Just take interest, it doesn't mean you are a rasik bhakta.
If you are interested in God and not in anything else, then you are called a rasik bhakta.
That is the meaning of a rasik bhakta.
The word rasik is used in the context of shringar ras.
And its yogic meaning is that one who takes interest is called rasik.
One who has an interest in something is called rasik.
Therefore, if one has an interest in God, but also has an interest in other worldly things, then it is said that he does not have an interest in God.
Whereas in worldly pleasures, it is not like that.
If a chaste woman says that I do a lot of service, I do 75% service everywhere, and 25% service to others, then what is the problem?
You have already done limited service.
So
She is not called a chaste woman.
She is not called a chaste woman.
Why does the rasik bhakta say that we take a lot of interest in Maharaj, but if we take a little bit in other things, then what?
He is not called a rasik bhakta.
Maharaj says that a rasik bhakta is like a chaste woman.
If she serves her husband 95% and others 5%, then she is not a chaste woman. She must be 100% devoted.
If she serves her husband 100%, then she is called a chaste woman.
Until then, she is not a chaste woman.
Maharaj said that a rasik bhakta is one who serves God a lot and has a lot of interest in Him.
If he has a little bit of that, then he has that.
Should the world know or not know?
It cannot be said to a devotee.
He wants to serve everyone, so he serves God in that much service.
Does he serve God alone?
Then he is not a rasik bhakta, he should take a little interest in everyone.
Maharaj says that.
Take interest in only one, not in all.
He serves one, and everyone comes to him.
Therefore, if one has an interest in God, but also has an interest in other worldly things, then it is said that he does not have an interest in God.
There is nothing.
If there is milk, it is five liters.
And only one drop of poison has fallen.
Then it is called poison.
That is called poison, that person does not do the work of milk, he does the work of killing.
It is more dangerous than pure milk.
If someone drinks milk knowingly, then.
True rasikta is to remain in God alone, not in others.
Whereas in worldly pleasures, it is not like that. If there is rasikta in worldly pleasures and one gets a little interest in God, then that rasikta does not become false.
It doesn't mean it becomes false.
If 75% of one's interest is in God and 25% is in the world, then why is the world interested? No problem, 25% is a lot in God.
It should not become false.
If it is one percent, it will not be false.
If 99% is in God and 1% is in the world, then 99% is not called false, nor does 1% make 99% false.
If there is rasikta in worldly pleasures and one gets a little interest in God, then that rasikta does not become false.
Such a rasikta can be maintained.
But in rasikta related to God, there is no such natural condition.
Therefore, Maharaj says in the Vachanamrut that a devotee who has affection for God's words and finds interest in them, but also finds interest and affection in the words of women and others, should be considered unwise.
That devotee only knows the taste, but does not know what the fruit of that taste is.
He does not know discretion.
He knows the taste.
But he does not know discretion.
That is his foolishness. One should renounce such foolishness and, by the word of God alone, consider it happiness.
Such a rasik bhakta should be considered true.
Similarly, rasikta should also be known in the subject of touch.
The touch of God is true when one experiences other touches as a black snake and burning fire.
One who considers other forms as a heap of hell and a rotten dog, and also does not find happiness or interest in other relationships of taste and smell, and is not pleased, then his rasikta is discerning, true, and leads to moksha.
Maharaj says that if a devotee finds joy in matters related to God and also finds joy in worldly matters, then he is a false rasik bhakta.
Therefore, such rasikpana and such worship should be considered false.
Because he knew other objects as he knew God.
Therefore, his sentiment is false and his knowledge is also false.
Another special thing Maharaj said is that just as there is discrimination of rasikta and bhavana in the waking state, there are also five senses and rasikta in dreams.
When one sees the murti of God in a dream and experiences joy from the words of God, and if the same joy comes from other five senses, then the rasikpana is false.
Even in a dream, if one experiences joy from the five senses related to God and has an aversion to other subjects like inverted joy, then that devotee is true.
Because the God who appeared in the dream is true, but the devotee's understanding is false.
That understanding is true which is attracted only to God and not to other subjects.
Here is a beautiful discrimination of understanding, that is.
If one has darshan of God in a dream, then God is true.
Its fruit is obtained.
In a dream, someone gets a crore rupees, but new notes have been printed for it.
