A poor person cannot let go of even worthless things. Renouncing such worthless things is very difficult for them. And if one is generous, they would even leave a kingdom and go. Leaving royal prosperity, they would still go. So, if they leave royal prosperity and go, do they get more, or is the kingdom lost? Is their kingdom lost, or do they get something more? Huh? They get more. Look at them, they still get more respect. So, because a person cannot let go, there is poverty. They cannot let go even for what they want. So, that is their tragedy. That they cannot get what they want, they cannot find a solution for it. They cannot find a solution. Attachment has set in, so they cannot even find a way to obtain that thing. Oh, without vairagya, just as the example of a poor person was given, if one is poor, they cannot do anything. We have renounced the things of this world, so do we get more than a householder or less? Huh? We get more. Especially if one renounces honestly, this is just renounced according to a rhythm. It has not been renounced from within. It is renounced according to a rhythm, and if they renounce it honestly, then do they get any less? In a householder's life, there is a lot of traveling and such. So, if we have become sadhus here, and in case, suppose we had not become sadhus, then if we had not become sadhus, would we have ever gone out of Gujarat? Out of Gujarat? We might not have even gone to a nearby big village from our village outskirts. If you ask these boys, many of them might not have even sat sat 1) True. Real. 2) Permanent, imperishable and unchanging. Is unbound by the past, the present, and the future. Tap to open in glossary → sat sat 1) True. Real. 2) Permanent, imperishable and unchanging. Is unbound by the past, the present, and the future. Tap to open in glossary → And because they renounced a little, see what God did for them. When I became a sadhu, within 15 days, I went on a pilgrimage to the four holy abodes. It had been only 15 days. I became a sadhu in April and went on a pilgrimage in May. Or rather, I left in April itself. And directly, I got a chance to visit all four holy abodes. Now, if we were at home, if we wanted to see the outskirts of another village from our village outskirts, it would be very difficult. If we wanted to go from our village outskirts to another village outskirts, it would be difficult. Someone might get a chance in years to see a big city. And as for Ahmedabad and Mumbai, don't even ask. And a pilgrimage to the four holy abodes. After some more time, I got to travel abroad. Let's go abroad too. My name was written down to go abroad, that we have to go. The trip abroad happened. So, by renouncing, by renouncing mentally, do we get more or less? And those others might have got tired of struggling. So, those who studied with us, they were all big people and very rich people. Still, they are all wandering there and then. And the respect, honor, and those resources, everything was received. If they renounce, for some, that is poverty; they cannot let go mentally, so they don't get that either. Sadhus left from our Gurukul, and if they are wandering alone, wandering single-handedly, what kind of struggles do they face? "I want this, I want this, I want this, I want this." They struggle. Still, poor things, they get it with great difficulty; even if they get it, it is with great difficulty. From all sides. And this one gets everything sitting down. Even if they say no, still, "No, no, still..." But there must be a readiness to let go mentally. Now, Maharaj mentioned two things. One is vairagya and the other is faith. To renounce internal vices, He mentioned two things. If one wants to renounce internal vices, vairagya is needed. And if there is no vairagya, then? What? Faith is needed. Faith is dependent. Vairagya is not dependent. It is not in our hands to maintain vairagya or, suppose, to lose vairagya; to let go of the seeds of this world is not in our hands. But to have faith is in our hands. Whether to have faith or not, it is not that they must have faith from a past life. So, He mentioned two things. That is the wonder of Maharaj. That, just like that, a person sits waiting, "If God gives me, then I will do it," not like that. Maharaj says, it is a direct account. If there is vairagya, suppose based on past karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → One is faith and one is vairagya; He mentioned two things to renounce vices. If the internal vices are not being renounced, what should be done, Maharaj? Everyone indeed has the desire, that "I want to please God." "I do not want to keep a nature that displeases God." What was the question in that? What was the first question? The question asked by Muktanand Swami to Maharaj came up. A devotee of God indeed has in mind that they do not want to keep any nature that hinders the worship of God. They honestly have this desire too. But many times, they honestly desire to renounce vices, yet they do not go. Because all these vices that have clung to us, we have maintained our past connection with them, a deep one. So, if we then try to let go, they do not let go. So, those vices do not go. If they do not go, then faith is also needed for that. If there is vairagya, then those vices go away honestly. And actually, if they calculate, they still go away. What are the vices for? To obtain. And what is that thing? The things of this world. "Things that no one else has, I should have." "The pleasures that no one else can enjoy, I should enjoy." "Where no one else has gone, I should go." "The respect that no one else gets, I should get." These are all desires. Natural desires, everyone has this. So, if they have not reached there, then they might have some other small, petty desires. But otherwise, there are these many desires, all such desires. And if they renounce those desires, they get it automatically. Maharaj, the influence of 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 → 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 → Not by our own influence. The influence 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 → 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 by its influence, we get this much. Otherwise, everyone gets tired of trying. They die. Even if they have gone to America, even if they have gone to America, they suffer. When I went to America, one who studied with me, studied in the Gurukul itself, he had gone. He thought, he was telling me his story. That "When I went to go to America," "then 200 people came to see me off." "200 people came to see me off. And I was like a don, a don." "Then I came here to America," "then I had to go to do a job." "So, they said, my duty was to unload trucks." "Not cement and such, but those good boxes." "But to unload trucks, then I would unload and cry," "where did I get stuck here?" "Coming here, where did I get stuck?" So, for many years they do such jobs, then sometimes in their own field's job, those who studied from here and went, they don't get a job in their own field. So, they suffered a lot. Even after going to America, see, this happens. We went with great pomp, and does it ever happen to a sadhu? When you went for the first time, did you have to unload? At that time, the turn did not come. So, what is obtained by renouncing, is not obtained by desiring. Renunciation gives it to them. If they think like that, then it becomes easy to renounce these vices. To renounce vices, to renounce desires, what are vices anyway? Renunciation of desires. And fights are for desires. And all discord and quarrels happen for desires. Then, depending on how they are, if they are mild, it is less, and if they have clung too much to the jiva, then there are more troubles. What are the troubles for? There are no other troubles. A devotee of God indeed has in mind that they do not want to keep any nature that hinders the worship of God. Yet, improper nature remains. 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