Similarly, one who perceives flaws in God and His devotees, the demonic intellect will never leave his heart. And even if one has committed infinite murders of Brahmins, infinite murders of children, infinite murders of women, infinite murders of cows, and has associated with the guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → even then, there is liberation at some point, and the scriptures have also prescribed remedies to be freed from those sins. But for one who perceives flaws in God and His devotees, no scripture has prescribed a remedy to be freed from that sin. And if one consumes poison, or falls into the ocean, or falls from a mountain, or is met and eaten by a demon, then one only has to die once. But one who is hostile towards God and His devotees has to die and be reborn for infinite crores of kalpas. And furthermore, no matter what disease is in the body, and because of it the body falls, or if an enemy is met and destroys the body, yet the jiva is not destroyed. But by being hostile towards God and His devotees, even the jiva is destroyed. Then someone might ask, how is the jiva destroyed? So, an analogy there: just as a eunuch cannot be called a 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 → Similarly, the jiva of one who is hostile towards God and His devotees becomes so useless that he can never perform any means for his own moksha. Therefore, his jiva should be known as destroyed. Knowing this, one must never be hostile towards God and His devotees. And furthermore, even if the relatives of one's own body are satsangis, still one should not keep excessive affection for them. Just as milk and sugar are... Ego, perceiving flaws, slander, and hostility. So, Maharaj says, do not go down that path. What is hostility? The desire to ruin. Hostility means, in any matter. And that arises from perceiving flaws. So, why did this person get the desire to ruin him? Jealousy. Jealousy. If he ruined this person's things and this person wants to ruin his, then that is called enmity. If he ruined this person's things, then this person wants to ruin his, then that is called enmity, that they have enmity with each other. And this, he has not ruined anything of his, yet he is hostile. And he does that because of the flaws within himself, because of ego. Because there is ego within himself, he perceived flaws. Perceiving flaws happens in two ways. If he has caused some harm to this person, then also one perceives flaws. And even if he has not caused harm, but if this person has ego, then also, by looking at the other person, he perceives flaws. If he has caused some harm and one perceives flaws, then it does not give such a result. Perceiving flaws because of ego, Maharaj has spoken of all this as its result. In the world, it is natural that if someone causes harm, then one perceives flaws, that he caused me harm. If harm has been caused and one does not perceive flaws, then he is called a sadhu. If harm has been caused and still one does not perceive flaws and does not take his flaws, then indeed he is called a sadhu. That everyone would be a sadhu, such an expectation cannot be kept. If someone causes harm, then one does feel that this fellow is like this. If harm is caused, then one feels so. So, this is not the fruit of that perceiving of flaws. This is when perceiving flaws has come from ego, and from perceiving flaws he went to slander, and from slander he went to causing harm, his jiva becomes demonic. If someone causes me harm, then I feel pain and perceive his flaws, that is just a worldly way. Perceiving flaws means some kind of dislike. We just spoke about it. Perceiving flaws means, This person is like this. This person is like this. To keep churning that in the mind, that is called perceiving flaws. To observe, if we consider the history of the sampraday, to observe, Maharaj has said so. If one does not observe, one might go astray, so to observe in order not to go astray. But to keep repeating it in the mind, to keep churning that this person is like this, this person is like this, this person is like this, to contemplate on that is called perceiving flaws. And in that too, we just spoke that, one person has caused us harm, and we perceive his flaws. And another person, has not caused us any harm, yet we perceive his flaws, so where should we go to find the cause of perceiving his flaws? Within oneself. Go find it within oneself. He has not caused us harm. So to us, does it come to us because of ego or because of what? Does it come because of jealousy? Or, so that would be its cause. So that perceiving of flaws is like the saliva of a rabid dog. The one caused by harm does not spread. It remains right there, because harm was caused, so it remained limited to just that. From that, the other person might indeed go into that other state, go into perceiving flaws. But harm has been caused, that perceiving of flaws, if one believes that he did this to me so this is not right, this is not right, then that perceiving of flaws to him, does not cause that much harm. If harm has been caused. But if one perceives his flaws without any cause, that he is like this and like that, then, that is called perceiving flaws. In a specific way. In that too, suppose it is without cause, but still Maharaj has said, that in Gopalanand Swami's talks, there is more analysis of this. That, firstly, there is a flaw in him, and secondly, there is not in him, or there is a little. So, if it is there and to observe it, only for the purpose of not going astray, so that we do not go astray because of it, or so that we do not lose its benefit. To observe that is not called perceiving flaws, that is called identifying. And without any identifying or anything, to keep saying that he is just like this, he is just like this, even if he is indeed like that. Even if he is like that, that is called perceiving flaws. It is his nature. Someone's nature is to perceive flaws. And someone