And when we live together with the sadhus, if there is some argument between us for some reason, or some kind of friction, one should not cause friction to anyone. But have we ever resolved to undergo friction for the sake of a good person? So, many people will accept our friction if they are in a state of helplessness. Many will accept it if they are helpless. If they are desperate for food, they won't object. If they have a need, they won't object. If they are young and want to study, and you teach them, won't they accept? So, there are many ways of undergoing friction. If they don't know something and you teach them—if they don't know how to make rotli and you teach them, won't they accept the friction? If they want to learn computers and you teach them, won't they accept? If you teach them something that you know, will they accept it or not? What if they are good? If they are good, they will say, "I don't want to learn." Where is the intention to accept friction from me? It is to give it. So, if he prepares a thal and feeds me, then I will eat like God. I am not ready to undergo friction for him at all. So, that is called pure body-consciousness. Now, it is said that when there is an argument with a sadhu, an occasion of friction arises. Maharaj said—Shastriji Maharaj used to say that when he lived in Vartal, in the morning, he would draw water from the well and bathe so many people. One hundred or two hundred sadhus. So, that is a service, and no one in the school would interfere, so it was a free opportunity to undergo friction, if one wanted to. No one would interfere there; who would interfere at the well? But we should do that. There is no desire in me to remove my own thorns; if we want to remove them, we remove others' with tweezers. There is nothing like removing our own; we don't see any thorns in ourselves at all. Are there any thorns in us? What do you think, Mulji Bhagat? Do you have any? Do you have any? And if some kind of I-ness and my-ness arises, and if pride, anger, taste, greed, lust, jealousy, envy, and other such negative qualities are active, then if we do not know ourselves as the atma, we perceive flaws in the sadhu. From that, great harm comes to him. Therefore, one should know oneself as the atma, distinct from the body. Maharaj said that how are the good and the bad determined? They are determined by conviction. In our minds, these are not good. The one with whom we do not get along. If our nature does not match, then? He is not good. Even if he is good? Do you accept him? Do you accept him or not? Tell me. You won't accept him. Then how did you decide who is good and who is bad? The one who gets along with us is good, and the one who gets along with us—does not get along with us is not good. That is how it is. He may be a servant of God, he may be serving God, and he may have faith in God, but if he does not get along with us, then? Then he is not good. So, we should not undergo friction for him. then if we do not know ourselves as the atma, we perceive flaws in the sadhu. From that, great harm comes to him. Therefore, even if you fast for a month, but cannot tolerate even a little bit from a devotee of God, then those who fast are good, there is no denial in that. But Maharaj called this true atma-realization. Maharaj did not say that if he has atma-realization, then if by chance in the future he does not get food to eat, he can survive. Did he say that is atma-realization? Where is the issue? Where was atma-realization shown? That if by chance or due to circumstances he does not get food to eat for a month, then those with atma-realization will pass through it safely. So, he did not say that. Did he say that? Where is one supposed to pass through with atma-realization? With the devotees of God. One who has atma-realization passes through the devotees of God safely. So, which atma-realization is that? How much are you ready to tolerate for the sake of a devotee of God? And if no one is causing friction? Voluntarily. How ready are you to voluntarily undergo friction? Are you ready to undergo friction? So, that much is atma-realization. And in that, one should now increase the intensity. If Nirgun Nirgun 1) Without gun. Not possessing any qualities of the three guns of Mãyã – sattva-gun, rajo-gun, and tamo-gun. Beyond all mãyik qualities. Divine. 2) Extremely subtle. [Kãriyãni – 8]. Tap to open in glossary → Rushi Rushi A sage. A tyãgi who performs severe tap and dhyãn. The Veds were revealed by Brahmã to rushis. Tap to open in glossary → Then those other Swamis will also cause friction. One should increase the intensity like that. Then, if we do not know ourselves as the atma, then if we do not know ourselves as the atma, we perceive flaws in the sadhu. From that, great harm comes to him. Therefore, one should know oneself as the atma, distinct from the body. And that atma is not a Brahmin, not a Kshatriya Kshatriya Person of power and courage, traditionally responsible for the formation and enforcement of law within society, as well as its safety. Rulers and warriors of society. The second of the four varnas (castes) of the ancient Indian social system. Tap to open in glossary → Kanbi Kanbi A class of people of the Vaishya varna traditionally engaged in farming and rearing cattle. Tap to open in glossary → it has no caste, no community; it is like that. And that atma is as luminous as the sun and fire. And it is endowed with consciousness. And the flame of fire and the rays of the sun are insentient, because if we touch them with a finger, they do not move away. But if there is an ant and we touch it with a finger, it moves away and walks in the opposite direction, therefore, the atma is endowed with consciousness. And we compare it to the sun and fire because its form is so luminous. And that atma has transmigrated through many births. And it is said that this jiva has drunk as much of its mother's milk as there is water in the ocean. And though it has died in many ways there, it has still not died; it remains exactly as it is. And what is to be understood by this? What? That is, what is to be understood in atma-realization? If some devotee of God caused us friction, has no one caused it before? Then indeed. Would we have tolerated that or not? A child would have caused it, a spouse would have caused it, the boss also would have beaten us somewhere. Have we tolerated those or not? The old devotees used to say that when we become sesame seeds, when we become sugarcane, then we will be crushed. So, what do we do for 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 → Are we not to tolerate anything for the sake 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 → Anything? In a moment, one immediately loses one's temper. Nothing for the sake of a devotee of God? Otherwise, would we have come as cows? When we were in the world, would we not have come as cows? When we become oxen, will someone