Chintan Katha | Gunatitanand Swami Vato, P1 | 25 May 2026 | Pujyapad Mahant Swami | Rajkot · Mahant Swami Katha

Discourses of Anadi Mul Akshar Murti Sadguru Shri Gunatitanand Swami.

Om Avtarine Shri Swaminarayanaya Namo Namah.

Shri Harikrishnaya Namo Namah.

Shri Purna Purushottamaya Namo Namah.

Samvat 2082 Vaishakh Vadi Trij, Monday, May 4, 2026.

Gurukul Hirabag.

Discourses of Sadguru Gunatitanand Swami, Chapter Number One, Discourse Number 53.

52 52

Swami, read one or two discourses from the back, read one or two discourses from the back.

Swaminarayan Hari, Swaminarayan Hari.

Swami has spoken.

The enjoyment of a big city, power, and the occasion of wealth, these are the reasons for the jiva to spoil, so one should understand this.

Even if one continuously performs service in the mandir, one's knowledge will not increase.

And knowledge is attained only through the company of a sadhu.

The scriptures mention severe penances, but all of them are nullified by the company and darshan of such a sadhu.

Such is this darshan.

A calf has a taste for milk, and a tick has a taste for blood.

Similarly, the pleasure of eating and drinking, and the pleasure of honor and greatness, are like blood.

And realizing one's true self as Brahman, distinct from the three bodies, one should always perform devotion to Krishna. That happiness is like milk.

Jayanand Swami Maharaj

Swami says another thing: the attainment of authority is the cause of downfall.

Serving a big city

Authority

And the occasion of wealth, these three are the reasons for the jiva to spoil.

Swami says another thing: the attainment of authority is the cause of downfall.

After attaining this satsang, if one loses interest in serving Maharaj, his true devotees, satsang, or the organization, and is only interested in authority or titles, then that becomes a reason for their downfall.

Are there any chances of serving in authority or not?

More great service

There are chances to serve.

Even then, Swami said that it is a cause for corruption.

Swami has surveyed its cause, that many get spoiled.

And Maharaj said that only a few fall due to the path of enjoyment.

And only one person comes out successful.

The path is not wrong.

But the people are wrong.

The people who use it are wrong.

Similarly, the enjoyment of a big city

We discussed that yesterday.

If you want to do satsang, where should you go?

You have to go to a big city.

Satsang is better abroad than here.

Yes, our Brahmastra in Dallas is so good.

Small and big all

So, it is also necessary to make all people do satsang.

But still, people get spoiled, that's the truth, so they get spoiled.

One who has attained this big city, authority, or the occasion of wealth, should pay attention to it.

One should pay attention to how to make good use of it.

Even the best of people get deceived in it; they don't get anything by being deceived, but they slip.

It's already inside him.

In the beginning, one has a very good attitude, but later that attitude doesn't remain.

And in that, authority is superior to each one.

Serving a big city, authority is superior in getting spoiled.

More than that, the occasion of wealth is a greater cause for spoiling.

In authority, service can also be done.

It is said in that Subhashit that 'Vidya vivadaya dhanam madaya shakti paresham paripidanaya khalasya sadho viparitmet jnanaya danaya jaraxan'.

Behind both the sadhu and the asadhu, there are those three things.

So, do those three things make him a sadhu or an asadhu?

On what does that depend?

On its use.

If he uses it well, it makes him a sadhu.

If he uses it poorly, it makes him an asadhu.

Here, Swami mentioned three things.

Serving a big city, authority, and the occasion of wealth.

If he uses it correctly, if it is obtained by God's will and he uses it correctly.

Then

But mostly people are running around for it, breaking their backs for it.

Why do that?

Authority

Huh?

To misuse it.

To take its benefit.

And to use it for one's own convenience.

If you want more convenience, if you have a big authority, you all are sitting below, I am sitting on the throne here.

What are they sitting with?

They are sitting with virtues.

Because of authority.

All are authorities.

They were made to sit after helicopter landing.

So they automatically get facilities.

So, in the heart of a human being, there is a lot of running after it.

How do they get facilities?

Without effort.

That's why all people desire authority.

They desire titles.

If we get this title, then many conveniences will be available behind it.

