One who wishes to experience the eternal bliss of God must have spiritual affinity with God's devotee and must take the side of God's devotee.
If these two things are present, then one becomes unhappy when God's devotee is unhappy.
Maharaj says, when God's devotees suffer, we feel it in our hearts.
And we also feel pain.
If a devotee of God suffers, and one's heart is not moved even a little.
Then Maharaj says that such a person will never experience the bliss of God.
The one who is averse to God does not attain the bliss of God in their heart.
When a devotee of God suffers, one's heart should be moved with sorrow.
That is Maharaj's view.
Otherwise, Maharaj said that such a person will never experience the bliss of God.
They will never have darshan of God.
If they have darshan of God, they will not experience happiness.
It's wrong.
Maharaj says, when God's devotees suffer, we feel it in our hearts and we also feel pain.
That would not happen if one had demonic tendencies like Raghunathdas.
When Ramanand Swami went to Akshardham, all the sadhus and satsangis started crying, but Raghunathdas did not grieve.
He was worried about who would be the successor to the gadi. He was not sad that Swami had passed away.
Maharaj says that when a devotee suffers, a Chandala or one who is averse to God does not feel pain.
But a devotee of God certainly feels pain.
In that sorrow, they experience the bliss of God.
If one becomes unhappy due to the suffering of God's devotee, then they attain peace related to God in their heart.
So, if one feels sympathy for God's devotee, then they attain peace.
And if there is sympathy and sorrow, it seems like it makes a person unhappy, but it's not like that.
Even then, this person finds peace.
If one is saddened by their sorrow.
Maharaj says, 'He comes in front of him and dies.'
Even then, he becomes happy.
Peace comes to his heart.
He experiences the bliss of God.
The meaning of calling someone a Chandala is that they have no feelings.
That's all there is.
A Chandala is the lowest of the low.
If he has no feelings, he finds peace.
Maharaj says that when a devotee suffers, a Chandala or one who is averse to God does not feel pain.
But a devotee of God certainly feels pain.
And if someone kills a devotee of God or causes them pain, and that person dies or is injured for the sake of God's devotee, then even their five great sins, such as Brahmahatya, are removed. Such is the glory of taking their side.
It is the glory of helping him.
To help a devotee of God.
This is Maharaj's principle, that's why Maharaj said that we feel this way.
Maharaj often answers Muktanand Swami, and Maharaj says, 'I have seen this in all the scriptures.'
But Maharaj did not say that in all the scriptures.
Maharaj says, 'This is my special principle.'
Even if it is in the scriptures or not mentioned anywhere else.
Even if it is written less or more, this is my principle.
To be saddened by the sorrow of God's devotee.
And to stand by him in times of trouble.
And if there is a devotee of God and someone is making him unhappy.
Then this person will have the same feelings towards him.
Then Maharaj says that he is not a devotee.
Maharaj even said that he feels resentment towards him.
He is God's God.
The meaning of resentment is that no matter how much harm one does to him, one is not satisfied.
Then it is called resentment.
But God does not harm anyone.
But God
The mental state of is shown.
God never does bad to anyone.
His bad deeds cause him harm.
So Maharaj commanded the sadhus, 'One should tolerate the abuses and beatings given by evil-minded people, and always think of their well-being.'
One should not do him any harm.
Do not harm him.
But Maharaj says the principle is this.
So Maharaj used the word 'suvan' (good relations) for him in the Vachanamrut.
We don't get along with him, and we don't have good relations with him.
It becomes unpleasant.
It becomes unpleasant with him.
Such is Maharaj's principle.
And Maharaj said his private here.
Our nature is like that of Jadbharat, Dattatreya, and Kapilji.
I have nothing to do with anyone.
What is the nature of Jadbharat?
He doesn't get emotional due to someone else's feelings.
He doesn't get emotional due to someone else's feelings.
Jadbharat was there, we are Jadbharat yogis.
Nirgunanand Swami has written that.
That a deer caused an obstacle in our path, so we remember it very well.
So, don't get involved in other people's affairs too much.
If someone else is sad, we shouldn't be sad; if someone else is happy, we shouldn't be happy.
