Ga ga ma ma ga he re re ka sa ga re
Ga ga ma ma ga he re re ka sa ga re
Ga ga ma ma ga he re re ka sa ga re
Shlok number 114 continue.
Gunenam gunavattaya jneyam he tatparam phalam
Krishne bhaktishcha satsango nyathayanti vidopyatah
If there is no satsang and devotion to God, if there is no knowledge, or if there is attachment or bondage to others despite having knowledge, then even learned scholars of Vedic scriptures attain degradation.
Degradation means a lower birth than human, or even attaining the torments of hell.
Prahladji has said that brothers, one who is engaged only in supporting his family, and never performs bhajan, even if he is a scholar, he does not attain God.
Because of such feelings of 'mine' and 'yours', that foolish person attains a tamasic state.
In virtues, resolve plays a big role.
There is scriptural knowledge.
Or there is some skill of this world.
Or God has given wealth. Or there are any virtues like XYZ.
In that, his resolve plays a big role.
Is his resolve auspicious or inauspicious?
Is it selfish or to serve God?
All these are just means.
There may be scholarship, scriptural knowledge.
Even for sadhus, there may be detachment.
There may be adherence to dharma.
There may be penance.
In all of them, the original resolve works.
Behind that resolve and performing all those actions, he has in his mind that he will gain worldly benefits from it.
Let's arrange it like that.
It was said about the scholar, wasn't it?
When they are studying, when they sit down to study, they think that by studying this, we will get a good livelihood.
This is his original resolve.
That by studying, we will get a good livelihood.
If he is a householder, then in his own way, like the pandits.
And if they are sadhus, then by studying, we will attain it this way.
We will gain livelihood, respect, and greatness.
That one is a pandit and that one is a shastri, or that one is a Vedanta Vedantacharya, so he gets a lot of respect.
So we do that too.
If that is set in one's mind, then those virtues will not be useful for his welfare.
That's why Maharaj said that he attains degradation.
Even if he acquires those virtues, those virtues will not be useful for his welfare.
Let's consider this worldly matter now, that these are organizations.
I am the mahant of this organization.
But behind being a mahant, he thinks that the other mahant got a very good car. He gets respect. He is praised. All his conveniences are maintained properly. That's why I do it.
Then he gets all that benefit.
God is not pleased.
Shastriji Maharaj established this Gurukul, and he verified his resolve very thoroughly.
He placed it before Maharaj, saying, 'If there is no selfishness of mine in this, then only let it proceed.'
If I only wish to serve you through this.
Only then will you let this move forward.
Then it becomes useful for his own salvation.
And it also becomes useful for the salvation of others.
But such a resolution would have been made even before obtaining it.
Suppose the mahant of the temples knows that if something has to be given now, then let it be given.
But if he remains a mahant for five years, another new gurukul will be established.
Most mahants do this.
That a gurukul is arranged on the side.
Let us be the mahant in this temple, but on the side, this will happen.
Now, how would that happen without his original resolve?
He would have made such a resolution at the starting point itself.
We, in our own way, make such a resolution at the starting point that if we have some authority, everything will be fine and bustling.
If a householder pandit thinks that if I study well, my livelihood will be well-arranged.
If they are doing business, they think that if we earn money, we will be praised and that will happen.
All those are some benefits of this world.
That is received.
That is arranged for him at the starting point.
If it is not arranged at the starting point, then he thinks that this will be useful for my salvation.
So, we have seen the story of Maganiram, haven't we?
That Maganiram was a mumukshu on all sides, and on all sides, he wondered, 'How can I attain salvation? How can I attain salvation?'
He heard that Sharada Devi helps one attain God.
So he worshipped Sharada Devi.
Even if there is a good resolution at the beginning, if everything else comes out well, it can change.
In the beginning, we are very mumukshu, and God arranges everything perfectly, whether one is a householder or a sadhu.
So the resolution changes again.
That now, let's at least fix this world's affairs.
Whatever is destined to happen will happen; whatever is destined for the jiva's salvation will happen.
So, many times, in the beginning, we don't have any weak resolution.
Weak means of this world, weak means nothing else, but weak means not having a resolution for this world.
But we pray to God.
That God, make me successful in this.
So God makes him successful; he is a bit naive, so he gets deceived.
And makes us successful.
Then another thought arises in our mind.
Let's do this, let's do that, let's do a little bit of this world's work.
Then
Those means or all those spiritual practices and achievements.
They are not used for his own salvation.
That's why it is said that even a pandit attains degradation.
Perhaps some pandit is a mumukshu and has studied for good, has studied to know the glory of God.
But then the pandit starts speaking with great enthusiasm, and his powerful influence begins to show.
So, whether it's such scholarship, or wealth, or this mahantship, or power.
All its grandeur starts to show.
So a person's mind turns.
And it wasn't there before.
So then it happens like this.
So satsang is the only one.
If it is true.
If it is a satsang for increasing, then no one gives him a list.
And if it is a true satsang, then it does not care for this world and does good for the next world.
That you have become a great pandit, but you make so many mistakes.
Whether a householder or not, you have received wealth and property, but please pay a little attention to this.
So, if there is true satsang, then its remembrance is found.
And if the satsang is not true, then there is no one to give its remembrance.
So, in a person's mind, the jiva thinks that we don't have much capacity, so the jiva
He doesn't have patience.
