And further, it is said that the three flaws of pride, jealousy, and anger are far worse than lust. Because a saint may show compassion to a lustful person, but not to a proud person. And from pride arises jealousy and anger, therefore pride is a major flaw. And one who falls from 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 → Because in our 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 → Therefore, we have an extreme aversion to those three: pride, jealousy, and anger. And whatever words of ours are written, they will also reflect this; if you contemplate on it, you will realize it. Therefore, understanding the greatness of God, one should eradicate pride. Maharaj has spoken here of the lustful and the proud. The lustful person does not fall from 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 → 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 → No one gets directly disconnected from God. Connection happens either with a devotee of God, or a true sadhu of God, or a true devotee; when one connects with them, one connects with God. And if one gets disconnected from them, then one automatically gets disconnected from God. This is the meaning of falling from 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 → So, the lustful person does not easily get disconnected from the saints—here, Maharaj's view is about falling away from the saints—whereas the proud person does. Why? Because the lustful person's mentality is such that 'this flaw is in me, but not in the other person.' 'It is not in the sadhus.' He believes so. The proud person does not believe this; the proud person believes that 'the other person has pride, not me.' And this is the nature of a proud person. A proud person never considers anyone better than himself. This is not the case with a lustful person. Even if they are sinful or lustful men, they feel their own weakness, and if someone is better than them, they can also feel that. A proud person never feels anyone is better than him. He feels himself to be better than everyone else and looks down on others. Therefore, he does not develop devotion towards the saints. And in our sampraday, Maharaj has sown such a seed, saying that only when one develops devotion towards a true saint does the gateway to moksha open for him. What is that shloka? 'Prasangamajiram pashamatmanah kavayo viduh, sa eva sadhushu kruto mokshadwaramapavrutam.' The true saints of God are said to be the gateway to moksha. While connecting with them, how does a person feel? What kind of mentality do they maintain? So, when there is a true saint of God, and on one hand there is a lustful man man Mind. One of the four antah-karans, with the function of (pronounced mun) generating thoughts and desires, and governing all of the indriyas. Tap to open in glossary → man man Mind. One of the four antah-karans, with the function of (pronounced mun) generating thoughts and desires, and governing all of the indriyas. Tap to open in glossary → Even if he has some flaws of lust, he does not believe that the true saints of God are like that. He understands that 'this is our own private issue.' And a proud person cannot accept this. If a proud person, due to his pride, has a clash with the saints, he will not believe that 'they are humble and I am proud.' He will believe that 'they are more arrogant than me.' An arrogant person sees everyone as arrogant, but a lustful person does not see everyone as lustful. And especially in the saints of God, he does not see it; this is the difference, which is why Maharaj spoke thus about the proud person. And one who is jealous—jealousy and everything else arises from pride—he feels that everyone else is jealous. Pride, jealousy; from pride arises jealousy and anger. Anger, meaning if his desire is not fulfilled, anger is born; but pride and jealousy... ...those two are such flaws that he cannot see it; if I have jealousy, I will not easily see that 'the sadhu does not have jealousy and I do.' And if he could see that, then it would be over, he wouldn't keep it at all. Instead, he sees the opposite, that 'it is in them, not in me.' The opposite happens. And in the belief and mentality of a lustful person, such an inversion does not happen; he understands a person of celibacy as indeed celibate, that 'he has no flaw, but I do.' Therefore, in our sampraday, even if some have left the sadhu fold and become householders, like many of our former sadhus currently in Surat... ...they perform so much service and everything; even though they felt they couldn't remain as sadhus, they still maintain respect for God. But if one has fallen due to pride, even if he remains a sadhu, you should observe. In our sampraday—not just the sampraday, but in our Gurukul—when Shastriji Maharaj was there, many ran away from Shastriji Maharaj and became sadhus elsewhere, while many ran away and became householders. Those who became householders remained devoted, but those sadhus who ran away did not remain devoted. They did not remain so. Now, Shastriji Maharaj was such a personality for all of us, we can say in Gujarat, who was highly respectable; but those sadhus who left Swami did not find him respectable. And those who went into householder life found him respectable. Some of them, till the very end of their lives, kept serving Swami and the Gurukul. And those others kept undermining Swami till the very end of their lives. This is the difference between pride and lust. They do not see the sadhus as better than themselves. And the former see the sadhus as better than themselves. And reality is indeed like that. Even if the reality is indeed better, and they ought to be considered better, still those others cannot