverings, they reached near the wonderful Goloka Dhama, where the exclusive devotees of God go. That is the effulgent abode of Paramatma.

O Savarni MuniMuniSãdhu.Tap to open in glossary →, there, like countless suns rising simultaneously, was a luminous, divine, extremely bright

That description came just yesterday, didn't it?

Of Vasudeva Mahatmyam.

The verse of Vasudeva Mahatmyam.

O Savarni MuniMuniSãdhu.Tap to open in glossary →, Naradji saw there a luminous, divine, extremely bright, and immeasurable effulgence, like countless suns rising simultaneously.

That effulgence was spread everywhere, up and down, in all directions and intermediate directions.

To those who do not have faith in the above-mentioned 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 →, 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, 'Me Matam.'

This is my belief.

This has already been said by everyone. In 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 →, there is a description of God's abode.

Yet, if he is not satisfied with those 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 →,

then we say that we have believed it.

If you want to believe, believe; if you don't want to believe, don't believe.

Congratulations on your beliefs.

We believe according to 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 is a very beautiful one, 'Yatra PashyantiPashyantiWhen the ‘parã’ speech reached the hruday-ãkãsh of Virãt-Purush, it became known by the name of ‘pashyanti’.Tap to open in glossary → Surayah'.

Tatpadam means such is the abode of God.

The suns are there, meaning the eternally liberated souls always see the abode.

There is no covering for it; it has knowledge.

It has become all-pervading, and the covering has been removed.

So, sitting here, they see the abode of God.

Such talks come in the discourses of Gopal Anand Swami.

You might wonder why such things are said about this.

But they have attained such a vision and they see it.

To those who do not have faith in the above-mentioned 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 →, 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, 'Me Matam,' meaning 'This is my belief.'

In any controversial matter, the word of a trustworthy person removes all obstacles.

Therefore, Shri HariHariAn avatãr of Bhagvãn. He incarnated in His four-armed svarup to save an elephant from being killed by a crocodile. He cut off the crocodile’s head with His chakra.Tap to open in glossary → says that for those who always directly know things, and who follow my accepted path, which is famous in 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 → and is extremely trustworthy, there is no place for dispute in the meaning stated by 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 →.

If there comes a time in this world when a certain person can attain the service of Shri KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary →, but that service is not called muktimuktiTo become free. Kalyãn. Moksh. Those who are bhaktas of Bhagvãn do not desire any of the four types of mukti: to reside in the dhãm of Bhagvãn; to stay near Bhagvãn; to assume a svarup similar to Bhagvãn; and to attain powers similar to Bhagvãn. A nishkãm bhakta of Bhagvãn does not wish for any of these. Instead, he only wishes for Bhagvãn’s sevã. [Gadhadã I – 43].Tap to open in glossary → (liberation) or moksha (salvation).

MuktiMuktiTo become free. Kalyãn. Moksh. Those who are bhaktas of Bhagvãn do not desire any of the four types of mukti: to reside in the dhãm of Bhagvãn; to stay near Bhagvãn; to assume a svarup similar to Bhagvãn; and to attain powers similar to Bhagvãn. A nishkãm bhakta of Bhagvãn does not wish for any of these. Instead, he only wishes for Bhagvãn’s sevã. [Gadhadã I – 43].Tap to open in glossary → is called that

Perhaps Maharaj's service was found here.

So, how is that liberation? That is the question.

There, 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 → with a brahmatmic attitude is considered liberation.

You consider serving God as Brahma-rupa to be liberation.

And perhaps God came to this earth and someone served Him,

then it cannot be said that he attained liberation.

Maharaj has said that in the Vachanamrut.

That the Yadavas always served God.

Yet, his name is not famous.

And Uddhavji served with glory, so his name is famous.

So, the Yadavas received service as their father,

so did they attain liberation?

The Bhagavata does not bear witness to that.

Even if service was received,

then how can you call it service?

That is the opponent's question.

If there comes a time in this world when a certain person can attain the service of Shri KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary →, but that service is not called muktimuktiTo become free. Kalyãn. Moksh. Those who are bhaktas of Bhagvãn do not desire any of the four types of mukti: to reside in the dhãm of Bhagvãn; to stay near Bhagvãn; to assume a svarup similar to Bhagvãn; and to attain powers similar to Bhagvãn. A nishkãm bhakta of Bhagvãn does not wish for any of these. Instead, he only wishes for Bhagvãn’s sevã. [Gadhadã I – 43].Tap to open in glossary → (liberation) or moksha (salvation).

MuktiMuktiTo become free. Kalyãn. Moksh. Those who are bhaktas of Bhagvãn do not desire any of the four types of mukti: to reside in the dhãm of Bhagvãn; to stay near Bhagvãn; to assume a svarup similar to Bhagvãn; and to attain powers similar to Bhagvãn. A nishkãm bhakta of Bhagvãn does not wish for any of these. Instead, he only wishes for Bhagvãn’s sevã. [Gadhadã I – 43].Tap to open in glossary → is called that in which the pure form of the self is first attained.

If such a thought comes to someone's mind,

if one is to remain the same after serving,

then who would call that liberation? The scriptures don't say that.

All the characters at the time of Ramayana, Lord Rama was directly present, so all those who served him, no one

Don't doubt it.

No one doubts Hanumanji or Lakshmanji.

But does anyone doubt this during the time of Shri KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary → Bhagwan?

