Free from these three. 'Vimuktah' means that one should make their intention so good that we do not associate with a platform where those flaws can defeat us, beforehand. If by chance it has come into practice, then reject it. That is why Maharaj said that if one frequently encounters their relatives, one should not stay there. What did Maharaj say? In this, it is also said that if two brothers are sadhus, one is elder and one is younger, and the other is new, then the new one should not be kept in that seva. Even though they have come here leaving one or two families behind. They have come leaving their families, now it's not like they will run away from a separate family, but do not keep him in seva. Even if he is healthy or sick. This is what is said in our scriptures. Do not associate with such a platform. If there are two brothers, like their tails are tied together, if one moves this way, the other is dragged, and if that one moves that way, this one is dragged. So they die by their own hands. This is just talking about one, but do not associate with such platforms of anyone. Beforehand. And then fight. Then fight as well, it does not mean not to fight, then fight. Then God will help him. So it means that he is free from these three, from the three gates of hell. Otherwise, how is it possible that someone gets trapped and then walks on the path of God? Practicing what is good for oneself, being free from this and striving for one's own liberation. And 'tato yati yati A person who firmly follows brahm-chãrya and has conquered all of his indriyas should be known as a yati. [Jetalpur – 2]. Tap to open in glossary → He will reach God. If he does this. But if his intention itself is such that 'we are walking on the path of God, but let's also take some benefit of this,' then he will stumble, he will not be able to reach the path of God. If he stumbles while fighting, is it due to a flaw in his intention, meaning? It is called weakness, and Maharaj has mostly said not to associate with such. If he stumbles while fighting, when would he have stumbled? When he associated with the platform. While fighting, meaning that his clear intention has not yet been formed. If there is an intention, then he would run away beforehand. In the path of God, one who runs away from afar is considered brave. One who plunges in is considered weak. In the world, it is like if someone runs away, they say he is considered a coward. He is not considered brave. If he faces it, he is considered brave. Not so in the path of God. One who runs away beforehand is brave. Shukdevji, right at birth, threw a cloth over his shoulder and ran away. He didn't even let them remove the birth cloth. What if he developed too much affection for the one who removed it? So he threw it over his shoulder and ran away. So no one else was considered as brave as Shukdevji. Like Shukdevji, whose name is among the brave, Nishkulanand Swami Nishkulanand Swami Disciple of Sahajanand Swami (Swaminarayan Bhagwan) and author of the Bhaktachintamani, as stated in the scripture's own closing colophon at the end of every chapter. Tap to open in glossary → So he praised them. He stumbles, we beforehand... there is a possibility of stumbling in this. And if he has not associated with it? Then he won't stumble. It is not necessary that he must stumble. But if he felt a doubt that he might stumble here, then if he stopped it beforehand, he would not stumble. So we have to search within ourselves, and if something like that is happening, then stop it, reject it. And a platform that helps us, even if we are weak, just as there are weak platforms, there are also good platforms. Even if he is weak, he becomes strong and walks on the path of God. Even if he is not able to walk, he walks if it is a weak platform... So there are good platforms and weak platforms. One should choose only a good platform. Then Gunatitanand Swami Maharaj says, 'All of you form groups.' 'And sit wherever you find compatibility.' He said so. So Maharaj... then everyone sat sat 1) True. Real. 2) Permanent, imperishable and unchanging. Is unbound by the past, the present, and the future. Tap to open in glossary → So Gunatitanand Swami went and sat sat 1) True. Real. 2) Permanent, imperishable and unchanging. Is unbound by the past, the present, and the future. Tap to open in glossary → So Maharaj came wandering around. And Maharaj, wandering around, said, 'You were with Brahmanand Swami, why did you come here?' So Gunatitanand Swami said, 'Atmanand Swami is elderly,' 'there is no one to serve him,' 'he is a bit strict,' 'so that seva can be done, I have come here.' Seva can be done. So what did that mean? Beforehand, he made such a platform that 'even if we walk astray anywhere, he will not let us walk.' 'Even if we walk astray anywhere, he will not let us walk.' So it is written in Gunatitanand Swami's talks, 'We are in satvik seva.' 'We have served Vrajyanand Swami, Swarupanand Swami, Krupanand Swami, Atmanand Swami, all of them.' And it is decided beforehand that 'if not here then here, if not here then here, I must go there.' Go where there is strictness, where strictness comes. If they run away from where strictness comes, then it means they are looking for a good platform suitable for themselves, so there they are bound to stumble, right? If he doesn't stumble, what else would he do? That even after hearing such clarity of this discourse, if his strong intention is not formed, what about that? Meaning, the intention is formed only if one wants to, otherwise not everyone's intention... if we deliver the message of the discourse, will the whole world form the intention? The intention is formed only if one wants to, otherwise no matter how much the discourse is showered, so what? And God came, Maharaj came, so Maharaj wished that everyone would form the intention that 'we want to go to Akshardham,' so did everyone do it? Not everyone does it. The intention is formed by whoever wants to, in whom spiritual desire awakens, who feels hunger for God, then he forms the intention. If hunger has not even been felt yet, how would he intend to eat? It is still coming out of the throat. 