Swami

It seems that everyone in satsang, even if they are serving a big city, still slips into worldly pleasures. Is the reason for this a lack of mumukshuta or a lack of God's glory?

It is called a lack of mumukshuta.

It's not that everyone who lives in a big city slips.

Some slip and some don't.

So it means that those who slip have a flaw.

And those who don't slip have no flaw.

It's not that everyone who lives in a big city slips.

But some slip and some don't.

So it means that those who slip have a flaw.

And those who don't slip have no flaw.

He preserved himself.

But it is certainly more enticing to people.

There aren't as many enticing conveniences in a village as there are here for everyone.

Swami, how do we know if we are interested in authority or in service?

When authority is gone.

He becomes sad.

It takes him two or three years to get back on his feet.

If authority is gone, if we have authority, if some key point has been given to us.

How do we know what we are interested in?

Huh?

If one is careful and clever, they won't let it be known that their interest is in this.

But when does he realize? Maharaj said, this is Brahmanand Swami's question.

That if he is doing bad company and is clever, he won't let it be known.

So how does one know that?

Either when his reputation is broken, then he realizes.

So, is there interest in authority or not?

That with authority, both things come: authority comes and service comes.

So, whether he is interested in service or in authority, both go hand in hand, parallel.

So how do we know which interest is greater?

How do we know which interest is greater?

You'll know when it's gone.

Service goes away and authority remains.

And authority goes away and service remains.

Then, the one who has interest in it will not feel a push.

If there is interest and it goes away, then he feels a jolt.

So, if there is no interest in it, no interest in the position, if he gets service appropriate to his position, then he has interest in that.

So, if the position goes away and the service remains, does he feel any jolt?

Then he doesn't feel a jolt.

Because the service is already there for him.

But if he has interest in the position and is mediocre in service.

He has to take interest in service.

What for?

To maintain his position, he has to perform service.

But he does it to maintain his position.

And he accepts the position to maintain the service.

It was said about the siddhis, wasn't it, what were the four siddhis? Salokya, Sarsti, Samipyam, Sarupyam, Apyuta.

They do not accept what is given without serving me, there are both things in it.

That siddhi is there and service is there, both run parallel.

It said Samipya.

Salokya and Samipya, to live near God and to live in God's abode.

And to serve God, there are three things.

But if the service goes away and Salokya and Samipya remain, then he has no interest in it.

If he wants to accept it based on service, did Maharaj say that he does not accept the four siddhis or that he accepts them?

What did it say in the shloka, in the Vachanamrut?

They don't desire it.

Why don't they desire it?

It said that if there is no service, they don't desire it.

If there is service, then he has no problem.

If he gets service appropriately, then his interest is in service.

Then let the siddhis come or increase.

He doesn't have an allergy to siddhis.

Nor does he run after them.

He neither has an allergy nor does he run after them.

If he gets something appropriate to his service, then there's no problem.

If service stops without it, then let it come.

They do not accept what is given without serving me.

God wrote that much along with it, 'without serving me'.

He has interest in my service.

So, if there is a position, both run parallel. Just as service runs parallel to siddhis.

Similarly, service runs parallel to the position, service runs parallel due to wealth, or service runs parallel by going to a big city. So, all services are combined. One should discern where his greater interest lies, one should discern his own interest.

Swamiji, while performing service, if a position arises, then they forget the service.

Then it's not good.

This is happening.

So he explains that.

It came.

Then they forget the service.

How to do that?

That is the result of ego.

It is the result of ego.

Either he has no interest in God.

He has interest elsewhere.

That's why he shouldn't forget.

It's like that.

When the authority goes away, then one's confidence goes down.

It goes down.

Now, at that time, there is confusion whether it is the interest of service or of authority.

Its meaning is that when confidence goes down, it means that he has more interest in that than in service.

If he gets disheartened, it means that in his mind he felt that he failed somewhere.

That's all he said.

I failed somewhere.

If he had continued his service, there would be no question of him failing. If his only target was service and he considered success based on service, then he would never think in his mind that he failed.

It wouldn't occur to his mind that he failed.

Sometimes, many times, this is God's mercy on us.

We say that in satsang outside Gurukul or in other places

Everyone is moving in this.

