In that, it's either true or false.
Mahima is not true or false, the person is true or false.
The speaker is true or false.
So if the speaker is false, then the mahima also becomes false.
And if the speaker is true, then the mahima also becomes true.
Mahima is not true or false.
But the speaker of the mahima, that person is true or false.
So then you have to check.
So you don't look directly at the mahima, you look at the speaker to see how they are.
If someone speaks mahima to elevate others but they themselves remain outside, then that is considered false mahima.
Go up, child, to the gallows, it's kept there just for you.
In this Vachanamrut, Shriji's mahima
Through mahima, ego increases and
loss increases.
Both things were mentioned, ego and loss.
Ego and loss, if one understands the true mahima, then both these things go away.
Desire and ego, both.
Desire and ego, both go away.
It goes away with mahima, mahima is such a thing that it removes both.
And it brings self-realization.
It is said here, it brings detachment.
It brings detachment, self-realization, and everything; if there is true mahima, then it comes.
If there is true mahima of seva, then it brings all this.
In this Vachanamrut, Shriji Maharaj has asked a question.
Lord Shri Krishna has mentioned four types of devotees in the Gita.
Among them, the jnani is said to be superior.
All four have the same conviction in the form of God.
Then how is the jnani special?
The munis started to answer it, but they couldn't.
Then Shriji Maharaj said, the jnani acts as Brahman.
And he truly knows the glory of God.
Therefore, he has no other desires in his mind except for the form of God.
Whereas other devotees of God have other desires remaining besides God.
If one serves in the form of the body, then there are some desires, many of them.
That this should happen to me.
Someone should listen to me.
Something of mine should remain.
Therefore, the jnani is superior.
The distressed, the seeker of knowledge, the seeker of wealth, and the jnani, O best of Bharatas.
The distressed, the seeker of knowledge, the seeker of wealth, these three devotees exist, but they are not like the jnani.
Because all three of them have two types of worship.
One is of the Supreme Being, and the other is the worship of their own flaws and desires.
Firstly, they serve God.
And secondly, there is some greed for it.
They worship for that too.
But what is the difference between the two?
Why do they serve?
To fulfill greed.
He keeps greed, he doesn't keep service.
So, fulfilling greed at the cost of service.
That is generally the case with all three.
Then the greed of all three is different.
One is of the Supreme Being, and the other is the worship of their own flaws and desires.
Not only that, but the worship of God is a means, and other worship is an end.
That devotee wants to make God a means to achieve other desires.
Then he is called a devotee.
Then it is said that in this, good is said.
That devotee does not give up service, like Dhruv and Prahlad, all of them were mentioned, they do not give up.
So if one does not give up the service of God and God's, even in that greed.
And if that greed is gone, then he is called a devotee, otherwise he becomes worldly.
Otherwise, he is not counted among the devotees.
God has said, the distressed, the seeker of knowledge, the seeker of wealth.
These are three types of greedy devotees.
But they are such devotees that even if God fulfills their greed, the greed goes away.
And God remains.
Dhruvji had a desire for such a kingdom from God.
Then God would have given it.
But his greed was gone.
And he became attached to God.
So if he remains permanently connected to God, then he is counted among the devotees.
And such devotees are called generous by Maharaj in the Gita.
If there is greed, then he carries it on his shoulder and goes away, and there is no connection between him and God, then all those are called sakam bhagats.
Sakam bhagat and these, so to speak, three types of bhagats. What is the difference between sakam bhagat and these two?
Sakam bhagat fulfills greed, so God.
So then there is no connection with God.
And those, so to speak, these devotees, they have a slight desire, but it is such a desire that whether God fulfills it or not, it's fine.
And even if it is fulfilled, his connection with God does not break.
With the other one, it sometimes breaks, just like Dhruvji's broke.
Did Draupadi abandon God after He provided clothes and saved her from distress?
She had not abandoned the worship of God.
If he abandons it, then he does not come under the category of an afflicted devotee.
Arta means distressed.
For example, Gajendra.
He is distressed and is also a devotee of God.
He has a desire to remove suffering and also a desire for God.
But the desire to remove suffering is not as strong as the desire for God.
On the contrary, he tries to engage God in fulfilling his first desire.
So, unknowingly, the importance of fulfilling desires is greater in his mind than God.
Therefore, in his devotion, his worship comes first, and the worship of God comes second.
But he does not give up the worship of God.
Sometimes that one gets released, even if it is intense.
Therefore, God called him a devotee.
And those, those are called worldly beings.
The second devotee is the seeker of wealth.
That is, one who desires the happiness, prosperity, power, or any such thing of this world.
For example, Dhruvji.
The worship he undertook was to attain a royal position.
Even though he worshipped God.
But God was the means, and the attainment of the kingdom was the end.
Therefore, there were two forms of worship.
The third devotee is the seeker of knowledge.
He also has a hunger for knowledge in his intellect and a desire to satisfy it.
