To understand in connection with God. That is what is said. That means to consider oneself distinct from these three bodies, so lust, anger, etc., are all associated with them. And to consider oneself a servant of God. To consider oneself as Brahmrup, but the servant is connected with this, a servant who is Brahmrup. The feeling of being a servant should not go away; if the Brahmrup state wants to go, let it go. The feeling of being a servant should not go away. The feeling of being a servant is a savior, and if there is only Brahmrup without being a servant, it can sometimes cause a downfall. So, this feeling of being a servant should not go away. If one believes so, and considers lust, anger, etc., within oneself as external. They are not connected with one's true self. So, consider them separate from oneself. Then this is the way for him to be saved, one way. There are two ways to fall, but only one to be saved. Vasana is eternal, so are lust, anger, etc., considered external? It is eternal but not endless. The meaning of external is that, external means it is assumed to be with the self. There is no vasana in the true self; the nature of the jiva is consciousness. There is no vasana in it; through association with the world, he has assumed it himself. He has practiced becoming one with it, so he assumed it, so it is called external. From the perspective of the self, what does it mean that it is eternal? That we do not know when it gradually started. Eternal is not permanent. Eternal, endless, and permanent, there are three aspects. So, vasana is not permanent. It is temporary. It is not endless. Its starting point is not known, hence it is eternal. Then Shriji Maharaj asked Brahmanand Swami, Shukmuni, and Suro Khachar, "What is the flaw in you by which you would fall back?" Then those three said, What is the first question Maharaj asked? The one before that. Many become weak in 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 → Sant Sant A sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush. Tap to open in glossary → The heart falls back, and in this, Maharaj asked the second question, right? By which you fall back. You yourself fall back. Then Shriji Maharaj asked Brahmanand Swami, Shukmuni, and Suro Khachar, "What is the flaw in you by which you would fall back?" Then those three said, "O Maharaj, there is the flaw of pride, so if some equal Sant Sant A sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush. Tap to open in glossary → This comes after becoming great. After doing some sadhana and becoming pure, then this comes. Maharaj said that in both places, right? First, that question was asked, right? The first question asked was that some, even after knowing God and the Sant Sant A sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush. Tap to open in glossary → Here Maharaj said, "By which flaw of yours" "by which you fall back, what is the reason?" So here the Sants said it is pride. And there Maharaj mentioned all the flaws: taste, pride, lust, anger, he mentioned all the flaws. Because of that, at the time of conviction, if there is any of these flaws, taste, greed, lust, affection, and if someone exposes it, then his heart falls back. Here Maharaj then directly... "we fall back due to pride," what does that mean? Pride was included in that earlier. It was in that one and also in this one, so what is the difference between the two? In this, Maharaj, as if referring to what he said earlier, asks personally, "By what do you fall back?" So the Sants say, "We fall back due to pride." So all those other flaws are also reasons for falling back. After becoming pure, pride is the cause. After becoming pure, lust, anger, etc., lust goes away, taste goes away, after that pride is the cause. When does pride come? When one overcomes lust, anger, etc. After overcoming lust and taste, then pride comes that "we are something, we have conquered this." So then pride comes that "I am the one and only." In the previous question, pride is already there. Pride is there, that is general. This is special. All those other flaws apply to everyone, and this pride applies after overcoming all of them. After becoming humble, pride does not come, the pride of being humble comes, as Maharaj says, body-consciousness increases, but generally, when you achieve something, then you get pride. What achievement? "I overcame taste, overcame lust, overcame affection," having vairagya, having all of that. Only if one has such virtues is there a possibility of pride. If there is vairagya, then those lustful desires trouble less, if there is vairagya. And this pride can come anytime. So Maharaj has treated it separately. First, he included it with all others, and then, even though it was through these Sants, Maharaj treated it separately, that is the reason. Where does a sadhu get pride? When they become great. So from this moment, do not boast much that "we do not get pride." At this moment, one only boasts that "brother, we do not fall into lust, anger, etc." But whether we fall into pride is not known at this moment. That "I do not have pride" is not known at this moment. Pride can come even by the time one grows old. And most of it comes only then, right? At this moment, if no one respects you, where would pride come from? When one becomes old, everyone respects him. When they respect, pride comes. So Maharaj has treated it somewhat separately. There is no other purpose in treating it separately, otherwise, it was already included in that. That if there is a deficiency at the time of conviction, then while doing 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 → 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 one understands God's glory considering himself with demands, then he falls back. God does not fulfill demands. Taste and all lust, anger, etc., are just demands, right? God does not fulfill them, so he falls back, or if someone exposes him, criticizes him, then his heart falls back. 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