The main point.
True love for God is considered to be when there is no love for anything else without God.
Kirtan bhakti was going on before Shriji Maharaj.
After the kirtan bhakti was over, Shriji Maharaj said, "After listening to this kirtan, my soul went into thought."
Then it is said that Maharaj has said it in many places.
If someone is slandering, if someone is praising, to slander.
So Muktanand Swami asked, "Maharaj, what is the solution for someone who praises and does not slander?"
So Maharaj said the same thing five times.
First, disrespect for the body.
Disrespect for the five senses, disrespect for the five senses, self-devotion will come.
Without that, love cannot be a stable foundation.
Without dharma, knowledge, and detachment, the foundation of love cannot be stable.
The ego of the body, the feeling of the body, should go away.
If the feeling of the body goes away, then the foundation of love becomes stable.
Maharaj said, "Look, he gave the example of Gopalanand Swami."
He doesn't have much of a bodily feeling.
What kind of state is he in?
Then Maharaj says, if we compare our love with his love, then
We feel that everyone has some objection.
If there is a bad time, then there is no problem.
After the kirtan bhakti was over, Shriji Maharaj said, "After listening to this kirtan, my soul went into thought."
Then it is said that the excessive love for God is a very big thing.
Then Gopalanand Swami and other devotees who had love for God came to listen.
Here Maharaj wants to talk about something, so he didn't write the name of Sachchidanand Swami.
Otherwise, he was the one who had love.
Maharaj wrote the name of Gopalanand Swami because of his love for him.
That Gopalanand Swami is seen here.
Then Gopalanand Swami and other devotees who had love for God came to listen.
And they all heard about his love for God.
Then Shriji, then Maharaj says, "Let us also examine our own souls."
So, the love we have was not found in them.
In this Vachanamrut, Maharaj describes what extraordinary love is like.
If there is an obstacle to extraordinary love, then
Then what happens?
What happens if there is an obstacle to extraordinary love?
Huh?
More color should be caught.
More color should be caught.
Then it is called extraordinary love.
When there is an obstacle in extraordinary love, some people catch the color correctly.
It comes in color.
When Prahladji faced difficulties, he became pure.
When the Gopis had to separate from God, their true color came out.
His life was gone.
And with God.
So, on the contrary, if there is a true love, and an obstacle comes, it does not weaken.
On the contrary, it catches color.
More.
Only then Maharaj says it is true love.
Otherwise, true love
It is called true love.
It happens slowly.
But if there is a difficulty, then
It becomes a tree.
If there is a difficulty, then
It becomes a tree.
This
We won't have it.
We are always becoming trees.
Love becomes a tree.
Our love dies as soon as it is born.
In this Vachanamrut, Maharaj describes what extraordinary love is like.
Maharaj has described the different characteristics of extraordinary love in the Vachanamrut.
In the 11th Vachanamrut of Karyani, Maharaj says that one who has love for his beloved God does not violate the will of his beloved.
That love
That is the first characteristic.
Then Maharaj gives the example of the Gopis who had extraordinary love.
Furthermore, in Vachanamrut Gadhada Madhya 29, Maharaj describes the characteristics of one whose mind is extremely attached to God, saying that
one who is tired from walking on the path,
one who has suffered any kind of pain due to illness,
one who has been insulted,
or one who has faced obstacles in their kingdom's prosperity,
yet listens to God's discourses as if they have no association with anyone else.
Such a person is known to have attachment to the form of God.
Furthermore, in Vachanamrut Vartal 4, the extraordinary devotion of King Prithvi is praised, illustrating Shravan Bhakti.
In the Narada Bhakti Sutras, Naradji describes the extraordinary characteristic of love, saying that
All his actions are for that purpose, and he experiences extreme anguish in its absence.
That is called extraordinary devotion and love.
Or, even if one faces any amount of insult or scorn from the other person, or if adverse circumstances arise, one does not back down, and their devotion remains intact.
It becomes perfectly clear.