And secondly, the seeker of knowledge is called 'kevalyarthi' in that commentary.
Self-inquiry.
Jijnasu means not the curiosity about the Supreme Soul.
He also has a hunger for knowledge in his intellect and a desire to satisfy it.
And the second is the desire to attain the Supreme Being.
The fourth devotee is the jnani.
He has no other purpose behind the worship of the Supreme Being.
For example, Shukdevji.
It is said in the Bhagavat itself that even those sages who are self-satisfied and free from all bonds, they perform causeless devotion to Hari, who is full of such divine qualities.
Prahladji was such a devotee.
Dhruvji and Prahladji are both young devotees, but there is a big difference between the two.
Prahladji is not called like that.
Why does Shukdevji worship?
It is not that he worships for the fulfillment of some cause.
His devotion and worship are causeless, self-existent.
His mind is captivated by the qualities of Hari.
Lord Badarayana's great narrative is always dear to the devotees of Vishnu.
It is not that he worships for the fulfillment of some cause.
His devotion and worship are causeless, self-existent.
It cannot be stopped.
In the other three devotees, once their main worship is accomplished, the worship of God slows down or even stops.
Whereas Shukdevji's, and in that, if it doesn't become peaceful, then only he is counted in the category of a devotee.
Whereas Shukdevji's worship neither slows down nor becomes peaceful.
It is causeless.
Maharaj says that mahima is inspired.
Whereas the worship of others is inspired to fulfill desires.
And that is why the jnani is superior.
It is said in the Gita that all of them are generous, but the jnani is my very self, this is my opinion.
Other devotees are also good, but the jnani is my very soul.
Maharaj says that even after recognizing God, having other desires is a great flaw.
He has not properly recognized the Supreme Being.
Therefore, it can be said that he has made another thing equal to or even greater than the Supreme Being.
Therefore, it is called a great flaw.
Here is a sequence.
The distressed, the seeker of wealth, the seeker of knowledge.
Among these three, the distressed one has a strong eagerness and intensity to remove suffering.
The seeker of wealth does not have that much desire to obtain the desired wealth.
And the seeker of wealth does not have as much curiosity as he has intensity in obtaining happiness and other things.
The seeker of knowledge does not have it.
The seeker of knowledge does not have it.
So there will also be a sequence of devotees.
From the distressed, to the seeker of wealth, and from him, to the seeker of knowledge, and from him, the jnani are excellent devotees.
In that, the distressed one finds interest in the Supreme Being when his suffering is removed, and the seeker of wealth finds more interest when his desires are fulfilled.
Therefore, when knowledge arises after the fulfillment of curiosity, more interest is generated.
Therefore, with each step, the closeness to God increases.
Whereas the jnani is completely interested only in God.
The desires that remain in the distressed and others are flaws that should be removed.
Read it.
Furthermore, Maharaj says that just as desire is a flaw, detachment is the opposite of desire.
It does not let desire remain.
But if pride and ego come due to it, then that is a great flaw.
Then if that ego and detachment increase, it becomes difficult.
If it is sufficient, then it grants all liberation.
Then, whether that ego is of detachment, self-knowledge, or devotion, it still causes great harm.
Because when the desires mentioned first are present in a devotee, then that devotee feels its pain.
Or sometimes, if he sees another desireless devotee, he feels regret in his heart that he has a flaw.
And the feeling to pray does arise.
God also removes that flaw.
But the devotee does not quickly realize the harm caused by the ego of detachment.
And on the contrary, his good qualities increase, and his ego becomes firm, and he develops contempt or a sense of insignificance towards poor devotees.
He makes others equal everywhere.
My detachment, his detachment.
How much more do I have?
His is less.
My devotion, his devotion.
My service, his service.
His service is like garbage.
And my service is such that it cannot be lifted.
He keeps praising himself.
That is called ego.
Therefore, there is no way to remove that flaw.
Compared to this, there is a greater possibility of removing the first flaw.
This one has only the possibility of increasing.
Another devotee with a flaw can be told that this is your flaw.
But one who has developed ego from detachment cannot be provoked.
It cannot be said to him.
That you have a flaw, you are less, that is said, right?
Can it be said to Tirth Swami that you are lacking in the art of singing?
It cannot be said like that.
Therefore, the possibility of it being removed is also less.
Therefore, Maharaj says that when a well is dug, if the stone sounds hollow, the mason says water will be found, but if it rings with ego and is cut, sparks fly. 'I' and 'you' means sparks, so 'I' and 'you'.
Then water will not be found.
In that, devotion and other good qualities do not come.
Therefore, just as the desires of the world are to be removed.
Similarly, by properly removing the pride of qualities and becoming humble before the devotee of God, God becomes pleased and resides in his heart.
Then Muktanand Swami asked, "O Maharaj, by what means should the pride that comes from good qualities be removed?"
Then Shriji Maharaj said.
Knowing the greatness of God's devotee, if one remains humble with the body, performs service, and keeps the strength of thought in the heart, then pride is removed.