The Yadavas who served God, Vyas Bhagwan did not even say that the Yadavas attained liberation.

He said, "Yadvastu nitramapi durbhago bata lokoyam yadvastu nitramapi."

Because he received the service of God, even if he had served God, the scriptures would still doubt his liberation.

It is possible that there is doubt about his liberation.

And the scriptures doubt it, which must be reasonable.

So, if you called his service liberation, then what about his liberation?

Even during Maharaj's time, everyone would serve Maharaj, but if there was no devotion,

and if it was done out of shame, then what would happen?

So you are calling service itself liberation.

There is no devotion in the form of Brahman.

To serve Maharaj as Brahman, is there no devotion in that?

It comes naturally.

This is the opponent, so he asks questions.

What Maharaj said is absolutely correct.

When questions and answers are exchanged, it brings clarity.

It becomes firm.

It doesn't seem like the Yadavas served 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 much.

They were his own children, so they must have done something.

And God must have taken something, it's not possible that he didn't take anything at all.

They weren't so bad that they would fight against him.

And it is said in the scriptures, as Vyas Bhagwan said.

That this world is unfortunate, even if it is eternal.

Even though they were his own father, they could not serve him as they should have, knowing him as he is. They must have served him.

If he is a father and God had given him good training, then he would definitely serve.

But should that service be considered liberation or not?

Such service is attained, service is attained. 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 → was there, he was his disciple.

He had a headache, so he must have been serving.

He must have been feeding Swami, who else would be feeding him?

If there is only one service, then they would all be feeding Swami.

But still, Swami gets a headache.

So, does that service bring liberation or not?

If there is service with a headache, it does not lead to liberation.

Liberation is said to be that in which the pure form of the self is first attained.

His soul grows along with it.

Then service is considered proper, otherwise, if one serves and falls into a pit, how can that be called liberation?

If one attains the complete form while serving, then it is correct.

The state of liberation is described as the complete growth of the jivatma.

When complete growth occurs, it is called liberation.

If someone in this world has received service, and mostly the services of great men do not bear fruit.

There is no fault of the great manmanMind. One of the four antah-karans, with the function of (pronounced mun) generating thoughts and desires, and governing all of the indriyas.Tap to open in glossary → in that.

But it's a question of his devotees.

Without qualification, if it is received, then one cannot tolerate it, and thus falls into degradation. That's what happens.

Similarly, the service of God, all of Shri KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary → Bhagwan's power and deeds, wherever he goes, the drums of victory beat, so the other person feels that it is beating because of us, then it is correct.

So, they cannot tolerate that power.

The power belongs to God, but the devotees cannot tolerate it.

Liberation is said to be that in which we first

We walk with our pens held high in the name of Vaishastriji Maharaj and scare others all around.

So we don't have that power, but we still scare them.

They are scared that

The devotees in front are direct devotees.

Yes.

So they are scared.

Lest they commit a sin.

But the grossness of his soul should happen, that doesn't happen.

Then those who doubt have also doubted that

In the Upanishads, the state of liberation is described as one who is free from sin, free from old age, free from death, free from sorrow, free from hunger, free from thirst, whose desires are true, and whose resolves are true.

One who has such qualities is called liberated.

So where is the relation between seva and that?

Such qualities have come.

He serves, so he has acquired such qualities.

Someone

He got a chance to serve through worldly means, so those qualities came.

Such qualities have not come.

Then how can it be called liberation?

That's how it is.

It is said that service is liberation.

There, service 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 → with the understanding of Brahman, and liberation is attained.

So, know that as attainable.

The 'cha' is placed by God for 'ha' and for 'ja'.

That he alone now attains liberation.

Not others.

Like that.

God has rejected the four or five types of liberation mentioned and chosen this one.

What?

If one serves great saints and has devotion, then the service is fruitful.

Then the glory became of the devotion, not of the great saint.

So I don't understand what your question is, that one serves and has devotion.

So I don't understand what the question is.

Serves with devotion.

Huh?

If one serves with devotion, it bears fruit.

Ah.

Then the glory became of one's own devotion, the great saint did not receive that much glory.

So what is the role of the great saint?

And it's only the role of one's own devotion, right?

So if devotion plays a role, then a dry stump comes and waters it daily, hoping good sprouts will emerge.

So what happens?

Huh?

How much of devotion, if devotion has a role, then so be it.

It's not the role of emotion, it's the role of the center.

Devotion is necessary.

Then

The material is secondary material.

Then Maharaj said that the Gopis served God with lustful intellect, and they attained equality with the Shrutis, and in the world, chaste women serve their husbands with the intellect of God.

Then they did not attain the comparison of the Gopis.

So whose devotion is greater, this one's or that one's?

Huh?

A chaste woman serves her husband with the sentiment of God, so whose devotion is greater, hers or the Gopis'?

So, devotion alone, by merely having a feeling, plants a milkweed and waters it daily.

You've planted a milkweed, right? Do you know what a milkweed is?

Given or not?

Huh?

No, right?

Have you seen it or not? Haven't seen it at all.

It's here, we have no problem.

And if you water it, will mangoes grow on it?

Do fruits like mangoes come? Mangoes don't come.

And if he eats it, he dies.

He doesn't get the happiness of rasrasA taste. One of the panch-vishays. It is the physical element of jal, and is perceived by the tongue. The characteristics of ras are sweetness, spiciness, distastefulness, bitterness, sourness, and saltiness.Tap to open in glossary →-rotli.

