Shikshapatri Katha - Shlok 104(02) To 105(01)| 24 Oct, 2020 | Mahant Swami Shri Devprasaddasji Swami

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 104, continue. Vairagyam gneyama priti Shri Krishnetara vastu shu gyanam cha jivamayesha rupanam sushtu vedanam.

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

The absence of love for worldly pleasures, not having love for worldly pleasures, is called vairagya.

A devotee who has developed deep attachment and love for the form 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, meaning one who has become subservient to that love, sees all animate and inanimate objects, from a blade of grass to the primordial prakriti, as mere morsels of time.

And that is why he has no craving for worldly pleasures.

It is said in the Skanda Purana that understanding the entire world as unreal due to the four types of dissolution caused by Bhagwan's power of time, and then developing disinterest in that world, is called vairagya.

The types of vairagya are mentioned in the Samadhi Pada of the Patanjali Yoga Sutras; they should be learned from there.

The characteristic of knowledge.

To properly understand the nature of the embodied jiva, the primordial prakriti, maya, and Paramatma, is called knowledge.

What are its characteristics?

Characteristics.

Characteristics.

What does that mean?

Characteristic.

Characteristics.

Its characteristic. Characteristic rather than a mere sign.

If this is present, it will act this way.

That is called its characteristic.

If it's a certain person, they will act this way.

Everyone gets the conviction that they will almost certainly do that.

They won't do anything else.

Then there's a 5% change in that.

What is that called?

Characteristic.

Similarly, the characteristic of Maya is that if one is dominated by Maya, they will act this way.

If the jiva is dominant, it will act this way.

And if Bhagwan is dominant, it will act this way.

That is called knowledge.

If one only memorizes the definition, it cannot be said that they have attained knowledge.

If its characteristic comes into one's grasp,

then one must avoid the weak characteristics,

and accept the good characteristics.

What is Bhagwan's characteristic?

What?

Kalyan.

What is Bhagwan's characteristic called?

Hey, pativrat and kalyan ekta.

To do only kalyan.

Even if things go wrong or upside down, only do kalyan.

And what is Maya's characteristic?

To bind.

Not to let go.

To increase 'I'.

And to increase 'mine'.

That is Maya's characteristic.

Maya

Dehastadiyo

Jivasya chaham

Jivasya chaham mamata

Chaham mamata hetur maya vagamyata.

That is its characteristic.

I and mine

The more that happens, the more we are said to be entangled in maya.

Whether it's good or bad.

One should transcend the 'I'. How to do that, one should learn.

We should transcend 'I' and 'mine'.

Even if we don't have anything of our own, we stick to someone else's, and then it's still 'I' and 'mine'.

We don't uproot it.

If a householder has earned something, they won't uproot it from there.

This one sticks to someone else's, and won't uproot it from there.

So, if one knows its characteristics, then it is said that one has attained knowledge.

If one just memorizes definitions, it is not considered knowledge.

They are said to have become a pundit.

Pundit.

From a pundit, 50 'gaav'.

It's said somewhere, isn't it?

There is a couplet.

Like that.

So,

and

from that, 'gaav' of faith and head.

So, for a pundit, 50 'gaav'.

God is 50 'gaav' away from a pundit.

If one just recites definitions about God,

then what should one understand about God?

So,

God stays 50 'gaav' away from a pundit.

The couplet is very good, but I've forgotten it.

But only one pundit remained in memory, no one else.

To properly understand the nature of the embodied soul, Mool 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, and Paramatma, is called knowledge.

Understanding its characteristics is called knowledge.

Even a human being has characteristics.

If one understands that, then one has identified the person.

Otherwise, it's not considered identifying the person.

Everyone says it's like this.

One knows that ID, they have done so many degrees.

They have done so many degrees, but what benefit are they going to give us? One should know that characteristic.

Then one identifies the person.

Similarly, the characteristics of God, the characteristics of a sadhu,

if one knows the characteristics of ordinary people, then one recognizes them, then one is said to have known them, that is 'sushtu jnanam'.

Jiva, that

Gross atom, subtle jiva-dravya

No, it's said in this, isn't it?

Jiva, Maya, and the forms, 'sushtu vedanam'.

To know well.

To know well means to know its characteristics.

Maharaj

What did he say in the 12th Vachanamrut of the First Chapter?

When is it released?

The causes of the world are such.