He doesn't have patience.
So then, let's go.
So Maharaj said that the name of virtue is quality, and that is the ultimate fruit.
Krishna's devotion and satsang, as they come, delay.
Even devotion doesn't give a list.
Satsang gives a list.
Devotion keeps one's inner self good.
But it doesn't take long to get diverted from it.
And if one has done true satsang, then the chances of getting diverted are very low.
If there is a relationship of pleasing Maharaj.
Alright.
No, but that is jealousy, if I please Maharaj more than him, then that is wrong, isn't it?
So if it's temporary, it's not a big deal, but if it stays for a long time, it's wrong.
In the beginning, Maharaj told us to be jealous like Naradji, didn't he? That Naradji and Tumburu both had a competition, so Maharaj said that to acquire qualities like him is called competition. To harm someone else is called jealousy. But if I acquire qualities like him and please God, that is called competition. But if the competition goes on for a long time, then jealousy gets suppressed in it. It doesn't remain a healthy competition. So Maharaj said that even more than that, modern management has said it very well that if you want to compete, compete with yourself.
How was I last year, and I want to break this year's record.
Don't be too eager to break someone else's record.
One who truly wants to go to Maharaj.
And one should definitely be eager to break one's own record.
One who wants to go to Maharaj.
If someone else has a record, if someone else has acquired some skill, gained respect, or obtained some qualification, we should not go to break their record.
We should try to break our own record.
Then that is healthier.
If one is walking on the path of God just like that, then there is no great need to be jealous like Naradji.
But if one's soul has already become addicted, then it's fine, Maharaj said.
One's soul often becomes addicted to doing this in a healthy way.
So if it becomes an addiction, then it hinders somewhere.
What hinders? Now, if one is addicted to tea, and then we went to another place and didn't find it on the way, then the car won't even move.
Even if there is petrol, the car won't run because it didn't get the tea petrol, you see.
So if it becomes an addiction, it becomes like that, so it's good if it doesn't become an addiction.
As long as there is attachment to the five senses.
Until then, what all happens in satsang.
If there is attachment to the five senses.
Until then, to attain self-realization of knowledge for the salvation of the soul, or to perform devotion.
Attachment, you see, waves of attachment keep coming.
Attachment is not such that it sits tight for 24 hours in one place.
When there is a connection with an object, attachment arises.
And then when they go a little further away, they become calm, or the attachment ends for the time being and they become calm.
So in between, it gives a chance to worship.
And if one worships then, and if the worship increases, then the attachment automatically gets suppressed.
Some person has an attachment to watching something.
Some person has an attachment to eating.
Some person has an attachment to listening.
So, if there is an attachment to watching, then he has a desire to watch a movie.
So, if he watches one movie for two or three hours, he will get tired, won't he?
He gets tired, he gets tired.
That spoils the mind.
But he does get tired.
But all these attachments
There are some who, when their emotions surge, act on them.
But then he regrets it, thinking, "It would have been better if I hadn't done this."
By then, he would have calmed down.
And then, he worships God. Attachment is not always tight and firm for 24 hours.
Those are his surges, so they are only temporary.
In the remaining time, even if he has attachment, there is a chance to worship.
So a person thinks, "Well, I can't reach this attachment, but I still have the rest of the time."
Then he does it.
And then, if I do it little by little, he becomes strong and suppresses attachment.
It can happen.
Otherwise, everyone has attachment. Which jiva does not have attachment?
Someone has attachment to someone, there is ego of the body.
But if you complete the ego of the body, if you sleep, it's over. Then he hasn't planned to suppress attachment, so it just goes on and attachment increases. If there is attachment, but he plans, then attachment is suppressed.
That's how it is.
Good means are available to do it in other times.
Then it becomes a particle.
If good resolutions are made.
That
The glory of resolution, if resolutions are made, then it happens.
Those who damage it are attachment, ego of the body.
There is bad company.
Bad company, its waves don't come much, it's always tight.
So one should avoid it.
Gunatitanand Swami said that one should avoid bad company from outside, bad company from within, and bad company in satsang.
Then our good resolutions will move forward, otherwise they won't.
Attachment and that do hinder him, but they hinder him temporarily.
And bad company, it completely uproots the seed.
It completely uproots the seed.
Prahladji has said, "Brothers,
He who remains engaged only in supporting his own family, and never performs bhajan, even if he is learned, does not attain God.
A householder has a family, and a renunciant has a body.
Gopalanand Swami said that.
The body of a renunciant is like the family of a householder.
And the resolutions to do what is intended are like children.
So, just as those two are binding for a householder, these two are binding for a renunciant.
If he breaks free from its net and rises above, then he can walk on the path of God.
Because of such feelings of 'mine' and 'yours' being filled in him, that foolish person attains a tamasic state.
Lord Krishna told Uddhavji, "O Uddhav, a person who is skilled in the Vedas and other scriptures, which are the sound-form of Brahman, but is devoid of the knowledge of Parabrahman, the Supreme Soul, then all his efforts are futile, like nurturing a cow that never gives milk."
Milk
Doha
A cow that has been milked dry, an unchaste wife, a dependent body.
The verse is very good, it came in the eleventh canto.
Dugdha doham
What is the verse?
One who is skilled in the sound-Brahman, but not skilled in the Supreme, then his labor is fruitless.