So, mere feeling doesn't work.

Even if you find a suitable vessel and don't have the feeling, it won't work.

But the work that happens is not just by his trust.

Work is done by the vessel.

So all people keep doing it with feeling.

Huh?

Still, no fruit comes.

Everyone who does it, does it with faith, right?

Who does it without faith?

Whatever they do, they do it with faith in the wrong thing.

If it happened just by having faith, then everyone's work would be done, but that's not how it is.

You get as much fruit as the opposite vessel is.

All the rest of his faith goes away.

If there comes a time in this world when some people can get the service of Shri KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary →,

but that service is not called muktimuktiTo become free. Kalyãn. Moksh. Those who are bhaktas of Bhagvãn do not desire any of the four types of mukti: to reside in the dhãm of Bhagvãn; to stay near Bhagvãn; to assume a svarup similar to Bhagvãn; and to attain powers similar to Bhagvãn. A nishkãm bhakta of Bhagvãn does not wish for any of these. Instead, he only wishes for Bhagvãn’s sevã. [Gadhadã I – 43].Tap to open in glossary → (liberation) or moksha (salvation).

MuktiMuktiTo become free. Kalyãn. Moksh. Those who are bhaktas of Bhagvãn do not desire any of the four types of mukti: to reside in the dhãm of Bhagvãn; to stay near Bhagvãn; to assume a svarup similar to Bhagvãn; and to attain powers similar to Bhagvãn. A nishkãm bhakta of Bhagvãn does not wish for any of these. Instead, he only wishes for Bhagvãn’s sevã. [Gadhadã I – 43].Tap to open in glossary → is called that... he doesn't have the feeling, but he got the service as an inheritance, what can I do?

It came in his share.

He doesn't have much desire, so is that called muktimuktiTo become free. Kalyãn. Moksh. Those who are bhaktas of Bhagvãn do not desire any of the four types of mukti: to reside in the dhãm of Bhagvãn; to stay near Bhagvãn; to assume a svarup similar to Bhagvãn; and to attain powers similar to Bhagvãn. A nishkãm bhakta of Bhagvãn does not wish for any of these. Instead, he only wishes for Bhagvãn’s sevã. [Gadhadã I – 43].Tap to open in glossary →?

He even said 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.

MuktiMuktiTo become free. Kalyãn. Moksh. Those who are bhaktas of Bhagvãn do not desire any of the four types of mukti: to reside in the dhãm of Bhagvãn; to stay near Bhagvãn; to assume a svarup similar to Bhagvãn; and to attain powers similar to Bhagvãn. A nishkãm bhakta of Bhagvãn does not wish for any of these. Instead, he only wishes for Bhagvãn’s sevã. [Gadhadã I – 43].Tap to open in glossary → is called that in which one first attains the pure form of the Atma.

When such a thought comes to someone's mind, 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 → clarifies it by saying that to serve Shri KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary → in the form of Brahman in that abode, considering oneself as Brahman, that is what we consider as muktimuktiTo become free. Kalyãn. Moksh. Those who are bhaktas of Bhagvãn do not desire any of the four types of mukti: to reside in the dhãm of Bhagvãn; to stay near Bhagvãn; to assume a svarup similar to Bhagvãn; and to attain powers similar to Bhagvãn. A nishkãm bhakta of Bhagvãn does not wish for any of these. Instead, he only wishes for Bhagvãn’s sevã. [Gadhadã I – 43].Tap to open in glossary →.

That is, the service of the supreme soul performed with the feeling of being Brahman is muktimuktiTo become free. Kalyãn. Moksh. Those who are bhaktas of Bhagvãn do not desire any of the four types of mukti: to reside in the dhãm of Bhagvãn; to stay near Bhagvãn; to assume a svarup similar to Bhagvãn; and to attain powers similar to Bhagvãn. A nishkãm bhakta of Bhagvãn does not wish for any of these. Instead, he only wishes for Bhagvãn’s sevã. [Gadhadã I – 43].Tap to open in glossary →.

If all this is found here in this world, then it is raw muktimuktiTo become free. Kalyãn. Moksh. Those who are bhaktas of Bhagvãn do not desire any of the four types of mukti: to reside in the dhãm of Bhagvãn; to stay near Bhagvãn; to assume a svarup similar to Bhagvãn; and to attain powers similar to Bhagvãn. A nishkãm bhakta of Bhagvãn does not wish for any of these. Instead, he only wishes for Bhagvãn’s sevã. [Gadhadã I – 43].Tap to open in glossary →. It is not ripe, just like raw puja and ripe puja, a raw devotee and a ripe devotee, similarly raw muktimuktiTo become free. Kalyãn. Moksh. Those who are bhaktas of Bhagvãn do not desire any of the four types of mukti: to reside in the dhãm of Bhagvãn; to stay near Bhagvãn; to assume a svarup similar to Bhagvãn; and to attain powers similar to Bhagvãn. A nishkãm bhakta of Bhagvãn does not wish for any of these. Instead, he only wishes for Bhagvãn’s sevã. [Gadhadã I – 43].Tap to open in glossary → and ripe muktimuktiTo become free. Kalyãn. Moksh. Those who are bhaktas of Bhagvãn do not desire any of the four types of mukti: to reside in the dhãm of Bhagvãn; to stay near Bhagvãn; to assume a svarup similar to Bhagvãn; and to attain powers similar to Bhagvãn. A nishkãm bhakta of Bhagvãn does not wish for any of these. Instead, he only wishes for Bhagvãn’s sevã. [Gadhadã I – 43].Tap to open in glossary →.