have beaten us? But look if a devotee nudges us. It hurts everyone. In many births, we have drunk the milk of many mothers, and taken birth there, and tolerated things there. Nothing for the sake of a devotee of God and 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 → Nothing for the sake of a devotee of God. Those are called ours, so we tolerate them. Is this ours? Is this ours? [inaudible] if it increases, that is also considered a loss. So, from that perspective, it is considered good. That we should not let anyone else's increase. If ours increase, then we Not letting anyone else's increase—but who controls the nature of the great ones? Who brings them into line? At least one or two people are needed. There is such a large group, so at least one or two people are needed. So, if we tolerate the nature of a devotee of God, and his increases while ours decreases, then there is no problem in that. God will look after him. God will look after him. But in that, we—we are sitting here, and we are sitting here to do exactly that. There are always one or two police patels. They are called forced patels. So, we can find such people. We should decrease our own nature, as Maharaj says in the Vachanamrut; those like Bhimsen can be found, but it is difficult to become like Yudhishthir. So, do not worry too much about that. If his increases, he will suffer a great loss. And did we become the cause of that? Right? Indeed. [inaudible] if a devotee of God has a nature that causes a loss to the institution, and if we tolerate it and the institution suffers a loss, then? In that case, one should explain to him. In that case, one should explain to him. It is not that we must tolerate everything. But knowing him to be a devotee of God—it means that if Maharaj's—if something of Maharaj's is harmed by his nature, then it should be controlled. But our own nature should undergo friction in the process. We should sacrifice our own nature. Then it is called atma-realization. The other is called devotion. If something of God's is being harmed and we feel pain, if something 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 → if something of the institution is being harmed and we feel some pain, then what is that called? It is called devotion. Whatever is done for the sake of God is called devotion. If we undergo friction of the body, friction of body-consciousness, that is called atma-realization. So, one should increase the intensity of both. While performing devotion to God, if body-consciousness undergoes friction, then that is called atma-realization. In that, as much as we can tolerate is called atma-realization. And one should increase its intensity, and tolerate for its sake. In the world, people tolerate insults for no reason. I remember an example very well; when I was in Junagadh, we had a principal named Shah Saheb. He passed away later. None of you would have seen him. So, he was the principal, and there was a peon. Narayan Sakariya. He is still there, and he was a poor devotee. So, that principal brother would scold him so much, you wouldn't believe it. We couldn't bear to watch it. But he would tolerate it. Because he had a need. He had a need; he might not have been highly educated, otherwise he wouldn't remain a peon. Later, he studied while remaining a peon, and now in higher secondary, he is some kind of yes, he is a lecturer. But it is like this. So, he had no choice but to tolerate, and he tolerated. We feel, can we not tolerate that much for the sake of God? Even if there was nothing, he would still scold him once or twice every day. And he was such a simple man man Mind. One of the four antah-karans, with the function of (pronounced mun) generating thoughts and desires, and governing all of the indriyas. Tap to open in glossary → So, that is in one place; bossism must be happening in other places as well. His boss is there, and he there are many harsh bosses indeed. If we are there, then they are definitely there. So, he practices bossism over him. And every day, he tolerates it. For how many years—for two or three years, I had seen him tolerating it. So, such tolerating is bound to happen, but can that be called atma-realization? In the world, all people tolerate such things for the sake of livelihood. If not for livelihood, then if they are stuck in a family with difficult people, they still tolerate it. What else can they do? That is not called atma-realization. If you tolerate even this much for the sake of God, then it is called atma-realization. Otherwise, in the world, they do tolerate; these animals and birds, they all tolerate. But they tolerate due to their nature, destiny, and 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 → Those who tolerate in the world do so due to 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 → Do you do it by your own will? When it comes upon us and we have to do it by force, that is called our helplessness. Voluntarily, if you take a challenge that "I will tolerate this much, if I do this, then I will have to tolerate this much," if we perform this much service, then we will have to tolerate this much, and you take it as a challenge. And if you have tolerated that, then it is called atma-realization. And by that, God is pleased. If it had to be done out of helplessness, then God is not pleased by that; it just means our work goes forward. And it is said that this jiva has drunk as much of its mother's milk as there is water in the ocean. And though it has died in many ways there, it has still not died; it remains exactly as it is. So, if one tolerates some friction for the sake of a devotee of God, is he going to die or be destroyed? In the past, he has undergone a lot of friction. And in the past, he has received many beatings and blows from others due to his nature, and has undergone friction, and has even died, he has died for that very reason. In this one birth, a platform has come to do something for the sake of God. To do something. There should be a desire to do it at all costs. Not just a desire, Maharaj said there should be a burning desire in this. What kind of example did Maharaj give? That if there is a fierce man man Mind. One of the four antah-karans, with the function of (pronounced mun) generating thoughts and desires, and governing all of the indriyas. Tap to open in glossary → and kills his brother, then how a passion rises in his every vein. Similarly, is there any passion to undergo friction for the sake of God? Passion is needed. Like holding on till the very end, and "I will complete the year," "then in the vacation, you deal with it." "I will complete the year." Do I have any passion? In this, Maharaj has spoken of passion. What is called a burning desire? That a passion should rise. Without passion, how can control of the senses happen? And how can the thorns be removed? The thorns cannot be removed. 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