Shikshapatri Katha Shlok 116(02) To 117(01) | 07 Nov, 2020 | Mahant Swami Shri Devprasaddasji Swami

Ga ga ma ma ga he re re ka sa ga re

Ga ga ma ma ga he re re ka sa ga re

ShlokShlokA verse from shãstras.Tap to open in glossary → number 116 continue.

Nijatmanam Brahmarupam Dehatraya Vilakshanam Vibhavyatena Kartavya BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → Krishnasya Sarvada

Bhashya.

In Bhaktiyoga, self-realization is considered a part, so in practicing Bhaktiyoga, one should strive with self-realization, says 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 →.

Nijatmanam Brahmarupam

The devotion of the body-consciousness is not called real devotion.

Maharaj has mentioned certain jivas in the Vachanamrut.

If one performs devotion with body-consciousness, then there are many obstacles in that devotion.

That is not considered real devotion either.

It is called formal.

If one does it with body-consciousness, then one will go into the real state.

Formal.

It's not that it's wrong, but what should come into hand doesn't come.

Maharaj had said that to him, hadn't he?

In the good, he says.

In Vasudev Mahatmya, the method of worshipping God for a devotee of God is described.

So what did Maharaj say in the method?

There are two types of devotees: one who performs devotion with body-consciousness, and another who performs devotion by transcending body-consciousness.

The one who performs devotion by transcending body-consciousness, gets the result that devotion should bring.

And the other one doesn't get much.

So, the devotion of body-consciousness is formal, like a toy.

In the olden days, farmers' children used to make iron carts and iron bullocks.

Then it's complete.

So, do that cart and those bullocks come in handy for his father?

That is called formal.

So he has good feelings.

So if he has feelings, he will learn further.

Thus, Maharaj called the devotion of body-consciousness formal devotion.

If devotion with the feeling of the soul comes from it, then it brings real results.

Mostly, until the devotee of God goes to the divine abode, there is devotion with body-consciousness, isn't it?

While performing devotion with body-consciousness, the feeling of the soul gradually comes within him.

How did God say in the Gita?

That the fire of knowledge burns all 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 → to ashes, Arjuna, just as a blazing fire burns wood to ashes, Arjuna.

God has said the same thing in it, hasn't he?

That there is a 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, a 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, and embedded within it is BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → Yoga.

The knowledge embedded within it burns all 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 reduces it to ashes.

So what is called knowledge in the Gita is ultimately devotion.

So, while performing devotion with body-consciousness, if one maintains such a connection, that connection burns the body-consciousness and reduces it to ashes.

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

So, one performs devotion with body-consciousness, so Maharaj has said the same thing here, hasn't he? Vibhavyatena Kartavya.

It is not said that one should become Brahman like Shukdevji and perform devotion.

Because what is said in the scriptures is what is possible.

All the scriptures also know that not everyone can become Brahmarup like Shukdevji and perform devotion. Not everyone has that qualification.

That is why Maharaj said, 'Vibhavate na kartavya' (do not imagine, but do).

One should perform devotion to God by contemplating on the form of Brahman.

What is the contemplation of Brahmarup? Maharaj has stated it in this shloka.

That Brahmarupam dehatraya vilakshanam (Brahmarup is distinct from the three bodies).

Do not let the feelings of the three bodies come.

If they come, remove them a little, suppress them.

And with a permanent feeling, one should worship God.

Then that is called 'bhav bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary →' (devotion with feeling).

That is, 'vibhavya'.

That is why 'vibhavya' is written.

God said this because not everyone can do it, but everyone can have the feeling.

And Maharaj said in the Vachanamrut, 'Whose conduct is called atmarup (of the self)?' So Maharaj wrote about that.

That whatever one has thought good or bad in their mind, they should abandon it and do what God desires.

Do what the scriptures say.

And do what the devotee of God desires.

Then, even if his conduct is related to the body, it is said that the body has become Brahmarup, as Maharaj said.

One becomes Brahmarup mentally, not physically.

Such a principle has been established by Maharaj, as sometimes mentioned in the Vachanamrut.

Always

That is why one becomes Brahmarup mentally, as long as there is prarabdha (destiny).

And as long as this jiva (soul) lives in the body, one can become Brahmarup mentally.

One can completely abandon their own will.

There is no problem in that.

If there is a question of what to do after abandoning one's own will, Maharaj also said that there is nothing like that.

One should do what God desires; God has said so.

God has given guidelines.

There are guidelines from the scriptures, Vachanamrut, SatsangiSatsangiA person who practises satsang.Tap to open in glossary → Jivan, all of them have guidelines.

And even then, if there is any confusion, one should ask a true devotee of God.

And align all three.

Alignment, what do you call it? Alignment.

Alignment.

In a car, if the steering wheel and the rear wheels are there, and the front wheels are going one way and the rear wheels are going another way, how will the car move?

So, one should get the alignment done from time to time.

Similarly, from time to time, we should align ourselves with the scriptures, Maharaj, and the devotees of God.

How much of my own will am I doing?

And how much of what God, God's devotees, and the scriptures as told by Maharaj, do I do?

I do devotion, that's true.

But am I doing the alignment or not?

It gradually comes into line, so the car starts moving properly.

Otherwise, we want to take it this way, but the car takes it, the wheel takes it that way.

Because its alignment is there, isn't it?

If its alignment is in the bodily consciousness, then it takes it there.

So Maharaj called that the conduct of Brahmarup.

So, one should behave as much as Brahmarup is perceived.

To have the feeling.

And to worship Maharaj.

That is the principle.

Gunatitanand Swami said that Maharaj made everyone Brahmarup through his command.

It is a command, isn't it?

Maharaj has given this one command.

That 'Vibhavate na kartavya bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → Krishnasya sarvada nijatmanam Brahmarupam dehatraya vilakshanam vibhavate na kartavya bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → Krishnasya sarvada' (Always perform devotion 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 →, considering your true self as Brahmarup, distinct from the three bodies, without imagining it).

You should perform devotion in this manner.

He has given this command to everyone; this is a common dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →.