This muktimuktiTo become free. Kalyãn. Moksh. Those who are bhaktas of Bhagvãn do not desire any of the four types of mukti: to reside in the dhãm of Bhagvãn; to stay near Bhagvãn; to assume a svarup similar to Bhagvãn; and to attain powers similar to Bhagvãn. A nishkãm bhakta of Bhagvãn does not wish for any of these. Instead, he only wishes for Bhagvãn’s sevã. [Gadhadã I – 43].Tap to open in glossary →, what kind is it? It is raw muktimuktiTo become free. Kalyãn. Moksh. Those who are bhaktas of Bhagvãn do not desire any of the four types of mukti: to reside in the dhãm of Bhagvãn; to stay near Bhagvãn; to assume a svarup similar to Bhagvãn; and to attain powers similar to Bhagvãn. A nishkãm bhakta of Bhagvãn does not wish for any of these. Instead, he only wishes for Bhagvãn’s sevã. [Gadhadã I – 43].Tap to open in glossary →.

And that one is ripe muktimuktiTo become free. Kalyãn. Moksh. Those who are bhaktas of Bhagvãn do not desire any of the four types of mukti: to reside in the dhãm of Bhagvãn; to stay near Bhagvãn; to assume a svarup similar to Bhagvãn; and to attain powers similar to Bhagvãn. A nishkãm bhakta of Bhagvãn does not wish for any of these. Instead, he only wishes for Bhagvãn’s sevã. [Gadhadã I – 43].Tap to open in glossary →.

Swami,

Yes.

It is said that one who has the merits of a guruguruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary → gets the service of God's devotee, so do the merits of that guruguruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary → help in any way with the feeling?

Feeling or merit?

What are you saying?

If one has received the service of a devotee through the merits of a guruguruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary →,

Hmm.

So, if one has good merits, they get the service of devotion, then what about the feeling in that?

So first of all, the thing is that whatever is said about it is wrong.

One gets heaven from past merits.

One does not get the service of God through merits.

If God's grace occurs, or if there is such an exclusive devotee of God whose grace occurs, only then does one receive service.

So that grace is referred to as merit there.

Past merits mean that at some point, he must have pleased God.

Or he must have pleased some exclusive devotee of God.

Then, as a result of that, he receives the service of God.

As a result of merits, one gets heaven.

As a result of sins, one gets hell.

And as a result of God's grace, one gets service.

Now, what is your question?

So if such service has been received, and with grace,

Yes.

Then why does the feeling change?

Bad company.

And body-consciousness.

And nature.

If he wants to keep this going, if he wants to keep the service going, then both won't stay.

So if its strength has increased,

or if the strength of a friend has increased,

or if the power of body-consciousness has increased,

or if the power of nature has increased,

then that service will not bear fruit for him.

And on the contrary, it becomes easier for a great person to increase their nature under the guidance of another great person.

If we are completely alone, our nature cannot improve.

All those others keep supporting, and under the guidance of this great person, no one supports our nature.

And more.

So, under his guidance, good qualities can increase.

Therefore, that devotion or service does not bear fruit for him and does not become a form of liberation.

That's it.

Hmm.

In which the pure form of the Atma is first attained.

No one takes the name of the Yadavas under the protection of Shri KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary →, nor do they point a finger at him.

Because if you point a finger, God is there, and he will take care of it.

So why point a finger at him?

That's how it is. If we are in the service of great personalities, then no one can point a finger at us. And if no one points a finger, then we can improve our nature very well.

No one shows anything at all.

It will become a great betrayal.

That's what happens.

So our nature increases, and then it doesn't bear fruit.

That service.

He doesn't get the fruit.

What he gets is that his good nature and livelihood happen without any obstacles.

No one can stop his nature.

Even Brahma or IndraIndraThe king of the devs. He resides in Svarg-Lok.Tap to open in glossary → cannot stop it.

So who can stop the people here?

So his nature is fulfilled without any obstacles.

That's one benefit.

Otherwise, liberation is not attained.

If liberation is attained, it is said that his soul should become strong.

By serving, his soul should become strong.

If the nature becomes strong, then the soul does not become strong.

If the nature and the bodily consciousness start becoming strong, then the soul does not become strong.

So if one of the two happens, what he wants to make strong depends on the one who is serving.

Whether I am serving to strengthen my nature or to strengthen my soul, that much attention should be paid.

If we have taken up service just to fulfill our purpose, that this should be fulfilled, then it is useful, there is no problem, it is good.

Liberation is said to be that in which one first attains the pure form of the self.

When such a thought comes to someone's mind, 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 to clarify it: 'There, in that abode, serving 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 → as Brahman is what we consider liberation.'

That is, the service of the supreme soul performed with the feeling of being Brahman is liberation.

So, if one is free from body-consciousness and performs service, then that is liberation; even in this world, one attains liberation.

Then it's not like you have to go to God's abode there.

This is raw liberation, and there's a raw receipt and a ripe receipt, isn't there?

There's a raw receipt and a ripe receipt, isn't there?

