Talks of Anadi Mul Akshar Murti Sadguru Shri Gunatitanand Swami.
Om Avtarine Shri Swaminarayanaya Namo Namah Shri Harikrishnaya Namo Namah
Shri Purna Purushottamaya Namo Namah
Samvat 2082 Vaishakh Vadi Choth Tuesday Date 5 May 2024
Gurukul Hyderabad
Sadguru Gunatitanand Swami's talks Chapter number one Talk number 52
Read from where it's incomplete.
Talk
First
Read.
Swaminarayan Hari Swaminarayan Hari
Swami has said that the enjoyment of a big city, power, and wealth are the reasons for spoiling a jiva.
Therefore, keep that in mind.
Read the next talk.
Even if one continuously does the work of the mandir, knowledge does not increase.
Knowledge does not increase.
And knowledge is only attained through the company of a sadhu.
Read from where it's incomplete.
If someone has no interest in serving under someone else, and no interest in serving while sitting in a secondary position, it means they are interested in authority, not service.
Ego and authority both become similar.
There is interest in ego.
To serve with others and to serve alone
And just gaining authority is different.
Serving with others is a bit more difficult.
Someone says something
If someone has no interest in serving under someone else, and no interest in serving while sitting in a secondary position, it means they are interested in authority, not service.
If one is only interested in service, it is not necessary to serve only from the first position.
On the contrary, pure service without honor and greatness is done from a position after the first position.
Pure service is done.
That service also comes with honor and greatness.
And it happens that if we are the main service
will be responsible
then if any mistake happens, then we will
feel bad.
It will come upon us.
So, it's better if we work under someone else and nothing comes upon us.
It can be like that, it can be like that.
There's no 'no' in that.
This is a matter of authority, isn't it?
So, it's a clarification.
Otherwise, it depends on what a person's feelings are and how they serve.
But Swami said that the tempting things are these three.
And the sum of all three is convenience.
Why do people enjoy big cities?
Because there, more enjoyment and luxury are easily available.
And it's commonly available.
And authority also mostly happens for that reason.
The authority that a person has in the world
What is that authority for?
For enjoyment.
For enjoyment, meaning they get some special facilities for it.
And there is great joy in power.
Even if they don't get anything, if they are in power, they have joy, even if they don't do anything.
So, there is a joy in that.
That is an enjoyment.
That is called the enjoyment of ego.
Thus, listening to good things is an enjoyment through the ears.
Seeing good things is enjoyment through the eyes, eating good things is enjoyment through the tongue.
Similarly, sitting in a good, high position is called the enjoyment of ego.
Who is nourished by that?
Who enjoys it?
Does the eye enjoy it, or the ear, who enjoys it?
Huh?
Mind, come on.
The ego enjoys it, thinking our ego has been properly satisfied.
So,
That is called the subject of ego. The four antahkaranas also have subjects, and the five jnanendriyas also have subjects.
Similarly, the four antahkaranas also have subjects.
So, it applies to him.
On the contrary, pure service without pride and greatness happens from the place after the first place.
But one who is only interested in authority has no interest in service without authority or a title.
There is no interest in mission activities or mission service.
If two equal officers with equal authority and responsibility are assigned to a service.
There are two in one service.
And both are equal.
If the authority of both is equal.
Then one who has no interest in service will not like it.
If there is no interest in service, then it will not be liked.
If one has more interest in authority, then equal authority will not suit either of them.
In any one service,
Sometimes what happens is that we do the work and the other person takes the credit.
Or the partner takes it, the partner thinks that both have done it.
So, the credit
If two equal officers with equal responsibility are assigned to a service.
Then the one who is only interested in authority will slowly retreat and leave.
He will not be interested in it.
One who is only interested in service, even if he gets service in any way, will completely
accept it.
Even then, he will completely dedicate himself, even if he does not get the benefit of the position.
But the benefit of service is definitely received. At most, what happens is that the credit goes to someone else.
Half of it is received, but the service itself is received.
So there is no problem with that. Swami
If we are doing the second type of service.
It doesn't seem to be working.
None of these brothers seem to be working.
Everything is in Swami's hands.
Swami, if we are doing the second type of service.
Staying in the second number.
If we serve while being in the second position, then pure service without pride and greatness happens.
Then one can have such a desire that if a service has been successfully completed, then the elders and seniors will be pleased, and with that expectation, once
That cannot be called a worldly desire; such a desire should be kept.
Maharaj says it's not about doing something just for the sake of it.
One should have the desire that God or the saints be pleased.
We serve for such a desire.
If two equal officers with equal responsibility are assigned to a service.
Then the one who is only interested in authority.
These are all places of testing for this.
When we are serving, it is called a place of testing to see where our interest lies. It is called a place of our examination to see where we have more interest.