Like protecting a cow that does not give milk.
A village, a cow that has been milked dry, and an unchaste woman.
A village, a cow that has been milked dry.
And an unchaste woman.
An unchaste woman, like that.
And an unchaste wife.
An unchaste wife.
A dependent body.
A dependent body.
And unrighteous progeny.
Unrighteous progeny.
Wealth that is not earned righteously.
That
Wealth that is not earned righteously.
Meaning, not pure wealth.
Wealth that is not earned righteously.
Without the body and speech.
That
The body, speech, without me, protects the unhappy.
Speech.
Without.
Angam, that might be an address.
Angam.
Anga is an address, O Anga.
And speech without me.
Speech without my subject.
He keeps gargling with turmeric and never takes God's name.
We have to gargle with turmeric, right, brother, my throat is fine.
It works.
But what's the point of driving properly?
So, one should drive properly.
And it should be done.
But then one should use it.
If one keeps protecting all these, then one attains degradation, on the contrary.
There is no fruit of that.
The village, the milk, the cow, the unchaste wife, all these.
Degradation occurs.
Lord Krishna told Uddhav, "O Uddhav, a person who is skilled in the Vedas and other scriptures, which are the sound-Brahman, but is devoid of the knowledge of Parabrahman, the Supreme Soul, is considered to be without knowledge.
Then all his efforts are in vain, like nurturing a cow that never gives milk.
All these examples should be visible to us sometimes, that this is what happens.
There are some whose names cannot be taken.
But all its examples are there.
God must have said it.
All those examples.
He says that the work of Mahabharata is not finished, Mahabharata is still going on.
Mahabharata never ends.
Whatever is in the Mahabharata is also in this world, and what is not in it is not in this either, it is said.
So its characters keep repeating.
If those characters appear to us, we don't see much of ourselves.
But even if someone else's is seen, it's like we have a chance to be warned.
All those examples.
A cow that has been milked dry, an adulterous wife, a dependent body, wicked subjects.
Wealth not given to a worthy recipient.
Speech devoid of my praises.
All these are in vain.
Wealth given to an unworthy person.
So he has interpreted it there.
That is, wealth given to an unworthy person.
Wealth given to an unworthy person means to an unworthy recipient.
Because the benefit of the misuse he is going to do will go to this person.
All these efforts are efforts that cause harm.
All these are there.
A cow that has been milked dry, an adulterous wife, a dependent body, wicked subjects.
Wealth not given to a worthy recipient.
Speech devoid of my praises.
All these are in vain.
And whoever keeps protecting it, repeatedly experiences sorrow.
In the Mahabharata, Vidurji has said that even if a deceitful person, who lives a life full of trickery, has studied the Vedas and other scriptures, those Vedas cannot save him from sin.
Just as birds leave their nests and fly away after growing wings, similarly, at the time of death, the Vedas abandon that illusionist and depart.
Then they fly away.
And tell Yama to take him away.
We don't need him.
The Vedas do not purify one who is devoid of good conduct.
The Vedas do not purify one who is devoid of good conduct.
Even if one has studied with the six angas.
Even if one has studied these six angas, the Vedas do not purify one who is devoid of good conduct.
The elder Yajnavalkya has also said that if a person who has completely studied all four Vedas along with their six auxiliary branches is corrupt in conduct, then those Vedas cannot purify him.
The elder Chanakya has also said that if a person does not develop a feeling of detachment in their heart by studying or listening to the scriptures.
If righteous conduct does not come and peace is not found, then what purpose is achieved by such study?
That is considered to be like the meaningless cawing of a crow.
It is called the pilgrimage of crows.
The pilgrimage of crows.
The pilgrimage of crows.
Kak Tirth means.
A dung heap.
Kak Tirth means a dung heap.
Crows gather there, just as we gather in Haridwar, similarly, all those crows gather at the dung heap.
They have a special feast in the morning.
When all the boys have reached the dung heap.
Commentary.
It is said that performing devotion for the liberation of the soul is the only means.
Therefore, even if there are qualities like knowledge and science apart from devotion, they have no special significance.
Shri Hari says that without devotion, the soul's degradation occurs.
Of the virtuous, the increase in virtue.
Even if a Brahmin.
Moreover, he may be endowed with virtues such as the study of the Vedas and other scriptures.
But if he is averse to devotion to God and to satsang that inspires devotion, then he attains a lower state, the samsara of birth and death.
In this world, a devotee of God, even if he is a Chandala by birth, is superior to that Brahmin who is alive.
Perhaps someone says that a Brahmin is knowledgeable, even if he is knowledgeable, he does not automatically get any fruit from his knowledge.
The virtues mentioned in the scriptures, such as the study of scriptures, should also be an integral part of devotion to God.
And it is said in connection with it that the chanting of the auspicious qualities of God is the best fruit of all auspicious qualities such as penance, study of scriptures, performance of yagnas, recitation of good scriptures, good intellect and charity.
Thus, great poets have said.
Therefore, it is said in the original Shikshapatri that the best purpose of the virtuousness of virtuous men is to have devotion to God and to have an interest in satsang that increases devotion.
If he does not have these two, then even though he is learned, he attains a lower state.
Prahladji has also said that it is not just about a scholar.
Maharaj has said it to the scholar, but one should take it from that.
