Then Shriji Maharaj said, Whether a devotee of God has a strong or weak conviction, that is revealed by staying together, and by interacting together, whatever it is, it becomes known. Is it about conviction in God or conviction in a devotee of God? God. The talk is indeed about conviction, isn't it? And the refuge is in God, isn't it? But action and reaction happen here. If there is an issue with God, they fight with this person. Since they cannot reach that one, what do they do? Maharaj, all those who were demons, so what did Maharaj say? Whom were all the demons harassing? The Sadhu. Why were they harassing the Sadhu? They could not reach Maharaj. So they vent the anger of the donkey on the foal. If the potter gets angry, the donkey would have run away. If the foal is in hand, he twists its ears and beats it thoroughly. So if things do not go well with God, they have an issue with this devotee. And they harass the devotee. So, being on good terms with the devotee, its very meaning is being on good terms with God. If he cannot keep good terms with the devotee, which means with God, then Maharaj said that there is a flaw in his refuge. And his maya will not be dispelled. That was the point, wasn't it? That after becoming a devotee of God, he experiences disturbance; who must be doing that to that worldly person? Even after becoming a devotee of God, he experiences disturbance; who must be doing that to that worldly person? Maya itself does it, that is the meaning. So he has not attained refuge, that is what it means. He has not attained refuge yet. So, what kind of refuge is attained by whom? Whom does maya not disturb? One who himself does not disturb a devotee of God. Then maya does not disturb him. Thinking them to be merely innocent, if one quarrels with a devotee of God, then he will not transcend maya. One who tolerates [the behavior of] a devotee of God, Maharaj called that alone refuge; in this, it is said so at the end. Whether the refuge is strong or weak, what is its characteristic? It is said so in another place. What characteristic? If there is a weak refuge, and a very firm refuge, what is the characteristic of that? To tolerate the difficulties caused by a devotee of God. Tolerates the difficulties. If there is a weak refuge, then sitting separately in a corner, he performs worship. He takes refuge in God alone. Not of the devotee. He performs worship, so that means so, doesn't it? He sits alone in a corner and performs worship. He does not leave the 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 → If he leaves the 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 → If he leaves the 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 → But he would never leave the 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 → But he has found this one alternative. To remain in 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 → So that no one's blow should hit him. After everyone sits down, if we stand up like this, no one's elbow will touch us. So if a blow is felt, the elbow touches everyone in this. So the elbow touches. So we have a weak refuge in God, and Maharaj said, by what does liberation happen? By refuge. By vairagya? No. Not by dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → not by bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → Dharma Dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → means to please God. Liberation happens indeed by the refuge of God alone, Maharaj said so. If one is weak in refuge, then he starts performing bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → Therefore, [liberation] by bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → If there is an issue in refuge, he performs bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → The peg changes. He performs bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → who did not get a proper title of devotee, he gets a higher title than them here. Oh! There were no such devotees, they were not there before, 10-15 years ago. Now, it is as if, leaving God, bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → Put that chair on that side. Thus refuge happens. To the extent he can tolerate [the behavior of] a devotee of God, he has refuge. Otherwise, he does not have that much refuge. Firm refuge and weak refuge, of that. If there is a weak refuge in Maharaj, then he sits in a corner and performs worship. He would never think of leaving God. If excitement comes there, he goes to another corner, but he sits in a corner. Often, what happens is, if excitement is going on in the middle area and there is no space here, then the excitement reaches even to the corner. Of the devotee of God. So he finds another corner but does not let any issue arise till the end. So Maharaj said that he has refuge. So that means, to the extent one tolerates [the behavior of] a devotee of God, to that extent he has firm refuge, and to that extent maya is dispelled, and to that extent his liberation happens. Until then, it is less. If there is refuge in Maharaj, so Maharaj mentioned both; not that it does not happen at all, Maharaj mentioned both, firm and weak. Both firm refuge and weak refuge. If we are performing seva, a devotee of God has assigned us seva and we are doing it, then if we face difficulty in it and we refuse, that "now you please do it." If they get tensed, is that considered causing disturbance? What? Is that considered causing disturbance? Disturbance, meaning it was not tolerated, so it is called weak; it is not considered causing disturbance. Our refuge is considered weak. A chair is kept on that side too. Himmatbhai, a chair is kept. So, the chair, that... Our refuge is considered weak. When