If one fails once, it does not mean that we have lost our life. We can change our attitude, saying, 'Okay, even if we get it now,'.
When such a thought comes to mind, if one has to give up service, then one should feel regret in their heart.
I was serving in this hostel there in Rajkot.
Then we went abroad, where the custom was to just sit and chant.
There was nothing for 24 hours.
So I felt a little bit that it would have been better if I hadn't given it up.
That's all, brother.
Why?
Because so many people
They used to be happy, so all the children would come.
All of ours
All these
They are still from that batch.
So I felt a little bit in my mind.
But what God made me give up was good, so there was no problem.
We had put it in a specific situation.
And but I felt in my mind.
That it was better to endure this.
If one has a service and has kept it, then the service will continue.
Well, then God must have intended something else, so it happened.
But if one has to give up service in their mind, then they should feel in their mind that our service has been given up and all that happened. Many times, many times, it has happened that one has given up and taken it back.
But everything cannot be said.
Yes, Swami, if there are two sadhus in the institution and there are other sadhus with them, and at that time there are no senior sadhus in the institution than us, then there is no one to stop or reprimand. They do it on their own, then sometimes they are in a discourse, sometimes they understand a little, then later it becomes the same.
Then when sadhus come with senior sadhus in Hyderabad Utkarsh, they see a lot of change in their life and mindset, that there is a great need for improvement.
But when Swami goes back, he says at the beginning that he wants to do it this way, but if it becomes old again, then what to do?
What question did I ask?
That is, there are two sadhus in the institution and there is no one older than us, so negligence comes, and when they come to Utkarsh, some sadhus come there and stay enthusiastic for 10-12 days and have power, then after 15 days they come back to power, so what to do?
To become slow means that our mumukshutva becomes slow.
Our mumukshutva is not that strong.
If someone tells us to do it, and we do it, then it cannot be called our own mumukshutva.
When we, for example, took this vow, we took it out of mumukshutva.
So if it is slow, then it becomes slow.
So, mumukshutva should be increased, the need should be increased, that is the meaning of becoming slow.
So we know that we are becoming slow.
So, the elders should be told a little more that you should pay more attention to me.
And keep telling me repeatedly.
That is the meaning.
It is the nature of every human being, and this world is such that it can chew up detachment, and moreover, the circumstances are such that they can completely chew it up.
So that happens.
But if there is mumukshutva, then one should tell someone.
Maharaj wrote in Swami's talks, didn't he, to someone.
By joining someone, if they tell us something, we should insist more on it.
That brother, you should tell me if I have this problem, and when you tell me, it should feel good, otherwise if you get angry for telling me, then it becomes difficult.
That immediately, he himself doesn't realize it, the one looking at him realizes that it's mine.
It's not worth taking a photo anymore.
Speak.
Swami, if we have done some service and have done such service that we are new to the work in the institution until now.
If the senior sadhus have entrusted us with some service and we are doing it for the first time, and we succeed in it, then it naturally feels in the mind that
It reaches the senior sadhus, and they feel good about it, that's what happens in the mind.
Don't care too much about others.
First, we have to look at our inner self, whether we are serving honestly.
It's not that everyone speaks well of us just because we do good things.
Some like it, some don't.
Maharaj said that if someone is doing oil massage and someone is hurt by it, should he do the oil massage or not?
Maharaj has said.
That he should not give up the oil massage.
Criticism will always happen.
Someone will always criticize us, saying, 'He did this, he did that, he's a sycophant, he's like this,' they say.
Someone says he's a ladle.
A ladle is considered bigger than a spoon, so.
But Swami, if we have done some service and after reaching the senior sadhus, if the sadhus don't even seem pleased, then we get demotivated to do service again.
It's not like that, we should a little bit
So, one should have patience. We shouldn't expect someone to tell us every now and then, "You do it, I'm happy. You do it, I'm happy. You do it, I'm happy." They don't say that.
Gradually, generally, if a katha is happening, or if there are talks about the Siddhant, and someone performs seva, then God becomes pleased with them. God becomes pleased.
So, one should grasp the principles. Who will come and whisper in our ear every now and then, "You're doing very well, you're doing very well"?
If there are people to say it, it's good, otherwise, there might not be anyone to say it.
Many times, if the elders don't like it, they might even refuse.
Then sometimes, all sorts of difficulties arise.
So, it's not like we shouldn't expect that someone will keep giving us that 'appraisal' every now and then. It's not necessary.
We should at least decide in our own minds about our principles.
That this word is according to us.
That it is according to Swami's words.
That
The Shastras, Gita, Bhagavat are according to that.
So, just have a little patience.
And keep doing it.
And then the elders are bound to be pleased.
Yes, if we are doing the right thing and it is according to the principles of the organization, then they will be pleased.