has analysis, that is called analysis. And there is a third party. One is the nature of perceiving flaws, and one has analysis, and opposite is a person with flaws. The one with analysis perceives his flaws, that this is in him. Then he is said to have not perceived flaws. This person perceives the other's flaws, so he is said to have perceived flaws, it is just his nature. He has not analyzed. It has become his method itself, that like this. So he perceived his flaws, even if it is in the other person. The flaw is in him. He perceived it after analyzing, so it is in him. And the other person perceived it without analyzing, so even if there is a flaw in him, still this person gets the sin of perceiving flaws, nothing happens to the analysis. There is no merit in analysis, there is a fruit of analysis. The fruit of analysis is that we do not go astray. But there is no merit in it, that because I analyzed, I benefited and also earned merit. So analysis is, for one's own security, for self-protection, that is necessary. Perceiving flaws, even if it is in him, it is called this person's perceiving of flaws. This person's nature itself has become so, so that should not happen, to us. Even if it is there, analyze, and the analysis is only for turning back from there. The matter of virtues and flaws is somewhat very difficult. It is much more difficult. This is a spiritual endeavor, in which one has to practice sadhana. What? To easily take everyone's virtues, that this person is good, this person is good, this person is good, this person is good, this person is good, then that is not called taking virtues. In the mind, to take of whom one wishes and not take of whom one wishes, some of his, Yes. His measure or that is decided in his mind, that one should take of this person and not of this person, and then he takes, and does not take, even if it is there he does not take, and even if it is not there he takes, that is a virtue-seeking nature. It is not said to take Ravana's virtues, suppose so much praise was done of taking virtues, yet no scriptures advocate taking Ravana's virtues. No one even names him. So from where should one take virtues? So that, such a nature, to develop is a sadhana and it is very difficult. It is much more difficult. These Ravana, Kumbhakarna, and all of them, these demons, all have been drawn in strange pictures, why did those sages draw them? So that even unknowingly, no virtue from them is taken. Did they have virtues or not? They did. And yet, they should not be taken. For that reason, they all kept them depicted so. That make them like pictures that on seeing them, one runs away. In his intellect, respect for them should not arise. So this is a sadhana. And not to err in it is very subtle. That where one should take, one does not take, and where one should not take, one takes, that is a big maze and a subtlety. So in that, to gain mastery, so that only benefit happens to him, if he takes virtues also benefit happens and if he perceives flaws also benefit happens. For Shri 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 → Yes. If He speaks lies... so that no harm comes to one's going to God's abode. If one takes virtues, and if he is a scoundrel and one takes his virtues, then? Does it benefit him in going to God's abode? No. No. And if he is good and a devotee of God, and if one takes his virtues, does he get an extra benefit without performing any spiritual endeavors? He does not get it just like that. He does not get the benefit if he does not take his virtues. If he does not take his virtues, then he does not get it. Then he does not get the benefit. And if he takes the other's virtues, then does he get the benefit? He does not get the benefit. This is about gaining benefit, about learning. So how it is obtained, so for that, one has to practice sadhana. And in that, one has to struggle a lot. What is beneficial and what is harmful. Rather than that, everyone keeps doing virtues as virtues and flaws as flaws continuously. All weak people, they take sides. Not to perceive flaws. Not to perceive flaws, not to perceive flaws. In that lies their protection. And good people would say that virtue, observe and say, they would not say to perceive flaws, perceive flaws. But identify, identify, identify, identify, identify. In that lies his benefit. The other has the other's benefit, so everyone takes sides for benefit. What is reasonable, align that with the scriptures. Its, medium is what? Scripture. Scripture is its medium. Maharaj... He perceived flaws in the Pandavas. So did he perceive flaws in Shakuni? So that is contagious. That became contagious to him, it is said. Wherever he goes, he talks about the Pandavas' flaws again. He must be doing so in his company. So that became contagious. He does not catch it from Shakuni, why does he not perceive flaws in Shakuni? So that is called perceiving flaws. Shishupal was there, he perceived flaws in Shri 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 → Why did he not perceive them in Duryodhana? And why did he not perceive them in Jarasandha? Were they all good? So that is called perceiving flaws. So was he perceiving after analyzing? Whether to take virtues or to perceive flaws, was he doing so after analyzing? So Maharaj has not said a vague, neutral sentence like 'do not perceive flaws', He said 'do not perceive flaws in God's devotee'. So one has to analyze. Is he a devotee or not? And then the second analysis is, is there a flaw in him or not? Even then, do not perceive it, then Maharaj said so. The first analysis is of the devotee. And then the analysis is of virtues and flaws. Whether it is in him or not. Therefore, Maharaj says there is no sin as great as perceiving flaws in God and His true devotees. There is no liberation from it under any circumstances, the jiva is destroyed. He can never perform any means for his own moksha. 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