It becomes firm.
When obstacles come,
that's when you have to firmly decide where your love lies.
Where is my love located?
Without obstacles,
it might happen.
But it won't be firm.
It's like this.
Nishkulanand Swami says, how can a brave warrior know their valor without going to battle?
Here, one gets to endure wounds.
Then he truly realizes that, no problem, we will proceed like this.
We will emerge victorious.
How can he gain confidence without receiving wounds?
Until he gains confidence and receives wounds, his bravery and mind will remain wavering.
Once he emerged victorious from the battle, having endured wounds.
Then he gains courage.
Come on, now we are not going to back down.
Similarly, without facing difficulties, and without keeping love alive amidst difficulties,
bravery does not come to a person.
And confidence does not come either.
And from me, that which should come, that very thing should come, that very thing does not come.
Naradji says that all actions are for that purpose, and forgetting it causes extreme anguish.
All his actions are for that purpose, and he experiences extreme anguish in its absence.
That is called extraordinary devotion and love.
Or, even if one faces any amount of insult or scorn from the other person,
or if adverse circumstances arise, one does not back down, and their devotion remains intact; that too is a characteristic of extraordinary love.
Nishkulanand Swami has written this in Sneha Gita.
From the opposing character, meaning Lord Krishna insulted him.
He abandoned him.
He scorned him.
Even then, the Gopis' love did not diminish.
On the contrary, it increased.
Maharaj said in the last Vachanamrut.
In the last Vachanamrut, no matter how much one is distressed.
Yes, it is a characteristic of steadfastness.
What is firm devotion called?
Because in Vachanamrut Sarangpur 10, Maharaj says,
Even if a saint daily hits him with five shoes, he tolerates it.
But he does not resolve to leave.
He also attains the same realization as that saint.
Reading all these definitions and looking at the discussion of this Vachanamrut, a new aspect of love in this Vachanamrut cannot help but draw our attention.
And that is, in what does the depth of love or devotion lie?
Of love.
In what does the depth of love or devotion lie?
In the pure truth residing in one's own being, in resisting other loves, or in expanding oneself within one's own being.
Because nothing.
That sentence was not understood.
Remaining in one's own domain.
The pure truth residing in one's own being, in resisting other loves, or in one's own being.
in expanding oneself.
What is the depth of love in?
So, if love resides in our heart, then our heart is considered its abode.
The truth of love in our heart means whether our love is true or false, whether it is weak or strong.
So, if one performs a lot of devotion, it proves that it is with truth and purity.
No, no, look again.
There is a test of its truthfulness.
So, in detail,
If one performs a lot of devotion, it is called expansion.
And secondly,
Its truthfulness.
No, in resisting.
Resistance, resistance to other loves.
To resist obstacles.
Other love means to resist obstacles.
In it, difficulties come, and one fights against them and removes the obstacles. One does not get discouraged by obstacles.
In that lies the truth of love, that in how much devotion one performs, there is truth.
Hey
In what is it?
In what is it said?
Resistance
How much power of resistance has come?
How much is the power to resist obstacles? If obstacles of any kind come, and love does not recede, then that is called the power of resistance.
So, the quality of having love for God is to resist.
It doesn't happen anywhere else; love doesn't happen anywhere else except for God.
Not just that, but also
When one loves God and obstacles come,
then one does not become weak in the face of obstacles.
It increases instead.
That is the characteristic of true love.
If there is no increase, then it is not called true love.
There should only be an increase. In obstacles, there should only be an increase.
In that, in favorable conditions, it remains as it is.
However, Naradji said, "Pratikshanam Vardhamanam" (increasing every moment).
It increases even with favorable conditions, and it increases even with unfavorable conditions.
Thus, "Pratikshanam Vardhamanam" (increasing every moment).
Very subtle form.
Increasing every moment.
That is called the characteristic of love.
Beyond the senses.
Then one doesn't know, no one can see.
So Tulsidasji asked in the Ramayana, 'O God, may I have love for you, for your feet.'