If he is skilled, clever, or has any other plus points,
but if he doesn't have devotion with him,
This knowledge is for dispute, wealth for arrogance, power for tormenting others. The wicked are the opposite of the good.
These three things increase respect among people.
And those are the ones who create status.
What are the three? Knowledge, wealth, and power.
That is, power.
Power does not mean muscle power.
But power.
These three are all those who increase status and wealth in the world.
Now, if he does not make good use of it,
then he will remain the same and will attain a lower state.
Only scholarship leads to degradation.
And that wealth does not lead to degradation.
Only wealth leads to degradation.
And it's not that power doesn't lead to degradation, all of them do.
Prahladji has also said that if there is a Brahmin endowed with twelve virtues such as wealth, high lineage, and beauty, but if he is not a devotee of the feet of Lord Purushottam, but is averse to it, then I consider even a Chandala who is devoted to God with his mind, speech, actions, and life to be superior to him.
Because he purifies his entire lineage through devotion to God.
This is Prahladji's private opinion.
This is my belief.
My soul is drawn towards him.
Wherever our soul is drawn, we should see there.
Prahlad's soul is drawn here.
Because he purifies his entire lineage through devotion to God.
But a person who is proud of his own virtues cannot even purify himself.
It is said in the Skanda Purana that if a person has not performed devotion to Lord Shri Hari, then the Yamduts take that person away.
If this is the case, then what is the fruit of the virtues like knowledge that a person has acquired?
So, it is proved by this that a person must perform devotion to the form of Lord Shri Krishna.
And for the growth of devotion, one should also do satsang.
Therefore, it is said that the person who serves me with the devotion attained through satsang, attains my abode.
O Uddhava, there is no other good means of attaining me except the Bhaktiyoga attained through satsang.
Because through satsang, I attain both the means and the end.
The intellect of a man attached to worldly pleasures does not reach the feet of the Supreme Soul, because until he serves the dust of the feet of the supreme devotees of God, his misery full of misfortunes does not cease.
Verse number 115
Krishna and His incarnations are to be meditated upon, and so is His image, but not the jivas and devas.
Bhaktā brahma vidhopīcha
And Shri Krishna Bhagwan and the avatars of Shri Krishna Bhagwan are worthy of meditation.
And the idol of Shri Krishna Bhagwan is also worthy of meditation.
Therefore, one should meditate on them.
And humans and divine beings who are devotees of Shri Krishna Bhagwan and knowers of Brahman are not worthy of meditation.
Therefore, one should not meditate on them.
Those who have attained the state of mukta and are exclusively devoted to Maharaj.
They are included in this.
If one is a mukta and exclusively devoted to Maharaj.
Most of them are not exclusively devoted.
Those who are just making noise.
But even if one is exclusively devoted to Maharaj, Maharaj has forbidden it, saying not to meditate on them.
And humans and divine beings who are the jivas of Shri Krishna Bhagwan
So, Maharaj has said so beautifully in this, these shlokas should be considered in their proper context.
That if it is Radhaji, then Radhakrishna; if it is Rukmini, then Lakshminarayan; if it is Arjun, then Narnarayan Bhagwan should be spoken of.
Then Maharaj said that if all these are there, they might sometimes be in a subordinate position, standing in the position of a servant, or sometimes not even standing, and might have forgotten themselves due to extreme love for God.
Being absorbed in Maharaj means that due to extreme love, one has no awareness of oneself.
So Maharaj then merges them into His own form.
Therefore, one should only worship Him, meaning only His devotion.
Maharaj has even forbidden the muktas in this.
Krishna and His avatars are to be meditated upon, and so are their idols, but not jivas, humans, or gods, nor devotees who are knowers of Brahman.
If someone is a mukta, and a mukta of the highest order.
Even if they are muktas, and muktas of the highest order, and exclusively devoted to Maharaj, Maharaj has still forbidden it in this shloka.
That one should not worship them, one should not meditate on them.
To please them.
One should have divine intellect in them.
But Maharaj and the scriptures have said that every woman should have divine intellect in her husband.
And then she becomes a pativrata.
And she also attains the influence of a pativrata.
Anasuya, Lopamudra, all these chaste women attained such great power through their divine intellect in their husbands.
And the gopis abandoned their husbands and joined Shri Krishna.
So those chaste women would not come with the gopis.
So even though she was chaste.
So, even if one is a mukta and exclusively devoted to Maharaj, one should not worship them.
The worship of the other is a different matter, the worship of God.
And the talk of all these.
So, one should have devotion in them.
Among chaste women, those who are both chaste and devotees are rare, like Draupadi.
That Draupadi was chaste and also a devotee of God.
Gandhari is called merely a chaste woman.
So she had an influence, if she said something to someone, it would happen accordingly. She even cursed Krishna in the Mahabharata, we don't know what she cursed.
If she said something to someone, it would happen accordingly.
She even cursed Krishna in the Mahabharata, we don't know what she cursed.
No need to know much.
She was such a chaste woman that she could even curse.
But Kunti and Draupadi and Sita and Rukmini, all of them were chaste women and also devotees of God.
So, they should not be brought into meditation.
Even if one is a mukta, a nitya mukta, an anadi mukta, and has all the titles that apply to them, they should not be included in meditation.
That's what was said.
Maharaj said this.
They should be considered like God, worshipped like God.
There is no problem in that.
But keep it as it is.
In that, one should not make him sit in his place.
