Maharaj has said this with the sentiment that mumukshuta is combined with virtues. God is pleased by that, and God feels, "No, he is mine." He belongs to no one else. It is not that God is captivated just by seeing virtues. During Maharaj's time, Nityanand Swami possessed scholarship, and Nirvikalpanand Swami also possessed scholarship. So why was Maharaj pleased? There was a difference between Nityanand Swami's scholarship and Nirvikalpanand Swami's scholarship. Nityanand Swami thought, "How can this virtue of mine be used in Maharaj's seva?" "And how can I benefit? Only if it is used in Maharaj's seva will I benefit." Otherwise, I will not benefit. So, many times there are physical virtues. And there are verbal virtues. Even then, Maharaj said that if it is like this, He is pleased; God is pleased. And God feels in His heart, "He is mine." Nityanand Swami... God does not feel that Nityanand Swami is mine and Nirvikalpanand Swami is not mine. But their behaviors are such. That they never belong to God. They belong to their ego, but not to God. So virtues are indeed necessary, but along with virtues, mumukshuta must remain. Along with virtues... mostly the trouble is that when virtues come, mumukshuta is gone, and when there is mumukshuta, there are no virtues. When do virtues come? What does Brahmaswamiji say? When mumukshuta goes... when mumukshuta goes. Because they put in some effort, stay in the ashram ashram 1) Stage of life. There are four ãshrams in total, each with their duties and responsibilities – brahm-chãrya, grahastha, vãnprasth, and sannyãs. 2) Hermitage. Place where tyãgis live. Tap to open in glossary → and humbly learn something from someone, then virtues come. By the time virtues come, the other (mumukshuta) is gone. Because they didn't pay attention to it, it feels, "Now there is no need for me." Mumukshuta sits completely idle. So until then, we are stuck in virtues, thinking, "I want to acquire virtues, yes, I want to acquire virtues." "I want to learn how to deliver discourses properly and make a grand impact." "I want to acquire proper scholarship, I want to study, I want to learn this music and deliver a beautifully musical discourse." So that is true, it is good, after all, it is a virtue, isn't it? Or not? But by the time they learn that virtue, the other is gone. Their mumukshuta is gone. "I want to learn computers properly, I want to learn how to deliver lectures in English." "I want to make a grand impact." So, at present, they might not know how to do it. Yesterday, Bhagat was delivering a lecture, right? Seas... season. Huh? Seas son. Seas son. So now, by the time they learn that, it takes time. Time passes, time goes away. By then, even the mumukshuta that was there goes away. Once they learn the virtue, mumukshuta goes away. What Maharaj said about being pleased, is with such physical virtues, verbal virtues, and mental virtues. Through these three virtues, God develops affection for the devotee. But does it happen just by virtues, or by what? Virtues coupled with mumukshuta. Coupled with mumukshuta. Once virtues come, mumukshuta goes away; it should not go away. Mostly it happens that when virtues come, mumukshuta goes away, and what comes? Ego comes. Ego comes. Mumukshuta and ego have a very... clashing relationship. One who is egotistical is never a mumukshu mumukshu A person in search of moksh. Tap to open in glossary → How can one who is egotistical be a mumukshu mumukshu A person in search of moksh. Tap to open in glossary → So they clash. That is why Maharaj has said so. That physical virtues... what are physical virtues? Which virtues were mentioned? Which physical virtues were mentioned? What does Brahmaswami say? What is in this? Our own topic comes up, right? Physical virtues, Huh? verbal virtues. Those are verbal virtues, were they called physical? Which physical virtues were mentioned? Seva. What does Saral Swami say? Seva, austerities. Huh? Seva. Seva, austerities. Huh? And bhajan bhajan Worship. Tap to open in glossary → Seva, austerities, and bhajan bhajan Worship. Tap to open in glossary → While doing bhajan bhajan Worship. Tap to open in glossary → and then says, "I do more than everyone else," then? Ego has come. Then ego has come. So, one learns virtues, and renounces ego. And learns virtues along with mumukshuta. With these virtues, I want to please God and especially the sadhus. If the sadhus are pleased, God is definitely pleased. If one pleases only God and creates trouble with everyone else, then? Huh? Then God knows, "He is only creating trouble with Me." So first, with the sadhus... are the virtues used in the seva of the sadhus or not? That means they have reached the seva of God. Are our virtues used in the seva of God's devotee or not? Then they have reached the seva of God. And if they are never used in the seva of God, in the seva of God's devotee, even though the virtues are of the highest quality, such that everyone needs them. Everyone comes looking for us, while we are sleeping in a corner. We might be awake but pretending to sleep. But we are waiting for when they will come to look for us. So with such virtues, God is not pleased; God does not develop affection. Does God ever have a lack of virtues? God has plenty of virtues. He... if we lack virtues, we strive for virtues, but God does not lack virtues. God only sees a lack of mumukshuta. God does not have mumukshuta, right? Why? How can He have mumukshuta? He Himself is blissful. So He does not have mumukshuta. So because He doesn't have it, if He sees a mumukshu mumukshu A person in search of moksh. Tap to open in glossary → If He sees mumukshuta in someone's jiva, God is very pleased, and if He sees virtues in them too, then even more so. If there is only mumukshuta and no virtues, then how is God to be pleased? Yes. After all, vegetables cannot be made out of just mumukshuta. "I have a lot of mumukshuta," and there is a lot of commotion all around. But even then, vegetables cannot be made from that; if we want to make vegetables in the afternoon, we need them from somewhere, right? So virtues, must be virtues coupled with mumukshuta. Then God is pleased, and God develops affection for the devotee, so it is said. Right. What is empty mumukshuta like? It is just for show. Just like that. Many devotees wander all around. "I want