What does the ripe receipt depend on?

On the raw one.

If there is a raw receipt.

Take the raw receipt, and it will be made into a ripe receipt.

So, if you take this raw liberation, God will make it a ripe liberation.

But only if it's done properly.

You have to give the raw one too, right?

In the abode mentioned above, the conscious jiva who has reached through the Archi Marga,

the manifestation of one's own form as Brahman is described in 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 →.

Such as fire, light,

For the manifestation of one's own form, there is no other powerful means like the service of God, so said Maharaj.

And then, even after the manifestation occurs, it continues as it is.

It is both the goal and the means.

The devotion and service performed in this world are a means.

If done in the proper form, it becomes a means.

Means of liberation.

And in God's abode, it is liberation itself, so said Maharaj.

He spoke of Navadha BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → (nine-fold devotion).

Maharaj spoke of Navadha BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary →, didn't he?

He spoke of Navadha BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary →: listening, chanting, remembering VishnuVishnuThe dev of sustenance. Part of the trimurti. He lives in Vaikunth with his wife Lakshmi.Tap to open in glossary →, serving His feet.

Then Maharaj mentioned four limbs from that.

He mentioned four limbs: DharmaDharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary →, Jnana, Vairagya.

Then he mentioned three limbs from that.

Which ones?

Atmanishtha.

Atmanishtha.

Pativrata.

And SevakSevakServant of Bhagvãn.Tap to open in glossary → (servant).

Those three limbs were mentioned in Vachanamrut 62.

Then in the Shikshapatri, only one limb was mentioned: 'There, by serving 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 → with the feeling of Brahman, liberation is attained.'

So it keeps getting narrower and narrower.

So it becomes permanent.

Then, even in Navadha BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary →, service is included.

And in other limbs too, service was included.

Then, when it came to permanence, it was liberation.

He did not say that detachment means liberation.

He did not say that three limbs mean liberation.

He did not say that dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → means liberation.

Service leads to liberation.

So Maharaj must have emphasized something more in that.

No one else would have emphasized it that much, but Maharaj emphasized it more.

What did Maharaj say?

It is Maharaj's opinion, that is why Shukanand Swami said, 'I take refuge in the son of BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → DharmaDharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, who speaks his own independent doctrine.' He has taken his own independent doctrine as God.

Taking someone else's, assembling it, and then the bulletin

It's not like he just dismissed it.

He has put forth principles from within himself.

What did 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 → say?

That beyond the senses are the objects of the senses, and beyond the objects of the senses is the mind.

Beyond the objects of the senses is the mind, beyond the mind is the intellect, and beyond the intellect is 'He'.

So what was its meaning?

Who is superior to whom?

This is subtler than that, and stronger, and difficult to conquer.

So what does 'beyond the intellect is He' mean?

Desire.

Conquer the enemy, O mighty-armed one, in the form of desire, which is difficult to overcome.

So that desire is beyond the intellect.

So Maharaj did not keep that principle.

What did Maharaj say? In Maharaj's view, what is superior, tell me?

If one conquers the senses, one conquers the inner enemy.

Maharaj, instead of that, considered bad company.

All these senses are beyond the inner faculties, and all these inner enemies, and beyond the inner enemies is bad company.

So Maharaj said that, he gave such an answer,

that what agrees is 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 is 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 →, that is bad company, what refuses is 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 even if that 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 bad company become Brahmarup, they still work.

When one becomes Brahmarup, then lust, anger, etc., do not work.

Beyond the intellect is He, so Maharaj said that beyond that is He, and in that jiva is bad company and in that jiva is 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 →.

There is nothing beyond that; beyond that is directly the jiva.

Who makes one desire the things of this world? Bad company does.

That bad company makes one do it.

It might be fresh from now, or it might be old, stored.

We store it, don't we?

If it's stored, then it keeps coming out.

Or if it's fresh, its taste is completely different.

If it's fresh 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 a lot of taste.

If it's old, there's still taste.

Bad company is very tasty, very tasty.

So Maharaj made a different opinion about it.

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

That is called VedicVedicFrom the Veds.Tap to open in glossary → tradition.

The scriptures cannot deny it.

Useless chanting is un-VedicVedicFrom the Veds.Tap to open in glossary →.

So what is VedicVedicFrom the Veds.Tap to open in glossary → tradition? It is that which cannot contradict the scriptures anywhere.

Can the scriptures oppose bad company?

Maharaj said that even when Ashwatthama became Brahmarup, bad company was still at work.

So even after becoming Brahmarup, bad company still works.

Even Durvasa Rishi was Brahmarup.

But no one could sit near him.

So sometimes, even if one is Brahmarup, there is a lot of intensity around them, which creates difficulty.

A calm Brahmarup is good, though.

One who is very intense, like Durvasa.

Maharaj said, 'Know him to be liberated,' didn't he?

One should know that Durvasa and others have become liberated, right?

But one cannot sit near them.

That, 'Brother, we bow to your liberation from afar.'

Salutations to Kedara Kankana.

Peace, what is that?

Salutations to the peaceful Brahman, salutations to Kedara Kankana.

So we bow to your Kedara Kankana from afar.

Such liberation is also very difficult for us to bear.

So no one goes to get it.

Who would go to Durvasa Rishi for liberation? He can give it.

Even if he can give it.

Still, no one goes to take it.

So this liberation is like that.