Politics is going on, someone is doing good service.

If there is authority, both are there, other people snatch the authority from him.

If politics is going on properly, then they snatch it.

Then he doesn't feel bad in his mind.

He must have already done the service.

His tempo doesn't go down.

The tempo goes down only if the service is going away.

He feels bad about it.

If he doesn't get the service, he feels bad about it.

So, it means that there is so much deficiency in him.

That if his confidence is going down, then it's not his confidence.

That is a bit of ego.

That goes down.

And he gets hurt.

His ego gets hurt, so he feels that way, otherwise there is nothing else.

Hmm.

When the occasion to lose authority comes, it's already too late.

Huh.

When the occasion to lose authority comes, it's already too late.

To go or to come?

To go, when the authority is finally there, yes.

By the time that occasion comes, it's often too late, so what does he understand in the present moment so that he might enjoy that interest?

His own

Maharaj said that one should examine oneself as much as possible by looking into one's own inner self.

Suppose he got authority, and during that time, he had such thoughts that I should do good service in this.

By using my authority, I will do good service in this.

And what does the other person think? That I have authority for a short time, so what can I gain from it?

If he comes for five years in politics, what does he think? That I should do some service.

Hmm.

If anything comes into my hands, I will finish it.

So, if he has such a desire to complete it, then it can be done.

If he knows all that, then for a while

Huh?

If he has such an acquaintance of his own, then he will have such a desire.

So, if they are sitting there, they must have at least that much acquaintance, that what they have to complete, they must have that much acquaintance.

He knows what he is doing.

Only if he investigates.

Otherwise, it won't.

If he doesn't investigate, he won't know.

But this is for the seeker, brother, it is the path of those who have walked on the path of God.

So that happens.

That is to say.

Swami.

If we are doing some service while in authority, and we are primarily responsible for it, and we also have a role in it, and then we fail in it.

And then we regret that we were in it, we also had a role.

And if we fail and regret it, then ego also plays a role in it, the ego's pass comes in it.

Suppose a task went wrong, say we took up a service, and it went wrong because of us.

And everyone suffered a loss, whether it was the organization, the temple, the satsang, or XYZ.

If there was a loss, then he should regret it.

Or one should be careful that at least the loss goes instead of me.

Didn't you have something like that yesterday?

Partnership and team.

Partnership and team, like that.

That means that if one's own role is not working out properly and one has a desire for service, then one should seek help from others' roles.

That, brother, if I don't understand this, then tell me.

I want to do the service, I want to complete it.

But you help me a little.

So that help is a demand for mumukshuta from him.

He has mumukshuta that, brother, I have to do service.

But help me somehow, I don't understand this, I am unfamiliar.

So that means he doesn't have service.

But

If we are sitting on a platform and it gets spoiled, and it doesn't bother us, then what does that mean?

Then we are not sitting to do service.

We are not sitting to do service.

We are sitting to enjoy.

If it's getting spoiled, let it spoil. We are fine with God's will, we have no problem.

Our well-being is already happening.

So he is not interested in service.

XYZ is something else.

But not in service.

If we are sitting and it gets spoiled right before our eyes, then

What does that mean? That he has no burning desire in his stomach.

What am I sitting here to do?

He doesn't know what I'm sitting here to do.

So there is joy in sitting.

There is no joy in that.

The question was, if one regrets and fails, is that considered a part of ego or

It cannot be called a part of ego; if he truly regrets, then it is called the burning desire of service.

When is it called a part of ego?

That he himself is doing that, but the part of ego, if he truly felt the burning desire that the work got spoiled because of me.

It means that the service was spoiled.

God's work was spoiled, or the organization's work was spoiled.

So if we took it up for service, then we should regret it.

Then it's a good thing, not a bad thing.

If it's spoiled, the reason is

Huh?

When something goes wrong, there are many other reasons, one is not alone.

All reasons are secondary.

Swami ji said yesterday.

That in a team, only the one who is batting.

It's not just him.

There are two batsmen, right?

So, if he hits the ball and the other one goes to run, but he doesn't run, then what?

Who gets out?

The runner.

He's just sitting there with the stick.

That because of me, the work got spoiled, so that is the burning desire for service.

