Then Shriji Maharaj said, "Let me ask a question: There are two types of devotees of God. One of them has intense love for God and cannot live even for a moment without the darshan darshan Seeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2]. Tap to open in glossary → And his love is also very visible externally. And the other devotee of God has atmanishta and complete vairagya and also has love for God, yet his love does not appear like that of the first devotee mentioned. And the first one mentioned has neither atmanishta nor vairagya, yet his bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → And this... The basic point is this, there are two servants of God, there are two servants of Maharaj. One has more love and the other has ordinary love. But he has atmanishta and vairagya. He performs seva with understanding. And the other just performs seva with love, his seva is also true. So which one has a long life? That is the question. In Maharaj's view, long life has value. He said 'chozal', right? Maharaj said 'chozal'. It looks very beautiful. The one who performs seva with love, it looks very beautiful, but it does not last long if there is no understanding, if it is not with understanding, it does not last long. So which of them is superior? There are two devotees in this. Both are servants of Maharaj. And both have the intention to perform seva of Maharaj. So whose intention turns out to be thorough? Both desire to perform seva of Maharaj. Then the other one's looks beautiful. But it does not last long. If you want it to last long, perform seva with some understanding, along with vairagya and atmanishta. There must be tolerance; in performing seva, if there is no tolerance, the seva does not last long. Gunatitanand Swami said that to stay in this 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 → bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → But what is the purpose? There is something else to be done. Make a firm foundation 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 → 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 → 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 → If we finish it in just one year and then it becomes zero again, then we get no fruit of that 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 → Do not finish it in just one year, finish it in a hundred years. So that it lasts long. In one year, all 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 → So... there will be no meaning to it. What is the purpose of staying 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 → That the foundation 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 → In this, Maharaj has indeed spoken of seva. In the end, they are Maharaj's servants, 'Tatra brahmatmaka na krishna krishna 1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan. Tap to open in glossary → One has gyan and vairagya, atmanishta and vairagya; atmanishta means some power to tolerate, that is called atmanishta. For the sake of seva, there must be the power to tolerate something. Then one has to tolerate hunger and thirst, tolerate honor and insult, one has to do all that. So if there is readiness to tolerate that, then it is called so. I want to perform seva of God. I do not want to tolerate anything. Then it cannot be done. It does not last long. As long as the other person has a need, it is fine, the one who takes the seva. If no one is available, then what else can they do? They say, 'Let the seva be done,' they do 'Yes Bapji, Yes Bapji', and get the seva done with folded hands. But then if they find someone else? Then who will care for the need? If we are making them fold hands, then can everyone afford to fold hands to everyone? Therefore, his seva does not last long. So in Setumala it is written that there are two servants of God, in response to this question. There are two servants of God, of whom one is very loving, a real lover, not a fake one, a real lover, yet his seva does not last long. It looks very good in the eyes of people, that 'he performs this seva but has no attachment at all'. The other one who has atmanishta and vairagya feels that there is no attachment. The other one is like... In common language, we call them 'harakhpaduda' (over-enthusiastic). Why that word 'paduda' was added is not very clear, otherwise, joy is indeed needed in performing seva. If there is no joy in performing seva, then what good comes from that seva? There must be enthusiasm within, but now all these folk literature writers have used an extra word, 'harakhpaduda'. Right? And the first one mentioned has neither atmanishta nor vairagya, yet his bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → That means his bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → Whose? The one who is just loving. The one who does it with love, his seva shines exceedingly. And the one with gyan and vairagya, with atmanishta and tolerance, and with some wisdom, his seva does not shine as much as the other one's does. In the eyes of people, everyone would admit that 'this is true seva'. Whose? The one who is loving. The one who does it with love, in the eyes of people everyone would admit it, but God would not just accept it. God accepts it when there is tolerance and vairagya, one also has to renounce something. If you want to perform seva, they say 'a foal in the herd', what does that mean? A foal in the herd. A foal in the herd, no one knows. When a raid happens, in the old days when people came to plunder a village, the villagers would rise up against them, they would mount a defense and go with horses. Among them, the horse whose foal is left at home will not perform well at all. What? Why will it not perform well? Its mind is there; when the right moment comes, the horse then remembers its foal, 'Where would my foal be?' Therefore, those with entanglements cannot perform seva. We perform seva of God by becoming ascetics, and if someone is a householder, does the householder not also attain liberation? His liberation also happens, but he cannot perform seva of God because he has too many foals, so does he look after the foals or look after Maharaj? Therefore, that seva, that is 'a foal in the herd'. 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