to..." "...do something, but only if I find a good place." "If I find a good place." Another says, "I want to become a sadhu, I want to become a devotee, but I am looking for a place." So that shows mumukshuta, but there is nothing substantial. It is completely empty. If it were genuine, they would find it; if there is mumukshuta, then these three things mentioned by Maharaj, they would engage in them. If they have mumukshuta... mumukshuta means hunger. Mumukshu Mumukshu A person in search of moksh. Tap to open in glossary → Those two are similar. In a bubhukshu, what is the hunger for? Sensory pleasures. Bread. Bubhukshu means one who desires to eat. And mumukshu mumukshu A person in search of moksh. Tap to open in glossary → One who desires moksha. Yes, one who desires moksha. Moksha means to please God. One who desires to please God is called a mumukshu mumukshu A person in search of moksh. Tap to open in glossary → He can also be called a mukta mukta Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17]. Tap to open in glossary → If that comes, then he is a mumukshu mumukshu A person in search of moksh. Tap to open in glossary → If there is only a desire for moksha, then he is a mumukshu mumukshu A person in search of moksh. Tap to open in glossary → And one who feels the hunger to please God, can be called a mumukshu mumukshu A person in search of moksh. Tap to open in glossary → mukta mukta Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17]. Tap to open in glossary → Pleased... he has become liberated. He has become brahmarup. Maharaj has said so. In the Vachanamrut of Gadhada Middle 27. Muktand Swami said, "Maharaj, I do not want to do anything just to please God." Maharaj said, "This thought of yours is beyond the three gunas." "To please the sadhus is beyond the three gunas." "Even to have such a thought is beyond the three gunas." If one thinks like that, "I want to please God. With these virtues," "I want to please God." Maharaj mentioned three virtues of speech, and three virtues of the body. Which are the three virtues of speech? Which ones? Not to hurt anyone with speech. Not to hurt with speech, meaning not to slander. Then? to yield. to yield. Where? Before a non-believer? Before God, God's sadhu, or God's devotee, to yield. If they are senior to us, to yield before them. The third virtue? Inappropriate words... ...to decline politely. If we say 'tactfully', it sounds awkward. it sounds like cunningness. But if God's devotee, if God has commanded us, or if God's great sadhus have commanded us, and if it does not suit us or causes some disturbance, then politely decline it. So Maharaj used the word 'yukti' (tact). Tact... if we say tact, or if we say 'tactics and devices', then to him, it sounds like cunningness. But Maharaj says, not to decline by being cunning, but, politely. To decline it. So in this way, those are the three virtues of speech. And the three virtues of the body, austerity, seva, and bhajan bhajan Worship. Tap to open in glossary → But of what kind? Coupled with mumukshuta, and free from ego. That is the path of moksha. If one has such three virtues, God develops affection for us. And God's great devotees also develop affection for us. If there is a great sadhu of God, he also develops affection for us. Gunatitanand Swami used to make Balmukund Swami and Yogeshwar Swami sit in the sun. When? During the heat of Chaitra Chaitra Tenth month of the Ãshãdhi Samvat year, normally falling between March and April. Tap to open in glossary → To cook there. By going into the kitchen. And then, when they were thoroughly heated up, they were made to sit there to perform austerities. To perform austerities. Swami, Maharaj said not to take care of one's body on one's own; in what sense should we understand that? For oneself, not to... take care, but there are God's devotees, there is God; not to keep attachment to the body. Even if some minor adjustments happen, we should not stubbornly hold onto bodily comforts ourselves, Maharaj says so. God's devotees are there, God's sadhus are there, they are bound to take care of us, they are aware of it. That, "He is doing too much, so he should not be allowed to do this, he should not do it." "He is doing less," but if it has become a bit too much, we should not wait for when they will tell us to stop, not like that. In that sense, in that sense Maharaj has said it. Swami, regarding the words, it was said that inappropriate words, yes, politely, with politeness. So if that has happened sometimes, then what is its remedy? In the heart, one keeps feeling, "This happened, a mistake was made." Mainly, if we feel repentance within ourselves or feel that burning sensation, that itself is great. To please God... God is indeed inner-knower. It is not that He will know only if someone tells Him, it is not like that. So this is the path of mumukshuta. It is never superficial. There is no formality in it, there must be reality in it. In any matter, there must be reality that we... if I say that God... we expect that God is pleased with us. So in this, 'God develops affection for the devotee' means, God's pleasure. But we must have a real hunger that, "I want to please God." "I want to please the great sadhus, I want to please the devotees." We must have that real hunger. So if there is real hunger, God is inner-knower, so even if sometimes... many times what happens is that God, even if that devotee does not know how to do something, God teaches him. There is a story in those incidents, right? That Maharaj, a devotee came when Maharaj was ill. And after rubbing sandalwood, he brought it to perform Maharaj's puja, so Maharaj... the Brahmachari said, "Apply a chandlo to Maharaj, Maharaj is" "not well." Maharaj said, "Not like that, bring it here, bring it here." "Bring it here," like that. "And smear the sandalwood all over My body." "I don't mind." And then he had it smeared on His feet. After smearing it on His feet, Maharaj placed His feet on his chest, saying, "Here." So for God, there is nothing like that. But, we must maintain it. We must maintain it like that. But God is inner-knower. His sentiment, is what God looks at. So it is not that He was inner-knower then and is not now, there is nothing like that. Even now, God's pleasure is the same. 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