He does not like the ego of renunciation, devotion, or any other kind expressed in speech. Of renunciation, of devotion. Or of any other kind. So, what I mean to say is that He likes it when one practices dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → He likes it when one practices dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → But He does not like it if one brings ego into dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → And again, He does not like it if one is lax in dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → So, it is like that verse: 'Karmany evadhikaraste ma phaleshu kadachana, ma karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → If one abandons action, He does not like that either. If one has ego about action, He does not like that either. If one has ego about good actions, He does not like that either. He likes it when one performs action. So, Maharaj has addressed this in such fine detail. He may not have ego, he may not be lax, and he may be genuinely good, ahead of everyone in practicing dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → But if he is ahead, to show off, he has to stay ahead of everyone. So, if he does it for show—whether he offers devotion for show, or practices renunciation for show— then Maharaj says, 'We have no objection to that.' Let him keep doing it. If he does it for show, to show off to people, then let him show off to people, We have no objection. We will just not give much fruit for it. Ostentation means show. Maharaj did not write deceit here, He wrote ostentation. Since He wrote ostentation, it means for show. He might be showing off. Whatever little to artificially and dramatically show them in abundance is called ostentation. He does not like that. And if one worships God with a sense of oneness between oneself and God, but does not worship with the master-servant relationship, He does not like it. He may have self-realization. But those who seek absolute liberation worship with a sense of oneness. By 'kaivalyarthi', Maharaj means those who seek absolute liberation. Those who seek absolute liberation do not serve anyone. He may have the virtue of self-realization, renunciation, and detachment. But he did not serve anyone. Now, regarding renunciation and detachment, for example, there was Ashwatthama. He had great self-realization. He is considered Brahman-realized, isn't he? He had self-realization. But he did not serve anyone. Self-realization, detachment, and all those virtues are good, but Maharaj says, 'If he does not serve God's devotee, then that virtue has no meaning, We have nothing to do with it.' So, God is not pleased. Even if there is self-realization, it is fruitful only if he serves God's devotee. He abandons the servant attitude. Even if there is self-realization... what did Maharaj say in that? And if one worships God with a sense of oneness between oneself and God, meaning those who seek absolute liberation worship God with self-realization. But for what purpose? To become God. To become God. So, they worship God to become God, meaning they keep no distinction. The worship of God requires us to maintain a master-servant relationship. Yet, they also worship God. Do all these seekers of absolute liberation or impersonalist philosophers not worship God? They chant 'Om, Om'—what does 'Om' mean? God. God. They chant the name of God itself. But they chant for the purpose of becoming God. Not for the purpose of serving God. So, Maharaj says, 'If they perform that worship, We like it if they do it to serve.' But if they do it to become God, He does not like it. So, He does not like it if they remove the servant attitude. No matter how high the virtues of renunciation, detachment, etc., are, if there is no servant attitude, in Maharaj's view, it is completely like trash. If there is no servitude towards God and servitude towards God's devotee, no matter how high the virtues are, Maharaj says, 'Even if he is as virtuous as Naradji, We would not feel affection for him.' And even if there is no renunciation or detachment, but there is a servant attitude towards God and God's devotee, then he becomes the center of God's pleasure. And if one worships God with a sense of oneness between oneself and God, but does not worship with the master-servant relationship, He does not like it. He does not like laxity in rules. So, we discussed that earlier, didn't we? That suppose one is ahead of everyone in dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → But if there is ego, He does not like it. And if one is lax in dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, 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 → But if one practices it laxly, He does not like that either. The same applies to all virtues. Maharaj has described this as His own nature. And when Maharaj describes His own nature, those Vachanamruts are exceptionally unique. More than any other. He does not like laxity in rules. He may understand God's glory to be great, but if he considers himself extremely insignificant, He does not like it. If he considers himself as the body, He does not like it. Insignificant means the body. Maharaj said that he may believe God to be great. But if he considers himself as the body, He does not like it. He should consider himself as the soul. But if there is no servant attitude, He does not like it. He should consider himself as Brahman. Considering oneself as the soul means considering oneself as Brahman. Considering oneself as Brahman. But if he does not have a servant attitude towards God, then Maharaj says, 'We do not want such Brahman-realization.' This is Maharaj's preference. Maharaj says, 'Now We will tell you what We like.' We will tell you our natural preference. In the original text, He said, 'Now We will tell you what We like.' He may understand God's glory to be great, but if he considers himself extremely