Sadhus, householders, no one is exempt from this.

It is a common dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →.

Everyone is Brahmarup.

So, if one obeys the command, as Gunatitanand Swami said, 'as much as one obeys the command, that much is the vasana (tendency)'.

Obeys, obeys

So, if one obeys the command, then which command is it?

It is 'Nijatmanam Brahmarupam'.

Do not spit on the road.

Or don't do that here.

Do not stay elsewhere without asking.

Do not take anyone's toothbrush without asking.

By doing that, one does not immediately become Brahmarup.

That is why Gunatitanand Swami clarified.

That by obeying the command, that much of the vasanas are burnt.

So which one is it?

It is mentioned in the 116th shloka.

Nijatmanam Brahmarupam Dehatraya Vilakshanam Vibhavyaten Kartavya BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → 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 → Sarvada.

In this command, Maharaj has made everyone Brahmarup, so said Swami.

As much as one follows this command, that much one obeys Maharaj's command.

Just by obeying, one becomes Brahmarup.

In Bhaktiyoga, self-realization is considered a part.

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 in practicing devotion, one should strive with self-realization.

And the bodily identification is a perversion.

Bhaktiyoga, which has self-realization and self-identification, quickly achieves it.

And the bodily identification is a disintegrator of Bhaktiyoga.

That is why Maharaj said, 'Nijatmanam Brahmarupam Dehatraya Vilakshanam'.

One should perform devotion in this manner, considering oneself distinct from one's three bodies, and contemplate on the Brahmarup form of God.

The contemplation of Brahmarup means being a permanent servant.

I am a permanent servant of God and not this body.

Whatever modern identification we have made, reject all of it.

And get a new ID.

We have done SU ID, haven't we?

That new ID should be obtained from God.

To God, we

Oh God, I am your servant.

I will remain here as long as this body exists.

And after leaving this body, I want to serve you purely.

As long as this body exists, one has to serve the body.

One has to serve the family.

One has to serve the children.

One has to serve relatives, in-laws, brothers, and all others.

Until then, I am a shared servant.

Actually, I am yours, but all these have caught me and made me a shared one.

But now I want to become your pure servant.

That's what I want.

What?

How should the subtle body and causal body be considered separate from the subtle body and causal body?

How?

Understand it as separate.

Through contemplation.

Maharaj's sentiment

It is said, 'Dehatraya Vilakshanam Vibhavya'.

So,

If our desires are not fulfilled and we have to do what God desires or what a devotee of God desires,

then don't get too hurt.

Don't become a tree.

Don't let the bowstring slip.

That means he has abandoned the subtle body.

Maharaj says that the subtle body's sense of self-importance is identical.

Just as there is a sense of self-importance regarding the gross body, so too is there a sense of self-importance regarding the subtle body.

Maharaj said that if one has such a sense of self-importance regarding the subtle body, then the karmas of the subtle body are incurred.

We observe a fast in dreams.

Its meaning is that just as there is a sense of self-importance in the gross body, so too is there a sense of self-importance in the subtle body.

So, it is lost through the gross body.

The same amount of penance is felt in the subtle body.

It is felt even if a resolve is made.

So, the sense of self-importance is firm.

If that sense of self-importance is loosened a bit,

then in the subtle body, one can completely withdraw.

In the gross body, it cannot be completely withdrawn.

As long as

from the body.

The gross body has to be nourished and maintained.

But if we don't do what we want with the subtle body our whole life, then we die.

Suppose there are some rare devotees,

they are not found very easily.

But Gunatitanand Swami and all of them used to say that we have never taken a single breath without remembering Maharaj, it comes in Swami's life story.

And there is no resolve in it to please Maharaj.

Not a single such breath has been taken.

So that is a mental state.

The body sometimes works and sometimes doesn't.

But because of that, if our wishes are not fulfilled throughout our life, it doesn't mean a person dies.

If the body is not maintained, then one dies.

But if the mind's wishes are not fulfilled, do they die? If one has wished for more, they might make someone else die, but they themselves don't die.

So, there was a mental feeling to be cultivated in it.

And the causal body also has a feeling.

Just as the mind's will is in the subtle body of the causal body,

similarly,

Just as the mind's will is in the subtle body, it has its identification.

How to identify the causal body in the same way?

Causal body means vasana.

The causal body means that the subtle body only makes resolutions.

And that pulls us.

What pulls us by making a resolution is vasana.

And a person can also separate from vasana.

It pulls me, so should I go?

Sometimes the car runs crookedly.

If the alignment is off, the car runs crookedly.

So, if there's a driver, does he let the car go wherever it pulls him?

He turns it and takes it like this, saying, "Straighten up."

Walk on that road.

It runs crookedly.

So, the meaning of vasana is that it pulls us crookedly.

But being pulled doesn't mean you have to be pulled along.

So, he decides that since it's running so crookedly, he won't let it go crookedly; he'll balance it a bit. That's the driver's job.

That is called vasana.

If vasana is pulling us towards the world, we should meet it and take it on the path of God.

Maintain alignment.

Then he is said to be separate from the causal body.

Our nature, the causal body, is of three types, isn't it?

Ignorance, nature, and vasana.

Vasana is like making lemonade by mixing these three.

When those three are mixed, it becomes the causal body.

So, our natures tend to pull us outwards.

Oh, if it's nature, it throws you somewhere, it throws you out 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 → and somewhere else.

It doesn't even let you stay 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 →.

So, if those natures pull us outwards, and we meet them and bring them into Maharaj's pleasure, then we are said to have transcended the causal body to that extent.

One should have such a feeling.

And practice it.

Just feeling means not just feeling, but also practicing.

In BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → Yoga, self-realization is a part of it, and the scriptures prove this by stating that after meditating on the supremely radiant Paramatma, a wise person attains pure self-knowledge, which is distinct from the body and senses, which are products of prakriti, and then abandons joy and sorrow.

Although, according to past 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 →, the illusory physical body, senses, and

He abandons joy and sorrow.

The wise abandon joy and sorrow.

So, joy and sorrow are gone.

So, his causal body is said to have separated from it.