Maharaj says our nature is like that of Jadbharat, Dattatreya, and Kapilji.
Even then, Maharaj wrote that.
Even then, if someone is troubling a devotee of God,
then we cannot remain neutral.
We cannot remain indifferent.
We become extremely sad.
We have such sympathy and affection for God's devotees that we cannot remain neutral.
Maharaj says that a sadhu should remain neutral.
A sadhu should remain neutral, right?
One should not show partiality.
But still, we cannot remain so.
Our soul is drawn towards the devotee of God.
And if there is a non-devotee, then there is no matching with him in any way.
We don't have good relations with him.
Such is our nature.
If someone has an extremely detached nature,
and he doesn't feel sympathy towards God's devotee or anything like that,
then how should he be known?
Maharaj said to make him fall back, that's what he said.
If someone is creating obstacles in the devotion of God's devotee,
if such knowledge, detachment, and dharma exist,
then make him fall back.
Make him fall back.
He said there is nothing more special than that.
Make him fall back and make this one the main one, and help him in this.
If there is intense knowledge, detachment, etc.,
even then, it helps him in devotion to God.
Make them like that.
This is just a means.
Swami said that it is inauspicious.
If one does not love God, it can lead to misfortune.
Abhadra means inauspicious.
It does not bring welfare.
It causes harm instead.
So Maharaj said that to him too.
That he should be made to fall back and be made to help in devotion to God, and to help the devotee of God.
If we have detachment
and it doesn't help God's devotee at all,
then Maharaj says to reduce it a bit.
Not to remove it completely.
But make it such that it helps.
If we have detachment, the nature of detachment is that it doesn't help anyone at all.
That is called detachment, isn't it?
What is detachment?
He takes help from others, but doesn't help anyone.
But Maharaj's definition is not like that.
Maharaj's definition is not like that.
Maharaj's definition is that the more detachment one has, the more one helps others, then that is his detachment.
He doesn't do anything for himself.
He doesn't need it for himself.
But what do you do if God's other devotee doesn't need it?
Maharaj says that a devotee, that is his extreme devotion.
Maharaj, in the end, is devoted to extreme devotion.
We need extreme devotion.
We say that we keep looking at everyone like this.
Our detachment is like Shuk and Jadbharat.
And our inclination, as I said, is extreme devotion like that of the Gopis.
So we keep observing in the world.
If someone has affection for a woman they like, then we feel that it would be good if we had such affection for God.
We keep searching for extreme devotion.
Someone might have affection for wealth.
Someone might have affection for material things.
So we keep observing in the world.
We feel that if we develop such affection for God, then our work will be done.
So he is devoted to extreme devotion.
Not to common devotion.
That's why Maharaj said that no matter how much detachment there is, that detachment should be subdued, not completely removed.
But it should be set up in such a way that it helps the devotee of God and devotion.
Detachment is not in the nature of helping anyone.
It doesn't do anything.
Detachment has a dry nature, doesn't it?
However, according to Maharaj, not having affection for anyone other than God and God's devotee is detachment.
Maharaj has given the same definition for it.
No affection for any other place except God and God's devotee.
That is called detachment.
Maharaj says that when a devotee faces sorrow, even a Chandala who is averse to God does not experience sorrow.
But a devotee of God certainly experiences sorrow.
And if someone kills a devotee of God or causes them pain, and that person dies or is wounded for the sake of God's devotee, then even their five great sins, such as Brahmahatya, are absolved.
Such is the glory of taking his side.
And to whom the word of God's devotee feels like an arrow in the heart.
There is a story in the scriptures that Jaya and Vijaya were hunters in their previous incarnation.
And they must have gone hunting in the forest.
A hunter is very cruel, so they naturally have a cruel nature.
But he saved a devotee of God.
He might have been killing wild animals, or other people in the jungle might have been looting or killing.
In that, he saved him.
So, by that power, he was blessed there.
So, they hadn't gone by abandoning their nature, so then they got into trouble there again.
But by that power, God made him the doorkeeper of God.
He helped the devotee of God.
Coming to a halt.
He didn't die, but he helped him.
If he had died, then his sins like Brahmahatya would have been absolved.
If he himself dies for the sake of God's devotee, then his sins like Brahmahatya are absolved.
