In the past, present, and future, all devotees worship God, Maharaj.
But there isn't that much conviction in the heart.
So they become weak.
If there is conviction, they don't become weak, that's what Maharaj says.
In the Upanishads, there is a very nice saying that
There was a dialogue between Sanakadika and Narada.
Excessive speech.
What is excessive speech called?
In our language, it's about supremacy.
Huh?
Supremacy.
So Naradji said, "Should I speak excessively?"
You can speak excessively, but first you have to acquire the qualification to speak excessively.
So what?
You need faith.
When does faith come?
You need trust.
When does trust come?
You need interest.
Then one should have interest in God, right?
If there is no interest, where will trust come from?
And when does interest come?
When one sees happiness, then interest comes.
People are interested in happiness.
There is no interest in a person.
Or in any other thing.
There is no interest in material things.
He is interested in how much happiness he gets from material things.
Let it be.
So, if you find interest and happiness in God, then you can speak excessively about it.
So, if he realizes this thing in Maharaj, then he can do bhajan, and to speak excessively means to make others do bhajan, to insist, right?
You just do bhajan.
One who has mastered the Vedas can insist like that.
No, you have to do bhajan.
Who can do that? One who sees some happiness in God.
Some specialty should be visible.
If the uniqueness is not seen, then he remains weak.
Then there is no spirit, no power in it.
And if uniqueness is seen, then he has to be stopped.
Gunatitanand Swami said, "This is spoken with a restrained tongue."
It is spoken with a restrained tongue, it cannot be said much, it is not digested by everyone, so it is not said.
But only if he has seen something.
If he has seen happiness in Maharaj, then he cannot be stopped.
So the first flaw is that.
Of doing bhajan.
I don't remember anything, I don't feel like this, I don't feel like that, there's a reason for that.
That he has not found happiness or interest in it.
He doesn't get any interest, and he doesn't get any happiness either.
If there is interest, then there is happiness.
The name of interest is happiness.
If the deep conviction that the power to do, undo, and do otherwise of the past, present, and future universe belongs to my Maharaj, then there will be nothing left in doing or getting bhajan done.
In the Brahmasutra, which is the essence of the Upanishads, while describing the glory of God, the first characteristic of the divine form or glory is stated as 'Janmadyasya Yatah' (from whom all beings originate).
The creator, sustainer, and destroyer of the world.
God is the one who gives happiness and takes away happiness.
Destroyer means one who takes away.
And givers means creators, which means givers.
Maharaj says that the thought that God is the giver and taker of happiness settles in his soul.
Maharaj said in Anjal, "The thought settles."
God's happiness is greater than all sacrifices.
And if he wishes, he can give.
And if he wishes, he can take.
So if that settles in his soul, then he develops interest in God.
If he develops interest in God, then he can do bhajan, otherwise he cannot.
If the deep conviction that the power to do, undo, and do otherwise of the past, present, and future universe belongs to my Maharaj, then there will be nothing left in doing or getting bhajan done.
In the Brahmasutra, which is the essence of the Upanishads, while describing the glory of God, the first characteristic of the divine form or glory is stated as 'Janmadyasya Yatah' (from whom all beings originate).
The creator, sustainer, and destroyer of the world.
In the Bhagavat, Vyasji also says the same thing in the mangalacharan, and God's divinity is also in that.
Other qualities and powers are merely adornments of divinity; this is the main point.
The main point is that our chosen deity has this, and it is about the soul accepting it.
Only then can it be instilled in the hearts of other souls.
Why certainty at the time of Maharaj?
If there is no certainty, then listening to scriptures like the Bhagavat does not bring any welfare to him, Maharaj said.
The main point is that our chosen deity has this, and it is about the soul accepting it.
If he himself doesn't agree, how can he make others agree?
If he himself doesn't agree that Swaminarayan is God and that he is the one who gives or takes happiness, then how can he make others agree? He cannot make others certain.
At the time of Maharaj, this point was given a lot of emphasis.
Maharaj says to the saints in Purushottam Prakash, "Remain fearless and doubt-free, and speak of the manifest form you have met."
The saints say, "What should we tell the jivas?"
Maharaj says, "You tell them that we have directly met the manifest supreme being."
Just say this much.
Once he believes, we will take care of that soul.
And certainty is also called instilling in the soul that this point is complete in our chosen deity.
Another thing Maharaj says is that whoever wants to worship God or wants others to worship God, has to make such a decision.
That is, such an understanding has to be established.
He called it a commitment.