And even though I was there, the work got spoiled, so what kind of feeling was that?

If one has ego that where I am, it should happen like this, then ego itself is there.

It's not that it's not there, but if there's a genuine burning desire.

Then it means that he is suffering, it is the suffering of work.

Whether it's the burning desire for work or the burning desire of ego, that needs to be seen, it's a very subtle matter.

Swami ji then goes very deep, it's a micro vision.

Swami says that if one regrets, then one learns and corrects it.

And if there is ego, then let it go.

That is true.

If one regrets, then one corrects it and makes it right.

And if there is ego, then let it go.

He feels that in this, our respect will be lost, and our ego will not be nourished, so he gives up.

Swami ji

Wherever we serve the organization and we don't have the authority.

But we feel that our involvement is needed here, or that we need to do it, and when the result comes, it's not what we expected.

Even then, we go there and serve.

that I interfere, meaning

If the elders say and like it, then you can interfere, otherwise you are considered oversmart.

Many are advanced, and those who are advanced give all sorts of advice, but such advanced behavior should not be kept.

If they tell us to do it and they like it, saying, 'No, no, you're good,' and if there's a welcome, then it should be done.

Otherwise, you're considered oversmart.

Like, come on, brother, we're going to the mosque, huh?

If the elders can't do the work, then don't interfere.

If the elders can't do the work, what else can we do?

You shouldn't go to operate on the elders.

So, if they didn't welcome you then, but they welcome you later?

If we offered our service and they didn't welcome us then, but they welcome us later, then we are still considered wise.

I didn't understand.

When we went to serve, when we went to interfere, if the elders didn't like it then, but later they were pleased, saying, 'Come on,' then

It's still considered good, it can still be done.

We should serve, and the result of service is satisfaction.

He liked it, that what he did was good.

When the elders went, someone might have doubted whether they were oversmart or completely wise.

At that time, they might have had such a doubt, so they weren't pleased.

But if we take action and it turns out well and positively, and they like it, then it's a blessing for the elders and their good fortune, otherwise the elders wouldn't like it.

If someone acts completely wise, the elders won't like it.

But if they do good, and it's liked, then the elders are considered good.

Just as there are good and bad among the young, there are good and bad among the elders too.

Elder doesn't mean that everyone is good.

If one fails and becomes disheartened, that is called a bit of ego.

If one fails and becomes disheartened, then they feel a sense of shame and ego in their mind.

If one fails and searches for a solution, then their interest lies in that.

Why did I fail?

Or if he feels beforehand that he might fail, then he immediately takes help from others.

Then he has an interest in service.

And if one fails, in reality, successful people don't always succeed; they often fail.

Successful people often fail many times.

I had taken the student, I had taken it in Junagadh, and I failed in that.

Then I took Rajkot, and I succeeded in that.

So, success and failure, that's how it happens.

But when we fail, we should realize that we have failed in this.

And that is due to our own shortcomings.

Not due to anyone else's shortcomings.

And if someone is clever, they'll know beforehand that they're going to succeed in this.

Then he takes help from others.

He has no worries whether he succeeds or fails; if he goes into a pit, let him go, and if he goes anywhere, let him go, then it means he has come to suffer.

He has no interest in service.

Swami says another thing: the attainment of authority is the cause of downfall.

After getting this satsang, Maharaj

So, if ego increases in authority, if service is not done, if there is no target for service, and if there is only interest in benefits, then it means that it is the cause of downfall.

But when authority comes, even if one is a mumukshu, they quickly change.

Brother.

When do sadhus go astray?

Huh?

Old age

Mostly in old age, good sadhus mostly go astray in old age.

Those who are spoiled are already spoiled from the beginning.

But good sadhus, when they become older and somewhat experienced, then their chances of going astray increase.

Someone gives respect, somewhere they get authority, somewhere they have everything, so as everything happens, they think it's good to go astray in this.

And does he enjoy going astray more, or in improving?

In improving, benefits are lost, but in going astray, more benefits are gained.

So, sadhus go astray in old age; good sadhus go astray in old age.

So, those who are young and good should be careful in this.

One should decide not to go astray until the very end, otherwise nothing will remain as intended.

