And why does one not understand the flaws of a Satpurush? It comes, now this has come up in the talk, tell me. What did you remember? What did you remember? What did you remember? Nothing. Did you forget this whole talk? Resolution, he said to make a resolution. I didn't understand what resolution means. Did resolution come in this too? Resolution is a big deal. What resolution? Tell me. Sadguru Sadguru A great sant. Tap to open in glossary → The behavior of a Satpurush is for the happiness of the next world, but it is not for the reputation of this world or the happiness of this world. Read the whole talk again. Now this time, that other thing is completely gone. I didn't remember. This time, keep it in mind. And why does one not understand the flaws of a Satpurush? Then Swami said, "He who has a resolute vision towards Swami does not see his flaws." That is the detail of the resolution. The behavior of a great person is for the next world, but not for the reputation of the body or for the happiness here. And he wishes that those who are associated with him also fare well in the next world, and he makes them behave accordingly. And the happiness of this world is such that it will be destroyed by the four types of pralaya, and is painful and dream-like. In this way, he talks with infinite reasoning. It is said, "Saints think of such pure thoughts with their minds engaged in reasoning." Now tell me, Sharan Swami, tell me. What firm resolution should one make so that one does not see the flaws of a great person, a great person? So, his... What did you say? Repeat it. What kind of resolution should one make so that one does not see flaws? What did you remember? How should one understand so that one does not see the flaws of a Satpurush? So, if one keeps a vision towards his resolution that whatever he does, he does not do it for this world, he does it for the next world, then one will not see flaws. What did you remember? If one has a vision towards the resolution, then one will not see the flaws of a Satpurush, that his behavior is what he makes others behave. So Maharaj said in the Vachanamrut, that he who... he who was praising, should not start slandering. What reason was given for that? In that, there is attachment to the five sense pleasures, self-respect. Maharaj said that much contrariness happens. When he comes, he is extremely humble, extremely egoless, and praises excessively, commends. You are very good, very good. There is no one like you now. Then the very same person starts slandering, and starts doing everything contrary. So, what is the remedy so that such contrariness does not happen in any way? That is the question. What is the question? Have you memorized the questions? Krishnacharan Swamiji, if you have memorized them, what is the question? Of Loya 17, consider. Nityanand Swami's question is, "O Maharaj, one who praises and then starts slandering, so even if contrary times and places occur, his mind does not become contrary, by what does that happen?" By what does that happen? Then Maharaj has given the answer to it. One is self-disregard, vairagya, atmanishta, vairagya from the five sense pleasures. Is something like that given? The greatness of God. Four things were mentioned, the fourth is greatness. Five attributes are given, yes. What five... what five attributes are given? Self-disregard, vairagya in the five sense pleasures, then atmanishta, and the greatness of God. That's right. From that... the talk is from that only. That is very good. It is worth talking about. Then Nityanand Swami asked, "O Maharaj," read only what is in black type. Then Shreeji Maharaj said, "He who has disregard for the body and firm atmanishta," "and has vairagya in the five sense pleasures and has a true conviction of God along with His greatness," "even if contrary times and places occur to such a person, his mind does not become contrary." "And he who is body-conscious and has not developed an extreme dislike for the five sense pleasures," "when the saints refute those sense pleasures, he develops a dislike even for those great saints and also develops a dislike for God." What did he say? When does dislike arise? When they refute. Where is that said? First, grasp it exactly. Read it again, brother. "He who has disregard for the body and firm atmanishta and has vairagya in the five sense pleasures and has a true conviction of God along with His greatness," "even if contrary times and places occur to such a person, his mind does not become contrary." "And he who is body-conscious and has not developed an extreme dislike for the five sense pleasures," What did he say? He who is body-conscious and has not developed a dislike for the five sense pleasures. Has not developed an extreme dislike. So, what does that mean? A little... he would have a little. He would have a little vairagya. Not that he has none at all. Then if someone comes to show us, our mind gets tempted by it. He does not have much vairagya. When someone comes to give us a point, we get tempted. There is no extreme vairagya, we all have a little vairagya. How much have we left behind? I surrender. To that vairagya, which has arisen in one's heart. So a little... then a little vairagya, if they have left all this behind, would they get tempted anywhere? Would they get tempted? Govind Swami had left so much behind, so much temptation, then would he get tempted anywhere? So it is said. If one has such vairagya and still gets tempted? And it became difficult for Maharaj? To make him leave it. This is about those with such vairagya, so it is not about those without vairagya at all. Such vairagya, so Maharaj used such words that there is no extreme vairagya. Then what does he do? When they refute the sense pleasures. When they refute the sense pleasures, meaning when he has to give up his own self-will, then one who was praising starts slandering. I want to say, what is the difference between this and the talk? All that is worth knowing. In this talk and the talk Maharaj gave in the Vachanamrut, both are the same subject. It is about praise and slander only. That those who were praising first, start slandering. But still, Swami has not mentioned any of the attributes Maharaj mentioned in this. Did Maharaj say any of that? He has not mentioned any attribute. The remedies Maharaj gave, in this too the question arose that whatever one does, one does not see the flaws of a Satpurush. Now that means that he never slanders. And if he does not see flaws at all, then where is the question of slandering? And in that too, Maharaj said the same thing, that in the Vachanamrut of praise and slander, Nityanand Swami has asked the same question. That slander... he who was praising, starts slandering. Jai Swaminarayan, Swami. Yes, in what you are talking about, I feel, yes Swami. that one does not see the flaws of the great, of the Satpurush, whatever is explained in this, within that, disregard for the body has come, vairagya has come, his greatness has come, it must have come within its core, so dislike does not arise. Yes, right. Yes, right. So that talk is right. In the talks of Gopalanand Swami, what Maharaj said might have come indirectly, but in this talk and the incident Maharaj mentioned, the incident of this talk, there is a slight difference in words. What that difference is, I was asking these saints. I said, what difference do you see in it? Because both answers are not the same. It might have been implied in it, but still the answers are not the same. In Swami's talks, it is written that he who has the five sense pleasures... is that it? Has a vision towards the resolution. He who has a vision towards the resolution, and the Satpurush does only what is good for the next world, he has nothing to do with this world. All such talks came, such words came. And Maharaj has not disclosed any talk of the next world in it. Maharaj said that he who has disregard for the body, vairagya, greatness, Maharaj mentioned such five points in it. So the question of both talks is the same and they do not match, so why do they not match? We have asked such a question to the saints. Krishnacharan Swamiji, tell me. Swami, in that it appears that one matching is that in the path of the world, the attachment he has to the five sense pleasures, has not developed an extreme dislike, and has body-consciousness, that means he has not made a proper resolution. And in this talk, in Gopalanand Swami's talk, it appears that as long as there is that human-consciousness and that feeling for the Satpurush, for the next world, does not arise, and there is a feeling for this world, until then, he too does not retain this resolution of understanding. Maharaj, in the talk he gave in the Vachanamrut, about slander and praise, slander and praise of the Satpurush, slander and praise of the 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 → 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