That is, whether someone throws dirt on me or insults me in any way.
Whether someone makes me ride an elephant or cuts off my nose and ears and makes me ride a donkey.
I have equanimity in that.
Its meaning is that whoever truly wants to worship God from the heart, for the sake of worshipping God, no matter how much honor or insult he receives, he should be fully prepared to tolerate or swallow it with a smiling face.
Or, if any honor comes, one needs the power to renounce it.
Prahlad was tempted to give up his devotion, saying, "If you give up your devotion, I will give you half the kingdom right now."
So he pushed away the kingdom, pushed away the kingdom, and Maharaj's bhajan will continue.
He must have found some happiness, right?
He must have found interest in bhajan, right?
He wouldn't have found interest in the kingdom, right?
Its meaning is that whoever truly wants to worship God from the heart, for the sake of worshipping God, no matter how much honor or insult he receives, he should be fully prepared to tolerate or swallow it with a smiling face.
Or, if any honor or respect is received, one should be prepared to remain completely detached from it.
Only then can he truly worship God or make others worship Him.
Otherwise, even if he has the desire, he cannot worship or make others worship, so says Maharaj.
One whose heart is drawn to worldly pleasures, one whose heart gives importance only to worldly prosperity.
How can his mind be drawn to Maharaj?
And from that, how can Maharaj be given importance in the heart?
The sattva of that jiva is first pulled by both.
Then it becomes sattva-हीन (devoid of sattva).
Having enjoyment and prosperity is not a sin, but the soul being drawn to them is a sin.
Then he should not have the desire to worship God or to make others worship Him.
Generally, those who have the qualities mentioned by Maharaj, that is, those who are drawn to worldly pleasures and prosperity, have a strong desire to worship God themselves.
Generally, those who have the qualities mentioned by Maharaj, that is, those who are drawn to worldly pleasures, why would they have the desire to worship God? If they have some knowledge of the scriptures, then they don't want to go to hell.
That's why.
Having interest in God and having the mind drawn to God, and not wanting to go to hell and having the mind drawn to God, these two are different.
Who wants to go to hell?
No one wants to go, so everyone wishes to go to God.
So, having such a desire is not a big deal.
He finds interest in God and his mind is drawn to Him, that is greatness.
Generally, those who have the qualities mentioned by Maharaj, that is, those who are drawn to worldly pleasures and prosperity, have a strong desire to worship God themselves.
Because if others worship through him, then his worldly purpose is also somewhat fulfilled.
This desire also remains with that intention, which remains truly and innocently.
That is why Maharaj, in the sixteenth Vachanamrut of Vartal, has given more importance to worshipping God oneself and doing satsang oneself than to making others do it, and has said that this is our opinion.
Here Maharaj says that a devotee who is endowed with qualities like knowledge, devotion, and detachment, in his heart, God resides eternally.
That is, that devotee can worship God eternally.
Then, if that devotee wishes, he can make countless souls worship God and liberate countless souls.
In his conduct and speech, a kind of power of Maharaj comes.
Maharaj says that even if such a powerful person tolerates honor and dishonor for the welfare of other souls and to make other souls worship God, that is also his great power.
Maharaj said that in his feet,
He
There is the power to walk. God is the one who walks, and the power to make the whole world walk.
He gives the power to make the whole world walk, he gives this.
The power to see comes in the eyes.
So if he loosens this switch, all those people become weak.
If he gives the power to walk in the world, then if he turns off this switch a little, then all those people will not have legs, right?
So what do you say?
Whatever you wish in your mind, that those who are walking on the road and not sitting in the katha, turn off the switch of everyone's legs.
Or don't do that at all.
So, he gives the power to walk, and the power to see and hear, what does that mean?
He gives the power to walk on the path of moksha.
He gives the power to walk on the path of moksha, it doesn't bother others who are just walking around.
And if such power comes to us, then the first thing we do is to shake all these people.
Or turn off the switch of those who are not walking properly.
It's working, then we'll talk.
He has the power to make the whole world worship God, and to give guidance to the whole world to walk towards God.
He has the power to inspire enthusiasm.
He can inspire the whole world, even sell it.
All those people are there, and they turn off the switch, but then they don't have the power to turn off the switch, you know.
Maharaj's doer and undoer knows that devotion, knowledge, detachment, etc., qualities and this power come automatically.
It comes.
If it comes, it comes automatically.
He only knows the doer and the undoer.
He should have interest, he should have interest in God.
Among the doers and undoers, who is the doer and undoer?