The causes of the world are such: 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 →, PurushPurush1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush.Tap to open in glossary →, and the 24 tattvas.

Kaal, Maya, and the 24 tattvas.

When one knows their true nature, then one is released from their bondage.

So, if all the pundits know, are they released?

We have known everything in this Shikshapatri, so are we released?

They are not released; on the contrary, some get more entangled.

Until one knows its characteristics.

What are the characteristics of Maya? What are God's? What are Jiva's?

What are the characteristics of Jiva?

Detached

What is it called, tell me?

Smiling faintly just wastes time.

What is the true characteristic of Jiva?

It is pure, it is knowledgeable.

Speak with that.

If they are lying there, then what do I do?

It is pure, it is knowledgeable.

It is pure, it is knowledgeable.

It is pure and knowledgeable, then everyone would become pure if that were the characteristic.

What is the characteristic of Jiva?

Brother, what is it called?

The true characteristic of Jiva is to serve God, to become a servant.

One who goes to Ganga is Gangadas, and one who goes to Yamuna is Yamunadas; that is its characteristic.

What?

One who goes to Ganga is Gangadas, and one who goes to Yamuna is Yamunadas.

Wherever one goes, one becomes like that.

That is the characteristic of a jiva.

Humility and non-hypocrisy are not its characteristics.

Wherever it goes, it becomes like that.

If it goes into maya, it becomes like maya, and if it goes to God, it becomes like God.

That is the characteristic of a jiva.

Those are all its definitions.

The definition is different, and the characteristic is different.

What is the definition of a sadhu? That he has a nice, neat shawl, and the photo comes out well.

That is its definition.

But then the characteristics are different.

The characteristics are different.

Narayan Bhagat used to say that if one has darshandarshanSeeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2].Tap to open in glossary → of a sadhu, one attains salvation, and if one does satsangsatsang1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company.Tap to open in glossary →, the jiva goes.

So that is called its characteristic.

It takes life.

Ours.

So, if one knows the characteristics, it is said that one has attained knowledge.

One has to know a person's.

There are people working under you.

Our servants, what do you call them, employees?

Employees.

A businessman knows the characteristics of his employees, that they will only do this and nothing else.

They won't do anything else.

Good businessmen.

There are those like us, and those who hit back.

So, we don't reduce the salary of our staff.

So

If one knows the characteristics, it is said that one has attained knowledge.

One has to know a person's.

There are people working under you.

Our servants, what do you call them, employees? Employees.

A businessman knows the characteristics of his employees, that they will only do this and nothing else.

So, he has good businessmen.

There are those like us, and those who hit back.

So, we don't reduce the salary of our staff.

Even if there's corona, they ask.

We take interest from the bank and give it, but we don't reduce it.

He doesn't know the characteristics.

So

And if a businessman knows his characteristics, he knows that this person has been given a task, so he will do only this.

So, he first entrusts it after seeing.

We don't have anything like that.

If we don't know our own characteristics, then how can we know others'?

Our characteristics.

When is it said that knowledge has been attained?

When is it said?

One's own characteristics.

One knows one's own and also knows others'.

Then it is said that knowledge has been attained.

Knowledge of a person has been attained.

And as one gains knowledge of a person, gradually one gains knowledge of God.

If one doesn't even gain knowledge of a person, how can one gain knowledge of God?

If there are people around us, walking around, and we don't know their characteristics, then how can we know God's?

God doesn't come close in any way.

So how can it happen from afar?

We don't know what's near us.

So

So, he knows the characteristics.

That is called knowledge.

Definitions are different.

And knowledge is different.

To properly understand the nature of the embodied soul, jiva, mool 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, and Paramatma is called gnan (knowledge).

That which enlivens and activates the body is the jiva, the proud soul of the body.

To properly understand all three mentioned above is gnan.

In the Gita, God has said that the true knowledge of the nature of both the kshetrakshetra1) Field. Territory. Place of dwelling. 2) Often used with kshetragna to describe a relationship similar to that between some land and its owner – the kshetra is the land, and the kshetragna its owner.Tap to open in glossary → (body) and the kshetrajna (jiva) is what I consider to be gnan.

This knowledge should be understood in detail from the Shri Bhashya.

Bhashya.

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 → describes the nature of vairagya.

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

Generally, even those detached mumukshus who have vairagya towards the five worldly sense objects, certainly have pure attachment and love for the pure Atma-svarupsvarupA physical form.Tap to open in glossary → other than 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 →.

