If one does not get along with a righteous person, then there is no righteousness in his heart. If you do not get along with another devotee, and we pretend to love God, then it means that he does not love God. That devotee must be genuine. He does not get along with a genuine devotee of God. And if he loves a scoundrel, and also loves God, then his love for God is false. He does not love the wrong person. Yes, I understand. But let's talk about just one thing, that okay, he does not love a scoundrel. But if he has a conflict with someone who loves God, then he does not love God. There should be no opposition. What? The point is that there should be no opposition to a devotee of God. Yes, there should be no opposition, then there is no problem. Even if he does not love him, still there should be no opposition to him. His heart should not be opposed to him. In his heart, there should not be a contradictory flow where one's heart goes this way and the other's heart goes that way. Only then can he be called a devotee. In reality, if he performs the nine-fold devotion to God, then he is a half-devotee. He is only a half-devotee. But if someone else is performing true devotion, and he feels affection and love for him, then he is a complete devotee. Maharaj said so. Those six characteristics of a saint mentioned, meaning Maharaj has described the characteristics of a devotee, a devotee of God. Maharaj does not say that in it, Maharaj said that, by serving whom, God is served. And by betraying whom, God is betrayed. Those are the characteristics of such a devotee. So Maharaj said in that, that if someone is a devotee of God and is performing devotion to God, he feels happy seeing him. And in his heart, he feels an attachment towards him. If someone performs devotion to God twenty-four hours a day, and if there is another such devotee, and he burns with jealousy seeing him, or if he never gets along with him, what is that word used in Swami's talks, that with the devotee of God, with the godly person, Kuvan. Not Kuvan, another word is also used. What? Friendliness. Friendliness is correct, but a colloquial word is used. He feels a resentment. He feels a resentment. With the devotee of God, he feels a resentment in his own heart. That this person is somewhat like this. He must be a genuine devotee. Still, he feels a resentment towards him. So, meaning Karna, he was the son of Kuntaji, the son of the Sun, and moreover, he was righteous, he was charitable, he was brave, still he felt a resentment towards Yudhishthira. And he got along with Duryodhana. With Duryodhana, so what should we understand from that? Maharaj says it is sinful action. Karna's inner sin, although he himself did not commit sins, but his inspiration was behind Duryodhana committing all the sins. To kill the Pandavas, those ideas came from Karna. To strip Draupadi in the assembly, that idea was Karna's. Not Duryodhana's. Nor Shakuni's. The idea was Karna's. That do this to her. Then he would not do it himself, he would make others do it. So his heart did not agree with Yudhishthira. He felt a resentment. Similarly, if we feel a resentment towards a true devotee of God, and we get along with others, even if we do not have much love for them, but still we get along with them and feel a resentment towards this person, then Maharaj says he is not a devotee, he denied it. In reality, if he performs devotion to Maharaj, then he is a devotee. And if he takes the side of God's devotee, then it is called faith. That is one step ahead of devotion. Unless he takes their side, faith is not established. Until he takes their side, he is not counted as having faith. His devotion did not progress further. Maharaj has said this many times. In that 62nd Vachanamrut of the First Section, it is mentioned how those thirty-nine characteristics develop. We had a very nice discussion on this this time. That when a connection with God is established, at that time those characteristics do not develop. Just with God alone. But with a true devotee of God, meaning a devotee of God in whom those thirty-nine characteristics have developed, when a connection is established with him, then those characteristics develop in him. Because it is said so in the Vachanamrut. There is a question from the saints to Maharaj. That Maharaj, some people... have faith, What? Even if they have faith, virtues do not develop. And pride and jealousy keep increasing. So Maharaj said, that if someone is a devotee of God and is betrayed, then virtues do not develop in him. So his, meaning the question in it is very nice. That he feels a resentment towards God's devotee and betrays him, and yet performs devotion to God, so he has a connection with God. And he does not have it with the devotee. Then Maharaj says virtues do not develop. When a connection is established with the devotee, then those God... virtues belong to God. We do not want to acquire the devotee's virtues. Virtues belong to God, but God's virtues do not develop even if he performs devotion to God. When he serves him, then God's virtues develop in him. If he serves him, if devotion towards a true devotee of God awakens in him, then God's virtues directly develop in him. And no matter how much devotion he performs to God, if he opposes him, then God's virtues do not develop in him. So when faith is established, then virtues develop in him. And faith is known by what kind of connection he has with God's devotee. It is not known by how much devotion he himself performs, faith cannot be measured by that. Devotion can be measured by that. But faith can only be measured by this. The same applies to righteousness and unrighteousness. The same applies to righteousness and unrighteousness. That he commits sinful actions and performs meritorious deeds. He performs meritorious deeds, but if he feels a resentment towards a righteous saint, and does not get along with him at all. He gets along with others who are unrighteous. Then Maharaj said that he should not be known as righteous. Maharaj said the same in this 14th Vachanamrut of Vartal. That some people, if they acquire the virtues of a saint, then their sins are burnt to ashes. And some righteousness, those who are, it is said in that too. But if he does not acquire the virtues of a saint, a non-devotee soul who... is a non-devotee, then he becomes a non-devotee. If he does not get along with a saint, with a saint, then even if they appear worthy, still he does not attach to God. He does not attach to God from within. If there is a true devotee of God and he does not get along with him, or if there is a righteous saint and he feels a resentment towards him, then he should not be known as that, he should not be known as righteous. So the saint, the righteous saint, he is the form of righteousness. Meritorious action, it is the form of righteousness but in the second place. It is the form of righteousness, it cannot be called the form of unrighteousness. It is meritorious action, but it is in the second place. This is primary. If he does that in the second place, then what is that called? It is a violation of worthiness. "Shreyohi pratibandhnati pujya puja vyatikramah." Meaning, there is a violation of importance and the most important, the venerable. Who is important? If it is of the second place, it is mentioned in management, right? That seat him only where his seat is. What is that? Right people in right place. Right place and right people. People in right place. If it is the second place, and you seat the first person there, then what happens? Then he is not utilized. What? He is not utilized, his... Why? That place's... he has the potential and all the qualifications. So he would rather glorify that second-place position. He would elevate it, wouldn't he? It is considered an insult. They say "Good to Great." What? It is considered his insult. It is called his humiliation. So he also goes into non-use. If you have placed the first-rank person in the second rank, still his power is utilized there, no. So secondly, that seat also becomes dummy and that person also becomes dummy, that does not happen. That is called a violation. It is called a violation of suitability. When there is a violation of suitability, it does not work. He does not worship the one who should be worshipped, and worships the one who should not be worshipped, then he is not righteous. He cannot be righteous. Then no matter if the body is all that, so in this, there are two bodies. That one is the righteous saint, and the other is meritorious action. Between those two, whose importance is greater? When there is a crossing of the two. If both are present, then both are necessary. Maharaj said that those who are righteous, they like the company of a righteous saint. But sometimes they might not like it. At that time, it is said to be a crossing. It is said to be a violation, in the language of the scriptures, it is a violation. When there is a violation, one does not get the fruit. Even the fruit of that good action is not received. 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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