There might be service to a great saint, there might be liberation, but no one can go near them.

Because their natures are all over the place.

So, brother.

Maharaj has spoken of the Ekantik Bhava.

Ekantik DharmaDharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, Ekantik Bhava.

Maharaj has spoken of Ekantik Bhava in the Vachanamrut, and here he has spoken of Brahmarup.

To serve is considered equal, isn't it?

This is considered beyond that. Ekantik bhav means when there are four things, then one becomes Brahmarup. It is said to be in that line.

But if there are not four things, then one does not become Brahmarup.

So, it is called a prerequisite.

It is called a preliminary stage.

Only when all four things are present, then one becomes Brahmarup.

If even one thing is missing, one does not become Brahmarup.

And once one becomes Brahmarup, then all four things are automatically included.

What Maharaj said in the Shikshapatri, to become Brahmarup and worship God, means that all four things are included in it.

One can only become Brahmarup then.

Otherwise, if one is incomplete,

If there is no vairagya and there is attachment, then it cannot happen.

If there is no knowledge and no self-devotion, then it cannot happen.

If there is a deficiency in dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, then it cannot happen. So, when one becomes fully Brahmarup, then all four things are present.

They have arrived.

Even if he didn't get a platform, it is said that it came into his heart.

He becomes fully Brahmarup.

It is said in the scriptures that the conscious jiva who has reached the abode through the Archi Marga attains self-realization and the state of Brahman.

For example, those who leave their bodies during the six months of AgniAgniFire.Tap to open in glossary →, Jyoti, day, Shukla Paksha, and Uttarayana, the knowers of Brahman, attain Brahman.

What do the Upanishads call Brahma-muktimuktiTo become free. Kalyãn. Moksh. Those who are bhaktas of Bhagvãn do not desire any of the four types of mukti: to reside in the dhãm of Bhagvãn; to stay near Bhagvãn; to assume a svarup similar to Bhagvãn; and to attain powers similar to Bhagvãn. A nishkãm bhakta of Bhagvãn does not wish for any of these. Instead, he only wishes for Bhagvãn’s sevã. [Gadhadã I – 43].Tap to open in glossary →?

Then all the coverings of Maya on the jiva should be removed.

After that, he attains liberation.

And the jiva attains its original true form. True form means immense power.

Only when one attains power like God, then it is said that liberation has been achieved in such a state.

And you call making a mess liberation.

Is seva just making a mess, or what is it called?

What is it called?

If you hold someone's ears and join them, it's called a mess, isn't it?

So you call making a mess liberation.

And that is called the liberation of pleasure.

In that, there is only pleasure in liberation.

There is no mess in that.

And you just asked for a complete mess, that's what was said.

Pleasure

What is pleasure, brother?

Enjoyment

Hey, enjoyment!

That's like IndraIndraThe king of the devs. He resides in Svarg-Lok.Tap to open in glossary →'s doing.

What is enjoyment?

If you say something in English, then he will understand.

Enjoyment

Huh? Enjoyment?

Enjoyment.

Full enjoyment means pleasure.

In the original shloka, it is said 'Brahmatmana'.

The word 'atma' in it refers to the form.

The meaning of this Brahmatma is pure Atma-swarup.

The meaning is that when moksha occurs according to the Prajapati Vidya mentioned in the Chandogya 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 →, the eight qualities that manifest are:

For example, in Apahatpapma.

Whose entire 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 → has been completely finished.

Vijarah, one who does not experience old age.

Vimrityu, one who never dies.

Vishok, one who never experiences sorrow.

Vijigitsa, one who never experiences hunger.

Apipasa, one who never feels thirsty.

Satyakama, whose desires and wishes are never broken, meaning whose aspirations are fulfilled.

Satyasankalpa, whose all resolutions are fulfilled in the liberated state.

When such a situation arises, these are the qualities of God.

But when liberation occurs, the jiva also becomes like that.

In the absence of sin, without enmity, without death, without sorrow, without hunger, without thirst.

Satyakama, Satyakama, and Satyasankalpa.

When such divine qualities come into it, then it is called liberation.

And you call the biggest mess you make devotion and liberation, so where does that dirt come from?

When the greatest pleasures are desired, then it is called liberation.

And instead, you have settled for the biggest mess as liberation.

So, from which scriptures did you bring that?

Someone like us has asked such a question.

It seems like we are making a mess.

In whom the eight qualities mentioned above, such as Apahatpapmatva, have manifested.

The divine body is not attained.

This scripture about being bodiless is very good, you might not find it here.

So, as long as one has a body, it cannot be called moksha.

He experiences happiness and sorrow.

He is destroyed, meaning he does not have a body.

Such is the doubt of the opponent.

Maharaj answers that.

Resolution.

This doubt is not correct.

The liberated soul at that time attains a divine body, a Bhagavati tanu.

So, it's not that the body doesn't exist in the state of liberation for the liberated souls.

Liberated souls always have a body.

And it is written in the Upanishads.

So all the liberated souls.

And Maharaj will give us the Bhagavati tanu right here, won't he?

In the old days, in '65, Americans and others would meet at the airports in India.

They would stamp their coins and give them a green card, go straight there, and once you go there, you're a citizen. Now it takes 20 years, but back then it wasn't like that.

Now it takes 20 years, but back then it wasn't like that.

So Maharaj has arranged it such that when they come to pick you up, it's directly here.