It's not like they won't be pleased.
Shastriji Maharaj would not praise anyone or say they did well very often.
The topic of authority came up, that one should not have interest in authority, but rather a spirit of service. So, one thing is that in one's personal life, it should be like that.
That one should not take interest in one's own authority.
And the second thing is that if someone is sitting in a high position of authority in the organization, and sometimes one has to give false praise to nourish their authority.
Then if we do this, the culture of the organization deteriorates.
What did you say?
Firstly, it's about oneself, that one should not take interest in one's own authority.
One should not protect one's own authority, but protect the authority of others.
Those who are elders.
It's like that.
Someone else is sitting in a position of authority, and they have an interest in that authority, and sometimes we have to give them false praise.
So, if we do that, the culture deteriorates.
It's a worldly custom, so just do it for a while.
In worldly affairs, one has to do it.
If I come to this CEO's office, I have to say that Rishi Swami does a very good job.
Going to his office, that's what you say, right?
Don't say it outside here.
So, sometimes you have to praise the elders, there's no problem with that, do it.
Maharaj said, keep all those worldly customs.
If there's an important person, make them sit in front.
We shouldn't then weigh whether this person is not this, so make them sit at the back. That shouldn't be done.
So, if we have gone to someone's place and there's an important person, and we know they are not good, we should still praise them.
Why? Because then it feels good.
When other people are sitting there, and then we tell them that this is how it is.
Then it doesn't seem right to everyone. One should never insult someone publicly.
In public, there are two good words, there is discretion in that.
There is good in it, it is there.
If we take that and praise them, then we won't be wrong, and they won't be wrong either.
If two people with equal authority and responsibility are assigned to a service, then the one who is only interested in authority will gradually retreat and leave.
They, who have no interest in it, will not find interest in it. The one who is only interested in service, even if they get service of any kind, they will completely immerse themselves in it.
Swami has said in this that the consumption of large shares, authority, and the question of wealth.
Sometimes, hidden service is also present in its way.
At that time, a person has to forcibly accept it.
And generally, people run after it.
The people who run after it, they don't have an interest in service.
They are interested in their own benefit.
But sometimes, hidden service is also present in its way.
Then he has to do that.
But he has to think to himself, for what purpose have I joined this, or am I choosing this?
Like that.
He has to keep that in mind himself.
And even if one is clear in one's mind, all these things are such that they can change our mindset in an instant.
All these temptations come to me.
I should be praised.
So a person enjoys it.
So that is forgotten, that becomes secondary.
Even if someone praises Shastriji Maharaj throughout his life, Swamiji's mind or mentality does not change.
There is only one mentality.
If they praise, they observe why they are praising or what they are doing.
Sometimes they have to do it, and they do it. If someone comes to our house, they praise.
So, if someone praises us more than five times and praises us as we are, let's go.
Then there is no need for it.
So if our mindset changes or our goal changes or our target changes, then we are considered weak.
If it's not decided beforehand, it will change.
If it's decided beforehand that we are working on this, then we will be praised.
And
Some good people will praise, and some will praise fairly, and some will praise falsely.
But even if they praise fairly, what else is there to praise, tell me.
If some good people praise fairly, then they get that much from it, that we are on the right path.
That much more confidence we get, and it should be given more.
If we increase our confidence with false praise, then some will stumble.
If two people with equal authority and responsibility are assigned to a service, the one who is only interested in authority will gradually retreat and leave.
He will not be interested in it.
One who is only interested in service will fully immerse himself in it, no matter what kind of service he gets.
Even if he doesn't get the benefit of the position, he still gets the benefit of the service.
When the authority-loving servant says so.
Narayan Das Swami has told us many times that he went to Vadtal.
So there was Pamma Bhagat.
He was a devotee who had met Maharaj, and he was very good but very strict.
No one could serve him.
So if a devotee goes, after a couple of days, he gives up.
So Narayan Das Bhagat, Narayan Das Swami, went there as a devotee at that time.
Swami's pre-ascetic name was Arjun Bhagat.
Like Swami, like Shastriji Maharaj.
So Bhagwat Prasadji Maharaj was there, and he asked him, "Will you serve Pamma Bhagat?"
Everyone runs away, so you have to ask first, "Will you do it or not?"
He said, "Yes, Maharaj, do it."
Maharaj's command and Swami's glory is that the devotee has met Maharaj, has met Shriji Maharaj.
So he served, and when he was serving, he went to Dham.
He went to Dham, and from then on, Pamma Bhagat said, "O devotee, I am giving you all these prasad items."
So Narayan Das Swami said that at that time there was a lot of running around, and then Swami did not take it from the mountain, but Swami was a very great person.
So he said, "Devotee, I don't need anything."