That is a form of feeling, joy and sorrow.

That is even more than a resolution.

It is in the form of a feeling.

The resolve is that I will do this, I will do that, I will not do this.

It has one form.

But if there is joy and sorrow, and what we intended according to our resolve has happened.

Then we immediately start celebrating a festival.

What do you call it? Celebration.

Huh? Celebration.

We start celebrating, like that.

And if what was intended didn't happen, then there's no celebration, is there?

There are great Satpurushas.

For the sake of God, a little bit of ego and possessiveness comes into the service.

Because of that, his joy and sorrow are visible.

So how should one understand God?

No, Maharaj said, 'Don't show it.'

Until then, they cannot be called great Satpurushas.

Maharaj said, if Narnarayan Bhagwan wishes, let the whole earth become satsangisatsangiA person who practises satsang.Tap to open in glossary →, and if not, then let it cease to be.

But by doing so, good and bad efforts, good efforts should be made, but the result should be given into God's hands.

The result is that we have to make a good effort, a good resolve, and a good start.

And after making that start, then leave it to God.

Don't be lax in your efforts.

But the result is not in our hands, is it?

So, joy and sorrow are abandoned, like that.

For him, the very meaning of being called 'dhir 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 →' (patient person) is that.

That we make a good effort and then in the result, we stick to it, saying, 'No, no, it must happen this way,' and if not, then we become a bit dim-witted.

Then it is said that we have not separated from the body.

It is said that we have not separated from the subtle body and the causal body.

A good effort should be completed.

But from that, joy and sorrow, we make a good effort, and along with that, there should be the understanding that we are doing it to please Maharaj, and the giver of fruit is God.

So, whatever fruit God gives, good or bad, accept it.

If it wasn't given, then try again.

Try a third time.

If we have the certainty in our heart that this is good and Maharaj will be pleased with it.

Then try a second, third, or fourth time.

There's no problem with that.

Even then, don't experience joy or sorrow.

Don't feel joy or sorrow.

Swami,

Ah,

Swami, what is the difference between sorrow and repentance?

Sorrow, in a true sense, means thinking, 'This is gone, this is gone,' and feeling in one's mind that 'I wanted to do this, but it didn't come into my hands, it didn't come, it didn't come,' like that.

And the meaning of repentance is that 'this mistake I made was not right.'

And the direct cross is that even though everything was right, it still didn't happen; that is called sorrow.

I did everything correctly, I was perfectly suitable and worthy of this fruit, yet I didn't receive it, and the distress that arises from that is called sorrow.

And if the result didn't come, then I made a big mistake in this.

Sorrow is, as it were, about one's own subject.

That is sorrow.

Repentance is about one's own subject.

So, it is a mirror.

And sorrow is a window.

Someone else did this, someone else snatched it from my hands, and the burning sensation that arises from within because of that is called sorrow.

And that, repentance, is a mirror, that in this, I made this mistake.

So now I shouldn't cry, and this is considered a big mistake of mine, and my loss.

Then that is called repentance.

If one looks at oneself, it is called repentance.

Someone else removed mine; if no one comes to hand, then God removed it.

Like that.

Destiny was averted.

The neighbor averted it.

And then the agitation that arises within one's heart is called sorrow.

Success or failure related to God's mission is not considered based on a person's destiny.

It is not at all considered based on destiny.

Then on what basis is it considered? Success or failure.

Based on effort.

Does the effort have the right guideline or not?

Suppose we are doing the work of the mission and we did not succeed in it.

Destiny has no role in that.

Destiny has no role.

But if we still didn't succeed, it means that we don't have the right line, the guideline might not be right, or we didn't make as much effort as we should have.

That's it.

That's what it's called, nothing else.

If we maintain 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 the form of atma-buddhibuddhi1) Intellect. Intelligence. 2) One of the four antah-karans, with the functions of consolidating thoughts, making decisions and resolutions, forming beliefs, or discriminating. It possesses the knowledge of all objects and is also the reason for the specific knowledge which all of the indriyas possess. Its inherent features are doubts, belief, sleep and memory.Tap to open in glossary → (understanding of the self).

Then there is a chance for joy, sorrow, indifference, happiness to come, that's what it seems. What do you say?

If we have maintained 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 the form of atma-buddhibuddhi1) Intellect. Intelligence. 2) One of the four antah-karans, with the functions of consolidating thoughts, making decisions and resolutions, forming beliefs, or discriminating. It possesses the knowledge of all objects and is also the reason for the specific knowledge which all of the indriyas possess. Its inherent features are doubts, belief, sleep and memory.Tap to open in glossary → in God's great devotee.

Then in that, there is a chance for feelings like joy, sorrow, then indifference, happiness to come.

So,

If one has atma-buddhibuddhi1) Intellect. Intelligence. 2) One of the four antah-karans, with the functions of consolidating thoughts, making decisions and resolutions, forming beliefs, or discriminating. It possesses the knowledge of all objects and is also the reason for the specific knowledge which all of the indriyas possess. Its inherent features are doubts, belief, sleep and memory.Tap to open in glossary → in God's devotee.

What is the relation between that and this verse?

How did you bring that up?

Is that considered his atma-ruprupA sight. One of the panch-vishays. Rup is the physical element of tej, and is perceived by the eyes. Rup reveals the appearance of all objects, and resides in all objects in a small form, and changes as objects change.Tap to open in glossary → behavior or is it considered a flaw in his atma-ruprupA sight. One of the panch-vishays. Rup is the physical element of tej, and is perceived by the eyes. Rup reveals the appearance of all objects, and resides in all objects in a small form, and changes as objects change.Tap to open in glossary →?

If there is atma-buddhibuddhi1) Intellect. Intelligence. 2) One of the four antah-karans, with the functions of consolidating thoughts, making decisions and resolutions, forming beliefs, or discriminating. It possesses the knowledge of all objects and is also the reason for the specific knowledge which all of the indriyas possess. Its inherent features are doubts, belief, sleep and memory.Tap to open in glossary →, then joy and sorrow occur based on that.

