The nature of every living being is such that when it sees a good object, its affection for a lesser object naturally diminishes.
Therefore, the Akshardham of God, and the happiness that is there, and the worldly happiness that is before it, is like a copy.
And eternal happiness is only in God's abode.
Therefore, while listening to the words of God, if one recognizes the happiness related to God, then all that has arisen from Maya appears insignificant.
Just as when a copper coin is in a man's hand, and someone offers him a gold coin for that money, his affection for the copper coin diminishes.
Similarly, when one's vision reaches the happiness related to God, then all worldly happiness becomes detached, and one develops affection only for the murti of God.
That is said to be the nature of detachment.
Take it.
What is detachment called, and do you have it or not?
Whether you have it or not, we don't need to announce it.
Tell me what detachment is called.
Huh?
[inaudible]
Detachment is when one has affection for God. You have completely gone out of detachment.
So you went on the track of affection, didn't you?
You have to stay on the track of detachment.
Parth Bhagat, what did you understand?
From which part did you understand?
What Hari Bhakta Swami understood is the same.
Which Swami?
One who is happy in God's abode.
If one is happy in God's abode, then one renounces worldly happiness and is happy in the self.
And what is detachment called?
That's all there is to it.
Huh?
Worldly happiness is lost.
So, does a detached person desire happiness or not?
The true happiness for which it is.
Huh?
The true happiness for which it is, that.
So, true and false, two types of happiness, two types of happiness came in this.
Did one type of happiness come or two?
Can there be false happiness?
Is there happiness in falsehood?
Why?
What does Tritiya Swami say? Is there happiness in falsehood?
Huh?
Huh?
There is a little bit.
And what is detachment called?
That's all there is to it.
Huh?
Worldly happiness is lost.
So, does a detached person desire happiness or not?
The true happiness for which it is.
Huh?
The true happiness for which it is, that.
So, true and false, two types of happiness, two types of happiness came in this.
Did one type of happiness come or two?
Can there be false happiness?
Is there happiness in falsehood?
Why?
What does Tritiya Swami say? Is there happiness in falsehood?
Huh?
Huh?
There is a little bit.
It's in the wrong.
Worldly happiness.
Here, there is no division of worldly happiness; it is said that happiness is of one kind.
The mic came.
Huh?
It's a mic.
But happiness is of only one kind. There are not two types of happiness, worldly and otherwise.
The type of happiness is only one.
Or are there different types?
Are there different types of happiness?
Huh?
There are different types of happiness.
Let's listen to what Tirth Swami says.
What is detachment called?
One who has affection for God.
And there is another.
Or then there is a third.
In detachment, there is only one.
Huh?
In detachment, there is only one; worldly happiness is given up.
Atman Swami, tell me.
Who else is there? The talk here is about small paramhansas.
It's a straightforward matter that abundant happiness is that, and if there is little, it is called detachment.
Is there any other division of happiness in this?
What definition of detachment did Maharaj give?
Leaving a little, desiring a lot.
And desires permanent.
That we have to categorize later.
Maharaj has simply said this much in this.
If there is a desire for happiness, then it is detachment.
Does detachment occur if there is a desire for happiness, or if there is no desire for happiness?
Huh?
Does detachment occur if there is a desire for happiness, or if there is no desire for happiness?
Wrong.
Huh?
Desire for happiness.
So, those who desire happiness are called worldly people by everyone.
We have come out to renounce all happiness.
Have they come out to take it?
What did everyone come out to do?
Hariom Swami.
Did everyone come out to take happiness or to give up all happiness?
What does Tirth Swami say?
No, no, no, no, everyone says it.
For the great ones, it doesn't matter if happiness comes or goes.
Is one who desires happiness a renunciant, or is one who gives up the desire for happiness a renunciant?
Huh?
What do the middle ones say?
Rishi Swami.
One who desires happiness is called a renunciant.
Or should we say, Bharatbhai, what do you say?
You call one who desires happiness a renunciant.
Or what do you call all these people? Do you say they have given up everything, or that they are running after it?
Huh?
What do you say?
Vishwamangal Swami, tell everyone or make some resolution here.
You make some resolution.
What?
One who desires happiness is called a renunciant.
We call one who gives up much happiness a renunciant.
Is one who renounces happiness called a renunciant, or one who desires happiness?
What does Sadgun Swami say?
Anirdesh Swami.
What advice should I give the child? To give up happiness or to take more?
You do satsang, right?
He doesn't do that.
If you get time, do it.
In free time, satsang should definitely be done.
What did it say here?
One who desires happiness is called a renunciant.
One who desires happiness is a renunciant.
So Maharaj said it many times.
This is both: it's called renunciation, and the desire for happiness is also fulfilled.
Not twice.