You give it to someone else who wants to serve.
I want you to be pleased, and Shriji Maharaj to be pleased, and Acharya Maharaj to be pleased, that's why I have served.
So that means he served only for the sake of service.
He served for the sake of service.
Otherwise, if he had taken the prasad, his service would not have been wrong.
Prasad is considered worth taking, so if it was taken, it's not wrong.
Even then, Swami did not take it and served him.
Diyamanampina Gruhnanti Vinamatsevanam Janaha.
Maharaj has said that, and Muktanand Swami has also said it in a kirtan.
Narsinh Mehta has said that the devotees of Hari do not ask for liberation, but ask for birth after birth.
And the devotees of Hari are endowed with the virtues of Hari.
Do not consider him a free body.
He is endowed with the virtues of Hari, not a free body.
So this is a very high ideal.
And for us, if we make a mistake somewhere, it doesn't mean that we are not on that path, so we have to make changes if they occur.
We must achieve a very high ideal, so the goal should be like that.
Our role model should be someone who serves in this way.
We do serve.
But we should have someone as our role model.
That is, he did this service, he did this service, he did this service, he made a lot of fuss while doing service.
And he bothered everyone.
So we should have both ideals.
That I don't want to be like this, I want to be like that.
If one has done service, and if great saints give some reward or some prasad in the form of pleasure, and if one accepts it, then their service
It doesn't diminish. If they gave it happily, then what?
Swami must have had a very high vision.
And he didn't take it from that perspective.
But all the saints of Shastriji Maharaj used to be happy, and Narayandas Swami used to be happy, so they would take it.
It's a pleasure.
And that is called a memento of our life, if one is happy, one can take it.
That is not a fault.
One who is only interested in service, will completely dedicate themselves to it, no matter what kind of service they get, even if they don't get the benefit of a position, they still get the benefit of service.
Even if he doesn't get the benefit of the position, he still gets the benefit of the service.
Whereas an authoritative and devoted servant will say that he is not interested in it, or why waste two people's time unnecessarily.
But time is not to be wasted, but he does not get the desired interest in his authority, so eventually a person withdraws.
And Swami says that the occasion of wealth is also a reason to spoil the jiva.
Third, these are three things.
The purpose is to spoil, meaning if there is a good intention, they are the ones who change the intention, this occasion happens.
Then people's intentions change.
It doesn't mean that everyone is like that from the beginning.
But the beginning is always good.
And when a mumukshu becomes a sadhu, then intense vairagya flows down.
In the beginning, though.
He doesn't come near.
There is so much detachment.
But in two or three years, then
What did we call the Sutra of Kaumudi, Samudralji?
Kechit Bhagna.
Kechit Bhagna.
Yusmad Asmadi.
Yusmad Asmadi.
Young Lung was there.
Young Lung was there.
And otherwise, in three places, Kechit Bhagna happens from the संधि itself.
Kaumudi Kathina Kaumudi
That
Kaumudi Devi, there is a sutra like that somewhere, isn't there?
That Kaumudi Devi
It is very difficult, and from that, taking and taking, then some reach where, Asmad Yusmadi.
Asmad Yusmadi.
That form cannot be understood in any way, so just leave it now.
And that brother, after going abroad, Chatura Bhai would be talking there.
He asked a boy, 'Have you studied?' He said, 'Yes, I have studied.'
How much did you study?
That is, he studied up to the lesson of the horse.
So, what is it that he studied up to the lesson of the horse?
So, in the olden days, children used to have a lesson about a horse: this is a horse, it has two legs, four legs, two ears, and all that, a lesson about a horse.
So the horse's lesson was going on, and he hit the teacher with a stick and ran away, jumped over the wall, and then never went back.
So he studied up to the lesson of the horse.
So, where did he do service?
How long did he do it? Up to the lesson of the horse.
And Swami says that the occasion of wealth is also a reason to spoil the jiva.
Sometimes, when serving the institution or satsang, the occasion of wealth also naturally arises.
The occasion of wealth arises, you all do service.
So if you want to move it, it's in your hands.
But there is no pocket, but now I have to find someone else's pocket somewhere.
Gunatitanand Swami has said, hasn't he?
That those
Huh?
Bhajnanand Swami had two
There was no sadhu like Bhajnanand Swami.
When his two boxes were opened, nothing was found.
What will you get, brother?
What do you have to do to keep two boxes, brother?
Somewhere, by doing some trickery, someone must have kept wealth there.
Then that will not be useful for satsang.
If a sadhu hoards wealth, where will it be useful? Tell me.
It's not what Bhajnanand Swami said.
We have also seen with our own eyes that it's fine.
If wealth is kept by rotating it, and it goes somewhere, then they don't give it back.
Because
No one can write this.
