A seeker should cultivate the understanding of the virtues of a Satpurush. Maharaj said in two places that one acquires the virtues of God, and one does not acquire the virtues of God. Here it is said that one acquires the virtues of a Satpurush, and one does not acquire the virtues of a Satpurush. When do the virtues of God not come? If there is opposition to the devotees of God. Maharaj said that if one has demonic tendencies, then they will not come. Even if one has vision, they will not come. And even if one tries, the virtues of a Satpurush will not come. Why is that said? Maharaj means to say that. That one tries and performs the means to acquire virtues. Performs austerities. Studies scriptures. Performs other means, yet the virtues do not come. If there is any objection, then one knows. The main point is that if a seeker has divine intellect in a Satpurush and laments their own insignificance, then the virtues of the Satpurush come into the seeker. In this Vachanamrut, Maharaj asked the saints a question: Are there any such Satpurush who have no attachment to this world, and whose only desire is for the happiness of God's abode and the happiness of God's murti murti 1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn. Tap to open in glossary → To attain the happiness of serving God, to attain happiness by going to God's abode, to attain the happiness of God's murti murti 1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn. Tap to open in glossary → One who has such a strong desire. Such a person. Otherwise, there is not much desire for the happiness of this world. Such detachment is spoken of. Detachment, and devotion also came with it. There are some Satpurush who have no attachment to this world, and whose only desire is for the happiness of God's abode and the happiness of God's murti murti 1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn. Tap to open in glossary → Then Muktanand Swami said that if one has divine intellect in a Satpurush and acts according to his commands, then his virtues will come. Then Maharaj said, "That answer is correct, but if one understands it this way, then the virtues of a Satpurush come into a seeker." Maharaj, accepting Swami's answer, adds a little more detail and says that one should accept the virtues of a Satpurush. And what Maharaj has added, how has he added it? It comes quickly. If one repents, it comes quickly. Maharaj, accepting Swami's answer, adds a little more detail and says that if one accepts the virtues of a Satpurush and repents for their own insignificance, then the virtues of a Satpurush come into them. A Satpurush compares his virtues for attaining the true afterlife with his own insignificant virtues and considers himself very insignificant. When one considers a Satpurush to be great and understands his immense importance, and when one truly understands this from the heart, then one feels remorse for their own insignificance and pettiness. When walking on the path of God, one sees their own insignificance in comparison to a Satpurush and feels remorse, and when one prays to Maharaj, detachment comes, and virtues useful for moksha come into them. Such virtues do not come into others. Here, there are three options for a seeker's understanding: one, a Satpurush is ignorant, and my intellect does not reach that far. Trivial intellect in a Satpurush. There are those who believe that. Those who believe that, do not acquire virtues. Even if one performs spiritual practices, they will not come. Everyone knows that it won't come. But Maharaj means to say that even if one performs spiritual practices, it will not come. What are the means to acquire good virtues? Faith, performing austerities, observing rules, performing other rituals - all these are means to acquire good virtues. So, if one only has such understanding, then even if they perform all those spiritual practices, those virtues will not come into them. A Satpurush is ignorant, and my intellect does not reach that far. Trivial intellect in a Satpurush. Secondly, a Satpurush has a greater vision on the path to moksha than I do, and understands better. This is the intellect of virtue in a Satpurush. And thirdly, one considers a Satpurush to be divine and very great. This is divine intellect in a Satpurush. In these three options, the question is whether the intellect of virtue or the divine intellect works in acquiring virtues for moksha. Firstly, one considers him to be very great, so much so that words cannot describe it. And secondly, one compares oneself, thinking, "Oh, his virtue and my fault," and so on. So, in whom do virtues come? It comes to those who compare themselves. If one considers them very great. One who understands, feels it. They are great. And unachievable. That's what Maharaj said. That if we consider him to be very capable, that's a very good thing, but virtues don't come. One should not even try. When Shastriji Maharaj was there, we had a discourse once. Swami was giving a discourse during the vacation. And the discourse of Bhakta Bhakta Devotee of Bhagvãn. A follower of Bhagvãn. Tap to open in glossary → And the discourse of Shripati was going on correctly. The virtues of Maharaj and all their descriptions come in it. Maharaj performed such austerities. Muktanand Swami wrote a letter to Ramanand Swami and described the virtues of Maharaj in it. So Swami said a very good thing. What do we understand in that? Maharaj is very great. It's not in Maharaj. It's not in Maharaj. It's not in Maharaj. We feel that we compare ourselves, how many virtues I have and how many virtues Maharaj has, and now we do it. Why do we do it? There is no comparison of divine feelings, so virtues never come in us. If there is a divine feeling, then even if we are insignificant, we can walk. We cannot compare ourselves with God. We should not compare ourselves with God. So we should never try to acquire virtues. We should not even try by mistake. If we try to acquire virtues like God, then we will become God. We should not even try by mistake. There is no sense of comparison, so virtues never come in us. There is an extremely divine feeling, so even if we are insignificant, we can walk. If one is insignificant in comparison, they cannot walk. How can one compare oneself with God? One should never compare oneself with God. So, we should never try to acquire virtues. With God, there are virtues like God. Maharaj described the virtues of Maharaj in Shripati. Muktanand Swami described such virtues that we should acquire. One should try for such virtues, but not even by mistake. That shows our insignificance. That does not show our divine feeling. But it shows our insignificance, that we cannot move, we are stuck here and will remain here. Swami