A devotee of God would think in his mind that he does not want to keep any such nature that interferes with the worship of God. Even then, improper nature remains, what is the reason for that? From within, there is a desire to leave the distortions, but due to which weakness is he unable to leave them? Maharaj says that one who has the weakness of vairagya, even if he wishes to leave his nature, his nature does not go away. Vairagya acts as fire, acts as an axe, in burning the weak weaknesses or flaws within the heart. It eradicates weaknesses from the roots. It is said in the Gita, 'Asanga-shastrena dridhena chhitva' - cutting it with the weapon of vairagya. Therefore, there is a weakness of vairagya. The absence of vairagya invites internal and external distortions and weaknesses, and arranges respect for distortions. Therefore, the absence of vairagya becomes the cause of the presence of flaws. Deep inside, we respect distortions, within our hearts. When weak people gather, they say, "Wow, you did a great job, he did very well." Even if it is a distortion, it is respected from within. The reason for this is the absence of vairagya. Respect for distortion, the respect towards distortion, whether it is one's own or someone else's, but respect towards distortion shows the absence of vairagya in that person. There is an absence of vairagya. He finds pleasure in distortion, it flourishes. What is the difference between the sun and the moon? What is the difference between the sun and the moon? It flourishes only if there is darkness, not that it flourishes in darkness. It flourishes only if there is darkness. And the sun? Wherever the sun goes, wherever its sight falls, darkness runs away from there. Sometimes the sun is there in the dark fortnight, and in the bright fortnight, the sun is there during the day, and the moon is also there during the day. But it does not flourish. Even if it is full. The moon is only slightly less than full, it is full. But does it flourish? What does it need? It needs darkness. And the sun does not need that much. There is a difference between the two. So, the weakness that man man Mind. One of the four antah-karans, with the function of (pronounced mun) generating thoughts and desires, and governing all of the indriyas. Tap to open in glossary → he enjoys it only when there is weakness, he feels happy. So, respect for it arises. Respect for weakness arises. Whether that weakness is one's own or someone else's. That is why man man Mind. One of the four antah-karans, with the function of (pronounced mun) generating thoughts and desires, and governing all of the indriyas. Tap to open in glossary → If someone is like him, he becomes friends with him. If they are enemies of God, enemies of God's devotees, then they become friends with someone else who is like that. Because the weakness of vairagya within causes respect for that weakness. And it makes him feel more like that. So, the inner weakness, the absence of vairagya, gives respect to this vice, encourages the vice. And does not let it go. The absence of vairagya invites internal and external distortions and weaknesses, and arranges respect for distortions. Therefore, the absence of vairagya becomes the cause of the presence of flaws and encourages the origin of flaws. While partial vairagya becomes the cause of sustaining flaws. It is half and not half. So, if there is a flaw, it does not let it go. It does not bring a new one. But it does not let the existing one go. What is there remains. It helps a little. So, Maharaj spoke of three types of vairagya. Utmost vairagya, medium vairagya, and lowest vairagya. In the lowest vairagya, it is like this. In the lowest vairagya, weakness does not go away. It remains seated. It sustains whatever is there. Partial vairagya sustains the weakness. If it is utmost, it uproots it from the roots. When the degree of vairagya is not intense, it certainly stops external flaws from entering, but it sustains the flaws that have already entered. It does not stop its sustenance. It gives consent to its sustenance. While extreme dullness of vairagya does not let one overcome bondage and does not even let the end of bondage be seen. It keeps one entangled in it. For a while, he sinks into distortions, and for a while, when he takes his head out, everything is visible. It keeps him in such a state. Therefore, if there is a weakness of vairagya, even if the seeker wishes to leave his desires, his flaws do not leave him. Maharaj says that just as a poor person desires many good foods and good clothes, but where can he get them in the absence of wealth? Similarly, even if one who is devoid of vairagya has the desire in his heart, it is very difficult for him to acquire the useful means of moksha. It is not that the means of moksha are not lying around. 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 → Those who have attained moksha so strongly and have acquired qualities of sadhu-like nature as vast as the sky, where did they have the means? We have them. We also have them. They took them from this very 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 → Maharaj says that just as a poor person desires many good foods and good clothes, but where can he get them in the absence of wealth? Similarly, even if one who is devoid of vairagya has the desire in his heart, it is very difficult for him to acquire the useful means of moksha. It is very difficult to acquire the qualities of sadhu-like nature. Nishkulanand Swami Nishkulanand Swami Disciple of Sahajanand Swami (Swaminarayan Bhagwan) and author of the Bhaktachintamani, as stated in the scripture's own closing colophon at the end of every chapter. Tap to open in glossary → Nishkulanand Swami Nishkulanand Swami Disciple of Sahajanand Swami (Swaminarayan Bhagwan) and author of the Bhaktachintamani, as stated in the scripture's own closing colophon at the end of every chapter. Tap to open in glossary → Then Muktanand Swami asked, "What remedy should one who does not have vairagya adopt so that his vice is removed?" Then Maharaj replied that Maharaj's answer is wonderful. That firstly, vice is removed by vairagya, and other vices are removed by faith. There is a second option. Just because it is a second option does not mean it is small. Maharaj said those vices are removed over time. If the means are in hand, they are removed over time. And the vices that are removed immediately are removed by this. So, one is faith. Faith is dependent on oneself. And vice is, that vairagya is subject to past deeds. Maharaj showed such a remedy. Now, there must be a desire to remove it. That "I want to acquire the full qualities of sadhu-like nature and become a sadhu by removing all vices." There must be a desire, an intense desire. 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