What is true vairagya called?

No affection even for one's own Atma.

No affection even for one's own Atma, meaning even for one's own personality.

One's personality, how much it comes in God's work, that much is the affection for it.

If one's personality, even if it is very high, does not come in God's work.

Highly qualified.

But it doesn't come in God's work at all.

Then one does not keep affection for it.

One should have as much affection for oneself as is useful in God's work.

What definition did God give for vairagya? What?

give.

God

What is the other thing 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 →?

Other things than God.

Did our soul become different from God or did it become anidam?

Huh? Did it become idam or anidam?

It is idam.

It is a thing other than that.

In other things, one should have as much love as is useful to God.

Have total love for God, total.

And in relation to that, that is, to have as much love for it as is useful for it.

We consider our personality to be superior.

Only God knows how much it is useful to God.

We all are like donkeys in our own knowledge.

The donkey thinks that I am someone of importance.

No one in this world can bark like me.

Who can enjoy?

So, in one's own tune, even a donkey is intoxicated.

But how much of our personality was useful to God?

That much love in it.

That much care for it, but not love.

That much care should be taken of it.

If we have an independent pen and we write with it, and it is very useful, then we should take more care of it.

When we sit down to write, we have to rub it, rub it, and even then, the ink doesn't come out.

Then throw it in the dustbin.

Similarly, we keep rubbing our person, keep rubbing, but the ink doesn't come out.

Tears the paper.

So, it's not use and throw.

Throw and use.

First, throw it away.

Not like using it and then throwing it away.

But throw and left.

Throw it away and then tell him.

So, what is the thing that is not loved by 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 vairagya and jnana?

Our personality, did it come to any use to God? He asks.

How much did our qualification come in handy for God?

How much did our intelligence, our sharpness, our skill, our this, all of that come in handy for God?

If one thinks like that, it is called vairagya.

What is the thing that is not loved by 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 vairagya and jnana?

All things other than 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 →.

We and others.

In relation to God, take that much care of it.

Leave the care of the rest.

If it's not useful, don't take too much care of it.

In vairagya, if there is no love or affection for anything other than 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 →, it is called vairagya.

In general, even those who are detached and desirous of liberation, who have vairagya in the five worldly subjects, definitely have pure attachment and love for the pure atma-swarup other than 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 →.

Yet, that pure atma-swarup is also a remnant of Paratpar 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 →, and the atma-swarup is a remnant.

So, because it is his remnant or his servant, one should take care of it, but not of oneself.

Take care of it, but don't get attached to it.

Don't be attached.

What is attachment called? It is written in the talks of Gunatitanand Swami.

A fakir was walking and found a rope.

So he put it on his shoulder.

And it fell on the road.

Then he remembered.

That oh, the rope was very good.

But he didn't know where it fell, so he didn't have the rope.

But what does that mean?

No regret for that.

Don't be crazy.

Thus

If we have found something good.

And if we have a good place, everything is favorable, and then someone lifts us from there.

So, were they given juice or not?

What if someone lifts us?

Maharaj used to lift us, didn't he, Maharaj?

So, he would change the chapters, he would change people.

He used to do all that, didn't he?

Brahmanand Swami built the entire temple.

And Maharaj says, "Come on, let's go now."

So Brahmanand Swami has detachment.

Maharaj, should I ask for a begging bowl, or should I bring something else, or should I ask for a begging bowl?

Don't get angry, okay?

So now you listen to my kirtankirtanDivine songs about Bhagvãn and His charitras, usually sung to the accompaniment of musical instruments.Tap to open in glossary →.

.

If you want to listen to my kirtankirtanDivine songs about Bhagvãn and His charitras, usually sung to the accompaniment of musical instruments.Tap to open in glossary →, then listen.

If we have set up something properly, you just dismantle that setting, that's your job.

If our setting is dismantled.

If your setting is dismantled in the office, then you would have come here and satsat1) True. Real. 2) Permanent, imperishable and unchanging. Is unbound by the past, the present, and the future.Tap to open in glossary → down with the computer on your shoulder.

Then you go there.

What if I just got a new version?

So what happens then, brother?

Huh?

Does the setting get messed up, or does the mind get messed up, or what happens when you earn money?

Huh?

Everything happens.

So, he only realizes detachment then.

Detachment is only realized when we are uprooted from where we are deeply attached; otherwise, how would we know what kind of detachment we have? If we are just going along in the regular routine and running, then what do we know about detachment?