Atma-buddhibuddhi1) Intellect. Intelligence. 2) One of the four antah-karans, with the functions of consolidating thoughts, making decisions and resolutions, forming beliefs, or discriminating. It possesses the knowledge of all objects and is also the reason for the specific knowledge which all of the indriyas possess. Its inherent features are doubts, belief, sleep and memory.Tap to open in glossary → is called affection.

And doing what he desires is called brahmarup.

If there is atma-buddhibuddhi1) Intellect. Intelligence. 2) One of the four antah-karans, with the functions of consolidating thoughts, making decisions and resolutions, forming beliefs, or discriminating. It possesses the knowledge of all objects and is also the reason for the specific knowledge which all of the indriyas possess. Its inherent features are doubts, belief, sleep and memory.Tap to open in glossary →.

Gunatitanand Swami has said that this particular devotee has affection for me, but not much faith; he doesn't do as I say.

They keep circumambulating me on all sides, but they don't do as I say.

So, in this, atma-ruprupA sight. One of the panch-vishays. Rup is the physical element of tej, and is perceived by the eyes. Rup reveals the appearance of all objects, and resides in all objects in a small form, and changes as objects change.Tap to open in glossary → behavior and atma-buddhibuddhi1) Intellect. Intelligence. 2) One of the four antah-karans, with the functions of consolidating thoughts, making decisions and resolutions, forming beliefs, or discriminating. It possesses the knowledge of all objects and is also the reason for the specific knowledge which all of the indriyas possess. Its inherent features are doubts, belief, sleep and memory.Tap to open in glossary →.

The subject of both of them is considered different.

Atma-ruprupA sight. One of the panch-vishays. Rup is the physical element of tej, and is perceived by the eyes. Rup reveals the appearance of all objects, and resides in all objects in a small form, and changes as objects change.Tap to open in glossary → behavior means doing what he desires.

And atma-buddhibuddhi1) Intellect. Intelligence. 2) One of the four antah-karans, with the functions of consolidating thoughts, making decisions and resolutions, forming beliefs, or discriminating. It possesses the knowledge of all objects and is also the reason for the specific knowledge which all of the indriyas possess. Its inherent features are doubts, belief, sleep and memory.Tap to open in glossary → means having affection for him.

Many times we have affection for God's devotee, but we still do what we desire.

There is a lot of affection.

But still, we don't give up what we desire.

Gunatitanand Swami has said that.

That he does what is desired, he believes the words of Gopalanand Swami, that comes a lot.

That many times we have affection, but we don't do what is desired.

And many do what is desired, but their affection is dim.

So, doing what is desired by God, the Satpurush, or the scriptures, is called brahmarup behavior.

And if one has atma-buddhibuddhi1) Intellect. Intelligence. 2) One of the four antah-karans, with the functions of consolidating thoughts, making decisions and resolutions, forming beliefs, or discriminating. It possesses the knowledge of all objects and is also the reason for the specific knowledge which all of the indriyas possess. Its inherent features are doubts, belief, sleep and memory.Tap to open in glossary →, that is called affection.

So, Maharaj says that if one develops extreme affection like the gopis, then they will also do what is desired.

What affection did the gopis have?

So, Maharaj defined affection as doing what he desires.

Not like showing off.

He makes a fuss, saying that he gives money on all sides, so that is called affection, that's what Maharaj said.

That the ultimate definition he gave said that one does what he desires.

Then that is called affection.

And if one does what is desired, then.

In that, Maharaj said both things, that if one does what is desired, then it is also called brahmarup.

Of God.

If one does what God desires or what God's devotee desires, then that is also called brahmarup.

Of the scriptures.

What was the question?

To do devotion by becoming free from dualities, if there is success, we offer it to Maharaj, so it is not ours.

We become detached, but if there is failure, then that is not.

It becomes unattached.

That failure is to be offered to oneself, not to God.

The effort made in that is to be offered to God, the failure is to be offered to oneself.

Because who is the cause of failure in that?

It's us.

Destiny is not.

It is about pleasing God, so destiny is not involved.

It is God's mission, so destiny is not considered.

So, destiny has no role in it.

Now, there were two people involved: us and God.

So God never fails.

And yet the result was failure, so whose role is it?

It's ours.

It's called Arthapatti, a result, a measure, a proof, Arthapatti.

Devadatta, who is fat, does not eat during the day.

Fat Devadatta doesn't eat during the day, so everyone knows that he must be eating at night.

He must be eating a lot.

Even if he combines both day and night, it's still a lot.

Only then does he get fat, otherwise how would he get fat?

So its meaning is that if there is failure in it, it is ours, so we have to surrender it to ourselves.

Success should be surrendered to God.

To surrender to us means to take it upon ourselves.

We don't say blackmailing means we put it on someone else, do we?

Blame.

Blame, blame.

So we put it on someone else, 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 →.

But what do we do?

We put the blame for failure on others.

We take the credit for success.

That's how it is.

We have to take responsibility for failure.

And success should be attributed to God.

So, whether you call it blaming or offering, both are considered one and the same.

Yes.

The question is how to become detached from failure.

Everyone is detached from failure; if we blame others, we are considered detached, aren't we?

Nobody has any attachment to failure.

We take it and give it to someone else.

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

In action, you remain unattached.

So what?

If there is success, attribute it to others, saying, "This is it."

There's a story in the Ramayana, isn't there, that Sugriva did this work, Angad did this work, Hanumanji did this work, Lakshmanji did this work.

So Bharatji asks, "And you?" He says, "I'm just a nobody."

I wasn't doing anything; I was just sitting.

So, that is called his non-attachment.

To put it on someone else is non-attachment.

So no one has any attachment to failure; everyone has become powerful according to the nineteenth chapter of the Gita.

Even if someone doesn't accept it, we still put it on them.

That he did it; I didn't do it at all.

Where in failure?

That is not called non-attachment.

It is called taking on the non-attachment of failure oneself.

If a mistake is made, one should admit it.

That, brother, this is my mistake.

And if there is a correction to be made, then it is called non-attachment, otherwise it is not.

Everyone speaks like me.