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 → One who feels hunger forms such an intention. Currently, by the opportunity of seva, currently by the opportunity of seva, the platform is in hand, so how to form the intention in that? The intention should be such that we keep two good helpers who can stop us. Our surroundings, right, that surroundings... if we gather only yes-men and gather those who agree with whatever we say, then we will slip. If we gather those who can stop us, then we too will feel afraid. That 'brother, these people... compared to us...' meaning they are somewhat more capable, those people, if we create surroundings where we are afraid of our weaknesses, then where would we go, even if there is a platform? Even if there is a platform, if we have kept five people such that they do not like this weakness. Weakness is often not about young or old, if possible, God said to keep the company of the great, but even among the young, keep those who do not like weakness. In our surroundings. Then we will not fall. If the surroundings are such that there is no one to tell us, and we keep away all those who point fingers. And keep all those who flatter us around us, then that is bound to lead to ruin. So anywhere, we can create our security platform in any state. It's not that we cannot do it. 'He is free from these three' does not mean that we will perform sadhana after being completely freed. But the sadhak, keeping the main objective of attaining God, has to keep the goal of getting free from them. Despite being engaged in sadhana for years, sadhaks do not experience any special change in themselves, or real progress is not seen, the main reason for this is that they perform sadhana but do not sever ties with these flaws. They do not sever ties from within. From within their heart, they should sever ties with it. So the other also gets disappointed, if there are two people... not like that, yesterday we had that meeting, so 'come on, come on,' 'nothing is going to work out for us in this.' 'Nothing is going to work out for us in this.' Did those people say that 'I will not do anything for you'? But they know that 'his intention is to do something for us.' So they know the intention. Similarly, 'nothing is going to work out for us,' the inner enemy should feel in its mind that 'nothing is going to work out for us in this.' It should feel so in its mind. If we keep some soft feelings towards it, then it will not let go, thinking 'it will work out, some day or the other it will work out for us.' Some day or the other. Manthara, she had that issue with Lord Ram, meaning her nature itself was such, though no one would have an issue with Ram, she was like that. And when the preparations for Ram's coronation were going on, she went and told Kaikeyi. That 'why are you jumping around so much?' 'Do you know what this means?' 'This means that Kaushalya will keep you as a maid and your Bharat as a servant.' 'Your grand majesty, meaning power, is all going to go away.' So what did Kaikeyi say? 'If you speak like this again, I will pull out your tongue.' So Manthara did not lose heart. No problem. She did not lose heart at all. She tried a second time. She knew that 'my work will be done in this.' She had recognized it. She did not go to Kaushalya to do so, she did not go to others, she did not go to Bharat at all. Otherwise, shouldn't she have run to Bharat? But she recognized, she recognized her intention that 'our work will succeed in this.' So she tried a third time, tried a fourth time, and succeeded. So, recognize the intention. We should form a good intention and keep those with good intentions around us. Then if we make a mistake, those with good intentions would say, 'Brother, do not do this,' or even if they don't say, if they are younger than us and don't tell us, even then they will indirectly find a way to stop us. And Maharaj said the same, right? 'Blessed is my detached servant,' so Maharaj became pleased with him, he was pleased just with his intention. Today, only the talk was going on, they had not become active in any other work. But Maharaj became pleased with the intention, 'Your intention is correct.' Detached intention and attached intention. Maharaj made a division there that there is a detached intention and an attached intention. What is an attached intention? That somehow we fall into a pit, that is all it does ahead of us. It makes all such arrangements, as you say, right? Suppose, 'come on, I am alone, all my power works, so what arrangement should I make?' 'A good pit is formed, I make such an arrangement that I jump into the pit.' And keep away those who stand in the way. Keep away those who stand in the way. And keep close those who push. Then who has to make that arrangement? We ourselves make that arrangement. 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. 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