Then Atmanand Swami asked, "In my mind, I have this firm resolve that until the end of this body, I want to live according to the wishes of God. Even so, how can we act so that God and the Sant Sant A sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush. Tap to open in glossary → Then Shriji Maharaj said, "God and the Sant Sant A sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush. Tap to open in glossary → Sant Sant A sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush. Tap to open in glossary → Sant Sant A sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush. Tap to open in glossary → So, what does that mean? Body-consciousness is present. If someone ignores us, if we are right and someone ignores us, would we go back there? God says, then trust comes. Trust is supreme, so Maharaj must have spoken of both sides. That He too must have some trust in us, right? Firstly, if this person has trust in Him, that is supreme, as was said in the previous question. Now, how does God gain trust? So, what is the medium for God to gain trust? What is its basis? What must a person be like for God to trust him? The other thing is in the mind, that one wants to please God. But what kind of actions show that he truly desires to please Him? His actions, how should both his actions and mental state be? What should his intent be? Intent is within. But what should his attitude be? So, what should it be like? Maharaj mentioned two main points. What were the two? No matter how ill he gets, if he is not cared... No matter how much we surrender, and God ignores us, or shows displeasure towards us. We might have gone to do something with great enthusiasm, and if He ignores us, then? Even then, if he does not back down, then Maharaj says, God gains trust in him. Then God, God gains trust in him. And secondly? Even if he has no fault, yet they insult him in any way. They despise and insult him. Contempt and neglect are both distinct. Even if they show contempt for him, he has no objection. Even if they neglect him, he has no objection. Even if they insult him, he has no objection. And even then, if there is no change in his faith, then God gains trust. And God is pleased. Contempt is somewhat more, considered more than neglect. It is external. In neglect, neither this one speaks nor that one speaks, like that. And in contempt, the other person speaks, right? Contempt comes in speech, contempt comes in action. Neglect is also a kind of contempt. Silently. It is silent contempt. And what is the other one? It is open. It is verbal contempt. And insult is action-based contempt. All three are indeed forms of contempt. If someone shows verbal contempt towards us, if someone shows contempt in action, hates us, hates us, or if someone shows mental contempt. Mental contempt means neglect. They do not respect us even in their mind. Then what happens to us? Maharaj says, if one passes through these three unscathed, then he gains trust in God, rather, God gains trust in him. This person already has trust in God, but to prove that, to earn God's trust, we have to pass through these three. If we keep trust in God, then it is said that God is pleased, like that. But if we also want to earn God's trust in return, call it trust or pleasure or whatever you call it, if we want to earn that, then one has to do this. In that, it is said that he does not get distressed. But if one is neglected, distress does occur, right, as to why did it happen? Why neglect, of neglect? That is not distress. Finding a way or finding reality is not called distress. That is just considered curiosity or something like that. That is not called distress. When is it called distress? Maharaj said that there is a difference between types of distress. When one's nature encounters distress, he does feel distressed, but there is a difference between types of distress. If he feels, 'Why are they doing this to me without any fault of mine?' even then he is said to be distressed. 'What is my fault?' like that. 'I have no fault,' and really he might have no fault. Even then, if he thinks like that, then that is not good, Maharaj said so. But if he thinks like this, that 'they are neglecting me, there must be some reason.' Its cause, eh? He analyzes it, or rather researches it, to find what that cause is so that he can remove it. Then that thinking is good and there is no objection to it. Maharaj says, if distress occurs—look, Maharaj makes it very clear, Maharaj said—if distress occurs and one perceives flaws in the other person, it is not good. And if he perceives his own flaws, it is good. Distress does occur, Maharaj Himself said so. Distress does occur; when nature is confronted, one does feel distressed. But if, in distress, he perceives flaws in the other person, it is not good. And if he perceives his own flaws, it is fine. Even better than that is if he does not get distressed at all. But if distress occurs and he perceives his own flaws, it is fine. So, in this, three detailed points were mentioned. Firstly, they neglect us. When we are very ill, we have expectations, and they neglect those expectations. We have expectations. If we have expectations and they neglect them, then that neglect does not rankle. But when we fall very ill, we feel, 'At least they should come to ask me how I am.' 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