He went to absolve his karma, didn't he?
Such is the glory of taking his side.
And to whom dharma, detachment, or knowledge.
Maharaj mentioned all three.
It is mentioned in Vachanamrut 26 of the Madhya section.
That if all three of them create obstacles in devotion to God, or if they create obstacles in matching with God's devotee and in feelings, then they should be subdued.
And those who help God, help in devotion, and help God's devotee, should be kept.
Don't remove them completely.
But keep that much.
Firstly, if there is detachment, then with a devotee of God, if there is excessive detachment, then there is no sympathy.
What else could it be that there is no sympathy?
Ego.
Mostly, ego hinders.
Detachment itself does not hinder; it is the ego of detachment that hinders him.
Detachment itself is imagined for God.
It has come.
Detachment itself is not against God.
But he gets the ego of detachment.
So, Maharaj says that by pride, he gets ego, pride and ego are one.
By ego, one falls from being a devotee of God, and no one else falls like that.
Maharaj refused to say anything about lust, anger, etc.
If there is lust, anger, etc., then he thinks in his mind that we are like this, and the devotees of God are good.
So he bows down to him again.
But one who has ego does not bow down.
Ego just says that I am better than him, I am better than him, I am better than him.
So how can he bow down?
So he has no problem with the devotee of God.
Ego does not allow so much love for God to happen, it keeps it dry.
And for one who finds the words of God's devotee as difficult as an arrow in the heart, and who gets entangled in enmity, and who does not get rid of it as long as he lives, such a soul, even if he is righteous, renunciant, or ascetic, all that is in vain.
Even if he performs millions of other spiritual practices, his soul will never attain salvation.
It is written like that.
He performs millions of other spiritual practices.
But his soul does not attain salvation.
If he performs the means of salvation for God, then his soul will not attain salvation.
And if he does not perform any means, then his soul attains salvation.
If he does not perform any means, then he.
If he becomes sympathetic and gets along with the devotee of God, and if he does not see devotion, then he gets along, then he attains salvation.
Muktanand Swami asked Maharaj in Vachanamrut Gadhada Antya 11, "Is there any way for a devotee to have peace in his heart even without samadhi, just as there is peace in nirvikalpa samadhi?"
In response, Maharaj says, "Just as the body has affection for its relatives, if the same affection remains for the devotee of God and he remains on his side, then he will have the same peace even without nirvikalpa samadhi."
If a child in the house falls ill.
Then.
If he himself falls ill, then pain.
Everyone becomes weak, the whole house becomes weak.
That is called sympathy.
Not that he starts running to find a solution.
Running is fine, calling the doctor and all that is fine.
But those others don't have any sense.
And they all become weak.
That they have become weak is called sympathy.
And what he does to find a solution is called duty.
He calls the doctor, gives him something to eat and drink, supports him.
Whatever he does for him.
That is all called duty.
It is called duty, it is called duty, and he has feelings.
But where did he say to become weak?
If that boy becomes weaker and sicker, where did he tell you to become weak and cry?
If he becomes firm and runs around everywhere, then something good happens.
The remedy happens quickly, right?
But he doesn't let him stay firm.
All those others become completely weak.
There is no sense of self.
If that one doesn't have a sense of self, then this one doesn't have a sense of self.
That is called sympathy.
So if it becomes like that, then his salvation happens.
It happens in the devotee of God.
Muktanand Swami asked, "Is there any way for a devotee to have peace in his heart even without samadhi, just as there is peace in nirvikalpa samadhi?"
In response, Maharaj says, "Just as the body has affection for its relatives, if the same affection remains for the devotee of God and he remains on his side, then he will have the same peace even without nirvikalpa samadhi."
In that, the whole house becomes restless.
Suppose a sadhu is ill.
If someone is more ill, then those people say they become restless.
That we become restless for other sadhus.
It's very difficult.
And if there is only one son and he falls ill, the whole house becomes restless.
He doesn't eat, he doesn't like it, he doesn't eat, but he doesn't like it.
Even if he has everything, he doesn't like it.
He becomes completely numb.
He becomes loose, he becomes numb.
That is called sympathy.