If we have set up something ourselves, like Brahmanand Swami did, and developed it so that it yields good fruit, then it happens, and then we say, "Now you go."

Another broom has been planted, and water is being given.

We will eat those fruits.

When he does that, then he understands detachment.

Detachment is based on who is to eat the fruit.

Beneficiary, they say, beneficiary.

So, who have we made the beneficiaries? That's why it's called 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.

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 is a great detachment.

Great detachment.

Who is called detached like him?

We earn, and someone else gets the fruit.

A householder is called detached.

He earns.

He does everything for himself alone.

He comes home and piles everything up, saying, "Come on, everyone, this is yours. Now if you give it to me, I'll eat."

Who is called detached like him?

Does a sadhu have more detachment or a householder?

Huh?

It's us, isn't it?

What does a householder understand about detachment?

What do we understand? Does a householder have more detachment, or do we have more?

Who has it?

No one with detachment speaks.

Tell me, who has more?

To those people.

Then everyone will be happy.

It's like we're having fun.

They learn to operate.

We don't learn to operate.

We only learn to work if it's like this.

And they don't understand that work only happens if it's like this.

If someone doesn't have money, they stop working.

So.

Still does it.

That's how work gets done.

He learns to operate, if he learns to operate, that is called detachment.

If one learns to serve God without means, without convenience, without favorable conditions, then that is called detachment.

It's just like this.

The householder's wives don't learn to operate.

His son doesn't learn.

They all gather and teach him.

They teach the main one, and he learns.

He accepts a lot.

do.

We don't accept.

Those people learn that, 'Yes, as you say, as you say.'

They do what everyone wants and make everyone happy, and then they become happy themselves.

We are not like that.

For us, it's only right if it happens this way, otherwise, it's nothing.

Otherwise, this is your sky.

We walked.

Nagpur.

So it becomes difficult.

We don't learn to manage.

What is detachment, knowledge, love 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 other things?

One should learn to manage everything else except God.

One should not learn to manage without God, or to manage even if God is not there.

One should not learn to manage without a sadhu.

Learn to manage everything else.

If you want to be bound, in what should you be bound?

God and sadhu.

One should be bound to God and the sadhu; that should be the bond.

All these other bonds should not exist.

Of nature,

of material things,

Who are those who are bound to God and the sadhu?

That I want that.

Acharya Maharaj told Sarvanivasanand Swami in Ahmedabad that Sarvanivasanand Swami said, 'I want to go to do satsangsatsang1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company.Tap to open in glossary → with Gopalanand Swami.'

He said, 'Go and see for about fifteen days.'

He said, 'No, not like that, I want to go permanently.'

He said, 'Give 60 pairs of charana, Mohanta, and all this, and you don't go there.'

Stay here, and we will call Swami if we want to do satsangsatsang1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company.Tap to open in glossary →.

He said, 'No, I want to go there.'

No one will even ask about you there; all his main disciples would have settled in, and then they won't let you become the main one; they'll elbow you out.

If some stranger comes, do we let him become the main one?

Let it happen.

If he is a director, let him remain a director.

We are, but

They won't let it be, meaning this will happen to you.

So what will he do? He says, 'It happens, but I want to do satsangsatsang1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company.Tap to open in glossary →.'

If I want to do satsangsatsang1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company.Tap to open in glossary →.

That is called vairagya. If you want to be bound, be bound to a sadhu.

Like Gopalanand Swami.

Like Gunatitanand Swami.

Be bound to a sadhu.

But

One should not be bound by the useless things of the world, by useless situations, by the greatness of this world; one should learn to manage with them.

If it comes, well, there's no problem with that.

Someone gets us a good car.

So, are we going to throw it away?

If someone brings the best provisions, will we throw them in the cowshed?

Use it.

Recite a grand thal.

O imperishable one, come, then we will come.

Then we have to go.

Once it's over, God is going to empty it anyway.

So, what is detachment, knowledge, love 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 other things?

So, be bound to God.

Be bound to a sadhu.

Be bound to doing satsangsatsang1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company.Tap to open in glossary →, but not to anything else.

Learn to let go of all these things.

If it's lost, don't become distraught.

Only that much, nothing else.

It's going on like that; who is going to grab our arm and take everything from us?

They give it to us, holding our arm, saying, 'Swami, you have to keep this.'

You have to do this.

They give this.