That I forgot, I forgot, I forgot, I forgot.

It's a special word for every devotee.

Forgot.

But even if he doesn't make amends, it has no meaning.

If he makes amends, then it is called this.

Although, according to past 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 →, the jiva has a connection with the illusory physical body, senses, and inner instrument.

Yet, from the body known by the names gross, subtle, and causal.

By conceiving the form of AksharAkshar1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.Tap to open in glossary → in the self-form, which is extremely distinct and a dense mass of knowledge, the devotee, by the power of yoga practice, should worship God by becoming a self-seer, seeing the eternally pure Brahman form well, purely as a form of knowledge.

Keeping the scriptures with you.

Keeping those devotees who have attained the state of Brahman as role models.

Comparing oneself with them, holding on tightly, and continuously comparing oneself with them, while gradually removing the bodily consciousness.

And continue to do the work of pleasing God, continue to do devotion.

So, what Maharaj said in this shloka means that.

That one should always perform devotion 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 →, realizing one's true self as Brahman, distinct from the three bodies.

What is said in the scriptures should be kept in mind a little.

And those devotees who have become Brahman-like, that is, Maharaj said this, so keep that shloka a little bit with you.

And those devotees who have become Brahman-like and worshipped God, the previous devotees, householder devotees, and renunciant devotees, should be kept in mind as parallel role models.

that by keeping in mind and matching one's life with it, then according to this shloka, it is said that one has obeyed God's command.

That is, one should try to advance in BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → Yoga; without it, the attainment of BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → Yoga does not happen.

Even if the jiva has a connection with the material body, senses, etc., as long as that connection exists, the jiva's knowledge remains limited.

The ShrutiShrutiThat which is revealed and heard. Philosophical and spiritual wisdom – as revealed to the rushis after strict tap and deep dhyãn. The four Veds are Shruti shãstras.Tap to open in glossary → says that the samprasad jiva who has attained higher realms through the Archiradi path, of the supreme soul,

So we said that as long as there is a connection with prarabdha, until then, one cannot become Brahmarup.

It cannot be said.

As long as there is a connection with the body, it cannot be called Brahmarup.

But still, Maharaj said that it is called through bhavana (sentiment/feeling).

We often say, don't we, that seva (service) is

Is it called NirgunNirgun1) Without gun. Not possessing any qualities of the three guns of Mãyã – sattva-gun, rajo-gun, and tamo-gun. Beyond all mãyik qualities. Divine. 2) Extremely subtle. [Kãriyãni – 8].Tap to open in glossary → or SagunSagunWith gun. Possessing divine qualities and kalyãn-kãri gun. Also means great, when referring to the svarup of Bhagvãn.Tap to open in glossary →? Brahmarup means NirgunNirgun1) Without gun. Not possessing any qualities of the three guns of Mãyã – sattva-gun, rajo-gun, and tamo-gun. Beyond all mãyik qualities. Divine. 2) Extremely subtle. [Kãriyãni – 8].Tap to open in glossary →. Is seva called NirgunNirgun1) Without gun. Not possessing any qualities of the three guns of Mãyã – sattva-gun, rajo-gun, and tamo-gun. Beyond all mãyik qualities. Divine. 2) Extremely subtle. [Kãriyãni – 8].Tap to open in glossary → or SagunSagunWith gun. Possessing divine qualities and kalyãn-kãri gun. Also means great, when referring to the svarup of Bhagvãn.Tap to open in glossary →?

It depends on the doer.

Bhavana

Not on the doer, but on the opposite center.

If the doer is very capable, he might throw off ten people.

It depends on whom I am serving and with what bhavana (sentiment/feeling) I am doing it.

If God is the recipient and one performs actions keeping Him at the center, then all those actions are considered NirgunNirgun1) Without gun. Not possessing any qualities of the three guns of Mãyã – sattva-gun, rajo-gun, and tamo-gun. Beyond all mãyik qualities. Divine. 2) Extremely subtle. [Kãriyãni – 8].Tap to open in glossary → and are called Brahmarup.

Even if it's a material body.

One serves God with a material body and serves the world after becoming Brahmarup.

So, if one serves the world after becoming Brahmarup, then all that is considered natural. It is not called Brahmarup.

And even if one serves God with a material body, that is also called Brahmarup.

That is why Maharaj said that the sentiment of bhavana is more important.

Bhavana (sentiment/feeling) is more important than reality.

What is reality?

That all actions are material.

The meaning of reality is that as long as one is in this world, as long as one is in this realm of prakriti, all actions are material.

But even then, if we connect that material action to the center of Maharaj, then all of it becomes Brahmarup.

To connect means to surrender.

To connect means to have a relationship, to have a purpose.

If we surrender to it, then that center is such that it makes all actions Brahmarup.

Otherwise, an action can never become Brahmarup.

Even then, it is called Brahmarup, and if someone remembers it, contemplates it, then at that time, they attain higher spiritual progress.

And if one has become Brahmarup oneself.

But Maharaj said that those who believe in 'Aham Brahmasmi' (I am Brahman) but do not get free from serving their wife and children, they are called 'Brahma Kodal' (a term for someone who claims to be Brahman but acts otherwise), Maharaj said.

Our efforts, our endeavors, are our efforts.

It is based on which center we surrender to and perform our actions, that it is called Brahmarup.

If one acts by keeping God at the center, then that is called Brahmarup.

It doesn't depend on us; rather than what we are like, where we are, where we are connected, that's what yields more fruit.

The Gopis, all the Gopis, performed devotion that was similar to bodily attachment.

Their sentiments were even a bit lower level than those of ordinary people, even lower than bodily attachment.

Even then, she became Brahmarup, and not only that, it is said in the scriptures that whoever worships her also becomes Brahmarup.

So, the Gopis' effort is not considered very great; the great effort, the major role, is considered to be God's.

That whoever connects with Him, our effort connects with Him, our endeavor connects with Him, our sentiment connects with Him, we physically connect with Him.

Then all that becomes Brahmarup.

The rest becomes the form of the body.

As long as this prarabdha (destiny) exists, this will never happen.