So God asks, 'What kind of love? What kind do you want?'
Like Sitaji's.
Like Lakshmanji's.
Like Bharatji's.
Like Hanumanji's, what kind do you want?
Oh Maharaj, where is Gangoteil and where is Raja Bhoj?
How can I ask for love like theirs?
We want it like mine, he says.
So God says, 'Then what kind do you want?'
Meaning, the love that a lustful person has, and a greedy person has, like that.
God says, 'Don't ask for two, ask for one.'
Either ask for love like a lustful person, or like a greedy person.
He says, 'No, I want both.'
The love of a lustful person has a lot of attraction before meeting, but after meeting, it weakens.
And the love of a greedy person, it settles after getting.
So, as wealth is acquired, it keeps increasing.
So that is very difficult.
Until it is not found, the soul is drawn.
No problem with that.
In devotion to God.
But to increase it after getting it, that is the love of a greedy person. Is our love like a greedy person's?
Does a greedy person count money?
What does he count?
Huh?
Does a greedy person count money?
No one sees it, like that.
What kind of devotion do we do?
Huh?
What kind of devotion do we do?
Everyone sees, even if everyone sees, like that.
If they don't see?
It's not fun.
So, it's not devotion like a greedy person, brother.
Huh?
For a greedy person, it's a straightforward matter.
Does a greedy person count money?
Huh?
Secretly.
Secretly from everyone.
And what kind of devotion do we do?
Someone should see it.
If someone takes note of it,
If someone takes note of the greedy person's wealth,
then it would be a great misfortune for him.
He found out.
Then, by hook or by crook, he would hit him and make him forget, saying, "No, no, we brought it from that brother, and we have to give it back to him."
I don't have anything.
A greedy person lets his balance be seen.
Huh?
If we do devotion to him,
Does he let anyone see his total, or not?
That's why Tulsidasji kept devotion like that of a greedy person.
A greedy person does not let anyone see his balance.
For that, he keeps his balance in three or four places.
If he deposits in one place here, then a second time in another place, a third time.
Why do that?
What is the purpose? To do that.
No one should hinder him.
No one should see it.
His devotion should not be seen.
How is Vishuddha Swamiji's devotion?
Whether someone sees it or not, it is true.
Huh?
That's why it is said to be devotion like that of a greedy person.
What is devotion like that of a lustful person?
That one cannot live without doing it.
Even if he has a nose, he will do it.
A lustful person has no nose, right?
Even if he has a nose, he cannot live without doing it.
We get insulted.
He has no nose for insult, both of them.
To do devotion to God.
Why are we doing devotion to God?
Then this is called such devotion.
Devotion like that of a lustful person and devotion like that of a greedy person.
It is written in the Bhagavat, "Tria vitanam iva sadhu varta" (like the talk of a chaste woman).
One should do devotion to God like this.
There should be no nose.
There should be no honor or dishonor.
Reading all these definitions and looking at the discussion of this Vachanamrut, a new aspect of love in this Vachanamrut cannot but draw our attention.
And that is, in what does the depth of love or devotion lie?
Where is his strength?
If there is strength, what happens?
He does a lot.
Or he doesn't do it.
He becomes firm.
He has strength in being firm.
He does a lot.
His strength does not come from that.
If he does, it's a good thing.
But not strength.
And that is that.
His purpose is to increase the strength of devotion by doing satsang.
If the strength did not increase, and even if it became great, he did not get the fruit of satsang.
One should get the fruit of satsang, whatever it may be, right?
If there is a very heavy rainfall and it washes away the crop, then.
The fruit that the rain should have brought did not come.
The crop should grow because of the rain.
Then some loss occurs.
So what is the fruit of satsang?
The foundation of devotion becomes firm and strong.
It becomes such that it never wavers.
That is the fruit of satsang.
So Maharaj said that satsang and devotion.
Without those two.
Even a scholar falls to a lower state; even if he is learned, he falls to a lower state.
