So, what is in the mind of a wise person and what is in the mind of another devotee of God? Who did Maharaj call a wise person? He called a devotee of God a wise person. He called a wise person one who desires nothing but seva. And those are devotees of God, but what all comes into their minds? Pride comes, other things become primary besides seva. They become desirous of wealth and desirous of liberation. Kaivalyarthi means selfish. Only do your own, don't do anyone else's. Don't help anyone else. Once ours is done, it's done, we take care of our own. That is called selfish. In the world, they are called miserly. Selfish people, stubborn people, they are called selfish. And so, all of them are called selfish. So they are called Kaivalyarthi. And Aishwaryarthi. What is an Aishwaryarthi? We want enjoyment. We should arrange everything properly for ourselves, whatever happens to others, let it happen. While performing bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: 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 → They don't desire seva. Even if they perform seva, why do they do it? For enjoyment. This, I get. That is the meaning of enjoyment. What about me? Something should happen for me. I get it. So, Kaivalyarthi and Aishwaryarthi are both similar. What about me? A devotee of God does not worry about such things. We were talking about it that day, weren't we? That Maharaj's method of salvation 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 → And the method of salvation in the scriptures outside of 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 → All outside of 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 made the method of salvation such that one should go to 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 → And if you help in the salvation of others, then your own will also be achieved. Even if one helps in true salvation. Our own will also be achieved. We should do our own and also help others. First, do your own, then help others. And keep both in balance. Such is the custom 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 → And in the scriptures and in previous yugas, it was like this. The central idea. The central idea is of seva. A wise person has no other desire than seva. Even after performing spiritual practices, there is a desire for seva. And even after performing seva, there is a desire for seva. Whereas, apart from a wise person, what do other devotees do? They desire other things by performing spiritual practices. Even after performing spiritual practices, they desire other things, and even after performing seva, they desire other things. Their ultimate target is not seva, to perform seva for God. If they get something else by performing seva, they will enjoy it for a while and then do all this. Then Maharaj said that if one has many virtues of knowledge and detachment, and performs seva, and has great glory. But if he feels pride in front of a devotee of God, and becomes stubborn with him, and does not bow down there, then what happens when there is competition with a devotee of God? Then what happens? Cannot bow down. There is one seva. And there are two customers in that seva. Then, Then if you bow down to the devotee of God, the seva is lost. And if we don't bow down. Then there is stubbornness. Then what to do? One devotee says, 'I want kirtan kirtan Divine songs about Bhagvãn and His charitras, usually sung to the accompaniment of musical instruments. Tap to open in glossary → Adhyay Swami says, 'My kirtan kirtan Divine songs about Bhagvãn and His charitras, usually sung to the accompaniment of musical instruments. Tap to open in glossary → And Swamiji says, 'My kirtan kirtan Divine songs about Bhagvãn and His charitras, usually sung to the accompaniment of musical instruments. Tap to open in glossary → So what to do? He So Maharaj said that, but then what to do? So either help him by being helpful. Make him do it and we also do it. There is no limit to seva. To please God's devotee, the sky is there. To please people, there is a narrow alley. But to please God, the whole sky is there. Come on, you do this, you do it properly, come on, I'll do something else. Where is the limit of seva? So, because of that, God says, one kos of water is made. And if you push the other person and say, 'Go, do whatever else you want to do.' Not here. Then the water becomes solid. Not even one kos. In that, two cannot happen at all. And if he helps him, saying, 'Come on, you want to do it,' teaches him, helps him, and also engages him in devotion to God, bravely, and he himself does not slow down. Then one kos and two kos of water are made. He engaged the other person, and he gets a share in that. If he has helped the other person. If he has helped him in performing devotion to God, then the water of his kos also comes to him. So, double. And if he does not bow down to him, then Maharaj says that even while performing devotion, the water becomes solid. So, where did Maharaj say about being stubborn and not being stubborn? In front of God's devotee. With