If we are good and gain authority, we might go astray.

Mostly, good people, whose coronation happens? It happens to good people, right?

And then they go astray after five years.

By finishing it.

So, only good people get the tilak, so good people have to be careful.

If they have already said that we are like this and we will remain like this, then it's fine, nothing to them.

Adi Shankaracharya's ego or the liberation from it.

Six

Mind, intellect, ego, and consciousness.

The meaning of this ego is personality.

It has nothing to do with God.

That's a different matter, they don't think so.

Our Ayanga Swamiji has written a lot that the way we understand ego is not it.

What has gone wrong?

What is Dadaji's question?

Ego, people think it's not ego, it's something else.

It is very difficult to recognize ego.

Yes.

Swami, if due to ego or any other reason, the interest in seva has decreased.

If due to any reason, the interest in seva seems to be decreasing, then what should one do to maintain the interest in seva?

What did you say?

If due to ego or any other reason, we feel that our interest in seva is decreasing.

Then

If the interest in seva decreases, it means there is less mahima, Maharaj has said so.

Only if one understands the mahima, can seva be done.

If one does not understand the mahima, that Maharaj is pleased by this seva, or that Akshardham is attained, or that the cycle of birth and death is broken.

If he understands the mahima of any matter, then the interest in seva will not decrease, rather it will increase.

If there is no mahima, Maharaj said that if one does it like a king's servant, or for livelihood, or for living, then it decreases.

So, we should investigate why we are doing it and keep increasing the mahima.

That, compared to yesterday, our mahima is increasing a little or not.

One should keep checking that, if he keeps checking, it increases.

What is the reason for not having mahima?

There is no mahima.

He has a flaw in recognizing Maharaj, Maharaj has said so.

The lack of mahima is a lack of recognition.

If he considers him as common as others, it means he doesn't recognize him, so there is no mahima.

After receiving this satsang, if one does not have interest in the service of Maharaj and his true devotees, or in the satsang or the institution, and is only interested in authority or titles, then he becomes a reason for falling down, so he falls down.

Seva is a very subtle thing, it doesn't come into hand after sitting in that place.

It's not even visible.

So, it's a subtle thing, if he sees that after getting this, after this position, sitting in this position, this seva is possible for me.

But it's not easily visible.

A storm comes.

When one gets a position, a storm of attachment comes to him.

Nishkulanand Swami said that there is no one in Brahma's creation who has attained a position and has not become arrogant.

So, Swami has written that.

So, if it's not there, it is there, but one should gradually reduce it.

By doing satsang, we should not claim that I have nothing, I am pure, but it means that when it is there or it comes, one should keep checking and gradually reduce it.

I am washed.

And the interest in seva should be maintained.

When is our mumukshuta (desire for liberation) said to be true?

When is true mumukshuta said to be true, brother?

If one remains a sadhu for 50 years and still has the same amount, then it is said to be true.

If mumukshuta goes away in two years and we get into some trouble.

Then that is not called mumukshuta.

He said, 'Adhyatma Nitya' until the last breath.

Free from desires.

Free from dualities.

Happiness, sorrow, attachment.

What does 'Adhyatma Nitya' mean?

Mumukshu

Even if it's eternal.

His desire for liberation is the same at the last breath; it hasn't diminished.

Mostly, the body's capacity increases, or it decreases.

So, a person feels like they need to accept me.

Bring, bring, bring, bring, accept.

Then, due to the body's capacity, there's no measure of how much the body's capacity is needed.

When Shastriji Maharaj was there, Swami fell ill, and he felt that only a stick was needed; there was no need for two or three other servants.

If he can walk with a stick, then what's the need for a servant?

So, the body's capacity decreases.

There should be some measure of how much it has decreased, and how will it be fulfilled now?

So, if it can be managed with a stick, then the stick won't bother us.

And these servants will then tell us, 'Come this way, come this way.'

The servant has power behind him.

And if others come near, he glares at them, 'Hey!'

It was mentioned about the mumukshu, right? Mumukshu.

One who has the desire for knowledge is a mumukshu.

Those on the path of knowledge are not mumukshu.

There is a desire to be free.

That is the desire to be free from the world.

The desire to be free from the world.

