Whereas for a Tyagi, the situation is the opposite. A Tyagi does not have to pay the price of effort for enjoyments; they are free enjoyments. And moreover, those in the Grihastha 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 → Then, if that Tyagi has vasanas, how can they decrease? On the contrary, even if they are not there, the possibility of them increasing remains higher. Yet, Maharaj is so merciful that He has not left any reason for a Tyagi to feel despondent. A householder's vasana decreases due to the characteristics of their 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 → similarly, there is also a specific benefit of the Tyaga 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 through that too, a Tyagi's vasana quickly decreases, if they practice the remedy told by Maharaj. That remedy is more possible only in the Tyaga 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 → 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 → Maharaj says, "If one develops an addiction to serving Nirvasanik saints, then a Tyagi's vasana also quickly perishes." In that too, Maharaj says... That is what is said in this Vachanamrut, right? If one has intense vasana and wants to decrease it, then like Uka Khachar, one should serve the saints, and develop an addiction to serving the saints. Serving Nirvasanik saints who selflessly serve God—the value of serving them is greater than serving God Himself; Maharaj said so. God does not have much need, right? There is no demand. We do it, but even if we don't, it works. If the thal is offered, and offered late, does He say, "Brother, why didn't you bring it on time?" So, Maharaj does not have that much of a requirement. There is a need for Maharaj's work, a need for 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 → 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 → 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 → And if one serves a sadhu—those sadhus who serve God—if one serves them, then too He accepts it as His own. In fact, it becomes even greater. And it decreases vasana. Maharaj says, "If one develops an addiction to serving Nirvasanik saints... In that, if one tolerates some hardship while doing seva, then that is called serving oneself. Doing seva and saying, "Bring this tool, bring that tool, bring this tool." There is a saying among people that for a crooked broom, a straight handle is needed. Yes. What does that mean? What does that mean? For a crooked broom, a straight handle is needed, right? If someone does crooked work, their back becomes straight again. Then why not just make the broom straight? Maharaj says, "If one develops an addiction to serving Nirvasanik saints, then a Tyagi's vasana also quickly perishes." In that too, Maharaj says... It does not perish that quickly for a householder. Remaining in the dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → In that too, Maharaj says, "One must develop such an addiction that one cannot remain without it even for a single moment." Then, as quickly as their vasana is removed, it does not happen that quickly even in the Grihastha 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 → In the Grihastha 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 → 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 → 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 for vasana to perish instantly, Maharaj says it happens if one does this. So, Maharaj has given that much more benefit to the Tyaga 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 → Then, Swayamprakashanand Swami asked a question, "Which is the endeavor by which God becomes extremely pleased?" Then Maharaj says, "To remain humble and needy before the saints; God becomes extremely pleased by that." In that too, how should one do seva so that God becomes extremely pleased? Because the topic of seva has come up. How should one do seva so that vasana is quickly destroyed? The core meaning has arrived there. That between both, the householder and the Tyagi, who attains a good state? Who attains a high state and a quick state? So, if one does seva in this way—if one does seva, then it is destroyed. But if one has a hot temper, then it does not happen so quickly. Maharaj says if one has a nature of doing it aimlessly. Not aimlessly, but doing it with a purpose. Deciding the purpose in the mind that, "I am doing it for this reason only," doing it like that. Then Maharaj says, "To remain humble and needy before the saints; God becomes extremely pleased by that." In that too, even if one has prosperity and power suited to 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 → Having prosperity suited to 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 → 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 → Having tyag, having vairagya, having attained a perfected state, having attained the power of speech, having acquired divine powers—that is its prosperity. What is prosperity for the other? Having acquired wealth, having acquired power, having respect and greatness, everything. Then, for this to happen is very difficult. Even for a Tyagi, if tyag and vairagya are very firm, whom would he serve? He would not do it quickly. At that time, if one does seva, then it happens instantly. God becomes extremely pleased. In that too, prosperity suited to 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 → If we do not let pride enter for whatever we possess, then that is a great way to please Maharaj, to make Him extremely pleased. To keep using what one has for Maharaj's pleasure and not let pride enter; but that is very rarely possible. It happens if there is extreme need. Otherwise, in normal circumstances, it does not happen. If there is extreme need that, "I want to do it this way only, let others do whatever they like, I want to do this. I want to please Him extremely." Maharaj has told remedies to please Him extremely in certain places. The question in the Vachanamrut, "Maharaj, how is God's extreme pleasure attained?" So, in that too, look, this is one. Even if there is vasana, yet He becomes extremely pleased. Vasana is destroyed, and He becomes extremely pleased. What an analysis Maharaj has done in the Vachanamrut, that there must be need; otherwise, if there is no need, nothing happens. If one does not have prosperity or power suited to 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 → Then, in that, it means that circumstances make him humble. There is no proof that he became humble solely to please God. If I have nothing and someone pushes me around, let them push, what is the problem in that? And even I wouldn't feel much. But if I have that pride in me and someone pushes me around, then? Then, it means that surely there is a need for God. So, there is only this much difference between