Why didn't he just say devotion alone?
Without satsang, devotion does not become strong.
That's why.
If one only does devotion, he might fall to a lower state, so Maharaj mentioned satsang and devotion twice.
And that is, in what does the depth of love or devotion lie?
The purity and truthfulness residing in one's own inner self, in resisting other attachments, that is purity and truthfulness.
So the word 'truthfulness' is used as a synonym for 'purity'.
The purity and truthfulness residing in one's own inner self.
Other devotion flourishes.
Is its truthfulness, purity, or strength in that?
that he fights.
with separation.
That is his strength.
In resisting other affections, or in expanding one's own domain, with the purity and truthfulness residing in one's own domain.
It lies in the genuineness of love, its purity, its nobility, in maintaining union, and in fully experiencing its taste.
Is it in that, or in the unbearable pain of separation?
That's why Naradji has written it twice.
Complete dedication and extreme anguish in separation.
His state of separation is unbearable.
Complete dedication can happen.
But the state of separation, the love of the Gopis, why did God say it was greater than all others?
Did Shukdevji have devotion or not?
So, when an example of devotion comes up, why don't they mention Shukdevji's name?
Shukdevji had devotion to Naradji.
Naradji had very strong devotion.
He preaches to everyone that you should do this against Vishnu's mistake.
You have to bow down to Swamiji like this.
He preaches to everyone.
So what's the difference between his devotion and the Gopis' devotion?
In separation, there is extreme anguish.
That is its seed.
Love-filled devotion.
There is no problem with complete dedication.
But that one is one step ahead of this one.
Complete dedication can happen.
That one only happens with God's grace.
To awaken that separation within, to awaken that feeling that I cannot do any devotion.
Such a yearning should awaken within.
That only happens with God's grace.
It has no other means.
No means for separation.
Complete dedication is considered its means.
Those are called its steps, to offer to me.
To God.
So devotion awakens.
But how does separation awaken from within?
If he receives God's grace, then separation awakens in him.
Is it in the genuineness of love, its purity, its nobility, in maintaining union, and in fully experiencing its taste, or is it in the unbearable pain of separation?
In love, there are two situations: a yuga feels like a moment, and a moment feels like a yuga.
Which situation gives a greater understanding of love?
The Gopis said it in the Gopi Geet.
A moment feels like an age when not seeing You.
Your beautiful face with curly locks.
If I don't have your darshan for even a moment, it feels as long as an age.
It feels as difficult as if an entire age has passed.
If darshan is not for a moment.
And that yuga is like a moment.
It means that if there is a union, then a yuga feels like a moment.
And that moment feels like a yuga.
That is the reaction of separation, the reaction of separation.
In love, there are two situations: a yuga feels like a moment, and a moment feels like a yuga.
Which situation gives a greater understanding of love?
Considering the history of devotion well, negative characteristics give a deeper understanding of its nature and illuminate the object, even more than fulfilling positive characteristics.
A characteristic like an age.
A moment is more like an age.
It is the state of separation.
When a yuga passes like a moment, that is the state of union.
It is very rare for the state of separation to come into the heart, more so than the state of union.
It is rare for the state of separation from God, the state of separation from God's devotion, to come.
If we don't feel separation from God, it's fine, but we should feel separation from devotion.
That my whole day passed without devotion to God.
If he feels a burning sensation in his stomach, then he is humble before God.
The love for the means is the love for the end.
If one does not have love for the means, then one cannot achieve the end.
First, one should experience the separation from this, that without devotion to God, one will not have any interest.
Life should feel empty.
If one does not have devotion to God, then one's life should feel empty.
Love should pervade one's being 24 hours a day and make one experience its sweetness, and even more than that, it depends on how unbearable other love has become in one's being, that is, in the devotee who has held onto oneself.
That's how it is.
One cannot love anywhere else.
Maharaj said that one cannot even think of anyone else in one's mind.
And one cannot bear the separation from this, both.