So what happens when he wakes up?
On the contrary, he regrets that his money is gone.
So, if God appears in a dream, it is true, and if he appears in the waking state, it is also true.
There is no difference, whether he appears in a dream or in the waking state, he is true everywhere.
It is what it is.
And if grain is found in a dream, or anything else of this world is found in a dream.
Then it does not bear any fruit.
But brother, God is true and all that is false is false.
Here, understanding in a dream, Maharaj says, remains discerning.
In Maharaj's view, there is discretion even in deep sleep.
What to do?
Because there is awareness in deep sleep.
So Maharaj said that in each state, there are two other states, and in deep sleep, there is a waking state.
If a person is sleeping in deep sleep and in the evening he makes a resolution and sleeps that today I have a vacation, so I have to go home.
The train is at four o'clock.
So when does he wake up from sleep?
Huh?
It rises at 3:30.
So there is awareness in deep sleep.
Even in deep sleep, a person is awake.
He knows in deep sleep.
All the actions happen in deep sleep.
All the timing actions happen, right?
So there is awareness in deep sleep.
But then Maharaj said here that if one maintains awareness in a dream, then one maintains discretion in a dream.
Here, a beautiful discrimination or secret of understanding has been told.
God appears in the waking state or in a dream.
Whether one has direct darshan or darshan in a mental image, God is still true.
Everything related to God is there.
Nainabhikram Nashvasti.
If you resolve to serve God, you will get its fruit.
God is pleased and gives its fruit.
And he doesn't even get it if he does it.
If all these householders' parents have done a lot, then what do the children say? Our parents didn't know anything.
Bharatbhai says and everyone says.
Our parents didn't know anything. All these children are going to say that to their father.
That everyone fell.
No one did anything.
Even if he does, it cannot be said.
So God is such that even if someone has not done anything and just makes a resolution, he accepts it.
A dream is just a resolution, isn't it?
Awakening means action.
And a dream means a resolution.
If you make a resolution, you get its fruit.
And if he does it in the waking state, he does not get that fruit.
Parents do a lot of hard work and set up their children very well.
In the olden days, we would make them landlords, now we get them jobs, educate them.
Then those children, when their wives come, say that their father doesn't know anything and their mother doesn't know anything.
So he didn't do it, and now he won't get the fruit.
He won't get the fruit.
So God is such that if you do even a little, how much fruit do you get?
Draupadi tied a bandage, and God counted the threads and said there were as many threads.
He gave so many saris, and then he said what?
This is just your interest, your principal is still due.
Who would be like that?
Only God is like that.
That if one does even a little for Him, then God accepts it as such.
If he has served in a dream and made a resolution in a dream, then God accepts that he has served Him.
If he does it in the waking state, it's nothing.
If something doesn't happen once, everything fails.
Here, a beautiful discrimination or secret of understanding has been told.
God appears in the waking state or in a dream.
Whether one has direct darshan or darshan in a mental image, God is still true.
Does mental darshan yield more fruit or direct darshan?
Huh?
Maharaj said both are equal.
If it's the same, then this one is more.
This one is more.
Maharaj says that if one is directly enjoying a worldly object and also contemplating it in their mind.
Then who becomes the cause of birth and death?
The one who contemplates in the mind becomes the cause of birth and death.
So the cause of avoiding birth and death is also the same.
That one has direct darshan and remembers in the mind.
So what is the difference between remembering in the mind and having direct darshan?
In direct experience, it is not necessary for him to have affection.
It is necessary for a rasik bhakta to have interest, isn't it?
That he has direct darshan does not prove his rasikta.
Sometimes we tell all these children to go for darshan, and they just go saying 'Jai Jai'. It's like they were forced to do it.
How do we know if he has developed an interest in his mind or not?
Then he listens to it.
Yes.
Then he listens.
Then if he listens and then remembers it, then his rasikta is true.
So he has developed an interest.
And he avoids birth and death.
Then if he remembers, he avoids birth and death, and God understands that he remembers me.
The fruit of darshan is a little.
Because if he has had darshan, he remembers this. If he has not had darshan, how can he remember?
But there is a difference in both.
So the dream is superior.
One who has attained discretion in a dream.
Then he must have already attained it in the waking state.
If one has attained it in the waking state, it does not mean that one will attain it in a dream.