Shall I read it a third time?
The desire for happiness... then again, what adjective did Maharaj put there?
If one desires happiness, it is called renunciation.
But what adjective did he put again?
Much.
That of God, you all have arranged that later.
That one desires much happiness.
Is it renunciation for one who desires much happiness, or for one who desires little happiness?
Who? What does Anand Swami say?
Huh?
So now we have to ask, what do you desire?
Much or little?
Huh?
You, Videsh Swami, what do you desire?
Do you desire little happiness or much happiness?
Do you desire that? What do you desire?
Jay Swami.
Do you need a little or a lot? A big basket or a small basket?
Look how beautifully Maharaj described the nature of renunciation.
One desires much happiness.
Where is much?
In God's abode.
There is much in God's abode.
That's not to be done later.
But first, do we want much happiness or not, or do we want a little?
Then you have to find much happiness, where can much happiness be found?
In Gulbarga, Bidar, or Solapur, where can it be found?
Where can much happiness be found?
It can be found in Nagpur, in Raipur.
Or in Hyderabad, there are piles and piles.
Where can much happiness be found?
Where do you find it?
This is different, isn't it?
Huh?
If you go to jail, do you get more happiness or do you get it here?
Where do you find much happiness?
In Bangalore.
Maharaj said renunciation is when one desires much happiness.
And does not desire little, gives it up.
Then it is called renunciation.
One does not have to inspire anyone in that.
If we enjoy it, then that is called the happiness of God.
If we enjoy doing activities related to God, doing them for God's sake.
Oh, I serve for God's sake.
For God's sake means?
For the sake of God's devotee.
In that, God becomes pleased.
If we enjoy it when God is pleased, then that is called the happiness of God.
If we enjoy it because we are pleased, then that is our happiness, not God's.
We become pleased.
And if we enjoy it.
Then that is called our happiness, not God's.
When we are pleased, we are pleased only when happiness comes, right?
Or do we just become pleased for no reason?
Why are you pleased?
If happiness has come to us.
Then we are pleased.
Then that is our happiness.
And
To whom does such happiness come again, that God is pleased?
To us, only to us.
Then that is God's happiness.
When God is pleased, we are pleased in that happiness.
If we are pleased when God is pleased, then it is said that we have received God's happiness.
And we become pleased, and in that we become pleased.
Then our happiness came.
So, God's happiness is great.
And if one desires God's happiness and desires it greatly, then that is called great vairagya.
So, what about renouncing the happiness of this world?
What should that be called?
Huh?
It's called half vairagya.
He renounces the happiness of this world.
So
He renounces the happiness of this world.
So, one who renounces the happiness of this world is called half vairagya.
Huh?
That is not called vairagya.
When one connects with the other, this is automatically renounced.
When one connects with the other, this is automatically renounced.
One connects with God's happiness, one connects with pleasing God.
So, the happiness of this world is automatically renounced.
To be pleased oneself.
To please the world.
To please oneself.
And to please God.
There are three ways in that, right?
So, if one disconnects oneself and does something to please God, then that is called God's happiness.
If one is pleased in that.
Then that is God's happiness.
And God's happiness is very great.
Then that is called vairagya.
By disconnecting oneself, mind you.
If one takes one's own happiness and also takes God's happiness.
Then God's happiness does not come.
What is God? He does not share with anyone.
He does not say, 'Your happiness is good, your happiness is good.'
So, one has to renounce the happiness of the body.
It happens automatically. If one desires God's happiness, then the renunciation of bodily happiness happens automatically.
It's not that renouncing bodily happiness is called vairagya.
If renunciation happens, then it is called vairagya.
But what about that?
It is called vairagya when one connects with the other, not when one renounces this.
What did I say in this?
Why does that happen?
The vision has not yet reached.
The vision has not reached.
Maharaj said in the first Vachanamrut of Panchala that whose vision settles.
The thought that we have spoken settles in one's heart.
Then
The happiness of this world becomes like a piece of straw.
Its senses and inner faculties automatically turn back from the happiness of this world, little by little.
One does not have to pull them back.
If one pulls them back.
Then
It is not called vairagya.
It does not come out.
What is the nature of the senses?
Obtainable light.
Huh?
Like the wind.
Like the wind.
It is not seen, but it shakes the tree, like that.
So then we, like, happiness.
If we try to hide it, it won't hide, it will be visible to us.
It doesn't stay hidden.
Cough, happiness, laughter, none of these can be hidden.
If you have a cough and then we are doing mental worship, then it goes 'hoo hoo hoo hoo'.
Does a cough hide?
Does laughter hide like that?
Similarly, the urge of the senses also doesn't hide.
The urge of the senses takes us into the world, and if we try to hide it, people will make fun of us.
