Maharaj says in Vachanamrut Antya Antya End. Final. Tap to open in glossary → Satsang Satsang 1) 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 → to him Is it not written like that in it? To him, even if someone else, whoever he may be, and even if someone else, whoever he may be, shows miracles, still he is not impressed. Furthermore, Maharaj says that if one is weak regarding women, wealth, etc., then even his bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → There, Maharaj mentioned Muktanand Swami and Gopalanand Swami. Here, Macha Bhagat. He said so, didn't he? In all three places, the point is the same. Women, wealth, and sons, concerning householders. Keeping householders in mind, like women and wealth. There, Maharaj talked about women and wealth, and then named Gopalanand Swami and Muktanand Swami. So, all this is interconnected. Women, wealth, and sons for a householder, and for a renunciant, honor and body-consciousness. If one is not tempted by these things, then he is called an ekantik devotee of God, and he enters into Lord Vasudev. If you survey the whole thing, this is what emerges. If one does not enter into this, then one enters into that. One cannot remain without entering somewhere. The jiva's entry is always somewhere. But if it does not happen in this, then from this, if one can get out of this, then his entry is into God, otherwise, he cannot enter. Furthermore, Maharaj says that if one is weak regarding women, wealth, etc., then even his bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → Here in the Vachanamrut, Maharaj gives the example of Macha Bhagat of Kariyani. He was a true devotee of Maharaj. Even though he was initially in the Margi sect, his vow of celibacy did not waver, and he remained a lifelong celibate. An alchemist had come and stayed at his house. He turned copper into silver and told the devotee, "Since you run a charitable kitchen, let me show you the herb and teach you how to make silver." Then, that devotee took a stick, drove him out of the village, and said, "We have no desire for any object other than God." If someone tells us, "Since you run an organization, let me give you fifty million rupees. Mine have just come from some other source." Then what would we say? It happens. "Fine, if they have come from another source, but if they are put to good use here, then it will be good for you and good for him." We are here to do good, aren't we? Right? There is no condition. It will be good for him. But they have come, they have not come from a good source. So? "They have not come from a good source. We just got them. XYZ, it's not something that can be spoken of." So? Then we take it. We take it. We are here to take it. And somehow we want to do good to him, by hook or by crook we will do good to him. So we are not value-based. We do not have the solid foundation that we should build. So then, even if we make excuses that we are doing good to him and doing good to this one and putting it to good use. But it is not value-based. And if Macha Bhagat had taken it after he made it into silver, would it have been good for him or what? And did Macha Bhagat want to use it wrongly, in the wrong place? Even if it came, however it came. But where did he want to use it? Did he want to buy grain for his household? Still, he was ready with a stick. Would we take a stick? Or would we go to welcome him with ice cream? What would we do? Right? So our entry, the point is that our entry does not happen in God, and it happens anywhere and everywhere. The reason is that we have not built such a foundation yet. We are weak. Everyone's thinking itself seems weak. If he puts it to good use, won't it be good for him? It will certainly be good, who denies that? In that, suppose even if it has come through sinful means, right? And whatever the way. And if you use it for good work in a good society, then it will certainly do good, there is no doubt about that. Where does Maharaj talk about being good in this way? It is not a condition for becoming good. One does not enter into God. One does not enter into God. It is written in Gopalanand Swami's talks that one brings millions of rupees, and another fills the potholes of this dharamshala, sweeps, and washes the toilets and bathrooms. Then towards whom do we feel more respect? Does our mind remain biased towards him? That means we have entered into the world to that extent. Even so, one who brings a hundred thousand rupees, his discretion would be just like that, Maharaj says that if a great man man Mind. One of the four antah-karans, with the function of (pronounced mun) generating thoughts and desires, and governing all of the indriyas. Tap to open in glossary → In the second Vachanamrut of Antya Antya End. Final. Tap to open in glossary → One performs ordinary service. His devotion is greater than the other's. His dedication is greater than this one's, but he lacks skill. He does it, and another brings a hundred thousand rupees, and is a hypocrite. Then do we take the side of the hypocrite or do we take the side of the other one? Or do we take his side by hook or by crook? Right? So that depends on where our entry is. Where is our entry? Is the entry into God or is the entry into the world? It depends on that. It is like a yardstick. And as for the other, immediately one cannot say such things, one should not even talk like this, that if someone is giving us fifty million rupees for free, we are only going to do good to him. It cannot be measured like that. One should only talk about taking it if given. One should not analyze it. There is no such determination to become good. To become good and to become really good, to become good as God wills, there is no such determination, so this is the point. If there is determination, and suppose one is still weak, then God helps him, "Well, we are weak, we are weak enough to take it." We are weak enough to take it. But do we know or not that this is weakness? And do we want to become good or do we want to make our foundation strong, right? On the path of God. There is no such determination. We are just going headlong. If we get a chance, we do it, otherwise, we are good sadhus anyway. What if we don't get a chance? We are ekantik anyway, and our entry is into God. What if we don't get a chance to enter into the world? We are good because we have not got a chance to enter into the world. How do we remain good when we get a chance? There is no such determination. For Macha Khachar, the chance came right in front of him, and he rejected it, so that is proof of his entry into God, that he has no entry into the world. And as for our entry into the world, we sit with a rosary, looking like the best of the best, and when we are free, we offer incense to God, but that does not mean we have entered into God. Right now, there is no time to enter into the market, and no one is letting us enter into the market. So we sit keeping our entry in God. Keeping our entry in God. Maharaj gave the example of Muktanand Swami and Gopalanand Swami, and gave the example of Macha Bhagat, but when was that? That was when they would not go even if invited, "Come here to enter." Now, one has to examine oneself. Everyone has to examine oneself, how are we? Where is our entry? AI translation of the Gujarati transcript above, produced in the same pass that transcribed the audio, one English segment per Gujarati segment. Devotional and technical terms with no precise English equivalent (kirtan, satsang, vasana, samskara, and similar) are kept as their plain transliteration rather than force-translated. Not human-proofread., AI-translated, unverified · Source details