And
If someone finds such an excuse, they might have to earn money, so they keep it at someone else's house.
And that poor person needs it a lot, so they use it meaningfully.
So, even if a sadhu keeps wealth, they cannot use it.
It only adds to their burden of sin.
They remain in their own way.
If they change it and do that, then they will have to answer for it themselves.
Gopalanand Swami has called it very harsh, so we shouldn't say that.
But he has called it very harsh.
So, it's better if they don't go down that path.
And if one wants to do seva, the occasion will remain.
No one can avoid the occasion.
But what do people do? They grab it from anywhere.
Even if it's not there.
In the name of service, a person grabs the resource of wealth. We don't know what joy they get from grabbing it, but this wealth is a craving. The craving for wealth is eternal, it has been there for ages, but it cannot be given up. Those who went to do service, we go to do service, and that person grabs it. So if they grab it, it's not good. Wealth changes the intentions of all people. Our intention is to go and do service, but it changes the intention slowly. So good sadhus slowly get corrupted. In the end, they become completely corrupted. Even good ones get corrupted first. And those who are raw are already corrupted. Many times, it's like that, isn't it? If we have just bought eggplants, and we don't pay attention, the other person might have already thrown it away.
It's rotten.
So that happens.
Good people have to be very careful.
Those who are weak have to be doubly careful.
And good people have to be careful not to get corrupted, so they make arrangements for it from now on.
Arrangements were made from now on.
Just like when a child is born, they make arrangements from then on, thinking that when this child gets married, they will need this much money.
So they all start putting aside money.
So how does it come out in 20 years?
After 20 years, they realize that it becomes good and old.
So then they start getting respect, they start getting authority, they start getting everything, and then we don't get corrupted.
We should decide in advance in our minds what we should do so that we don't get corrupted.
What should we do so that our desire for liberation does not diminish?
For that, one should read Swami's talks and the Vachanamrut.
So, when reading, sometimes it comes to hand.
To us.
Sometimes, when serving the organization or the satsang, the occasion of wealth naturally arises.
Now, if in such circumstances, while serving, one becomes more interested in wealth, then one gets engrossed in collecting figures of wealth.
And the service gets neglected.
There is no interest in it.
The craving to acquire wealth in the heart of the jiva.
So, one should also be careful that all institutions do not get corrupted. Otherwise, they say that wealth is the dirt of the hand and a sin, and it should not be touched. Take it if you want it.
So what is that called?
For the generous, the whole world is one family.
That is called dehabhimani (one who identifies with the body).
Not taking care of the institution is called dehabhiman.
And if one gets attached to it, that is also called dehabhiman.
The craving to acquire wealth is so deeply ingrained in the heart of the jiva since time immemorial.
That while doing service, only a little wealth on the way.
It's written, 'Danger'.
How many? 11 KV.
How many KV?
11 KV.
Danger and 11 KV.
So, Gunatitanand Swami has put up a board that says 'Danger'.
How many KV will be in this?
Whoever wants to pass by it has to be careful.
Otherwise, it will pull you in.
Why is this wealth from time immemorial? Because the occasion of wealth is only in this human birth, isn't it?
The desire for a woman is eternal.
How many times have we been short of eternal things?
That is the meaning of 'anadi'.
We are not just dogs and donkeys, are we?
We were human beings.
And at that time, wealth was circulated.
So it would have stuck to us.
We
And what is wealth for? It is for obtaining the five sense objects.
The five sense objects have always existed.
Therefore, a person naturally develops affection for wealth.
Earlier, when I was serving in the branch, there was always an opportunity for wealth, and whatever orders needed to be placed, they would place them.
Now that I am in service here and have come into profit, that opportunity is not there, so the thought never even crosses my mind, so I must have improved, right?
You haven't improved at all. You'll know when the opportunity arises.
But if one thinks about it in their mind and removes it from their heart, then removing it now is considered a good choice.
That vasana goes even if it is in the proximity of sense objects, or even if it is not in proximity.
It goes even if it's not there.
But it goes only if one thinks about it then.
Then he gets a chance to think.
And when there is proximity, then his test happens.
How much raw material is in me?
But when one renounces it, the sense objects turn away from the abstinent embodied soul.
So, if he thinks about removing it then, saying, 'Oh, this used to happen to us,' then he won't let it happen now.
When it's not there, we can think.
When it's present, we can't think; then there's attachment.
Then no thinking.
But when he lets it go, then he realizes that this
So, if a resolve is not happening now, then think that this used to happen to me, but that is considered our weakness.
So from now on, we will not let this happen.
Whatever it is, I want to remove it from my mind, I don't want to remove it from my mind.
While performing service, if even a small opportunity for wealth arises on the way, the entire jiva slowly gets drawn into it.
That usually happens everywhere.
