Saints, the great saints whose names you mentioned a few. That is known in the end, but in the present time, everyone's 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, the signs that this person's aham has changed and this person's has not... Actions are not the same. If you eat curry with lemon and eat it without lemon, does it taste the same? The one who seasons it knows. If someone is ignorant like me, they would say it's all the same. That's true. But the one who seasons it or knows the taste of the curry, wouldn't they know? What is less and what is more in this. Those who arrive and present themselves at 11:00 and then immediately dust off their bags and leave, they wouldn't know. Although, everyone knows how to eat. Huh? So they would know, and others would also know. Who would know? One who is trying to change their aham or has changed it, they would know that this person's aham has not changed. And this person is not even trying to change. That is known. It's not that it's not known. The action shows it. This lemon is not visible. If lemon is added to curry or lemon is added to sherbet, it is not visible. But the taste changes, doesn't it? Similarly, the taste of this action changes for others and for oneself. The taste of the action is for both, because the aham-vrutti vrutti Concentration. Focus. The jeev’s vrutti can be thought of as the jeev’s focus of attention. The jeev can experience the physical world (Virãt-Purush) through the indriyas. Similarly the jeev can think about, or have a desire about the world through the antah-karans. When the jeev’s attention is focused on a physical object through the indriyas, it can be said that the vruttis of the indriyas are focused on that object. Similarly, when the jeev’s attention is focused on an object via the antah-karans, it can be said that the vruttis of the antah-karans are focused on that object. Also, like the focus of attention, the vrutti can be focused on many things at once with different levels of intensity. Also, just as the jeev can focus its vrutti outwards, it can also focus it inwards on itself or on Paramãtmã residing within. Tap to open in glossary → what does it mean? It is in place of the lemon. In place of the seasoning is the aham-vrutti vrutti Concentration. Focus. The jeev’s vrutti can be thought of as the jeev’s focus of attention. The jeev can experience the physical world (Virãt-Purush) through the indriyas. Similarly the jeev can think about, or have a desire about the world through the antah-karans. When the jeev’s attention is focused on a physical object through the indriyas, it can be said that the vruttis of the indriyas are focused on that object. Similarly, when the jeev’s attention is focused on an object via the antah-karans, it can be said that the vruttis of the antah-karans are focused on that object. Also, like the focus of attention, the vrutti can be focused on many things at once with different levels of intensity. Also, just as the jeev can focus its vrutti outwards, it can also focus it inwards on itself or on Paramãtmã residing within. Tap to open in glossary → With lemon, with lemon juice it is compared. And with seasoning it is compared. Whatever it mixes with, it changes its taste. If it is good, it makes it good, and if it is bland, it makes it bland. It does that. Similarly, if the aham-vrutti vrutti Concentration. Focus. The jeev’s vrutti can be thought of as the jeev’s focus of attention. The jeev can experience the physical world (Virãt-Purush) through the indriyas. Similarly the jeev can think about, or have a desire about the world through the antah-karans. When the jeev’s attention is focused on a physical object through the indriyas, it can be said that the vruttis of the indriyas are focused on that object. Similarly, when the jeev’s attention is focused on an object via the antah-karans, it can be said that the vruttis of the antah-karans are focused on that object. Also, like the focus of attention, the vrutti can be focused on many things at once with different levels of intensity. Also, just as the jeev can focus its vrutti outwards, it can also focus it inwards on itself or on Paramãtmã residing within. Tap to open in glossary → vrutti vrutti Concentration. Focus. The jeev’s vrutti can be thought of as the jeev’s focus of attention. The jeev can experience the physical world (Virãt-Purush) through the indriyas. Similarly the jeev can think about, or have a desire about the world through the antah-karans. When the jeev’s attention is focused on a physical object through the indriyas, it can be said that the vruttis of the indriyas are focused on that object. Similarly, when the jeev’s attention is focused on an object via the antah-karans, it can be said that the vruttis of the antah-karans are focused on that object. Also, like the focus of attention, the vrutti can be focused on many things at once with different levels of intensity. Also, just as the jeev can focus its vrutti outwards, it can also focus it inwards on itself or on Paramãtmã residing within. Tap to open in glossary → vrutti vrutti Concentration. Focus. The jeev’s vrutti can be thought of as the jeev’s focus of attention. The jeev can experience the physical world (Virãt-Purush) through the indriyas. Similarly the jeev can think about, or have a desire about the world through the antah-karans. When the jeev’s attention is focused on a physical object through the indriyas, it can be said that the vruttis of the indriyas are focused on that object. Similarly, when the jeev’s attention is focused on an object via the antah-karans, it can be said that the vruttis of the antah-karans are focused on that object. Also, like the focus of attention, the vrutti can be focused on many things at once with different levels of intensity. Also, just as the jeev can focus its vrutti outwards, it can also focus it inwards on itself or on Paramãtmã residing within. Tap to open in glossary → vrutti vrutti Concentration. Focus. The jeev’s vrutti can be thought of as the jeev’s focus of attention. The jeev can experience the physical world (Virãt-Purush) through the indriyas. Similarly the jeev can think about, or have a desire about the world through the antah-karans. When the jeev’s attention is focused on a physical object through the indriyas, it can be said that the vruttis of the indriyas are focused on that object. Similarly, when the jeev’s attention is focused on an object via the antah-karans, it can be said that the vruttis of the antah-karans are focused on that