But if there is prarabdha, and even if it is adverse prarabdha, if he does it with the aim of pleasing God, then he becomes brahmarup.

Maharaj said in the Vachanamrut that if one considers God to be faultless, then one becomes free from maya.

So, there is no difference in that, it can be said, brother.

The difference in that is that it is said to understand God as a vessel.

In this, it is about offering the fruit after making effort; there is no other difference.

This is the brahmarupata of the action, and that is the brahmarupata of the doer.

There isn't much of a difference otherwise.

As long as the jiva has a connection with the worldly body, senses, etc., its knowledge remains limited. The ShrutiShrutiThat which is revealed and heard. Philosophical and spiritual wisdom – as revealed to the rushis after strict tap and deep dhyãn. The four Veds are Shruti shãstras.Tap to open in glossary → says that after the samprasad jiva, who has attained higher realms through the Archiradi marg, reaches the divine abode of Paramatma.

Samprasad means the atma.

He attains the abode of God.

So, it is said that when one bathes in the Virja river, on this bank of the Virja, one leaves behind the subtle body.

And from there, the Ativahik deities come and bathe him, immersing him in the Virja, so all his worldly part goes out.

And they give him a Bhagavati body.

And then they take him to God.

In this household, it's like when the children's parents have gone out and then come back from outside, they bathe and wash the child, adorn them properly, and place them in their lap.

Play for a while now.

Similarly, the Ativahik deities of God come from the realm of prakriti to this jiva, and after bathing it in the Virja, they change its body.

And after making it brahmarup, it then goes to the abode of God.

And it is also said that it sits in God's lap.

So God asks him, "Who are you?"

Who are you?

God asks him that.

So, he says, "I am so-and-so, I am such a mischievous one."

If he says that, God will throw him back.

That I am Brahma, your servant.

Now, my connection with any body has been severed, and I have come to be your permanent servant, and I am.

So God places his hand on him.

When he places his hand and is pleased, then he attains equality with God.

That is his niranjanniranjanDescribes a person whose eyes are not affected by mãyã in the form of attractive objects.Tap to open in glossary → paramam samyam upaiti.

Paramam means Paramatmanam samyam upaiti.

He becomes just like God.

Then he stays there.

Just like in America, after becoming a citizen, one can roam anywhere.

If all the procedures are still ongoing and one comes to India, everything gets broken.

So, after it's finished, there's no problem; it finishes then.

Until then, all this will remain.

The samprasad jiva, having attained higher realms through the Archiradi marg, after reaching the divine abode of Paramatma, attains qualities, dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, and yoga similar to Paramatma.

So, until one has not gone to God's abode, until one has not reached there, one must remain cautious.

Look, there are examples in our sampradaya.

That brother Ardan Bapa was there, and on the way, he thought, "This is all mine, this is my daughter's field, and that is someone else's field," so he came back.

It cannot be said yet, because at that time, there was still the subtle body and everything.

That didn't happen, Maharaj comes here and makes them brahmarup and takes them, but still Maharaj said.

He showed all this.

So the scriptures say that when one reaches the gate of the abode, then it changes.

After going inside, there's no big problem; then Maharaj said that no one falls.

The contraction of the jiva's knowledge is merely incidental.

Nevertheless, there is no defect in the jiva's nature of knowledge.

That is, the worshipper jiva meditates on the brahmarup state within its own self.

The meaning to be conveyed is this.

So, this is what comes in our Brahmasutra, right?

Firstly, there is self-realization.

And one is the knowledge of the प्रमाण (scriptures).

The manifestation of the true form and the manifestation of the scriptures.

The true form of the jiva and the 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 → jnan (knowledge of its inherent qualities) of the jiva.

In these two ways.

The true form is never denied.

Even if it is denied, the true form is not suppressed, and it remains as it is.

I am, I am conscious, it remains like that.

But its 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 → jnan becomes completely contracted.

As one performs actions that displease God, their knowledge becomes more and more contracted.

And as it becomes contracted, discrimination is lost.

Intelligence is there.

How much intelligence did Ravana have?

But discrimination becomes completely zero.

So that knowledge is said to be contracted.

Then if he performs more actions, God puts him in the bodies of all these creatures.

He puts him in the bodies of trees and animals.

So Maharaj said that his salvation will never happen.

Like that.

God makes it like that.

And as he pleases God more and more, his knowledge and discrimination increase.

Even if he is in this body, his discrimination becomes as powerful as that of a muktamuktaFree. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17].Tap to open in glossary → in that divine abode.

That much discrimination is attained.

And if he performs actions, he performs actions equivalent to that.

He performs actions like those of muktas.

In that way.

The contraction of the jiva's knowledge is merely incidental.

Nevertheless, there is no defect in the jiva's inherent nature of knowledge.

That is, the worshipping jiva meditates on the Brahma-bhava (divine state) within its own true form.

The meaning is that through this, one attains self-realization.

The third case ending 'tena' means that devotion is performed with Brahma-bhava.

It should be done with contemplation.

Devotion should be performed with Brahma-bhava.

Tena means with Brahma-bhava.

The third case ending 'tena' means that if devotion is performed with Brahma-bhava, then that devotion yields the fruit of Brahma-rupa (the form of Brahman).

Shloka number 117.

The Srimad Bhagavatam, the tenth canto, should be heard daily with reverence, or once a year. It should be recited by scholars every year.

And the tenth canto of the Srimad Bhagavatam Purana should be heard daily with reverence, or once a year.

And those who are scholars should read it daily, or once a year.

Maharaj has written 'varshe varshe' twice in the shloka.

It should be heard daily or once a year, and recited by scholars every year, recited by scholars every year.

The tenth canto of Srimad Bhagavatam should be heard daily with faith. If there is no faith, one does not get the desired fruit. Any homa performed without faith, any donation given, any penance performed, whatever spiritual practice is done, O Partha, it is called unreal and useless.

That spiritual practice yields no fruit after death or in the present.

If the tenth canto cannot be heard daily, then it should be heard once every year.

And those intelligent, learned scholars who can recite Sanskrit should recite and read the tenth canto according to their ability.