said a very good thing. We all believe that those are Maharaj's virtues. That was Muktanand Swami, it's not in him. Gunatitanand Swami was there, so it's not in him. We should not even keep such detachment, and if we do, we become equal. One should have the attitude of a servant of Swami. One should manage the difference. One should manage the distance a little, one should have the attitude of a servant of Swami. If we become completely equal to him, then how can the difference, that distance, be managed? And the more distance is managed. The more it is managed, the better it is said to be with him. So we should never live like that. So very great. Virtues like Shastriji Maharaj come into us. Huh. The second thing is that it can be brought. Huh. Shriji Maharaj, who is Varni. He used to wander, and the virtues he possessed, we should not even dream of having such virtues in ourselves. But then we would become God. Or not. What do you say? The intellect says with ease. What does Sadgun Swami say? His opinion is standard. Even if one tries, virtues do not come. Huh. So everyone must be doing it. Huh. Everyone must be doing it, look around. Huh. Maharaj said that the virtues of a Satpurush come. And the virtues of a Satpurush do not come. He said that. In whom do they not come, and in whom do they come? One who has extremely divine intellect. Then Muktanand Swami said, "Then what was the need for Maharaj to make corrections?" Swami has already spoken about extremely divine intellect, and it is also mentioned in the scriptures, so there is nothing wrong with it. One who has extremely divine intellect. But if one has extremely divine intellect, then there is a slight problem. One's own protection happens. If one wants to keep their insignificance safe, then they can. If one wants to keep it safe, then they can. One considers it divine and considers oneself insignificant. So. Maharaj made a slight change. Here, there are three options for a seeker's understanding. Firstly, a Satpurush is ignorant, and my intellect does not reach that far. Trivial intellect in a Satpurush. Secondly, a Satpurush has a greater vision on the path to moksha than I do, and understands better. Intellect of virtue in a Satpurush. And thirdly, one considers a Satpurush to be divine and very great. Divine intellect in a Satpurush. In these three options, which option is there to progress on the path of moksha? To measure him with human emotions. And even if one measures with human emotions, Maharaj would still be able to progress. God-like people don't do that. God-like people don't do that. God-like people don't do that, so what does that mean? We don't have to do anything. We don't need to do anything like that. And if we do it, or go to do it. So, one should not make a wrong attempt. At first glance, the intellect of divinity in a Satpurush appears to be superior, and it is also necessary to have divine intellect. Yet, based on the answer in the Vachanamrut, Maharaj says something special. Muktanand Swami has also said that if one has divine intellect, then the virtues of a Satpurush come. But Maharaj says that if one understands it this way, then it is special. Saying this, he emphasized the second option while expressing his opinion. To progress on the path of moksha, one should compare their own understanding with that of a Satpurush, and see their own insignificance or pettiness. And when one sees greatness or divinity in the actions or decisions of a Satpurush, then one progresses on the path of salvation. It is good to believe that he is very great or divine. But to progress, the intellect of virtue is also needed along with it. Divine intellect without the intellect of virtue makes a seeker crippled. It makes one greedy for miracles. It makes one devoid of effort. Whereas, the intellect of virtue without divine intellect also remains dull. It cannot do the work it is supposed to do. Therefore, even after divine intellect comes, the intellect of comparison is still needed. One should not assume that the intellect of virtue automatically comes within divine intellect. Only if one makes a separate effort to cultivate it, do the virtues of a Satpurush come into them. And many times, gurus perform dramas, and all the disciples exclaim, "Oh, oh, oh!" That is divine intellect, isn't it? Even then, virtues do not come. Because drama does not come, but virtues do not come. Whatever virtues he has, they come. That virtue does not come. The original does not come. On the contrary, if one has a trivial intellect towards a Satpurush, then good virtues do not come. Even if good virtues have come, they also go away. When one starts judging a Satpurush with any kind of worldly or spiritual minor virtues, then one's own virtue comes. And the fault of a Satpurush comes. And the intellect of triviality arises in a Satpurush. Due to which, one falls from the path of moksha. Krishnapriya Swami often talks about it, doesn't he? That Maharaj Nityanand Swami used to narrate stories. In that, Maharaj was giving a discourse on a shloka, and Nityanand Swami recited a shloka. Maharaj has made some mistake, there is some difference in the pronunciation. So Nityanand Swami thought in his mind that Maharaj. Such a wrong thing was said. Then he felt remorse in his mind, thinking, "Oh, who am I to find fault in Maharaj?" Who am I to find fault in Maharaj? That is called divine intellect. That is called divine intellect. Huh. What is the verse? Having abandoned the trivial weakness of the heart, stand up, O Parantapa. Having abandoned the trivial weakness of the heart, stand up, O Parantapa. What did Arjun believe? That Maharaj, where are you and where am I? I surrender to you. Alright. How can I fight Bhishma and Drona in battle, O Madhusudana? How can I fight with arrows, O slayer of enemies? Can I fight with Bhishma? Can I fight with Dronacharya? So what did God say? Fight. So let's fight. Having abandoned the trivial weakness of the heart, stand up, O Parantapa. Your weakness is trivial. The belief is trivial. And by that, you make yourself trivial. So, that's why you have an objection, otherwise, you are a great warrior. To him. That weakness of the heart. Trivial weakness of the heart. Then God gave the adjective, "trivial weakness of the heart." Having abandoned, stand up, O Parantapa. What does Parantapa mean? One who torments enemies. He said to the fire. By giving heat. How do enemies suffer? If there are brave people, they suffer just by hearing their name. He does better work than that, so that's his only objection. He does better work than that, so he gets burnt to ashes. So you do something like that. Then all those people will be burnt to ashes. 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