And service is sidelined and remains only for show.
Even then, they are not ready to give up service.
Because in our sampraday, there are instances where police have to be called just to get tea, and people have to be forcibly removed from cars; that is the reason.
They don't want to give up service, so they took a vow of service, saying, 'Why don't I give it up?'
Money, authority over money, everything is mixed.
That's why they don't renounce.
So even if there is an attachment to wealth, they don't renounce service.
Because they get it through that, and they get it based on that.
If even a small opportunity for wealth arises, the entire jiva slowly gets drawn into it.
And service is sidelined and remains only for show.
Even then, they are not ready to give up service.
Because under the guise of service, the desire for wealth is nourished.
If service is renounced, then the flow of attachment to wealth stops.
When we came here, before we came to Hyderabad, there was a 1000-kund yagna at Tirupati Balaji.
That's what was said, right?
And Chinna Jeeyar Swami's guru had done it.
And Guruji did it, and it had a very good reputation.
All this wealth was gathered, and all these people threw off their shawls and left.
That I don't want anything.
Saying that, they left.
Such rare individuals are few; otherwise, there aren't many.
They would do it to gather so much.
Why would one perform a thousand-kund yagna?
They do it to gather, but then
But there are some, it's not like there aren't any.
If it gathers, then it shouldn't be taken in it.
It happens indirectly, it happens in our sampraday, it's not like it doesn't happen.
Because under the guise of service, the desire for wealth is nourished.
If service is renounced, then the flow of attachment to wealth
Something similar happened in Shastriji Maharaj's time, but it cannot be elaborated much.
On what basis does such firmness come? What firmness has been maintained?
What firmness has been maintained?
Nishkulanand Swami said that one whose attention is on Maharaj is not tempted by wealth, that kind of
It is said in the Vartaman of Bhakta Chintamani, we have five Vartamans, don't we?
It is said in it that there is no one who does not develop attachment to wealth.
But whose, whose
If one's mind has developed an interest in Maharaj,
or if one has developed an interest in Maharaj's principles, then it won't hinder them.
We should first check how much interest we have in Maharaj, in serving Maharaj, or in pleasing Maharaj in our lives.
And if that is more, then it won't come in the other, slowly, even if it is there, even if circumstances arise, it won't come.
And one should be careful then, if one is careful then it won't happen.
Swami, many people feel that
Many people feel that if they acquire wealth, then they don't remain stable, they get carried away by it.
Swami means to say that.
And if there is no acquisition of wealth, then it remains normal.
If one's service is such that it involves wealth or opportunities for wealth, then that
one should be careful.
Should one give up service or
Maharaj said that one should not give up service.
Maharaj said in Vachanamrut 31 that if one person performs service and someone is hurt by it, and another person does not perform service and no one is hurt by it, then should one give up service or not?
So Maharaj told Muktanand Swami and Brahmanand Swami that one should not give it up.
So, it means that if one gives up service out of fear of circumstances that might lead to deterioration, that is not right, it is said.
If there are circumstances that might lead to deterioration, one should fight against them.
And one should prepare oneself on how to stand firm against it without deteriorating.
Then one can please God through service.
If one keeps running away, what will one do on the day when it is bound to happen?
If one keeps running away from it, then one day it is bound to happen.
Where should one not take such a risk? Maharaj spoke about women, and one should not take risks in that regard.
But in this, if one makes a rule not to deteriorate by doing proper service, then there is no other problem.
Swami
What is the relation between frugality and attachment to wealth? How can these two be separated?
to separate
Frugality is considered good.
But if there is attachment to wealth and one accumulates wealth, frugality means not wasting.
And attachment to wealth means hoarding it.
Accumulation is considered the embodiment of greed.
Where there is no need to accumulate, suppose one has attachment to wealth and acquires wealth, then what does one do with it, tell me?
Because one has to accumulate it, one has to hide it in such a place that no one sees it.
And when does one use it, when does one make use of it?
Mostly, one doesn't get to use it while alive.
One doesn't even get a chance, it just lies there and some of it goes to waste.
And frugality is done so that many people can benefit from it.
Frugality is done so that it doesn't go to waste and is used meaningfully.
Frugality makes a person detached.
It doesn't make anything else.
When one is frugal, one becomes greedy.
If one is frugal for oneself, to hoard, then that's a different matter.
Frugality, meaning being frugal, can be done in both ways.
One is frugal so that God's work is not spoiled and the organization is not spoiled.
Then that is considered more love for God.
And if one is frugal to save and hoard for oneself, then that is what it is.
Swami says that
justice and treasury expansion
Justice is primary. Among the king's duties, among the king's five yagnas, there is justice and treasury expansion, this is what is said.
