If there is a devotee of God, and due to some past actions, he is being impaled on a stake, and at that time we are also standing near him, but in that devotee's heart, there is no such thought that, 'If this God saves me from the pain of the stake, it would be good.' In this way, he does not desire the comfort of his own body, and whatever pain comes, he endures it. Upon such a desireless devotee, God becomes highly pleased. The desireless state is for pleasing [God]. If he were to pray to God, God would save him. God would also have the joy of saving His devotee. He would have such joy. But He is pleased with this. He asks for nothing. And he does God's work. He does not get his own work done by God. He does not get his own work done by God and does God's work, then God becomes very pleased. The more desireless the attitude, the more pleased God becomes. He becomes highly pleased with even a little work. With the desire to perform seva for God, if he wishes that, 'It would be good if God saves me,' then? If he keeps such a desire. Not for saving, but he keeps the desire to perform seva. He does not keep the desire to be saved. If he is impaled on a stake and then not saved, how can he perform seva? He will go there and perform seva. Seva is seva; for one who has resolved only to perform seva and nothing else but seva, then his jiva is bound to go somewhere, right? He will go there and perform seva. But, 'I do not want to pray for anything in this world.' That is his deficiency. If God saves... where did Prahlad pray? Prahlad did not pray to God that, 'Brother, save me, so I will perform your seva my whole life.' He did not make such a prayer. He had in his mind that, 'I am going to perform seva, wherever I am, even there.' 'It is only your seva.' Then if You want to save me, save me, otherwise... meaning, one should not pray about one's own suffering. Prahladji did pray like, 'Protect me from my senses and inner faculties,' but what I meant was that one should not pray to God to protect physical existence. Then God's pleasure is attained. And again, Shreeji Maharaj... It is not that if one prays, God becomes displeased. If one prays, 'O God, save me from this, save me, and pull me out of this,' it is not that God becomes displeased. If he does it to perform seva, then it is fine. But if seva is being done, even then, if suffering comes to oneself, let it come. He does not pray about the suffering. He prays for seva, 'O God, I want to perform your seva.' He makes such a prayer. But he does not pray about the suffering. If God says, 'I will give you this seva, but you will have this much pain,' then? Okay, accepted. It is like that. While performing seva, whatever happens, even if I have to be cut into pieces, I will do it. He does not fear his own suffering. Then Maharaj's pleasure is attained. He called that the desireless state. And if he prays, 'Maharaj, remove the suffering, avert the suffering, so I can perform proper seva,' then that is just an excuse of proper seva. That is his body-consciousness. It is his inner body-consciousness. So God keeps that too. 'If he is performing proper seva, then let me keep him well.' But the pleasure that is attained upon that desireless devotee, such is not attained upon this one, according to Maharaj. And again, Shreeji Maharaj has narrated, One should not pray to God for relief from physical suffering. So it means that seeing his quality, God becomes more pleased with him. And again, Shreeji Maharaj has narrated, 'Who attains the bliss related to God? That we shall explain. Just as for a fish, water is its very life. As long as it is associated with water, the fish moves, swims, and plays in that water; and when separated from water, its activity ceases and it dies. Similarly, one for whom life is based on the five sensory pleasures...' What did Maharaj say here? What is the question? Who attains the bliss of God? 'Who attains the bliss related to God? That we shall explain. Just as for a fish, water is its very life. As long as it is associated with water, the fish moves, swims, and plays in that water; and when separated from water, its activity ceases and it dies. Similarly, one who believes his life to exist only as long as he has the five sensory pleasures, and derives happiness from them, and when separated from them, becomes like a dead person; such a person never attains the bliss of God.' So in this, actually Maharaj asked the question, 'Who attains?' But actually He explained who does not attain. These recent Vachanamruts, Maharaj has taken them very practically. Very practically. Maharaj... in the previous one or two Vachanamruts, it was mentioned, right? The one or two Vachanamruts before. The bliss of God... The bliss of