When elections happen, everyone sits with curiosity.
Who will become the PM?
Why?
Why does he feel that way?
Even all the business people sit there waiting.
Even those of us who are completely new and idle, with no work, sit and wait. Why do they do that?
If it's good, then profit.
Profit.
He has interest in that.
He has found interest in it, that if Narendra Modi comes and makes good laws, then we will benefit.
He has no interest in Narendra Modi.
He is interested in profit.
He has no interest in anyone else, he is interested in profit.
Similarly, who is the center of power, so that we get benefit from it and he gets its interest.
And if interest in God comes, then detachment comes automatically.
We have often talked about how the old maharajas were, it is written in our history.
That he had a desire to worship God, so the royal prosperity was shed like a skin. If he even just thought about it, his detachment would decrease.
Just the desire to worship God, Manu Maharaj was the emperor of the entire earth.
He was the sole ruler of the entire earth.
He thought to himself, "Oh, 75 years have passed, so three-quarters of my life is gone, and only one-quarter remains. Now I must worship God."
So the rule of the entire earth had already descended while he was sitting on the throne.
If he starts walking, it will be uprooted, or it might have been uprooted while he was sitting on the throne.
It was uprooted as soon as he sat on the throne.
Why?
He developed a little interest in worshipping God and made a small resolution that he would take interest in God. God's interest is such that it uproots everyone.
So, knowledge and detachment came, right?
He gets knowledge and detachment.
Apart from interest, if he just says that God is the doer and undoer of everything, then the world will not be uprooted like that.
But he should have interest.
Oh, who is the doer and undoer of this world?
He is Maharaj.
Who gives happiness?
That it is Maharaj, and he finds interest in it.
Then let's take it, it's our own, so let's take it.
And he finds interest in Maharaj.
One should have interest in Maharaj, not just in happiness.
One should have interest in the giver of happiness.
You give us happiness and leave, whatever happens to you, happens, we have nothing to do with you, not like that.
Who gives happiness?
Are they great or did they give happiness?
If someone donates a lakh rupees, is the lakh rupees big or is the donor big?
If he is a permanent giver, otherwise not.
It should be kept permanently.
So God is like that, he is the giver of happiness, he is a permanent giver.
He is a permanent donor.
And whoever finds interest in that, knowledge and detachment come automatically to him.
If there is no interest in it, then it will not come.
If one is only interested in happiness, then knowledge and detachment flee.
It is just an attachment, nothing else.
Here Maharaj says that a devotee who is endowed with qualities like knowledge, devotion, and detachment, in his heart, God resides eternally.
That is, that devotee can worship God eternally.
Then, if that devotee wishes, he can make countless souls worship God and liberate countless souls.
In his conduct and speech, a kind of power of Maharaj comes.
Maharaj says that one comes.
He gets a glimpse of it.
So, seeing his glimpse, others also started worshipping God.
Do they just worship like that?
But seeing this glimpse, people see something new in it, and seeing the glimpse, even those who don't worship start worshipping God. They must be happy, just look at their glimpse, and they are happy with that glimpse.
So, seeing that, even divine beings started worshipping God.
So he has the power to inspire the whole world.
Maharaj says that even if such a powerful person tolerates honor and dishonor for the welfare of other souls and to make other souls worship God, that is also his great power.
Even after attaining such power and capability, if he tolerates the honor and dishonor of a lowly being, then it is truly proven that he has the desire to do Maharaj's work in his heart.
Maharaj says that to do penance while being capable is not possible for anyone.
It is only for one in whose heart God resides and who has made a firm resolve to please God.
Maharaj says that one who has the desire to take revenge and retaliate cannot worship God.
If someone has harmed us, and we think of harming them more, then such a person cannot worship God, Maharaj says.
Let him do whatever he does. If Maharaj is our protector, then he can worship God.
How can he be free from all that?
In the world, everyone harms someone a little bit.
So how many people harm us?
How many?
Countless.
Then we will never reach the end.
If we keep a record of all those who harm us, saying, 'This person harmed me this much, and that person harmed me this much,' and then we go to retaliate, then what?
He becomes free.
He doesn't become free to worship God.
So, one who has the urge to take revenge will not be free to worship God, no one.
Maharaj says that to do penance while being capable is not possible for anyone. It is only for one in whose heart God resides and who has made a firm resolve to please God.
One should have the capacity to retaliate, one should be capable, and then if one gives up, then one worships God.
If we don't even have the capacity to retaliate, then we just give up.
That is called his helplessness.