So many times what happens is that excessive wealth, even if acquired justly,
but still, there are more chances for the community to deteriorate, and in its absence, everything runs more smoothly.
How to balance these two?
Nyayena Kosha Vivardhanam (increase the treasury by justice) is said for kings and emperors.
And if one is running an organization, the organization should be capable, that is correct.
In that, one's own personality, one's own personality does not affect it much.
If one becomes attached and does something, it happens if one misuses it.
For the organization, the organization's treasury becomes prosperous, and if one misuses it, there is a big difference.
One has to keep it hidden somewhere.
When the organization's treasury grows, everyone knows, those who deal with it, everyone knows that this belongs to the organization.
There is nothing of one's own in it.
And what one has kept for oneself, no one knows about it.
It works when the people next to you don't know.
Otherwise, it won't happen.
The question is that in the absence of a group, if there is an organization, and there are many groups in the organization, then there is a lack in it, and the kind of character building that happens.
That kind of bustling activity doesn't happen from it.
So, the balance between the two.
Bhagvatsinhji Bapu was the Darbar of Gondal, and his treasury was full.
Still, he used to give good education to everyone.
And he himself used to set an example and give education.
So, he wouldn't let anyone spoil anything.
He can do that himself.
It doesn't mean that because his rich treasury was rich, his sons got spoiled; that wasn't the case.
He gave jobs to everyone.
He wouldn't even let his sons touch anything.
And he himself wouldn't touch it.
Even if an English governor, government, or English officer came, he wouldn't let them touch it.
That is not ours.
So, it depends on how much one can remain internally.
But if one is a leader, it is their duty to ensure that if there is an organization, it doesn't remain a beggar, or if there is a country, it doesn't remain a beggar. Such a belief is not right.
For the organization, its prosperity should increase.
It is 'Nyayena Kosha Vivardhanam' (increase the treasury by justice).
But it should be done justly.
Swami, one question is that when we were in Kothi, the kind of character building that used to happen then, is not seen happening now.
So how does it happen?
So, it's not happening now because we are raw, we are inexperienced, that's why it's not happening.
And even then, if there is prosperity, then people with immature minds, they don't achieve much saintliness.
So, in scarcity.
This is natural, so how to escape from the circumstances.
In reality, it's a wrong belief that we became sadhus because there were no occasions in Kothi.
He is a sadhu in scarcity.
An old prostitute is called a brahmachari.
A sadhu in scarcity is not a sadhu.
When is his test considered?
Only if there is so much renunciation in prosperity, it is called a test.
There was nothing, so we were all good, and we didn't get one meal in the evening, so we ate once, and then everyone kept doing it once, right?
If they get it, they go three times.
And that, but if one gets three meals and does one, then he is said to have followed the rule.
That situation has made them accustomed to it, hasn't it?
The situation has made them accustomed to it properly.
For someone who has formed a habit and then wants to keep it permanently, it is indeed beneficial.
But for someone who has been forced to form a habit in scarcity.
Then how can it be beneficial to him?
He feels like he'll get double when he breaks his fast.
So, in circumstances, Gunatitanand Swami says that all these have been put into the five senses to test them.
Now let's see how many happen.
And day by day, prosperity is going to increase.
Prosperity is going to increase, which means everyone's saintliness is going to decrease.
That's not how it is.
It doesn't mean that saintliness will decrease.
Prosperity is increasing for the organization.
It doesn't mean that we should use everything.
It doesn't mean that we shouldn't let anyone else grow as much as we use.
And saintliness is a different thing.
Saintliness is different.
So, in normal circumstances, Maharaj said that sadhus should not desire too many conveniences.
Too much convenience.
The interest increases a lot.
If the wealth becomes ₹1000, then the interest on the wealth becomes ₹1,00,000.
If one gets 10-20, then 20 gets 1000. What does that mean?
The interest increases.
If you get one, then you get interest in 10, not in one.
And if you get 10, then the interest on it is already gone in ₹100.
It doesn't stay in his 10, even if it's in his pocket.
And if you get 10, if you get 100, then the interest goes into 1000.
So the interest on wealth keeps increasing two times during the day and four times at night.
This interest increases, it keeps increasing.
If he has collected ₹1,00,000 somewhere, then what is his interest in?
If it becomes ₹10,00,000, then it will be useful when we leave from here.
When we leave, if we have only one lakh in our pocket and 10 lakhs, then how much difference does it make?
So it keeps increasing.
There is an interest in wealth. When they came, there was nothing. Even if they had ₹1, they would put it in their pocket.
But even if a lakh goes away, he won't put it in his pocket.
So the interest on wealth keeps increasing like this.
Swami, in the olden days, there were fewer circumstances and people followed the rules.
And now, if one follows the rules amidst so many circumstances, Maharaj says everyone becomes happy.