So there's no problem like that, but if something like this happens someday,

if what you intended doesn't happen,

then be bound, don't become distraught.

In a general sense, being bound in the service of God is called mic panchpanchFive.Tap to open in glossary →.

Truly, what is called vairagya is that one should be bound in the service of God.

Service should happen.

Service should not stop.

The service of God, of satsangsatsang1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company.Tap to open in glossary →, of God's devotee should not stop in our soul. If someone removes us from one place, for six months, no one will even look at us.

Then service is considered stopped.

So we are bound in service.

We will say.

Bound by emotion?

Where are they said to be bound?

So in the Gita, God spoke of 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, 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.

So there is no problem.

Those who serve with a selfless attitude do not have a problem.

If you serve with the intention of achieving something, it won't happen.

If it is lifted from one place, the mind's setting does not return for six months.

It comes in a year, it comes in five years, and sometimes it doesn't come at all.

That happens.

Sometimes the setting doesn't come at all.

In general, even those who are detached and desirous of liberation, who have renunciation in the five sense objects, do not find pure devotion to anyone other than 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 →.

Maharaj built the Vadtal temple, and then Aksharanand Swami, our elder brother of Alaiya Modha.

Maharaj had kept him as Kashidasbhai's elephant driver.

He was a darbar.

In those days, he was called a king, and he became detached and came to Maharaj, saying, 'Maharaj, make me a sadhu.'

Maharaj said, 'Do you want to become a sadhu, or do you want to do as we say?'

So Maharaj, you... he has understood it correctly.

How we understand it, only we and God know.

So he said, 'Maharaj, I will do as you say.'

Then do this work of Kashidasbhai, his children are small.

Do farm work, he did farm work.

After a year or two, Maharaj must have called him.

Come.

What is your wish?

He said, 'Just keep me in your service, Maharaj.'

So he was initiated and immediately made the mahant of Vadtal.

So Chaitanyanand Swami thought, 'I have been a disciple of Ramanand Swami for so long.'

He was a disciple of Ramanand Swami.

And he said, 'I, we don't even have a chance.'

And this one who came yesterday morning, he gets the chance.

And they ran away, offended.

Where did they go?

Dharampur.

Huh?

Dharampur.

They had gone to Dharampur.

So he had Maharaj's quality, so there was no big problem.

It was just a little bit.

He went to Dharampur and conducted 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.

He went to Dharampur and did satsangsatsang1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company.Tap to open in glossary →.

Then Maharaj called him, and Maharaj was very pleased after that.

But this happens.

It wasn't like everything happened then.

Shastriji Maharaj was there, and a new branch was established in Junagadh.

The Junagadh branch became new.

Then our other sadhus, old and new, that's how it is, right?

So at that time, the old saint, Shastriji Maharaj, had given all the management to Mugat Swami.

So the old saint got offended.

That those who were just followers, and they made him the mahant, that was the language of the mahants then.

Now we have removed the mahant's position.

So there is not much arrogance.

So if we forcibly become mahants and sit, there is no problem, even if they try to remove us.

So Swami gave Mugat Swami its management.

So all those people got offended and ran away.

Chaitanyanand Swami came back, but these ones didn't come back.

Chaitanyanand Swami came back, didn't he?

He conducted 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 → in Dharampur and came back.

And Maharaj accepted him into his service.

But these ones didn't come back, they ran away.

Taking a large crowd.

So Shastriji Maharaj became like a washed radish.

That something

If all the disciples get offended, then we gurus become like washed radishes.

So all this is the glory of detachment.

Read it, brother.

In general, the five sense objects of the microphone

All these, Maharaj made fun of Brahmanand Swami, didn't he?

So Jivubhai made fun of him, saying, 'All my sadhus look like this.'

So these householders, we told all these stories, so they think that all these sadhus look like this.

So Brahmanand Swami took it back.

What did he take back?

That it's not my fault.

But when my life ends, Maharaj had told everyone to give a week's life.

In that, some quarrelsome woman's life

It came, so I felt this way.

We don't become like this.

So we also have to give a clean sheet to all of them if someone asks.

That we don't become like that.

Look at our clean sheet.

Leaders give clean sheets, don't they?

Similarly, we should prepare our clean sheet.

Evidence, what does that evidence say?

Huh?

Evidence says.

Evidence says.

What does that brother Nair say? Evasion.

Huh?

Evaders, evaders.

He lets nothing come upon himself.