That's why Maharaj has counted each one separately in the shloka, otherwise,
If each one is counted separately in the shloka, then if we say 'jiva', all of them come.
Yes, not you, jiva, human, devadi.
So, one should not do all of this, but there are also devotees who know Brahman.
They are exclusive to Maharaj.
Then one should serve Maharaj like God, there is no problem in that.
Even if you do more than that, there is no problem.
If one has met in this world and Maharaj is not present in the form of an avatar, then if one completely destroys this, Maharaj is attained.
There is no denial in that.
But one must remember that the master is that one.
And one has to worship him.
And Shri Krishna Bhagwan and the avatars of Shri Krishna Bhagwan are worthy of meditation, and the idols of Shri Krishna Bhagwan are also worthy of meditation, therefore one should meditate on them.
And the idol of Shri Krishna Bhagwan is also worthy of meditation.
Therefore, one should meditate on them.
And humans and other beings, even if they are devotees of Shri Krishna Bhagwan and knowers of Brahman, are not worthy of meditation.
Therefore, one should not meditate on them.
This is the specialty of Shikshapatri.
If one just keeps it with them, they won't make any mistakes until they reach God's abode.
Then he won't make mistakes.
There is no possibility of getting lost there.
But one does not make mistakes anywhere.
And there are so many small shlokas, but Maharaj has made so many clarifications.
Swami, should such a devotee perform mental worship or not?
It happens.
Maharaj has said it, so it can be done.
So what is the difference between meditation and mental worship?
Meditation means that in mental worship, there is a lot of running around, and in meditation, one has to sit in one place, so there is a lot of running around in it.
is.
Okay.
It's inside.
But still,
running around
has to happen.
And in meditation, there is nothing like that; one has to sit after leaving everything.
Just like sitting outside.
Lord Shri Krishna himself, the incarnations of God, and their idols made of metal, stone, etc., are worthy of meditation.
However, devotees of Shri Krishna Bhagwan who are knowers of Brahman are still considered humans and other beings, and therefore they are not worthy of meditation.
From the word 'adi', it should be understood that even demons like Prahlad are not worthy of meditation.
In the meditation chapter of all good scriptures, it is taught that one should meditate only on the forms of God.
The idols and murtis of God are the arca avatars of God, and therefore they are considered worthy of meditation.
The prohibition against meditating on anyone other than God is made by considering them as jivas.
And there is no scriptural evidence regarding meditating on them.
Therefore, that prohibition is appropriate.
Meditation should only be done on the auspicious Lord, not on anyone else.
Thus, Shri Shukdevji has said.
The mind, which has become restless due to karmic desires, should be restrained through thought and connected to the auspicious form of God for auspiciousness.
God is the support of dharana.
Shubhashray means idol.
Who is the object of meditation, the auspicious refuge? It is the idol of God.
God is the support of dharana, meaning that dharana is performed on Him.
When a yogi sees the supremely auspicious refuge, God, he immediately attains bhakti yoga.
Shri Dharswami says that the meaning of the word 'shubhaarth' is the form of God.
Shri Ramanujacharya has explained this matter by elaborating on it in Shri Bhashya.
For example,
Lord Shaunakya has said that Brahma and Sanakadika also come within the world.
Therefore, they are also enveloped by ignorance.
Therefore, they are not worthy of being an auspicious refuge.
And when bound souls are later made worthy and knowledge arises, they attain their true nature.
From this, it can be said that there is no inherent purity in it.
They are also not an auspicious refuge.
In the Vishnu Dharma of Bhavishyottara, it is said that from Brahma to
From a pillar to a blade of grass, all living beings reside within the world.
All of them are subject to the karma-generated samsara, and therefore, they are not helpful to the meditators in their meditation.
All of these are within ignorance; samsara has clung to them.
Even those who have attained knowledge later are not beneficial in meditation.
Because their knowledge is not self-evident or natural, but has come from others.
Therefore, only such Parabrahma, possessing naturally perfect knowledge and free from all faults, is useful in meditation.
From the above sentences, it is proven that the unique and extraordinary form of Parabrahma Vishnu is the only auspicious refuge, as stated.
Here, the prohibition against meditating on such devotees who are knowers of Brahma is meant in the sense of not meditating independently on that devotee or deity alone.
Do not meditate on them alone.
Can one meditate with God?
If Maharaj is present, along with Gopalnand Swami, Gunatitanand Swami, Muktanand Swami, and all of them, then meditation on them is possible in that manner.
But do not meditate on them alone.
Just as we meditate on Maharaj alone.
If we meditate on Maharaj's murti alone, in that way, we should not meditate on it alone.
In the Upanishads, there is a whole chapter that says, 'Who is to be meditated upon?'
Whom should one meditate upon?
Who is worthy of meditation?
So, it is said that the cause is to be meditated upon, the cause is to be meditated upon.
One should meditate on the cause, that which is the cause of the world.
One should meditate on that which is the cause of all avatars.
It is not said in that, but Maharaj has said it for its meaning.
One should meditate on that which is the origin of all avatars.
The cause is indeed the object of meditation.
Who is called the cause?
It is said that the cause is free from the three bhavanas (sentiments/attitudes).
It should be free from the three bhavanas.
Maharaj, therefore, in the Vachanamrut of Anvay Vyatirek, has written that liberation and bondage do not touch it.