There should be a desire to be free from the world.

To be free.

Those who have the desire to be free from birth and death are mumukshu.

The reason for maintaining a slow or intense desire for liberation is satsang.

It happens through association.

It happens through convenience.

Convenience does not provoke the desire for liberation.

Convenience can make one a bit lazy if they start indulging.

And if he feels proud, then I feel strong when I catch him.

Then his desire for liberation increases.

But if there is no strength and it comes loosely, then the desire for liberation decreases.

So it is said that a true mumukshu is one who...

So it is said that a true mumukshu is not affected by company.

Company does not affect him either.

So, there is no one who is not affected by company.

But he stays away from company.

Then he is a true mumukshu.

Maharaj called him a mumukshu.

Blessed are my detached servants.

He told them to stay away.

You can't call him a glutton.

So, it cannot be said that it doesn't affect him.

It affects everyone.

But by being careful, one can escape.

We talked about him one day, didn't we?

Mukta, mumukshu, pāmara, and subject, and pāmara.

So, who is called a mumukshu?

To be free at any cost.

To escape from anything and not let it touch oneself.

Absolutely correct.

Then he is called a mumukshu.

Absolutely correct.

If there is prosperity.

Speak this.

Yes.

It seems that in satsang, from Maharaj's time until now, those who have been given the position of authority.

There is no record of any great saints who tried to achieve it or were given it by someone.

So, can it be assumed that those who strive for a position of authority do so for their personal gain?

That can happen.

If one strives for authority, then that's what it means.

But sometimes he might have a good intention in his mind.

That there might be service.

So, that will depend on him and the outcome.

The outcome is determined by what happens; no one can decide beforehand.

Beginning.

Yes.

It is a good thing to get a high position or a key position.

There is a key person, right?

Key person.

Such a key person holds a main position, so he suppresses everyone and does that to everyone.

It is a good thing to get a high position or a key position.

That if he has the intention to serve, then good service can be done.

If no one else knows how to do it and only he knows, then how important is that service considered?

God becomes very pleased with that.

Because no one else can do it, and he does it.

But it also comes in handy for suppressing others.

However, all service is considered good.

There is no small or big in service.

But sometimes skill is needed.

In service, if the skill of service is needed, then not everyone has that skill.

Although service.

All are considered good.

Yet, if there is some special service, then God is especially pleased by it.

Wow.

But all of us are chartered accountants, some are half chartered accountants, some are full chartered accountants, and some are self-proclaimed chartered accountants. We devotees are called self-proclaimed, aren't we? And then there's strength.

Bring the accounts.

Yogeshwar Swami suppresses a lot, but he is not one to be suppressed.

Yogeshwar Swami is not one to be suppressed by anyone.

That is called a skill.

And by using that skill, if one wants to do special service, it can only be done then.

Not being suppressed is called a skill.

Not being suppressed by anyone, is that called a skill or a weakness?

Suppressing the nose is also a skill.

And now, Saral Swami has his skill.

Yati Swami has his skill.

All those are called skills.

And if one uses their skill, then that is called service.

Then no other service can be done like that.

Because that service is called special service.

And God is more pleased.

If one does it to please God, then it's because of skill.

Although all service is considered good.

Yet, if there is some special service, then God is especially pleased by it.

Special service is called that kind of service which everyone cannot get or cannot do.

And service is based on skill.

Some services are based on the body, so everyone can do services based on the body.

But if there are skill-based services, then how can one do them?

Now, if I have to give a speech in English to all your children, and if you give it to me, I would be very confused.

What should we say?

So, all of you who know English, that is a kind of skill.

So, just put it in the skill.

But even after getting such a position, if one does service

By taking the skill, the key point comes into hand.

But if, even after attaining such a position, one has no interest or focus in service, but rather has focus and interest only in their position or authority, meaning they are interested in gaining respect, greatness, or honor, or in obtaining special conveniences that are available or can be obtained, then that is a cause for their downfall.

If there is something like 'I should be convinced, others should believe me,' then all that is the result of ego.

His soul is bound to be corrupted.

One who, by staying under someone,

Swami said in this, didn't he, that there are reasons for corruption, those are the causes of corruption.