He has so much detachment that he is completely pure in this.

He says, evade everything.

Generally, even detached seekers with detachment from the five sense objects

definitely have pure attachment and love for the pure Atma-swarup other than 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 →.

Yet, that pure Atma-swarup is also a remnant of Paratpar 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 →, isn't it?

With such a perspective, there is love in it.

They take care of themselves.

They do it with such a perspective.

With what perspective?

What came?

It comes in handy.

Service.

The pure Atma-swarup is a remnant of God, a servant of God.

So, if there are other servants of God, we don't give our priority to them.

But other servants should eventually be joined in service.

We are also servants of God.

If service is being done, then one should take care of it.

No problem.

Take care of it on that pretext.

The Atma-swarup is a remnant.

If there is attachment and love in that remnant Atma-swarup, then there is definitely attachment and love in the supreme form of the Sheshi (the one to whom the remnant belongs).

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

The characteristic described is appropriate.

If our Jiva is being pulled.

Anywhere.

Then one should immediately become aware that my Jiva is being pulled.

What is in it?

Is there any service to God in it?

Is there any utility for God?

If there is utility, then do it carefully.

Otherwise, leave it.

The exposition of BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → and Vairagya given above indicates that both BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → and Vairagya require knowledge.

Therefore, now he expounds on knowledge.

Knowledge is also Jiva, Maya, and Ishvara.

To properly understand the nature of Jiva, Maya, and Ishvara is called knowledge.

If there is no perception of fault in the microphone's subject, then detachment will not arise.

And if there is no special knowledge of God's form, then the rise of devotion accompanied by knowledge of His greatness will also not occur.

That is why there is a need for tattvagnan (knowledge of fundamental principles).

Among them, Jiva means the aggregate of the knower of the field.

Maya means the fundamental nature that is the support for various forms like the body.

Ish means the supreme soul who, by entering into Jiva and Maya, is called the controller of both.

Here, the word Maya is used for Prakriti because it has the power to produce various strange actions.

But like the Advaitins, the word Maya is not to be interpreted as false.

In this way, to properly understand the nature of Jiva, Maya, and Paramatma is called knowledge.

Therefore, it is said that these three principles—Chit, Achit, and Ishvara—should be understood.

Verse number 105.

The Jiva, residing in the heart, is atomic, of the nature of consciousness, and a knower, pervading the entire body.

The Jiva, endowed with the power of knowledge, is known by characteristics such as being indivisible.

And the Jiva resides in the heart.

And it is as subtle as an atom, is of the nature of consciousness, and is a knower.

And by its power of knowledge, it pervades its entire body from the tip of the nail to the top of the head.

Know that the Jiva has characteristics such as being indivisible, impenetrable, ageless, and immortal.

Jiva.

What are the forms of the self in brief? First, the form of the jiva is such that it resides in the lotus of the heart.

It is said in the Prashnopanishad that the jivatma resides in the region of the heart.

The jivatma, which is extremely knowledgeable in these senses, resides in the heart and is full of inner light.

The jiva is subtle like an atom, meaning it has the dimension of an atom.

If the compound word 'anushchasau sukshmascha' is formed with these adjectives, then the word 'anuanuAn essential, universal, and atom-like unit of matter. Smallest building block of creation.Tap to open in glossary →' should be interpreted as having the dimension of an atom.

And the word 'sukshmasukshmaSubtle. One of the three bodies of the jeev. It is the subtle body of the jeev, which is composed of nineteen tattvas: the five gnãn-indriyas, the five karma-indriyas, the five prãns, and the four antah-karans. Unlike the sthul body, the sukshma body is not visible and is commonly thought of as the mental body.Tap to open in glossary →' means that when the subtle atma enters something, no penetrable substance can obstruct its entry.

The atma is so subtle.

The meaning in Mundakopanishad is two.

It said that it is subtle like an atom, right? Yes.

It has two meanings, right? One is that it is subtle like an atom, so its measure is given. What is 'pariman' called in English? Measurement. So its measurement is given, that it is like that.

Or what is the second meaning of 'anuanuAn essential, universal, and atom-like unit of matter. Smallest building block of creation.Tap to open in glossary →'? It is the power of penetration.

Everything goes into it easily.

It is said in the Mundakopanishad that this jivatma, which has the dimension of an atom, can be known through a discerning mind.

In the Shvetashvatara, it is said that the jivatma is like a hair, even finer than that, it is known to be even finer than that.