Knowledgeable people, they make fun.
Great detachment, indeed.
The inner urge is not hidden.
Where is the inner urge running towards?
Huh? It runs towards worldly pleasures.
It doesn't run towards God at all.
So it doesn't hide.
Then we show that no, I have detachment.
We ask, where is it? It's being flaunted.
They are not flaunting it.
Detachment should be flaunted.
It's good if it's flaunted.
So, that urge, Maharaj says, cannot be hidden.
The urge of the senses cannot be hidden.
Even if you suppress it, it won't hide.
It finds a place from anywhere and comes out.
It finds a place here and there from anywhere, and the urge of the senses comes out.
When does it not come out?
If he finds attachment in God, in the happiness of God.
He gets attached.
If he finds some happiness in pleasing God.
Then the urge is automatically drawn.
His senses are drawn.
So, for whom this thought settles, the thought that Maharaj mentioned in the first Vachanamrut of Panchala, that same thought Maharaj mentioned here as detachment.
For whom this thought settles in the heart, that the happiness found in pleasing God is not found in pleasing ourselves.
A person tries to please himself, everyone tries to make themselves happy.
He updates himself.
If he updates, he becomes happy.
Update or what should I say?
Update.
Huh? To bring forward, to elevate.
That I am so great.
How am I?
That he is happy to do such a thing.
Then there is no detachment.
As long as he feels 'how am I?', detachment will not occur.
Because he is attached to the happiness of 'I'.
He is not attached to God's happiness, and he keeps doing things to please himself.
Then to please the world.
He forgets to please God.
A person should feel happy in pleasing God.
Then, if he doesn't have detachment, it happens.
Detachment happens automatically.
Maharaj called that detachment.
If we renounce worldly pleasures and become happy ourselves, then?
It cannot be called detachment.
He renounces worldly pleasures.
And we become happy.
Then it's not.
After renouncing worldly pleasures, whom should we please?
God.
Renouncing worldly pleasures to please God.
Then it's detachment.
Renouncing worldly pleasures and we become happy.
If we become happy by serving, then?
Then?
Huh? There is no detachment.
Then ego arose.
That I am not happy, what kind of happiness is that?
That no one else can do this.
Except me.
No one can do this except me.
So, to please that 'I'.
And if one does it with the belief that God will be pleased by this.
Hey
It is recognized as such.
What did Maharaj say?
Such happiness, such love, how can that love be recognized?
He has such love for God.
It is recognized through satsang.
As he continues to do satsang, he will be recognized.
Love for God, and if there is love for God, then there is happiness.
We have love for the world, so there is no happiness.
If there is love for God, then there is happiness.
The greatest source of love for God and happiness in God is that.
Maharaj said, didn't he?
In which of the three is there more divinity? In connecting with God, in devotion, in love, there is more divinity.
We said that happiness makes us happy, that happiness makes us happy.
How do I know that Maharaj is giving me
Maharaj is the indweller, isn't he?
If we are experiencing innocent happiness,
without bothering anyone or without beating anyone else,
Maharaj said that if one looks at one's own resolve, then one recognizes it.
I enjoyed it.
But you enjoyed it, but you enjoyed it because you beat the satsang, you enjoyed that.
Or you enjoyed it because no one else could do this, only I could do it, you enjoyed that.
Or you enjoyed it because Maharaj will be pleased by this.
Or that God's sadhus will be pleased.
You enjoyed that.
So if he looks at his own satsang, his own inner self, then he thinks that no, I have no other intention.
But my intention is to please him.
Then he is God.
And if something else ever enters into it, one doesn't know.
So one has to remain vigilant.
Shastriji Maharaj used to say that I constantly keep an eye on whether I am making a mistake or not.
If we become happy and experience God's happiness, then that vigilance should not go away.
Suppose we pleased God, we do what pleases God, and we have a resolve, and we pleased him.
Then that vigilance is needed to ensure that we are not going on another track.
We are not going on another track, are we?
And we are on the track of pleasing God, aren't we?
So one has to constantly keep looking at oneself.
If he keeps looking at himself, then he experiences God's happiness.
If he only pays attention to others, then he experiences others' happiness.
The happiness and sorrow of others will not come from me.
Talk
So in this, Maharaj made a very simple and excellent point: what is detachment from God?
What is detachment? It is the detachment that desires much happiness from God.
In the world, it is such that if one desires much happiness, then
It's like that thing showing its strength outside, isn't it?
Don't make me wear the garland, I'll throw it away. If you make me wear the garland, I'll throw it away and also throw that one.
It is said to be very thrown away.
So if it's thrown away a lot, then it's called detachment, isn't it?
Such
He desires much happiness and investigates where it comes from.
And then he makes an effort.
Then he is called very detached.