If the text cannot be read daily, then it should be read once a year; its recitation should be done.

Because listening to, chanting, and reading the tenth canto removes all the misfortunes of the devotee and grants him the attainment of God's abode.

It is said in the Bhagavatam that whoever desires to serve the lotus feet of God.

He who has accepted the divine form for the protection of the true dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → established by himself.

The various deeds of such a supreme 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 →, 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 →, which destroy many kinds of karmas, should be heard from this scripture.

When the auspicious Lord Shri Mukund's.

It is said that there are divine deeds.

All those deeds performed by God in human form are extremely divine.

And that connects us to the murtimurti1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn.Tap to open in glossary → of God.

And it makes us love the murtimurti1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn.Tap to open in glossary → of God.

By listening to these charitras,

When the auspicious stories of Shri Mukund Bhagwan are constantly heard, sung, and contemplated, the devotion in the heart of the devotee increases.

And by the power of that devotion, one attains the abode of God, where even the insurmountable time has no sway.

Many kings renounced their kingdoms and went into exile for penance to attain that abode.

Listening to the virtues and pastimes of Lord Murari destroys all kinds of afflictions.

Whose devotion through listening and singing is meritorious, such Lord Shri KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary → Himself resides in the hearts of those devotees who listen to His stories.

And He destroys all inauspiciousness of those devotees with pure minds.

Whoever devoutly sings the charitras and incarnations of Lord VishnuVishnuThe dev of sustenance. Part of the trimurti. He lives in Vaikunth with his wife Lakshmi.Tap to open in glossary →, the God of gods, becomes free from all kinds of sins.

If the sankirtan and listening devotion of Lord Shri KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary →, who is endowed with immense glory, is performed, then that Lord comes and resides in the heart of that devotee.

And just as the sun destroys darkness or the wind disperses clouds, He destroys all of his sorrows.

Dhunoati shamalam sharat yatha

Dhunoati shamalam

It's in the second shloka, not this one, sharat yatha.

When autumn arrives, it makes the sky completely clear.

It makes the water completely fresh oil.

Similarly, when God enters the heart through charitracharitraA divine incident of Bhagvãn.Tap to open in glossary →, and one listens to the charitracharitraA divine incident of Bhagvãn.Tap to open in glossary →, its effect is felt, and one properly hears His murtimurti1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn.Tap to open in glossary →.

And when one listens, all the impurities in the heart are washed away.

Just as the sun destroys darkness or the wind disperses clouds, He destroys all of his sorrows.

Even more details than this should be learned from the greatness of Shrimad Bhagavat.

Its glory is greatly described in Shrimad Bhagavat, the glory of the tenth canto of Bhagavat is greatly described.

There was a question from Surat Swami, Surat Swami's question was that if there are any festivals happening now, and in those festivals, one has served great saints or had 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 →, and secondly, to remember the festivals that used to happen during Maharaj's time.

Which of these two is superior?

Both are considered superior.

So, people celebrate these festivals with a divine feeling.

But compared to these festivals, Maharaj's festivals have a direct connection with the murtimurti1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn.Tap to open in glossary → of SiddhiSiddhiWealth. Riches. The siddhi are shown to bhaktas on their way to Akshardhãm, to test their love for Bhagvãn.Tap to open in glossary → Maharaj.

In these festivals, one sometimes has to make a small sacrifice.

Now, a householder also celebrates a wedding festival, so firecrackers are burst in both that festival.

Now, if one remembers that, whether 'dhunoati shamalam' happens or not is a big question.

So, if we are celebrating festivals, modern festivals, and it is done with a pure feeling, then if one remembers it, it happens.

For example, Shastriji Maharaj used to perform all those festivals, yagnas, and such.

In that, parallel to the shastra, we might feel that Maharaj is not in this.

Then, if the target is solely the festival and there remains some question, then it is best to remember Maharaj's festivals.

Only remember the festivals that Maharaj remembered.

Because in the Bhagavat and in this, what is said is to remember all those festivals, that is what is said to remember.

There is no clear statement about modern things anywhere, and one has to search elsewhere, and if one finds support for it, it is considered good, there is no problem in that.

So, sometimes, for example, if we celebrate Holi, we might have gone crazy, and now someone sees that.

Even then, Maharaj said that at the end, the devotee remembers the murtimurti1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn.Tap to open in glossary → of God through yoga.

If he remembers our madness, then it becomes difficult, but perhaps that happens, he remembers the murtimurti1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn.Tap to open in glossary → through yoga.

So, modern festival

The festivals and Maharaj's festivals cannot be considered equal.

The more divine sentiment there is in them, the more divine these modern festivals are considered.

It is not our intention to say that modern festivals are not divine.

But as much divine sentiment as comes in it, that much it is considered equivalent to it.

And if the divine sentiment does not come as much, then it is not considered equivalent to it.

And in that, we don't have any chance to make it go up or down.

They were already perfect.

So, there is a chance in this, which means that in the other one, it is 100%, and in this, it remains a bit doubtful.

So, it is best to say that if we remember those festivals, it is better.

In this festival, if we have taken a dip, then we mostly remember it, but how fruitful it will be if we all take a dip, only God knows.

So, there is a divine feeling. Many times, what happens is that Nan Bhagat used to tell us that if we do 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, we attain salvation, and if we 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 →, the jiva goes.

So, in 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 →, he feels that, oh, only the murtimurti1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn.Tap to open in glossary → of God is visible, and when he starts 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 →, then all the dirt inside comes out, and then it becomes difficult.

So, it is good to maintain a divine feeling.

Now this commentary.

Now, it describes the helpful means for the development of bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary →.

The tenth canto of Shrimad Bhagavatam, which is a flowing stream of the essence of love in the form of God, should be listened to daily with reverence by my devotees.

In the tenth canto of the Bhagavatam, the divine pastimes of God are described, and also, the cowherds and gopis who had never even thought about the knowledge of the Vedas and other scriptures or good conduct.

And the divine love residing in the hearts of those cowherds and gopis, who had never even considered the knowledge of the Vedas and other scriptures or good conduct, has also been described.