The form of God is such that even liberation does not touch it.
So, it is the bhavana beyond the three bhavanas.
What are the three bhavanas?
That is, one is karma-bhavana.
And the second is Brahma-bhavana.
And the third is ubhaya-bhavana (both).
Karma-bhavana means all jivas who are subject to karma.
All beings, up to Indra and other deities, are subject to karma.
And all those who have gone above that, who have become muktas, live in the Brahma-bhava.
Considering themselves distinct from the three bodies, they worship God.
That is called Brahma-bhavana.
And Brahma and other Ishwaras live in the ubhaya-bhavana.
Some are separate from the body, and some are united with it.
That is its meaning.
One should not meditate on those who possess these three bhavanas.
The cause is free from the three bhavanas.
And the cause is indeed the object of meditation.
So, one should meditate on the cause.
This means all jivas come under it, and even the nitya-muktas come under it.
Even if they are nitya-muktas, they are living in the Brahma-bhava.
Therefore, one should not meditate on them.
That is also stated in the Upanishads.
Maharaj has said this.
That Krishna and His avatars are to be meditated upon, as are their murtis.
But not jivas, human deities, or even devotees who know Brahma.
Maharaj says that Maharaj has incorporated the sutras of the Upanishads into this.
By extracting the essence.
Meditation on the murti of God, meditation on His divine exploits,
and meditation on His divine associates.
All those are equal to meditation, all of them.
An extraordinary decision has been made in this regard.
Then, when we meditate on Maharaj's divine pastimes, we meditate on Maharaj's divine pastimes.
Through Maharaj's yoga, all the muktas and parshads meditate.
Maharaj did not tell Swarupanand Swami to meditate on Dada Khachar's roof tiles.
Meditate on the roof tiles of Dada Khachar's rooms, and you will find peace.
But that is Maharaj's extraordinary power.
And by Maharaj's power,
all the divine pastimes are heard by the devotees.
Clothes, ornaments, parshads, things—all those were heard.
One has to remember it, to memorize it.
But the meditation is to be done on the extraordinary Maharaj, on the murti.
All those others listen while walking.
While walking, we remember the divine pastimes.
That is called Salil Dhyan, isn't it?
It is called Sapārṣad Dhyan.
It is called Sāng Dhyan.
Sāng means meditating on all the clothes and ornaments along with the body.
They meditate with it.
And the main meditation is considered to be the meditation on Maharaj's murti.
All those meditations are to be performed, but here, what is the extraordinary principle?
That without the murti of God, none of these alone are worthy of meditation.
Without his connection, no one is worthy of meditation, no one can do good.
There is no auspicious refuge.
They are not doing good for him.
If one meditates by abandoning him.
If one meditates while keeping him, then there is no problem.
Here, even a knower of Brahman should not meditate on such a devotee of God.
The prohibition made here is in the sense that one should not meditate independently on that devotee or deity alone.
But if that devotee is engaged in the service of God,
And if you want to bow down to a deity, you should bow down in that manner.
Oh Hanumanji, please make me love Maharaj.
Oh Ganpatiji, if I am developing love for God and there are obstacles, please destroy them.
Because whatever role one has, one has to tell them, right?
That, brother, this is your role today, Ganpati is the remover of obstacles, so if there are obstacles in this, please destroy them.
So, if you want to bow down to any deity, you should bow down to that deity with good intentions.
But if God has assigned him a role, that role should be useful to us here, useful to Maharaj, so we should bow down in that way.
Like that.
Tell Hanuman Dada, 'Please make me love God.'
Tell Ganpati Dada, 'If any obstacles come, please destroy them.'
That's it.
But if that devotee is engaged in the service of God, and along with meditating on God, their meditation also occurs, then no fault is mentioned in that.
Because the form of God is worthy of meditation only along with the class of devotees.
We already meditate on Manaki Ghodi, don't we?
Manaki, the mare, is considered an animal.
Even then, if Maharaj is riding Manaki, we meditate on her, and there is no problem.
Because the form of God is worthy of meditation only along with the class of devotees.
This is the injunction of the scriptures.
Its elaboration should be known from elsewhere.
Commentary.
Now, it is specifically stated that a mumukshu (seeker of liberation) should not meditate on anyone other than Shri Krishna Bhagwan.
Krishna and his avatars.
Shri Krishna means the resident of Akshardham, who is beyond all.
The word Krishna is used for the supreme form.
Because immediately after that, it is written 'tad avatārāsya', isn't it?
So, Krishna means in the sense of Anadi Narayan, Krishna is written.
Shri Krishna means the supreme Parabrahma Purushottam Narayan, the resident of Akshardham, who is beyond all,
and his avatars like Ram and Krishna are worthy of meditation.
Here, it is newly stated that one should meditate on his avatars.
Meditating on Shri Krishna means that Shri Krishna is our chosen deity and is worthy of worship.
Thus, what was stated above in shloka number 108 has been repeated.
His idol is also worthy of meditation.
The idol mentioned here means the murti, and that murti is also considered a special form of avatar.
It is called Archa Avatar.
So, when the word 'avatar' is used, it includes the murti.
If it's not mentioned, it's fine.
But to make it clearer to people, one should meditate on the murti.
So, by the word 'avatar', the idol and murti are also considered to be included.
Yet, the idol is mentioned separately again so that devotees can understand it clearly.