object. Also, like the focus of attention, the vrutti can be focused on many things at once with different levels of intensity. Also, just as the jeev can focus its vrutti outwards, it can also focus it inwards on itself or on Paramãtmã residing within. Tap to open in glossary → To make it of sevak sevak Servant of Bhagvãn. Tap to open in glossary → sevak sevak Servant of Bhagvãn. Tap to open in glossary → In this situation, what is the seva of Maharaj, the seva of Maharaj's work, the seva of Maharaj's devotee? What is the attitude of a lion? Lunch. If it sees an elephant, what does it see? Lunch for a week. Even if it sees an elephant. If it sees a giraffe, lunch. If it sees a goat, lunch. What to do? It has become its attitude. And it is the king. So it sees only that. What if an elephant sees a lion? That it might kill me. So, even though it is such a huge animal, like a mountain, it starts running. And the lion follows behind it. The lion keeps following behind it. Why is that? Because its attitude is that of a king. What is our attitude? Not a boss's attitude, but I am king. Mostly, suppose you all are organizers, what would be their attitude? Boss. I am the boss in this area. What I do must happen. No one else's wish should happen, my wish must happen. So that is the boss's attitude. So, such thoughts arise from within. Thus, it becomes known that the proper attitude of a sevak sevak Servant of Bhagvãn. Tap to open in glossary → For many, no matter how much we beat them or make them fume, the boss's attitude does not go away. It becomes like the design on a Patola silk. The threads may break, but the color does not fade. The threads may break, but the color... even if they stumble two or three times, and you move them from here to there and there to here, still that attitude does not go away. The attitude remains the same. No matter what. No matter how many beatings they take, stumbles they take, still the attitude remains. Because they have formed such an attitude. What attitude have they formed? Of a boss. They have formed a boss's attitude. They have not formed a sevak sevak Servant of Bhagvãn. Tap to open in glossary → If they form a sevak sevak Servant of Bhagvãn. Tap to open in glossary → He made the peacock run so much that its feathers fell off. And what did this one do? So, that much difference is made by attitude. The attitude is just to be changed this much, just one turn is to be changed. But that does not happen. That effort is made. He circles the entire universe. And all his life he does that, drudges. If the attitude of God is not formed, and the attitude that pleases God is not formed, then it is called drudgery. And no fruit comes. And if this much is there, then fruit comes. If someone wants to change their attitude, how to help them? Maharaj said that one should remain humble to everyone and also have such a feeling in the mind. One should also perform actions of seva and also change the feeling of the mind that I am God's devotee, or rather, a sevak sevak Servant of Bhagvãn. Tap to open in glossary → sevak sevak Servant of Bhagvãn. Tap to open in glossary → Maharaj spoke of the attitude of a servant of servants, didn't He? Maharaj must have been sitting, all the saints and Kathi devotees and everyone must have been sitting. Maharaj asked Sura Khachar, "Sura Khachar, are you a servant of the cot or a servant of servants?" Maharaj was sitting on the cot, so we would naturally think that we are servants of Maharaj's cot. Maharaj said, "Come close here and sit near the cot." So he became happy. Our shot hit the mark. Our shot hit the mark that Maharaj... Maharaj asked two or three other Kathi Darbars if they were servants of the cot, so everyone thought that Maharaj is pleased with the servant of the cot. So Maharaj made everyone sit at each of the four legs of the cot. Then Maharaj asked Muktanand Swami, "Muktanand Swami, are you a servant of the cot or a servant of servants?" Muktanand Swami said, "Maharaj, we are servants of servants." Maharaj said, "Go and sit far away. Go and sit far away." So He made them sit a bit far away. So Muktanand Swami stood up and sat sat 1) True. Real. 2) Permanent, imperishable and unchanging. Is unbound by the past, the present, and the future. Tap to open in glossary → So, servant of servants. Then, when everyone was done, Maharaj stood up and said, "We too are servants of servants," and saying so, Maharaj went and sat sat 1) True. Real. 2) Permanent, imperishable and unchanging. Is unbound by the past, the present, and the future. Tap to open in glossary → Maharaj went and sat sat 1) True. Real. 2) Permanent, imperishable and unchanging. Is unbound by the past, the present, and the future. Tap to open in glossary → Maharaj played all such games, what was the purpose of that? Maharaj did this to change the aham-vrutti vrutti Concentration. Focus. The jeev’s vrutti can be thought of as the jeev’s focus of attention. The jeev can experience the physical world (Virãt-Purush) through the indriyas. Similarly the jeev can think about, or have a desire about the world through the antah-karans. When the jeev’s attention is focused on a physical object through the indriyas, it can be said that the vruttis of the indriyas are focused on that object. Similarly, when the jeev’s attention is focused on an object via the antah-karans, it can be said that the vruttis of the antah-karans are focused on that object. Also, like the focus of attention, the vrutti can be focused on many things at once with different levels of intensity. Also, just as the jeev can focus its vrutti outwards, it can also focus it inwards on itself or on Paramãtmã residing within. Tap to open in glossary → If their attitude has become like that, they see only one thing, they see nothing else. If a lion sees ten animals, it sees only lunch, it sees nothing else. What else would a lion see? That this fox is so clever, so if I eat it, my intelligence will increase, is it like that? It doesn't think like that. It thinks, if there are two of these, it will last for one meal, that's all. And if it is an elephant, it thinks, well, this will last for seven days, that's all. It's not like, we don't eat elephants, if we eat almonds our intelligence increases, that is our attitude. So, does a lion have such an attitude that if we eat a fox our intelligence will increase? A fox is said to be clever, isn't it? It only has this much, if it has the attitude, it only thinks of lunch, nothing else. 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