Maharaj has said both are equal.
The relationship with God is the same, whether it happens in a dream or in reality.
But at the level of sadhana, there is a difference in both.
If one has discretion in the waking state but not in a dream, but if it comes in a dream, then it is said to have come in the waking state.
God appears in the waking state or in a dream. Whether one has direct darshan or darshan in a mental image, God is still true.
There is no imaginary element in it.
Only truth resides in it.
Whereas, even if you directly experience worldly objects, their transience, perishability, and insignificance will not go away.
And even if you experience them in a dream, they will remain the same.
Eternity does not go away.
If one has had darshan of God in a dream, its fruit becomes eternal.
If one has resolved to serve God in their mind, its fruit becomes eternal.
No one can destroy it in time.
Its fruit keeps coming.
If you plant a watermelon, how many fruits will it bear?
What do you say?
It is practical.
No, it means one watermelon bears fruit only once, then the vines die.
It grows big, but once a watermelon comes, the vines die.
And if you plant a mango tree, then?
It keeps coming for generations and generations.
So the fruit of this world is such that once you get the fruit, it's over.
And if one has made a resolution related to God even once, whether in a dream or in the mind, its fruit keeps coming.
God remembers that he once resolved to serve me.
God remembers that, even if it was done only once.
Another important thing is that whether we worship the murti of God directly and devotionally, or offer devotion to a mentally manifested murti with intense emotion, the fruit will still be obtained.
Not only that, but you will get as much as you directly experience.
Whereas, on the contrary, worldly objects in dreams are completely false.
Even then, if they are experienced mentally in a dream.
In a dream, suppose I met Narendra Modi.
Then if he goes there, he won't let him do anything.
That I met him and he said that he promised me to come.
If it was given in a dream.
Then it won't happen.
And if one meets Maharaj in a dream even once and Maharaj has given a promise, then Maharaj will come if one goes to him.
Not only that, but you will get as much as you directly experience.
Whereas, on the contrary, worldly objects in dreams are completely false.
Even if one experiences them mentally in a dream, their sin becomes embodied and true.
That happens.
No fruit, no virtuous fruit.
Sin is incurred.
If one commits some sin in a dream, it also happens.
Nothing in this world.
Even if one is destined to receive blows in the afterlife, they will receive them.
That is the fruit of a dream.
Just as virtue is true in the former, so is sin true in the latter.
Sin is predominant.
Wherever you go, sin is true, whether in the waking state or in a dream.
Therefore, Maharaj says that even if God appears in a dream, he is benevolent, and the world, whether seen in a dream or directly, is still a downfall.
Such understanding or such discrimination is the true rasikta, the other is false.
Maharaj says, when you sing kirtans, we close our eyes and think, and we only think this much: if anything other than God comes to mind, our head should be cut off. That is our strong thought, that is, discretion.
If you want to enjoy, it's kirtan.
Arrange your own interest, that is kirtan.
They arrange kirtans, don't they?
You have to draw a line like this.
What do you say?
Composed.
Composed.
Composed.
Composed.
Maharaj used to compose this kirtan.
Only one or two people should take interest, not elsewhere.
He composed it like that.
In that, if anything other than God comes, our head should be cut off. That is our strong thought, that is, discretion.
Worldly feelings cannot be tolerated at all.
We think a little, but we think like this.
And we have composed such a kirtan in our minds, which we tell you.
What does it mean to have composed a kirtan?
What is kirtan, brother?
It has been decided.
The taste has been decided.
In prasad, less poetry.
What is called poetry, what is called kirtan?
It is called what you want to give.
There should be interest.
To whom?
To the listener.
It comes to us anyway.
If we have written a poem, do you write poems or not?
If you have written a poem, who gets the interest?
Only us.
If others want to come, they come, otherwise they don't.
Maharaj wrote such a poem that everyone gets interested.
Who would not be interested in such a thing, that if one makes a resolution in a dream, its fruit becomes immortal?
Who would not be interested in that?
A person's interest, the fruit, the interest is in the fruit.
Or in the tree.
When do you fill the mango leaves?
How sweet the mango was in summer, so in monsoon, if there is more water, there is more juice.
So Maharaj showed interest in the fruit.
Rasikta should be in the fruit.
How wonderful its fruit is.