God's devotee. Or with God? In front of the devotee. With God's devotee. And if someone comes to do the seva that we are doing, then what should we do? Hey Then what to do? Do it together. Or teach him. And we should do it ourselves. We say, 'Okay, you do it.' I am free. Or my trouble is gone. It's just a hassle, isn't it? Hey How can one who considers it a hassle achieve salvation? One who considers the service of God and the service of God's devotee as a hassle. Then one should understand God and understand why he has considered it salvation. So, the central seva. Not being stubborn with God's devotee, this is a skill. It's not a transaction. That either you do it or I do it. One of the two will do the work. It's not a transaction, it's a skill. Make him do it and we also do it. We cannot be left out. One's own devotion should not be lost. And the other person gets more respect than us. Then Maharaj says, two kos of water will be made. To make two kos of water in one kos, is that an easy thing? So it's a skill. And without understanding the true glory of God and the true glory of God's seva, and without understanding the true glory of God's devotee, this cannot happen, the skill does not come. He When there is a need, does one find a way from anywhere or not? Hey So, if we have a need for God's devotee and a need to serve God. If both needs are equal. Then a space emerges from it. Maharaj says that one who has love, no matter what obstacles come, he does not turn back. So both things happen. We are incapable, he says. I am doing it, so not you now. Then, even if that person is a great devotee of God or has a true desire, he says, 'Not me, if I was coming, then not you.' And if you are doing it, then I won't even go near it. If it gets too much. Or something else. If you are doing it, then I won't even go near it. He Then not much water will be made in it. No kos of water will be made. That's why Maharaj said to abandon pride and stubbornness with God's devotee. He didn't say to abandon stubbornness with God. Maharaj says that if he has the strength of devotion, God acts extremely submissive to him. But even then, if he becomes stubborn with God's devotee. Then his devotion does not gain strength. Even if one strives to become a wise person, one must consider the soul separate from the body. Maharaj says that one becomes wise, becomes a siddha, becomes a deity, attains the supreme state, everything happens through seva. With what attitude does one perform seva? If one has a long vision to attain the supreme state. That I want to attain liberation through the service of 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 → I want to perform long-term seva. Then he becomes Akshar Akshar 1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh. Tap to open in glossary → Mukta Mukta Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17]. Tap to open in glossary → Then the feeling of Akshar Akshar 1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh. Tap to open in glossary → If one performs a little seva, the feeling of a deity comes. If one wants to become like this, the feeling of a siddha comes. But he says that without the seva of God, no achievement is possible. Without the seva of God, no one. So, the soul's self-vision, the longer that vision is. And the longer the vision in seva. So much does his soul become fertile. Whatever is endowed with glory. That much. If one has a long vision that I want to serve God permanently. Then he attains the state of a devotee of Aksharbrahma. And he performs seva with such a vision. So, to attain that state with such a vision, the means is only seva. And to separate from the body, the means is also seva. To go to heaven, it can also be done through other means. But there is nothing else besides seva. Otherwise, Maharaj says, the soul. In this, Maharaj said that one has heard from the mouth of God's devotee that I am separate from the body. But it doesn't happen that way. It doesn't last long. The bodily consciousness overtakes. Even if one goes to heaven, the bodily consciousness overtakes. Who does it not overtake? Then it doesn't happen to him. To serve Maharaj and to permanently and ultimately serve Maharaj, if one strives, then the bodily consciousness does not overtake him. After separating, it does not overtake him. So, one becomes a siddha, becomes wise, becomes a deity, attains the supreme state. Then seva is greater than all of them. Is it to be done even after attaining the supreme state, or is it to be abandoned after attaining the supreme state, and seva to be pushed aside? If the supreme state is attained, then this seva is great. So, the entire central idea is the glory of seva. The glory of Maharaj, the glory of seva is fine, but the glory of Maharaj's seva. And the glory of the seva of Maharaj's exclusive devotees, how is it? Then it is higher than the supreme state. It is to be done even after attaining the supreme state. And if one wants to attain the supreme state, it is also to be done. 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