the two. Otherwise, if this person decides that even if there is no prosperity, yet I want to please God, then God is the knower of all hearts. So, there is not much of a problem in that, but this person must decide that, "We want to do it this way only. Even if facilities are available, yet we want to do it this way only." Then, it means that it is that very state. Maharaj knows the inner state; other people may not know, but Maharaj knows. That even if he has this, yet he is one who would do this; He knows that. If a person has firmness, if firmness is decided in the mind, then Maharaj knows. So, it happens for him. But this is the proof of that, that even if this is there, he does it; so it means that he has an intense hunger to please God extremely. And God—God only looks at this, "How much hunger does he have?" Then God quickly becomes pleased. It is not that God is pleased by heaps of resources and materials. It is a different matter if we do it gradually. How much is our role in that, and the role of the environment, or the role of tradition—all those roles play a part in it. So, if they play a part, then His pleasure is that much less for him. And when it is like this, then solely and only this person's own role is there in pleasing God. Therefore, Maharaj becomes more pleased. If a householder remains humble in normal circumstances, then that is his compulsion. So, if a person does seva by being humble in normal circumstances, then compulsion also works in that; there is some compulsion and some of that. But in the other case, there is no compulsion at all. He has acquired power, money, all of that, and yet if he does seva like a destitute person, then it means that he has no compulsion; he is oriented solely based on Maharaj's pleasure. Then, Swayamprakashanand Swami asked a question, "Which is the endeavor by which God becomes extremely pleased?" Then Maharaj says, "To remain humble and needy before the saints; God becomes extremely pleased by that." The principle is this, only this much. We have to set up our own private need. That if I live here, then even if I don't have a need, I must create a need and set it up privately. So that he does not face any problem of place and time. Otherwise, if I do not set up a need, then they just go with the flow and keep going, as time drives them, they are driven. But we do not have our private need, and we have not created it, right? So, the principle is only this much, that to please Him extremely, one must set up a private need. "Everyone is needy, and I am needy just like them," then He does not become extremely pleased; He is pleased commonly, as much as He is with everyone else. But, "No, no, I want to set up a need even greater than this, more than others. Even if others do not do it, yet I want to do this." Then, it is to please Him extremely. Then Maharaj says, "To remain humble and needy before the saints; God becomes extremely pleased by that." In that too, even if one has prosperity and power suited to 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 → In reality, God is pleased by humility and earnestness before His saint and devotee. But here it is said that the feeling one has when in an initially destitute state, if that remains even after attaining a kingdom, when a Tyagi first arrives, the humility with which he serves the saints and lives poorly, if he remains the same even when god-like powers come, then God becomes extremely pleased. When one has power and prosperity, yet remains meek, submissive, humble, and keeps a need, that alone is called the true need for liberation. And Maharaj becomes extremely pleased by that. The initial poverty, meek submissiveness, and humble feeling are not the result of devotion; it is the circumstance that forces him to become like that. It cannot be certain that he behaves so out of some feeling of the heart. Whereas, if his behavior is like that in the presence of power and prosperity, then it is indeed the result of devotion. It could also be like that. It is not that if everyone suffers the helplessness of a sadhu in such circumstances, they all suffer being forced by circumstances. But it could also be like that, and mostly it is like that. Mostly. Some rare brave person like this would be very rare, like a Sesuk. That everyone says that when a female serpent hatches her eggs, they all make a circle. And she keeps burrowing, and whatever grain comes out, she keeps eating it. Among them, if there is some Sesudh, it jumps along with the burrowing and comes out of the circle. So, some such Sesudh would come out of it, otherwise mostly they are in this only. They keep drifting, being subject to time and period, even if they are drifting towards moksha. This environment is such that it is a moksha-giving environment, so they keep drifting in the environment of moksha. But it is not that he jumps on the path of moksha by his own accord. He keeps doing as the circumstances make him do. When one has power and prosperity, yet remains meek, submissive, humble, and keeps a need, that alone is called the true need for liberation. And Maharaj becomes extremely pleased by that. The initial poverty, meek submissiveness, and humble feeling are not the result of devotion; it is the circumstance that forces him to become like that. It cannot be certain that he behaves so out of some feeling of the heart. Whereas, if his behavior is like that in the presence of power and prosperity, then it is indeed the result of devotion. It is some... That is some... It is some... It cannot be certain that he behaves so out of some feeling of the heart. Whereas, if his behavior is like that in the presence of power and prosperity, then it is indeed the result of devotion. It is 100% its result, nothing else. And in the other case, there could be something else. The circumstance is such that it creates a different and opposite behavior, yet suppressing it, being inspired by the feeling of his heart, he remains meek, submissive, and humble; that alone is the true feeling, and therefore Shreeji Maharaj becomes extremely pleased. There is no need for everyone to remain meek and submissive either. One needs to remain so before those who have walked on the path of moksha. Before those who are striving to please God. If one goes to remain continuously, continuously meek and submissive, then his core is lost. The current situation is indeed like that. Vachanamrut Gadhada... If someone remains meek and submissive to a weak person, what would he do? Weak. Weakness also. He joins with him, like that. If the other person is going a bit too fast, he says, "What is your hurry there? Come on, you are going along with us only." So, there is wisdom even in remaining meek and submissive. 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