Then Munibawa asked Brahmanand Swami, "We have attained such a 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 → There might be some weakness. In the beginning, there is unity. But later, can you bring together two people who are well-known in the 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 → Even if they meet, do their minds become one? What is the reason? Mind, pride, and jealousy. They are not capable of tolerating their equals. To tolerate their equals... if others are greater than them, it is fine; if they are smaller, it is fine; but they cannot tolerate, cannot bear their equals. And what does it mean to not be able to bear equals? That itself is pride and jealousy. They cannot bear their equals. Then Brahmanand Swami tried to answer it, but could not. Then Shreeji Maharaj said, "One who is like that lacks intelligence. And one who is intelligent knows whatever flaws he has, and also knows whatever virtues he has, and also knows the virtues and flaws in others. And one who is not intelligent only sees virtues in himself, but does not recognize his flaws, and considers himself..." ...does not know. And if one is intelligent, he knows and then removes them. He removes them, tries to remove them. And the one without intelligence, whom Maharaj called unintelligent, he does not even know, so where is the question of removing them? Those sitting in the front row, they are generally considered intelligent. Yet Maharaj says no, they are not. It is only the ones behind. Thus Maharaj says no. We have to believe what Maharaj said, right? We may believe that someone has intelligence, we may believe that I have intelligence, but how can we believe that if Maharaj said you do not have it? So Maharaj said in that regard that they lack intelligence. So, until when do they lack it? As long as one does not remove his own jealousy and envy, he lacks intelligence. Then, even if he has reached any level of sadhana, as long as he does not remove his pride and jealousy, he lacks intelligence, so Maharaj said. Deep intelligence, that is. It also comes in the Satsangi Satsangi A person who practises satsang. Tap to open in glossary → Somewhere they must have intelligence to become sadhus, or does it happen only if they have none at all? Probably, it happens only if they have none, right? Who would call us intelligent? Does anyone in the world call anyone intelligent? "He is a fool, leaving so much behind and going away." So who would call him intelligent? Maharaj has made this very depiction of intelligent sadhus. Then Shreeji Maharaj said... Maharaj, in this, it is very clear, the essence of this discussion is just this: one who removes pride and jealousy is intelligent. He removes other enemies, of course, but one who also removes pride and jealousy is intelligent. And if he lets pride and jealousy remain and removes all others, he is still unintelligent. Even if he removes others, he is indeed unintelligent. Like that. As much as the inner enemies like lust and anger do not cause harm, pride and jealousy cause harm to the good ones. Those other enemies affect the weak ones. And to the good ones, these pride and jealousy cause harm. Then Shreeji Maharaj said, "One who is like that lacks intelligence. And one who is intelligent knows whatever flaws he has, and also knows whatever virtues he has, and also knows the virtues and flaws in others. And one who is not intelligent only sees virtues in himself, but does not recognize his flaws, and considers himself as great as Sanakadik, and considers others to be inferior to himself." Even if others are like Sanakadik, he considers them inferior to himself, and considers himself like Sanakadik. And he considers himself as great as Sanakadik, and even if others are great, he considers them inferior to himself. And one who is intelligent knows his own flaws, thinking, 'I have this flaw in me.' Whom should we call intelligent? Maharaj said in this, right? One who considers himself small should be called intelligent. And one who considers himself great should be called a fool. Not exactly a fool, but lacking in that. A little. Soap. Lack of common sense. Sometimes one has a lot of specialized intelligence, but lacks common sense. Specialized intelligence is abundant. Those who are babus, and have a very high IQ, and always come first, but sometimes completely lack common sense. That happens. "And one who is intelligent knows his own flaws..." Maharaj especially said this to us sadhus, right? Sadhus explain a lot to others, but still do not understand themselves. They explain a lot, but do not understand themselves. They are not ready to understand. And they are only ready to understand... so Maharaj said to him. One who is not ready to understand, Maharaj called him unintelligent. And those who are only ready to understand... those who are not ready to understand is one thing, but those who are only ready to explain to others, He called them unintelligent. Now, what should we understand from that? If he does not have it himself, what will he explain to us? "And one who is intelligent knows his own flaws, thinking, 'I have this flaw in me.' Then, keeping a firm resolve, he removes that flaw, and considers the discourses of other sadhus on removing that flaw to be beneficial; therefore, no flaws like pride or jealousy remain in him. And if someone appears to have great intelligence, but if he does not reflect on his own flaws, then his intelligence should be known as worldly intelligence." We reflect on the glory of God, we reflect on the glory 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 → Even if he reflects on God, his intelligence is worldly. Even then? Even then, his intelligence is worldly, is that what it means? Where is worldly? Not worldly intelligence, He said 'unintelligent' itself, right? Here, who is unintelligent and who is intelligent? It is only about these two, right? There is no third option. Who is unintelligent and who is intelligent? We have attained God and 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 → 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 → 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