By the principle of 'Go Bali Varda Nyaya', by saying 'Go Vansh' (cow lineage), both cow and bull can be understood.
Yet, for special clarity, 'bull' is spoken, just like that.
Here, the word 'avatar' is used in a different sense than 'idol' or 'murti'.
The jiva is considered inauspicious.
Their inauspiciousness itself separates them.
It is inauspicious for meditation.
Meditating on the jiva is inauspicious.
It is not an auspicious refuge.
So, by making this jiva abandon maya and
There is no one who can uproot and destroy the roots of this.
There is only one form of God, the murti of God.
If one meditates on the murti of God in their heart, then the maya that has suppressed this jiva from all sides will find a way to make space, and its roots will be uprooted.
Jivas are considered inauspicious; their inauspiciousness itself separates them.
Therefore, one should not worship jivas.
Whether jivas are considered in the human category or in the divine category, they are all the same; there is no difference among them.
The essence is that it is entirely inauspicious.
Those who meditate on Aksharbrahman or are devoted to Parabrahman are indeed considered worthy of worship for mumukshus.
Because they are almost muktas.
If anyone has such a doubt, Shri Hari says for them that 'Bhakta Brahmavidopi cha' (devotees who know Brahman). Those who are devoted to Bhagwat Bhaktiyoga and meditate on Aksharbrahman should not be worshipped either.
One should not worship those who meditate on Aksharbrahman and are devoted to Bhagwat Bhaktiyoga, or those who are Brahmavid, devotees of Parabrahman, devoted to Bhaktiyoga, meaning those who are devoted to Sadhya Bhakti.
From this word, it is proved that even muktas should not be worshipped.
Because even muktas do not have inherent purity.
That matter is mentioned in the Vishnu Dharma.
They have become such through the worship of Paramatma residing in this world; there is no one who is inherently such.
All beings in this world, from Brahma to a blade of grass, are subject to the samsara which is the fruit of their karmas, and therefore they cannot be helpful to meditators in their meditation.
Because they are all enveloped by ignorance and are worldly, meaning samsari.
Even if someone later acquired knowledge, they cannot help meditators in their meditation.
The knowledge they gained is not natural or self-originated.
They also receive knowledge from others.
The Nitya Muktas residing in Akshardham are considered special attributes of God.
Their worship is not forbidden here.
Just as the infinite auspicious qualities of Parabrahman Purushottam are worthy of worship, so too is Parabrahman, who is distinct from the Nitya Muktas, who are manifestations of God's glory, worthy of worship. That is why Badarayana Vyasa, in the sutra 'Upasaitraividya Upasa Traividyat', has described three types of worship of God, and their coherence is found.
Which three types?
One is the gross, conscious, distinct Paramatma.
And one is the subtle, conscious, distinct Paramatma.
And the form of a distinct Paramatma has already been mentioned in our sutra.
Such is the three-fold form of God.
Therefore, Shukdevji, in the second canto of the Bhagavat, has stated that one should meditate on God in this creation.
But it is said to meditate on God.
Not of any other element.
So it comes in the three-fold knowledge.
Even the muktas come into it.
But one should not meditate on muktas alone.
Here, no one of the Nitya Muktas.
Because the indweller of the Nitya Muktas is God.
One can meditate on the Nitya Muktas as the indweller.
So some people pretend that our guru is there, and in him, Maharaj's murti is enshrined, and then they say, 'Meditate on our guru.' But there is no great need to do that.
Gurus might be going on the wrong path.
Verse number 116.
One should not perform devotion to Krishna in any way, considering one's own self as Brahman, distinct from the three bodies.
And the gross, subtle, and causal bodies, which are the three bodies, from which the jivatma is distinct, one should meditate on it as Brahman, and then, as Brahman, perform devotion to Shri Krishna Bhagwan.
It should be done at all times.
One should know that one's jivatma is distinct from the gross, subtle, and causal bodies, and is their illuminator.
And having experienced it well as Brahman through yogic means, one should constantly perform devotion to Shri Krishna Bhagwan with that Brahman-bhava.
Bhagwan himself has said that the Atma is separate from the three bodies.
Just as fire, which burns wood, is distinct from the wood that serves as fuel and is its illuminator.
Similarly, the witness and self-luminous Atma is distinct from the three types of bodies—gross, subtle, and causal—and is their illuminator.
Just as the fire that has entered the fuel wood takes on the qualities of the wood, such as its origin, destruction, smallness, largeness, and multiplicity.
Similarly, the Atma that has entered the body, considering itself to be the body, appears to be endowed with the qualities of the body, even though it is completely devoid of its inertness, impermanence, grossness, and other qualities.
In the Gita, Bhagwan has described such a Brahmanishtha jnani bhakta as the best of all.
O Arjuna, four types of virtuous people worship me.
The distressed, who desire to regain lost opulence and royal power.
It is called Arta.
Arthaarthi.
Desiring opulence.
One who desires opulence like royal power.
If Dhruvji is there, he is called Arthaarthi.
The third, the inquisitive, desires to experience the Atma, which is distinct from Prakriti.
And the fourth, the jnani, considers Bhagwan alone to be the supreme attainment.
Among them, the jnani bhakta who constantly resides in my form with a feeling of oneness and possesses unalloyed loving devotion is supremely excellent.