Not just a green card, they'll give you direct citizenship and a passport.

He gives the divine body to them.

There is no contradiction between that divine body and the manifestation of the divine form.

That divine body does not oppose the divine form, nor does it hinder it.

Swarup means power.

It's not that the body exists and thereby power is hindered.

Unlimited power resides in that body.

Such is the body.

God gives such a divine body.

That it has power like God, it is unlimited.

Tremendous.

There is no contradiction between that divine body and the manifestation of the divine form.

The human body is what hinders all power.

And even the human body does not hinder it, but its prarabdha and 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 → are what hinder it.

When the covering of 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 → is removed.

Then all these are in the human body.

What was the power of Balmukund Swami? He was in a human body.

But God, no element of the universe could stop him.

Maharaj said that Muktanand Swami said, 'Do you know your power?'

If you take the hand or wrist of some jiva in your hand and say that time, maya, sin, 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 →, all of them will move away.

And just as a stone is thrown in a sling, the jiva reaches Akshardham when thrown in the jatra.

Such power came while sitting here.

This is a human body.

So, the human body does not hinder its power, the human body does not hinder power.

Then how can that divine body hinder power?

What hinders power are our karmas, prarabdha, nature, all these hinder power.

So they don't let power come.

Even if seva comes into their hands, they don't let power come.

Even if seva comes into their hands, they fall into pits instead.

On the contrary, the manifestation of the divine form becomes favorable.

There can be a contradiction between the physical body and the manifestation of the divine form.

It's like having a physical body.

Even then, it doesn't seem like that, but there are some minor contradictions in certain matters.

For the embodied soul, pleasant happiness and unpleasant sorrow never cease.

This scripture is obtained through 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 →.

Now read that scripture.

That scripture is not in it, read it here.

It's there, found it.

For the embodied, there is no beloved.

For the embodied.

Read in that one.

Read in the mic.

For the embodied, there is no beloved, nor does it take away.

So, for the embodied, it means that there is a beloved, as if one has a body.

Oh.

The beloved takes away, removes.

Removes, like that.

That which is embodied, if there is no body, then the beloved is removed, meaning it is taken away.

For the embodied, beloved things do not go away.

So, the happiness and sorrow are removed, so it is not called liberation.

So, the body is against liberation in the state of liberation.

The opponent asked a question based on this 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 →.

Maharaj gave such an answer in the commentary.

That the body in the state of liberation is not subject to likes and dislikes.

It is not subject to karmakarmaAction. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards.Tap to open in glossary →.

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

And that body is such that it does not obstruct any power.

It has extreme power.

It comes.

So, even then, the body does not oppose it.

And on the contrary, it becomes useful in such service that increases power.

The human body creates some limitations.

Any body of the natural realm creates that limitation.

Even then, there is no limitation in the service it performs.

The service it performs is pure service.

If he performs it by abandoning his nature and becoming brahmarup, if he performs it with the feeling of brahmarup and does not let the bodily consciousness come in the way.

Then, in that service, the service performed in Akshardham, Maharaj says there is not even a slight difference.

Maharaj said that there is a form in Akshardham.

And there is a form on this earth, and there is not even a slight difference in it.

He said there is not even a hair's breadth of difference.

Maharaj has as many hairs as there are there.

There is not a single hair less in it.

In the same way, if one abandons the bodily consciousness and serves Maharaj here, then there is not even a hair's breadth of difference between that service and this service.

And Maharaj had all the Nand saints perform such services.

Gopalanand Swami and all others were performing such service.

There is no opposition to that divine body and the manifestation of the form.

On the contrary, the manifestation of the form becomes favorable.

There can be opposition between the physical body and the manifestation of the form.

The embodied soul's beloved

So, the physical body has opposition only to the extent that there is bodily consciousness.

His bodily consciousness has become ingrained.

And his nature has become ingrained.

So, it does not allow the service to bear fruit.

And it does not allow the service to become like liberation.

It does not allow the joy of liberation that should come to come.

There can be opposition between the physical body and the manifestation of the form.

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

If someone wants to take it, Shukdevji said in the Bhagavat, didn't he?

Drink the essence of the Bhagavat.

Hey

Give

Again and again, O devotees on earth.

You all drink, drink, drink, like that.

In that way, Maharaj said this.

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

Eternal joy means the joy of liberation.

Take it while sitting here.

If you have the strength, then.

The beloved happiness and unloved sorrow of the embodied soul never cease.

This 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 → speaks of happiness and sorrow regarding the body obtained through 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 →.

That 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 happiness and sorrow do not cease.

To whom?

They do not cease for those who have a body subject to karmakarmaAction. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards.Tap to open in glossary →.

But when the covering of karmakarmaAction. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards.Tap to open in glossary → is removed and he serves God in the divine abode, this question does not arise for him.

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 → does not stop him, it does not oppose him.

Furthermore, in this matter, others say.

That the meaning of the word GolokGolok1) The dhãm of Shree Krishna Bhagvãn. 2) Also means Akshardhãm. The prefix ‘go’ means light; therefore, meaning the ‘lok of light’ – Akshardhãm.Tap to open in glossary → is a divine place, a special country by that name, and to serve 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 → with brahmarup in the Akshardham-like place in that abode is liberation.