If the tip of a hair is divided into 100 parts, and then one of those subtle parts is divided into 100 more parts, the jiva is as subtle as that hundredth part.

Here.

The tip of a hair, divided into a hundred parts, and then again a hundred times.

The tip of a hair, divided into 100 parts, and then those parts again divided into 100 parts, that is how small the jiva is.

That means it is extremely subtle, that's what it means.

No one can perceive it, so scientists cannot find proof of it, nor can they determine what leaves when something departs from it.

When a person dies, what is it that leaves from within?

Even if a cage is made all around it, nothing remains.

And it goes away.

So it is formless, yet it has dimension.

The meaning of saying subtle is subtle.

It is formless, that is its knowledge.

The inherent knowledge is formless.

And for example, water has no shape, but that doesn't mean it doesn't exist.

What is the shape of water? It's like the vessel it's in.

If it's a pot, it's round.

If it's a bucket, it's like a bucket.

If it's a pot, it's like a pot.

That is the shape of water; it has no inherent shape of its own.

Having no inherent shape does not mean it is not material.

Maharaj has said that formless means that its inherent knowledge, wherever it goes, if it goes into an elephant, it becomes like an elephant.

And if it goes into an ant, it becomes like an ant.

So it doesn't have a particular shape.

How can you describe it as elephant-like or ant-like?

How can you describe it as cow-like or camel-like?

So it has no particular shape.

But just like a lamp and the flame of a lamp.

So the lamp is four fingers long.

Its flame, up to four fingers, has some shape.

But its radiance has no shape.

It has no particular shape.

The radiance takes the shape of the room, whatever size it is.

If the room is rectangular, the radiance becomes rectangular.

And if the room is square, it's square, and if it's round, it's round.

So radiance cannot be said to have a shape.

Similarly, Maharaj said that the jiva itself is formless.

It is formless, which means it is material, it is that very substance.

It is the substance of knowledge.

Knowledge is of two types: one is the possessor of dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, and the other is dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →-bhutbhutA physical element from which the sthul body of Virãt- Purush (the physical world) is formed. There are five bhuts in total – pruthvi, jal, tej, vãyu and ãkãsh. They are collectively called the five bhuts or five mahã-bhuts.Tap to open in glossary → (inherent dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →).

Like ice.

It has no shape, but if you freeze it, it can take a shape.

Ice can be made into a square slab, or it can take other shapes.

This Shivalinga is formed, where is that place?

Amarnath.

In Amarnath, ice forms in the shape of a Shivalinga.

So it takes a shape.

Similarly, the form of knowledge has no shape, but it becomes whatever one worships.

It was characteristic, wasn't it? Like, those who went to Ganga became Gangadas, and those who went to Yamuna became Yamunadas.

That is the characteristic of the jiva.

So if he starts serving God, he becomes a servant.

And if he starts doing something else, he becomes something else.

He hasn't arranged anything of his own.

Now, if he becomes a devotee of God and arranges things, he becomes like that.

He becomes a servant of God.

Its material is like this.

Balagrasat bhagasya satadha vikalpita, now how is that counted?

Only yogis can see that; no one else can.

No one else can see it except a yogiyogi1) A person who has mastered the art of yog. 2) A person who has attained siddh-dashã and other extraordinary powers.Tap to open in glossary →.

The tip of a hair, and then a hundred parts of that, and then a hundred parts of that, such is the jiva.

So it can enter anywhere.

Such it is.

It keeps roaming in these three worlds.

It enters anywhere.

It enters mountains.

It enters the earth.

It enters any seed.

It enters even the hardest of things.

All that happens.

If the tip of a hair is divided into a hundred parts.

Then, it is an extremely subtle jiva, like the hundredth part of that one subtle part.

It is an extremely subtle jiva, like the hundredth part.

It holds infinite expanse with its power of knowledge.

Those particles are many.

That brilliance is immense.

Its knowledge is suppressed, otherwise, its nature is such that it cannot be bound by anything.

Its brilliance, if you see,

These people suppress discretion and then work.

Otherwise, if there is discretion, its discretion is so subtle that it cannot be bound anywhere.

That comes from the worship of God.

The characteristics mentioned, such characteristics come from the worship of God.

There is nothing like that right now.

Right now, it has become like an inert object.

But if one worships God, then such a state comes.

The jiva is of the form of consciousness.