Because I am extremely dear to that jnani who knows the truth, and that jnani is extremely dear to me.
All of them are generous, but the jnani is my very Atma; this is what I believe.
He keeps his mind and intellect fixed on me, and his excellent state, which is my form, is well established in me.
Such a Brahmanishtha yogi with a joyful mind does not grieve for anyone and does not desire anything from anyone.
The yogi who has equanimity towards all beings attains my supreme devotion.
Bhagwan has told Uddhavji that,
I am the truth that a jnani likes; I am also his means, his goal, heaven, and moksha.
He does not have affection for any other object besides me.
Therefore, the jnani is extremely dear to me, and he holds me through knowledge.
Endowed with knowledge and realization, worship me with devotion.
Mahatma Shukdevji said, "O King, I have complete faith in the formless Nirguna Paramatma."
Yet, the sweet pastimes of Shri Krishna's flute captivated my heart, and that is why I studied the Bhagavata Purana.
Mahatma Shukdevji
He has studied it.
Even though he is firmly established in the Nirguna.
Even though he is firmly established in the Nirguna.
The Rajarshi, whose mind was captivated by the excellent verses and pastimes, narrated the story.
He studied the Bhagavat.
Why did I study it?
Excellent verses and pastimes.
Satsang of a devotee happens.
Satsang happened, and my mind was drawn to Bhagwan, so I studied the Bhagavat.
Why do you study the Bhagavat?
Why do you do this katha?
So Shukdevji was saying that his mind was drawn, so he couldn't stop, so he did it.
We are forced to join by pulling our ears, and then after five shlokas, it's enough, now go, go.
Endowed with knowledge and realization, worship me with devotion.
Mahatma Shukdevji said, "O King, I have complete faith in the formless Nirguna Paramatma."
Yet, the sweet pastimes of Shri Krishna captivated my heart, and that is why I studied the Bhagavata Purana.
His mind captivated by the excellent qualities, Bhagwan Badarayana studied the great narrative, which is always dear to the devotees of Vishnu.
Shukdevji said that he studied it to please the devotees of Bhagwan.
Not that I studied it for myself.
If Parikshit sits in front of me, then our prestige will be established.
He didn't know, Parikshit had come unexpectedly.
If Parikshit is sitting with us and we are narrating a katha, then how lively that katha would be.
If kings and emperors are sitting, then we
He is called the Guru of Maharaj.
That's why Parikshit and Sukdevji did not study.
Hare Raghunakshiptamatihi Bhagavan Badarayani.
Then Vyas Bhagavan said, "Bhagavan Badarayani."
Even though he was like God, he was still drawn to all of these.
Always dear to Vishnu's devotees.
I studied Bhagavat out of a desire for satsang.
If there is satsang, and a devotee like Parikshit comes to us, it's fine; they also do some service.
They give food for about a month; they are big people, so they don't give food for just one day.
So Parikshit gives food for the whole month.
This brother is not Kanti Bhai's Parikshit.
Yes.
Yes.
Mahatma Sukdevji was content with self-happiness.
Discrimination had subsided in his heart.
Yet, his mind was attracted by the enchanting pastimes of Murli Manohar Krishna.
He graciously propagated the Srimad Bhagavatam, which is like a lamp of truth.
I bow to Mahatma Sukdevji, the son of Vyasa, who destroys all sins.
The renunciate and self-satisfied sages like Sanakadika take refuge in the Bhagavata Dharma for their liberation.
Such sages, free from the knots of ignorance and reveling in their true self, perform selfless devotion to the form of God, because God is endowed with such auspicious qualities.
Originally, there is a phrase that says, "Always perform devotion in all times."
Sarvakal means to repeatedly practice devotion.
Repeated contemplation and meditation on the same thing is practice.
Sarvakal does not mean 24 hours.
Sarvakal means until the last breath.
Always devotion.
Now that I'm old, I shouldn't do it.
In youth, one should work.
Children don't understand anything, so what do we do?
That's not necessary.
If it's a child, it should be applied to them.
If it's youth, then reduce the work a little and apply it.
Even if you are old, do as much as you can.
It is said 'sarvatha'.
It is said 'prayanat', isn't it?
Do it until your last breath.
We can't afford 24 hours.
How can we do devotion for 24 hours?
Eating, drinking, sleeping.
No one can do devotion for 24 hours in that.
So, in every way.
Always.
That is, at all times.
Sarvatha means at all times.
In every way.
One should do devotion like that.
And do it until death.
No one should believe that I have now become perfect.
Even a perfected one should not believe it.
That devotion is worth doing.
Maharaj said, why?
That there, with the soul as Brahman, Krishna's service leads to liberation.
Do it here, but also do it there after death.
So why stop in between?
Originally, there is a phrase that says, "Always perform devotion in all times."
Sarvakal means to repeatedly practice devotion.
Repeated contemplation and meditation on the same thing is practice, isn't it?
Practice is the means to all human endeavors.
That is called upasana.
If we achieve it once and then don't look at it again, it's not called upasana.
Repeatedly, repeatedly, to pay more attention to it, that is called upasana.
Practice is the means to all human endeavors.
It is said in the Gita.
If a devotee, with a mind that does not go elsewhere except to God and is connected by the yoga of practice, continuously meditates on God, then he attains the supreme divine being, Paramatma.
Victory to Sahajanand Swami Maharaj.