Furthermore, in this matter, others say that the meaning of the word GolokGolok1) The dhãm of Shree Krishna Bhagvãn. 2) Also means Akshardhãm. The prefix ‘go’ means light; therefore, meaning the ‘lok of light’ – Akshardhãm.Tap to open in glossary → is a divine place, a special country by that name. To serve 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 → with brahmarup in the Akshardham-like place in that abode is liberation.

The talk of GolokGolok1) The dhãm of Shree Krishna Bhagvãn. 2) Also means Akshardhãm. The prefix ‘go’ means light; therefore, meaning the ‘lok of light’ – Akshardhãm.Tap to open in glossary →'s center, where everyone is exhausted, comes up.

Doubt, service

How can service truly be called liberation?

Service means the attitude of service, the duty of a servant.

Thus, the service of remaining as a servant,

Is duty a burden or a pleasure?

Whether it's a burden or a pleasure.

It's a duty.

Huh?

There is a feeling, they do it with glory.

Huh?

Pleasure.

If someone gets to be Narendra Modi's PA, would they be pleased or

would it be a burden?

There is glory.

Narendra Modi, everyone has glory, right?

There's nothing to bring in that.

So Narendra Modi is such that he can make people burdened.

He wants to extract his essence.

He extracts his own essence, so he extracts others' too.

Yes.

How can service truly be called liberation?

What?

If there is a service where one doesn't have much interest, but still does it forcefully to please someone, then that is called service.

So, if someone serves you kheer and buttermilk.

Then the stomach will be full, whether it's with kheer or not.

If you drink a lot of kheer and a lot of buttermilk, your stomach will be full, won't it?

So, how much taste would there be in buttermilk without taste?

Huh?

How much taste is there in kheer?

Huh?

So, it's like that without taste.

If you do it without taste,

You say that I put taste in the buttermilk, so you drink it.

How much can you put?

Many people have put salt.

Or they put spices now, right?

Buttermilk spices.

A devotee called me recently saying he wanted to send buttermilk spices.

I said, send them, we'll drink them, no problem.

He must have sent them, right?

They haven't arrived, have they?

So.

How can service truly be called liberation?

Service means the attitude of service, the duty of a servant.

If we do service considering it permanent, then there will be interest.

If we say that we are doing this for the liberation of our soul, then automatically there will be interest.

It's not like it won't remain.

And if we believe it's for liberation, but if body-consciousness has increased, then it won't remain, then it won't remain.

If body-consciousness and nature have increased, then they come in the way and hinder, and then there is no taste.

How does the service of remaining as a servant suit a liberated soul who has attained the manifestation of the Brahmaswarup?

It fits.

Because just as knowledge and bliss etc. are the natural qualities of the soul, so too is servanthood not the natural quality of the soul.

In liberation, there is natural bliss.

One bliss.

It is said that when there are so many things, it is called one bliss of the human world.

What all was counted in that?

Youthful.

Youthful, saintly, old.

Old.

I said I taught him.

Teacher.

Teacher.

Teacher.

So, if he has the leadership of all his own kind, then his test is very big.

If there is a difference and we have leadership in our hands, then its taste is less, isn't it?

If everyone in our entire row is eating kheer, then there is a common taste.

And if everyone else is eating buttermilk and we are eating kheer, then its taste is very strong.

We get a little bit of everyone else's.

If no one has it and we have a monopoly on one thing, then its taste is very strong.

And if everyone has it and what we have is even better than that, then also there isn't that much taste.

So, youthful teacher.

He teaches everyone of his own age.

If he teaches small children, then he gets a headache.

Yes.

It has come in our share, to take care of all these.

To make it a burden.

Huh?

To make it a burden.

To make it a burden.

To make it a burden.

A burden has come in our share, so it has come through destiny.

He was scared.

But when all those people come and ask, "What about this? What about that?" and we are answering all of them and giving quick replies, then it's a lot of fun.

Him

Have you ever taught anyone like that? Even if you teach someone of your age, they will enjoy it. You will know what it's like.

It is said in the Upanishads, "Adhyapakasyat."

Yuvasyat sadhusyat adhyapakasyat and tasyayam, that, "Eko manushyo anandah." Tasyayam prithvi vittasya purnasyat.

So, he is called "Eko manushyo anandah."

There are 100 such joys, and when 100 of them gather, it becomes the joy of one ancestor.

How many more are there like that?

Keep counting 100s and 100s, there's no end to the tradition, that's what it means.

And even then, not 100.

From where words return, unable to reach, along with the mind.

The wise one who knows the bliss of Brahman fears nothing.

Having attained such bliss of Brahman, he does not look at anyone else.

He just starts eating, that's it.

There is such joy, such joy of liberation, and you have put a burden on your head that you have to do this there.

Instead, if we do it here, there's no problem. We get a little break on Sunday, but there, not even on Sunday, take that.

Here we get a vacation. During Corona, we all had fun, see.

Wow, how much vacation there is.

All these operators also have sharp minds.

There's no problem right now, like that.

Why is seva truly called liberation?

Seva means the attitude of service, the duty of a servant.

How does the service of remaining a servant fit a liberated soul who has attained the manifestation of the Brahmaswarup?

Because just as knowledge and bliss, etc., are the inherent qualities of the soul, so too, servanthood is not an inherent quality of the soul.

Others say that it is not an inherent quality.

Maharaj has considered it an inherent quality.

I'm keeping it.

Victory to Sahajanand Swami Maharaj.