insignificant, He does not like it. He may understand God's glory greatly, but if he considers himself as the body, He does not like it either. He may consider himself as Brahman, but if there is no servant attitude, He does not like it. The servant attitude arises only when there is understanding of God's glory. When there is understanding of God's glory and the glory of God's devotee, then the servant attitude arises. Behind doing so, there is a desire to nourish some weakness in his heart, one has to perform worship and adoration for the whole life, right? Surrender is a one-time duty. And worship is a continuous duty. Until the end of life. Continuous. It has to be done until the very last breath. And continuous. It is to be done daily, and not to be abandoned just because one grows old. Until the end of life. As long as there is the last breath, one must perform worship. So, the servant attitude towards God—the servant attitude towards God and the servant attitude towards God's devotee—must remain with him until the very end. Even if he considers himself as Brahman, what is defined as worship? Serving while considering oneself as Brahman. If the servant attitude persists even after realizing oneself as Brahman, that is called worship. So, even if he becomes like God, if he still maintains a servant attitude towards God, and especially towards God's devotee, then that is called worship. He may understand God's glory to be great, but if he considers himself extremely insignificant, He does not like it. Behind doing so, there is a desire to keep a door open to nourish some weakness in his heart, a window. 'We are not like you.' So, what does that mean? 'For us, anything goes.' 'For us, everything goes.' This is our escape window. 'We do not need to follow such strict rules like you do to become like you.' So, it is a window. Considering oneself insignificant means, 'We are to remain in a weak state and enjoy worldly pleasures.' Considering oneself insignificant means that. God's glory He does not want to overcome his weakness. Considering himself as the body means he understands God's glory greatly, but he has no desire to overcome his weakness. He wants to remain weak. He may understand God's glory to be great, but if he considers himself extremely insignificant, He does not like it. Behind doing so, there is a trick to keep a door open to nourish some weakness in his heart. Believing oneself to have a relationship with God and then considering oneself extremely insignificant is considered an insult to God. It is considered His insult. If a king's queen wanders and begs—being a king's queen and becoming a beggar, and begs for alms, then who is disgraced? The king. The king is disgraced that his queen is begging for alms. Believing oneself to have a relationship with God and then considering oneself extremely insignificant is considered an insult to God. Therefore, believing oneself to have a form compatible with God is the devotee's duty. If we believe Maharaj to be the Lord of Akshar Akshar 1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh. Tap to open in glossary → Akshar Akshar 1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh. Tap to open in glossary → or making an effort or practicing to do so, is necessary. Now He speaks about what He likes. That one understands His glory, believes oneself to be Brahman, remains firm in dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → offers firm devotion, yet 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 → even if there are other junior devotees, but if they have firm faith, then knowing oneself to be extremely insignificant before them and not showing one's pride in speech is what We like very much. So, if one understands His glory, God likes that. And if one believes oneself to be Brahman, He likes that too. If there is firmness in dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → Then what new thing did He say in this? In the last sentence, what new thing did Maharaj say out of the entire Vachanamrut? That even if someone is junior to him, if he has faith in God, he respects him more. Meaning, having a servant attitude towards God's devotee. If there is great glory, dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → devotion, but if there is no servant attitude towards him, He does not like those other things. Then He does not like those. Then he becomes rigid, and He does not like such virtues. No matter how great the virtues are, if he still has a servant attitude towards God's devotee, He likes that servant attitude. And the servant attitude is the purpose for which those other virtues exist. The utility and application of those virtues is right there. Where are they to be offered? They are to be used to cultivate a servant attitude here. He is not pleased by mere virtues. Now He speaks about what He likes: that one understands His glory, believes oneself to be Brahman, remains firm in dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → offers firm devotion, yet 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 → even if there are other junior devotees, but if they have firm faith, then knowing oneself to be extremely insignificant before them and not showing one's pride in speech is what We like very much. He does not show his superiority. Even if he has superiority, he does not show his superiority before one who has firm faith in God. Before him, he shows his servant attitude. He applies the servant attitude. Not his own dominance. Otherwise, before junior people, he might say, 'I am somewhat senior.' 'If nothing else, I am senior in age.' That sense of superiority is always there. The treatment of one's ego is not to be done by merely considering oneself extremely insignificant, but by accepting insignificance before God's devotee, which pleases God. Not by mere insignificance alone. 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