But Maharaj says that no matter how good the qualities are, and if pride comes from them, then that pride only strengthens the ego, not the qualities.
When pride comes, the murti residing in the heart does not appear pleased.
When one acts humbly, the murti appears pleased.
So says Maharaj.
The qualities of humble devotees have great strength.
Qualities with pride may appear more in the world, but there is no strength in them.
What is that strength? It is the power to control God, which is greater in a humble devotee.
Maharaj has given the example of the sky.
Among the five elements, the sky is the most powerful compared to other elements and sustains everyone.
Similarly, the qualities of a humble devotee are powerful and sustain everyone.
He quickly brings God under his control.
Then Muktanand Swami again asked a question: The senses, the inner faculty, and the vital breath, as well as the waking, dreaming, and deep sleep states, and the gross, subtle, and causal bodies, through these three, one's own form is distinct.
Even after hearing this from satsang and making a firm resolve, why does the jivatma, who is blissful and merges with the senses and inner faculty, become distressed due to desires while worshipping the Supreme Being?
Then Shriji Maharaj says that some become siddhas.
Some become omniscient, some become deities, and so on, they attain greatness.
They attain it through the worship of the Supreme Being.
Why does one become unhappy while serving?
Why does one become unhappy while serving?
He.
Then it seems you don't get sad at all.
He.
Why does one become unhappy while serving?
Pride comes.
Huh?
Pride comes.
Why does it happen?
Because there are other desires besides service.
There is another desire besides service.
So if that is not fulfilled, then he becomes unhappy.
If one serves, then one becomes happy.
But if there is some other desire along with the service, and that is not fulfilled, then he becomes unhappy.
So he is unhappy because he does not have faith in service.
If there was complete devotion in service, then service would not make one unhappy.
If there is only superficial devotion.
Then he thinks, what will happen to me?
I have fallen ill.
Will anyone serve me?
And if I serve a lot, will anyone respect me?
If I do this, then I do this.
All that happens.
So he is unhappy because his devotion in service is weak.
If one has firm devotion in service, firm devotion in God, then even if someone tries to make him unhappy, he will not become unhappy.
When Hiranyakashipu was troubling Prahladji, who was suffering?
He.
Hiranyakashipu.
Hiranyakashipu was suffering, Prahlad.
Who was it?
If he troubles him like that, then he becomes unhappy.
Why? Because Prahlad had faith in Narayana.
So he was not unhappy.
The one who troubles becomes unhappy.
He gets worried whether he will die or not.
So he was unhappy.
And if he kills us, what will happen?
Prahlad used to think, if he kills me, what will happen to me?
Why wasn't it happening to him?
That one was going to kill him.
Then why wasn't it happening to him?
And Prahlad was not going to kill him, then why was that one thinking like that?
Huh?
There was a difference in the lives of both of them.
Narayana was completely filled in his soul, so he had faith, so he
He was not afraid.
And that one didn't have it at all, so he was afraid of some things.
So what is the reason for becoming unhappy?
Huh?
But whose fault is it?
It is the fault of his devotion.
He has no faith.
Of God and God's service to God.
He doesn't have a single resonance, otherwise he wouldn't be unhappy.
He becomes unhappy.
It happens due to the weakness of faith.
The blissful jivatma.
He becomes extremely unhappy.
And when?
When?
By staying in satsang.
While serving.
Even while staying in satsang.
He becomes extremely unhappy.
Now what will happen?
How much more pain could there be than this?
Then Shriji Maharaj says that some become siddhas, some become omniscient.
Some become deities, and so on, they attain greatness.
They attain it through the worship of the Supreme Being.
Therefore, no matter is accomplished without worship.
Therefore, if someone thinks that by hearing from the scriptures or from the mouth of a great saint, he will become the soul, it does not happen that way.
It is only to the extent that one has faith, a sense of surrender, or a heartfelt need for one's chosen deity, that one maintains discrimination between the soul and the non-soul, but without that, it does not happen.
Therefore, no means is accomplished without the need for the Supreme Being.
When does such a need or devotion arise?
Either they have love like the gopis.
Or, if we understand the glory of the Supreme Being, whatever glorious things are established in the world, the Supreme Being is the original source of all that glory.
That Supreme Being is the husband of Lakshmi.
That is, he is the center of all wealth.
He is the master of intelligent servants.
One understands the glory of the Supreme Being and the service of the Supreme Being.
Who serves the Supreme Being?
What is the need for service to the Supreme Being?
So there is such a God, and even Lakshmi and others are standing in line to serve him.
Even great yogis are standing in line.
Yogis cannot attain him.
Even yogis do not get that service.
Even Radha and Lakshmi do not get that service.
Such is God.
If he wishes, he can make anything happen.
He has such power.
So if one understands the glory of God and the glory of serving God, then it comes to him.
Need arises.
And if the need arises, it's done.
That Supreme Being is the husband of Lakshmi, meaning he is the center of all wealth.