In any case, this will be good.
So that is called sympathy.
Even without samadhi, he experiences the joy of God in nirvikalpa samadhi, such is the glory of supporting a devotee of God.
He experiences the joy of nirvikalpa samadhi even while awake.
The joy of nirvikalpa samadhi is what it is, but the joy of God in nirvikalpa samadhi comes to him even while awake.
He works, he walks around.
Still, he experiences such joy.
The joy of God is the joy of love.
It's not some other joy.
There's no calculation in that.
Hmm.
Even without samadhi, he experiences the joy of God in nirvikalpa samadhi, such is the glory of supporting a devotee of God.
Here.
Maharaj has given such a boon.
That one who has affection for God's devotee and supports him.
Then, no matter how powerful his inner enemies are, they cannot defeat him.
Now, where does it concern him?
Do inner enemies decrease if one performs penance, or if one loves the other?
If one performs penance, inner enemies decrease, right?
In this, Maharaj said that if one loves the other, then his inner enemies decrease.
Powerful, very powerful.
Lust, anger, and other inner enemies cannot defeat him.
No inner enemy could defeat the Gopis.
And those others, they perform penance for 60,000 years, and the Rishis and Munis,
Their bodies have dried up and become like dry leather, only skeletons remain, and anthills have formed on their heads.
Still, their inner enemies defeated them.
He does not defeat the inner enemies.
And even if the Gopis eat, drink, and enjoy everything, their inner enemies do not defeat them.
He became devoted to God, didn't he?
If one loves God, then inner enemies cannot defeat him.
Such is Maharaj.
Even without samadhi, he experiences the joy of God in nirvikalpa samadhi, such is the glory of supporting a devotee of God.
To take a side means to help.
And especially in times of trouble.
When there is an adverse time and place, an unfavorable time and place.
Then to help him is to take his side.
If one helps in normal circumstances, it is not called taking a side, it is called helping.
But if one helps him in adverse times, then it is called taking his side.
Standing by his side is called taking his side.
Maharaj said that its glory is great.
In that, he has to take on the challenge of the entire society, right?
Those who are against him become his opponents for no reason.
It is not asked.
So, one should take his side.
Even without samadhi, he experiences the joy of God in nirvikalpa samadhi, such is the glory of supporting a devotee of God.
If he is truly a true devotee and
If he takes his side in adverse times.
Then he experiences peace like nirvikalpa samadhi.
He has kept it understandingly.
If he has kept him as his own relative, then if the other person is a true devotee, it won't happen.
Then he gets that much fruit, a normal fruit.
If he has kept him knowing that he is a true devotee of God.
Then he is worth supporting.
And he is worth helping.
Especially now, he is worth helping.
When he is surrounded from all sides, then he is especially worth helping.
Actually, in times of trouble, God comes to help his devotee, and this is God's work.
In Vachanamrut Gadhada Antya Prakaran 7, Maharaj says that no internal enemy can defeat him. There is power in keeping such a side.
If one does not openly side with a devotee and believes that all sadhus are equal, and whom should we call good or bad, then even if he is called a satsangi, he should be considered an apostate.
Maharaj says in Vachanamrut Gadhada Madhya 5 that people say a sadhu should have an equal vision, but that is not the opinion of the shastras.
Why, as Narada and Sanakadika and Tulsidas's verse, Maharaj said that day, didn't he?
He who does not love Rama and Vaidehi, abandon him like a million enemies, even if he is a great friend.
Look how it's written. So Maharaj selected that: 'He who does not love Rama and Vaidehi, abandon him like a million enemies, even if he is a great friend.'
Bharatji did that, didn't he? Who is dearer than me?
Who is dearer than me, he says?
So Bharatji took a vow from her, saying, 'Go, never show me your face.'
He doesn't speak to her.
He never spoke to her.
So now she won't show me her face.
So, by giving that example, Maharaj clarified his inner feelings, saying, 'This is how it is.'
If you had harmed me,
then I would have had no objection.
Bharatji's saying.
If you had harmed me, I wouldn't have objected.
You harmed Ram, didn't you?
So you will never show me your face.
You are not my mother.
And don't show me your face, and I will never speak to you, brother.