God, through one sense organ, all five sense organs... All five sensory pleasures, the pleasure of the five sensory objects comes. And in that, again, it was mentioned, 'How does one attain the bliss of God?' How does the bliss of God come? Either it comes through samadhi. Or it comes when one goes there after death. Or it comes by performing shravan shravan 1) To listen to talks of Bhagvãn through the ears. 2) The term also means the initial intake of gnãn from any of the outer indriyas. In this sense, darshan, intake of gnãn through the eyes, is also considered a form of shravan. However, the intake of gnãn through the process of shravan (listening) must be strengthened with manan (thinking) and nididhyãs (remember) if it is to lead to the sãkshãtkãr (realisation) of that gnãn. Tap to open in glossary → manan manan To think about. Contemplation. To mentally think over a talk, and to discard parts of the talk which are not needed and to retain the parts of the talk which are useful. Tap to open in glossary → This point is connected to that point. He keeps performing shravan shravan 1) To listen to talks of Bhagvãn through the ears. 2) The term also means the initial intake of gnãn from any of the outer indriyas. In this sense, darshan, intake of gnãn through the eyes, is also considered a form of shravan. However, the intake of gnãn through the process of shravan (listening) must be strengthened with manan (thinking) and nididhyãs (remember) if it is to lead to the sãkshãtkãr (realisation) of that gnãn. Tap to open in glossary → manan manan To think about. Contemplation. To mentally think over a talk, and to discard parts of the talk which are not needed and to retain the parts of the talk which are useful. Tap to open in glossary → Even then, it does not come. Even if he keeps performing shravan shravan 1) To listen to talks of Bhagvãn through the ears. 2) The term also means the initial intake of gnãn from any of the outer indriyas. In this sense, darshan, intake of gnãn through the eyes, is also considered a form of shravan. However, the intake of gnãn through the process of shravan (listening) must be strengthened with manan (thinking) and nididhyãs (remember) if it is to lead to the sãkshãtkãr (realisation) of that gnãn. Tap to open in glossary → manan manan To think about. Contemplation. To mentally think over a talk, and to discard parts of the talk which are not needed and to retain the parts of the talk which are useful. Tap to open in glossary → This is such a point. When does it not come? When he has believed the five sensory pleasures to be his life. If ninety-nine threads are engaged in the shravan shravan 1) To listen to talks of Bhagvãn through the ears. 2) The term also means the initial intake of gnãn from any of the outer indriyas. In this sense, darshan, intake of gnãn through the eyes, is also considered a form of shravan. However, the intake of gnãn through the process of shravan (listening) must be strengthened with manan (thinking) and nididhyãs (remember) if it is to lead to the sãkshãtkãr (realisation) of that gnãn. Tap to open in glossary → manan manan To think about. Contemplation. To mentally think over a talk, and to discard parts of the talk which are not needed and to retain the parts of the talk which are useful. Tap to open in glossary → properly tuned in unison, then the bliss of God from those ninety-nine does not come. How does it come and how does it not come? Often we have the question, 'Why is it not coming to us?' It comes according to its method. But even according to the method, this is its obstacle. According to the method, he keeps performing shravan shravan 1) To listen to talks of Bhagvãn through the ears. 2) The term also means the initial intake of gnãn from any of the outer indriyas. In this sense, darshan, intake of gnãn through the eyes, is also considered a form of shravan. However, the intake of gnãn through the process of shravan (listening) must be strengthened with manan (thinking) and nididhyãs (remember) if it is to lead to the sãkshãtkãr (realisation) of that gnãn. Tap to open in glossary → manan manan To think about. Contemplation. To mentally think over a talk, and to discard parts of the talk which are not needed and to retain the parts of the talk which are useful. Tap to open in glossary → but if his jiva is drawn towards the five sensory pleasures, then it does not come. If it is drawn towards the five sensory pleasures, then he does not attain the bliss of God. Tea, right? If one drinks tea, first taking a mouthful of sugar and then drinking any kind of tea, how does it taste? Have you ever tried it? Then it tastes tasteless. No matter how much sugar is in the tea. 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