It is of the nature of consciousness.

That is, it is of the nature of knowledge.

It is said in the Prashnopanishad that the Purusha, who is of the form of knowledge, is the jivatma.

The jivatma is called 'chidrupa' (of the form of consciousness), therefore, it is also implied that its nature is self-luminous.

It is said in the Brihadaranyaka that this jivatma is self-luminous.

This jivatma is not merely of the form of knowledge, but also the knower, the substratum of knowledge.

One who knows is called the knower.

It is said 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 → that

And he who knows that 'I smell,' then the one who smells is that jivatma.

In the questions,

Maharaj said that

The nature of the jivatma

Atmanand Swami asked Maharaj a good question.

Maharaj says, 'We will explain it properly.'

This discourse is going on, so the one who listens to the discourse and understands it is the jiva.

The one who listens to the discourse and understands it, and the one who narrates the discourse, the one who understands within, is the jiva.

After listening to the discourse, a person feels that

Today I understood something, and today I didn't understand something.

So the sound that is there, it belongs to the jiva.

This much was not understood.

The doer feels that he couldn't explain it properly, he wanted to explain this point, but he couldn't.

The one who feels that way is the jiva.

So it is by inference.

Some substances, you know, can be shown by their functional characteristics.

It cannot be shown much by its inherent characteristics.

What is called a functional characteristic?

That wind is not visible to anyone.

But still, everyone can feel the wind.

When that wind comes, then

When it comes on the tree, it shakes the tree.

So a person thinks that there is wind.

And sometimes it feels like the leaf is not moving.

Not even a single leaf of the tree moves due to the wind.

Then it feels like there is no wind at all.

If there is more wind, then one would know from which direction it is coming and in which direction it is going.

One would also know that.

And if one observes a little more subtly, then at what speed it comes and at what

Even sitting in the room, one can assume and decide.

That is called the characteristic of action.

From the actions performed, an inference is made.

Similarly, from all these actions of the jiva, one can infer that such a jiva exists.

We don't have the vision.

And the jiva is not visible to the eye, so one infers what kind of jiva I have? How much does it cling? And how much does it not cling? How much can I remain detached? Then my jiva has become that much liberated. That much power has come into my jiva.

And if it clings wherever it goes, then it is called powerless.

There is no power in my jiva.

Such an inference can be made from the actions.

No one can see its true form except yogis or liberated souls.

But everyone can feel it.

If we want to do it, we can do it ourselves.

What kind of jiva do I have?

Maharaj has said that one does not know oneself and finds fault with the Satpurush, not even knowing whether one's jiva is black or white.

So those who find fault with others

Maharaj criticized them like that.

But if one looks at one's own life, past and present, then how much detachment is there in my jiva, and how much does it become attached, how much is it passionate, that is visible in its previous history.

And by looking at the previous history, one has to make the current decision.

Where did we cling in our history, and from where did we get uprooted, and how many people had to come to uproot someone else.

So from that, one knows whether our jiva is attached or detached.

If one looks at one's previous history, then one knows.

Maharaj says that even before satsangsatsang1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company.Tap to open in glossary →, one has some good qualities.

One should also see that.

And even before satsangsatsang1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company.Tap to open in glossary →, one has some weaknesses.

So if one knows one's weaknesses and suppresses them, and knows good things and gets inspired by them, then one progresses in satsangsatsang1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company.Tap to open in glossary →.

And if one knows one's weaknesses and gets an opportunity, and learns to nourish them, then the jiva slowly gets thrown away somewhere.

On the contrary, Maharaj said that even while doing satsangsatsang1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company.Tap to open in glossary →, the jiva gets spoiled.

He keeps doing 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 keeps getting spoiled.

This jiva is not merely a form of knowledge.

What is the reason for that? That he does not pay attention, he is not aware.

That each of us has two aspects of our previous life.

One is weakness and one is strength.

Whether one is a householder or a sadhu, everyone has two aspects: that we have lived up to this second, so in all our past lives, there are two things.

Firstly, there is our strength.

And secondly, there is our weakness.

So if we know about it and our intention is very good, then it keeps increasing.

If we have strength, we give it a little more encouragement.

If we have a weakness, we suppress it a little.

Then it moves forward.

And if one doesn't pay attention, then one gets thrown away.

Faults are the cause of activity.

Weakness, it activates itself.

And if we have a good quality, we have to activate it, and even then, it sits down like a tied animal.