resentment does not arise, our refuge is considered firm. It is written in Swami's talks not to let resentment arise. Resentment. Mulji and Krishnaji were from Kutch, so Maharaj used to praise them. They have refuge with mahima. Mahima. Why? They did not let resentment arise at all. No matter how much Maharaj, if Maharaj suppresses, how much will He do? They would not let resentment arise against Him. And then those people would stand up saying, "Now Maharaj, now stop." Then resentment is said to have arisen in them. When they became sadhus to tolerate, so they should not let resentment arise. Not everywhere, but before Maharaj, one should not let resentment arise. That is one thing. Not to let resentment arise. Suppose we tell him, "Now we fold our hands, now you please do it, now I cannot do it." So that means we have not caused disturbance to him. But our refuge is weak. It is not about causing disturbance to him. Our refuge, its meaning is that if resentment does not arise in us, then it is firm refuge in Maharaj. Maharaj indeed said that even if Maharaj Himself wishes, he would not waver from refuge. Even if God wishes to fall him from His lotus feet, he would not fall. Then God becomes subservient to him. God becomes subservient to him, the devotee. Then God takes care of him. He takes great care of him. That "I will not let anything harm him." Thus. There are two principles, aren't there? One is God is just. And He is affectionate towards His devotees. The affection towards devotees, if He is strictly just, it would not remain. If a person goes to do justice, and if he is affectionate towards devotees, then partiality happens, he gives more to this one. The affectionate feeling is indeed without measure. So He gives more to this one. And if He gives more, then justice does not remain. So God has separated the fields of both so that crossing does not occur. Are night and day together at the same time? But if the fields are different? Is it night in America right now or not? So doesn't that happen together? But there is no issue in that, because the country changes, both do not cross. So God has separated the fields. What? That on this earth, if one sows one seed, how many seeds are produced? If one mango stone is sown, then how many lakhs of mangoes are produced from it? How many are produced? How many are produced? Crores are produced. Yes, there are mango trees of 100-100 years. And how many mangoes are produced? Sown was only one. So that is God's justice. That is called justice, if one sows one, He gives a thousand-fold. Not just a thousand-fold, sometimes He gives a crore-fold. But if one breaks the layer of this earth with a crowbar, and diamonds come out here, did anyone go to sow them? Where did they come from? That is God's grace. So when one does not let resentment arise, then God's layer breaks. Then it overflows. Like Prahlad. Prahlad did not let resentment arise, so then God started folding His hands before him, "You ask something from Me." "Ask at least something." So he said, "I do not want anything." So He said, "Ask for My sake." "So that I get some peace," "that I came and gave something before leaving," "therefore you ask." So God's layer is said to have broken. God became helpless. When does that happen? When he did not let resentment arise. He had decided in his mind that whatever happens, happens, what else. But resentment should not be allowed to arise. Then God, He becomes subservient to him. But refuge indeed happens. If his refuge is such, then it happens. Then Naja Bhakta Bhakta Devotee of Bhagvãn. A follower of Bhagvãn. Tap to open in glossary → one who does not have complete refuge in God, but in speaking, shows the strength of conviction just like a firm devotee, how is he to be recognized? He tolerates [the difficulties of] 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 → He, of the devotee of God, something tolerates. Gets rubbed [compromises]. For their sake he lets his body-consciousness and ego be rubbed. To the extent one lets himself be rubbed, to that extent he has refuge. And to the extent one preserves [his ego], to that extent his refuge is weak. If he preserves that much of his own, then to that extent the refuge is weak. And that one indeed feels happy by being rubbed, "Someone rub me." Someone, meaning not just anyone. If they are devotees of God, then he gets a chance to be rubbed, then he feels very happy. "Ah! Today this much of ours was utilized fruitfully." During Maharaj's time, there were such devotees, like that. They would bear the burden, "Maharaj, this much was utilized fruitfully." Amba Sheth was there, right? "Today, Maharaj, this much was utilized fruitfully." So, to be rubbed for the sake of a devotee of God, that is a great chance. Not everyone gets it. The world indeed catches us and rubs us thoroughly, doesn't it? That being rubbed, Maharaj has considered that as good fortune. Maharaj says, "We are devotees of the devotees of God." "We are devotees of the devotees of God," so what does that mean? For their sake we get rubbed for the sake of the devotee of God. Our everything, that we have offered to Krishna Krishna 1) 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 → "Whatever you want, use from this." "Whatever remains, I will use." Offered to Krishna Krishna 1) 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 → Then his refuge is firm. First, pulling out others, pulling out even to their inner core, if the outer is rubbed, then to rub even the inner, then there is no match for his refuge. It cannot be called any match for refuge. Right. 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. 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