When one starts doing things with skill, they might get engrossed in learning the skill and forget to actually do it. What caution should be taken while learning skills?

So, it's like cooking and eating.

One might be very skilled at cooking and keep cooking until evening, and then immediately go to sleep. That's what happens.

What caution should be taken so that one doesn't forget?

Take a little time at noon and eat.

So, caution means whether our skill reaches God's devotee or not.

Does the organization benefit from it or not?

If it doesn't happen, then that skill has no meaning.

It should benefit, the organization should benefit.

Saints should benefit, or devotees should benefit.

If it's not benefiting, then one should think about how it can benefit and use it for that benefit.

Then his

How can one avoid ego while learning many skills?

Repeat.

While learning many skills

Repeat it.

How to avoid ego while learning many, many skills?

If we learn more and more skills, how can we avoid ego?

That skill, that satsang. When doing satsang, ego does not come.

Learn skills and also do service.

Service is the opposite of ego.

Absolutely correct.

They bring them down.

One who has no interest in serving under someone else.

If one is doing a service, and we have joined two people in one service.

And if there is no interest in service, then it means that he has no interest in service.

He has no interest in service.

He has interest in ego.

Then even if he gives alone and does good service, he still has a bit of ego.

Because he is not interested in pure service.

Maharaj such

It is said that people do not accept even if it is given, without my service.

If one gets seva and also gets siddhi.

So if one has an allergy to siddhi, then what will he do?

One has a proper interest in seva and an allergy to siddhi.

But if seva is only available through siddhi, then what?

He will give up seva.

Huh?

If he gives up seva, then he has ego.

And if he allows siddhi, then he is interested in seva.

Even if there is an allergy.

But there is seva because of it, isn't there?

If he doesn't have it, if he doesn't have salokya, and if he doesn't have samipya, then seva would be lost. He has a strong allergy to siddhi.

To samipya and sannidhya.

But still, he takes that seva.

If there is a strong allergy, then he reduces it a little.

Only then does Maharaj say that he is a true devotee of seva.

If he changes his nature and does that, only then is he called a true devotee.

Otherwise, suppose samipya and salokya.

That is siddhi.

And he has a strong allergy to siddhi.

So what does that mean? He will have to go far away somehow.

Then he won't be able to do seva.

Swamiji, I must tell you one thing.

I come here from many.

What is taught here is seva.

Children come here and work, with no expectations.

They do so much, nowhere else.

Only in Swaminarayan, people have come from all over the world.

Grandfather has visited many organizations, many big organizations.

What I have seen is this.

Here, it is taught in such a way that such a belief is formed that seva is a yagna.

We know it as samidha.

Sometimes when there is such a discourse, it is understood that here we are taken into authority, or taken into service, or whatever the merit may be.

So how much time does it take to get out of it?

Some walk two steps, and some travel twenty miles; it depends on that.

But one who has more of that displeasure, he comes out quickly.

And if it moves, it doesn't come out quickly.

This is all micro-analysis.

The topic came up, so it's like

Gunatitanand Swami has done all this, look.

How subtle must Gunatitanand Swami's vision be.

That he does this micro-analysis.

It's not something to be scared of, like, 'Let's go, we...'

It's there, it's fun, he does bhajan while keeping it separate.

So, little by little, but finish this by the end, like now.

It doesn't get finished further and further.

The last moment is never decided.

Huh?

When the last moment is, that is not decided.

So if he makes a resolution, he does it. He keeps doing a little bit of work, and then he finishes the last moment, so it's like that.

Do before die, like that.

Not do or die.

Do before die.

Finish it before dying.

Swami, there are many who do seva like that, or they just do it, and they don't take responsibility or anything like that, so what kind of attitude is that?

His attitude is considered good, it's called a humble attitude.

He just does it.

There isn't much of seva or anything, so it's called a humble attitude.

He does as someone says.

The question is that he doesn't take responsibility.

He does it.

Then a little bit of ego hinders him in that.

Ego hinders in taking responsibility and in fulfilling responsibility.

He is afraid from the beginning that if he fails in this, what will happen?

Then my ego will be a little down.

So his ego is hindering him, there is nothing else.

Subtle ego is what hinders.

Victory to Sahajanand Swami Maharaj.