Now, in this era, only the true brave ones will emerge; others will not.
In Kaliyuga, in Kaliyuga.
Just as in Kaliyuga, the fruit of one fast is greater.
Yes, brother, everyone has it.
There's no problem with that for you.
Where do we have to give fruit? We have to give something like a fruit worth ₹1,00,000.
If you sacrifice ₹1000, you will get the fruit of ₹1,00,000.
And if there are circumstances and one sacrifices them, then God is found, and the fruit is found, even more than ₹1,00,000.
Does the interest in wealth increase for a renunciant or for a sadhu?
For every human being, for every human being.
That one is considered valid.
It is considered unrighteous.
If his interest increases, it is considered unrighteous.
So it was called beautiful and that.
So it helps, and it doesn't help.
A householder wishes to become a millionaire, so he is not doing anything unrighteous.
If he earns it justly.
And this one, whether he earns it justly or unjustly, he falls into the pit of unrighteousness.
Yes.
If there are a few, then good service can be done.
Huh? If there are a few, then service can be done, right?
If they are in a pair, then it happens. Service is not meant to be used while alive, but after death.
Therefore, Swami says that Shastriji Maharaj used to say.
The day you hid ₹5, you became worth ₹5.
Otherwise, the king's kingdom is as much as the queen's kingdom. If you haven't hidden a single penny, you are as valuable as God.
But if you hide them, then you are considered to be worth ₹5.
It's not like everyone's wealth. All these faults are there. Only when you come out of their circumstances are you called true, otherwise how can you be called true?
If you don't come out of the circumstances, then everyone is a sadhu. Who is not a sadhu in that?
We have come out by challenging Maya and kicking her when we left home.
And now, if the goat becomes two, then it's not considered right, so, so, so.
Everyone has kicked Maya and left.
Otherwise, if we were at home, we would have gotten everything we wanted.
So, if he leaves that and comes here and then kneels, that's called something else, that's called something more.
So, if there is a challenge, a brave person gets excited and says, "Come on, there's more."
They have come out to pass through.
So, to come out of the circumstances.
That is the desire for liberation.
What else is the desire for liberation?
Who is called a mumukshu? When we came from home, what did we come out of?
Did everyone come out of the bondage of home?
So wasn't all that an illusion?
And everything there, they were pampering, doing everything, doing that, and then when the Bhagavat happens, everyone joins their hands and says, "You stay here, we will give you this facility and that facility, give you a mobile, do this and that, everything."
They had kicked him and left.
So there was a desire for liberation then.
So then when he comes here, what happens?
So here, no matter how much one has, one should come out of it even more, and only then is he called a true mumukshu, and he should remain like that until death, then it happens.
Only then is Maharaj's mumukshu, Maharaj's water, called that.
Maharaj's and Gunatitanand Swami's water is called that.
Otherwise, if everyone becomes loose, then it becomes loose.
So we should not become loose.
Therefore, what Swami says should be understood.
That is, one should be careful.
One who wants to do true seva and wants to attain the salvation of his soul by doing seva.
He has to keep looking within himself.
That the flow of my soul
The ideal of seva is that people do not accept even a body without serving.
The devotees of Hari are endowed with the qualities of Hari, they do not consider the liberated body.
No matter what it is, if it comes out of it, then it is called Maharaj's water.
Otherwise, it is called someone else's water.
He talks about the king and the prince, that the Miyan Darbar died without becoming a Miyan.
So he said that he was nursed by a maidservant.
No, it is written in Swami's words that a yogi is raw, a yogi is raw, not a child of a true guru.
He has not been nursed by a true guru.
If he has been nursed, then he has been nursed by someone else.
He might have been nursed in a corner.
He is not a child of a true guru.
Gunatitanand Swami said that
A yogi is raw, a yogi is raw, not a child of a true guru.
If he had been nursed by him, then he would not be in this condition.
So if he was nursed by Gunatitanand Swami or Swaminarayan, then he would not be in that condition.
He does all that, that if it happens, we should take a bundle of grass and put grass in our mouth and say that I am your cow, and if we win, we should loot someone's armor, someone's weapon, and all this.
Maharaj says that the brave warriors of God, the brave warriors of Swaminarayan, do not have the greed to loot and do not have the fear of death.
He is in the battlefield.
Then you have come out in the battlefield, all our sadhus who are mumukshu are said to have come out like that.
And then if he keeps that bundle of grass with him and says that I am your cow, then that is not called the milk of Swaminarayan or the milk of Gunatitanand Swami.
One who wants to do true service.
And by serving, one wants to attain the salvation of one's soul.
He has to keep looking within himself.
That the flow of my soul, the reasons for deterioration that Swami has shown, I have not been swept away in them, have I?
One should keep investigating that.
Shriji Maharaj