So, there was no basis in scripture, but unparalleled divine love shines through in it.

And that is why Maharaj said to listen to the Bhagavata Purana rather than not listening to any other Puranas.

Because the extraordinary, transcendental love that the characters in it had for the murtimurti1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn.Tap to open in glossary → of God, that love blossoms forth completely.

Such a thing is not found anywhere else.

It means that if we want to have such love for Maharaj, then we should listen to Maharaj's charitras year after year.

It is said here that Shrimad Bhagavatam, the tenth canto, should be listened to daily or at least once a year by the learned.

Gunatitanand Swami has written that thing, hasn't he?

What are the characteristics of someone who is connected to God and connected to a sadhu?

What characteristics are mentioned?

If one is connected to a sadhu, then their katha, 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 →, 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 → should be maintained.

If one is connected to a sadhu, then one cannot live without their katha, 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 →, and seva.

One cannot live without doing them.

And if one is to be connected to God,

Charitras with signs.

Signs, charitras, and gestures.

Signs, charitras, and gestures.

Natural gestures.

One cannot live without doing or listening to them.

So, signs, charitras, and gestures.

What is its meaning? What is its essence?

The remembrance of one's chosen deity, God, he says.

Of those particular avatars.

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

How does one know that?

The signs and charitras of those avatars.

He experiences extreme joy in the charitras of those particular avatars.

His mind gets lost in it.

In the charitras of those particular avatars.

I am lost in the charitras of Lord Ramchandra.

Then my connection cannot be said to be with Swaminarayan Bhagwan.

And if I get lost in the charitras of Swaminarayan Bhagwan, in the charitras of Bhagwat, then my connection cannot be said to be with Ramchandraji Bhagwan.

Gunatitanand Swami has made this clarification very well.

Such a thing is not found anywhere in the shastras.

That this is called a connection.

The Shrimad Bhagwat Dasham Skandha should be read with reverence every day or at least once a year by scholars.

The command that Maharaj wrote,

Maharaj had already taken 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 → Avatar Bhagwan as an ideal, that among all avatars, Maharaj has taken 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 as an ideal and Maharaj has established him as his Ishtadev.

So Maharaj means to say that if one wants to connect with Shri KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary → Bhagwan, then there is no other like Dasham Skandha.

There is no other scripture in the literary world of this world.

Neither in the Vedas nor in the Upanishads.

And not in any other Puranas or Mahabharata.

The one and only Dasham Skandha.

No one else.

The extraordinary connection with Shri KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary →, no one else can do it like the Dasham Skandha.

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

So if one wants to have such love for the murtimurti1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn.Tap to open in glossary → of Shri KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary → Bhagwan, then one should recite the Dasham Skandha.

If we want to have the same love for Maharaj's murtimurti1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn.Tap to open in glossary →, then we should read Maharaj's charitracharitraA divine incident of Bhagvãn.Tap to open in glossary →.

It should be read by scholars once a year.

It should be done continuously.

And if there is no such continuous study, then its meaning is that

That the charitracharitraA divine incident of Bhagvãn.Tap to open in glossary → and natural actions.

Those three things introduce which murtimurti1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn.Tap to open in glossary → you are connected to, to whom you are joined.

Its introduction to us.

Similarly, if we want to connect with Maharaj's murtimurti1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn.Tap to open in glossary →, then we should read Bhagwan's charitras every day for years.

Maharaj's charitras should be read daily, listened to, and remembered.

If you can't read it daily, Maharaj said to read it once.

If you can't read it once a day, or listen to it, then at least listen to it once a year.

We, of course, listen to Maharaj's charitras daily.

And then Maharaj's charitras are making mischief.

So this memory comes back.

So, to connect with Maharaj, Maharaj has declared this shloka as the standard according to the shastras.

But when we read Shrimad Bhagwat,

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

What should we do?

So we should have such unique characters of Maharaj

Who are ideally connected with Maharaj.

And all of them, Maharaj and all those characters, whatever lilas they performed.

One should properly relish those lilas in one's soul.

Then we will have devotion to Maharaj.

So Maharaj said this shloka.

Maharaj in the Bhagwat then talked about everything, that whatever charitras the avatars performed in the past, those should also be heard.

Whatever lilas they performed, whatever avatars they took, whatever charitras they did, those should be heard.

But what is the purpose of listening to them?

For benchmarking.

Huh?

For benchmarking.

Yes, and the purpose, an extraordinary purpose, the extraordinary purpose of the charitras, is to become engrossed in that murtimurti1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn.Tap to open in glossary →.

To have extraordinary love for that murtimurti1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn.Tap to open in glossary →.

Now, if we consider Maharaj's murtimurti1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn.Tap to open in glossary → as our object of worship, then we need to understand that much discretion in it.

That we should read Maharaj's charitras with great interest.

The unique characters of Maharaj who had love for Maharaj.

His charitras and Maharaj's charitras, their web, that

to bring it down into God.

And listen to it, contemplate it, and meditate on it.

Then we will have the same love for Maharaj as the Gopis had 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 it can also be used as a benchmark.

Because the Gopis have such love, therefore, the Bhagavat should also be listened to properly.

When Maharaj took the Bhagavat as an ideal example here, it should be listened to until the end to understand what is in it.

But we should be so discerning that we want to connect with Maharaj in that way.

We should have that much discernment.

What?

Just as the samskaras are for loving Lord 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 scripture can be said to be for loving Maharaj?

BhaktaBhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary → Chintamani and other biographical texts are Harilamrut.

All of those are texts about Maharaj's divine pastimes and character.

That Haricharitamrut Sagar, Haricharitamrut Sagar, Maharaj has many such texts. That Kalpataru, all those are biographies, they are biographical texts. In those, we also have more of Maharaj. In that, there is only one Bhagavat, and perhaps if there are other texts in their sampradaya, we may not know much about them, but Maharaj has many such biographical texts.

There are many.

Among them, what we find more

If it is interesting, Maharaj says we should study it.

Its

Sahajanand

Swami Maharaj ni Jai