see it. For a proud person, even if it is reality—suppose there is a sadhu—as we hear in the spiritual discourses, that a devotee came to the village during the monsoon, and the saints said, 'Patel, please wash your feet.' To wash his feet; so he left, he just walked away directly. And he got so worked up in his mind, thinking, 'I built this temple, and my father built it; did the sadhu build it, or did the sadhu's father build it?' So he cannot see the goodness in it; he cannot see it like that. Whereas the other person can see it. The other person feels they are better than himself, and Maharaj said that one who feels the sadhus—the true saints of God—are better than himself will never fall from 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 → And when one feels equal to the sadhus, or feels they are completely below him, then the vein of his liberation is severed. In this sampraday, there are temples, murtis of Maharaj, devotees, and sadhus; but the vein of liberation is the sadhu. If he gets disconnected from him, then the vein of his liberation is severed. Then even if he keeps wandering around temples, it matters not. Maharaj said so. When Gopalanand Swami and all of them were there, it was the same. It was indeed like that; even though there were personalities like Maharaj—be it Gopalanand Swami, Gunatitanand Swami, or Muktanand Swami—still, with whom did Nirvikalpanandji have a clash? Muktanand Swami. It was with Nityanand Swami. And Muktanand Swami. His clash with Nityanand Swami was because 'the kind of scholar Nityanand Swami is, I am also such a scholar; I am slightly better, Nityanand Swami is slightly lesser.' 'I am slightly better, and Nityanand Swami is slightly lesser.' Premanand Swami used to call him 'Kidi Sakhi'; so Kidi Sakhi was more powerful in music than Premanand Swami. And Nirvikalpanand Swami was by no means lesser in scholarship than Nityanand Swami; he was indeed advanced in scholarship. He debated with Dinanath Bhatt for 18 days and introduced Dinanath Bhatt to 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 → Even Dinanath Bhatt felt, 'No, no, when you speak, it is not you speaking; someone is speaking through you'—such was the 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 → But now, he was such a scholar, and we may not say he was superior to Nityanand Swami, but he was by no means inferior to him. But still, because of pride... ...and Nityanand Swami had an entirely different devotion to Maharaj. Therefore, Nirvikalpanandji did not get disconnected from Maharaj. He would worship Maharaj, pray to Maharaj, chant on the rosary; his disconnection happened with Nityanand Swami. Meaning, 'I am indeed superior to Nityanand Swami.' 'And yet, why does Maharaj not call me superior?' So he did not consider Nityanand Swami better than himself. Because he did not consider him better than himself, he left. Even though he remained a sadhu, he left. And further, it is said that the three flaws of pride, jealousy, and anger are far worse than lust. Because a saint may show compassion to a lustful person, but not to a proud person. And from pride arises jealousy and anger, therefore pride is a major flaw. And one who falls from 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 → Because in our 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 → Therefore, we have an extreme aversion to those three: pride, jealousy, and anger. And whatever words of ours are written, they will also reflect this; if you contemplate on it, you will realize it. Therefore, understanding the greatness of God, one should eradicate pride. And further, Shriji Maharaj has asked, 'What do we call faith in God?' Just as in this world, from early childhood, the conviction regarding parents, varna varna A caste of the ancient Indian social system: brãhman, kshatriya, vaishya, and sudra. Tap to open in glossary → ashram ashram 1) Stage of life. There are four ãshrams in total, each with their duties and responsibilities – brahm-chãrya, grahastha, vãnprasth, and sannyãs. 2) Hermitage. Place where tyãgis live. Tap to open in glossary → And even if one has not heard the scriptures, the words prevalent in society have originated from the scriptures themselves. Parents instill this, don't they? When there is a small child, parents point fingers to instill conviction. Saying, 'Look, this is a cow.' First of all, regarding mother and father, they say, 'This is your father, this is your mother, this is your father'—thus instilling conviction. How does the child know who is father and who is mother? A newborn child knows nothing about who is father and who is mother; then they instill conviction in him. So that conviction is true. They instill conviction of what is beneficial and what is harmful. Saying, 'Look, do not go to play at his house, they are not ours.' 'These are yours and those are others'—thus they instill conviction. Then, even when he grows up, that remains till the very end. That 'these are mine and these are not mine.' That is the conviction of this world. But Maharaj says a similar conviction is of the home of God. So who are the parents of the home of God? If one wants to go to God, who are the parents of this world of God? The parents of this world instill conviction here. So the parents of the home of God are the sadhus; through the words of such saints who observe the five vows, one should develop faith in God. Just as through the words of parents, one develops conviction regarding relatives. Similarly, through the words of sadhus who observe the five vows... Parents have such an innocent affection for their child. They will never instill a false conviction in him. They will never show him a wrong path. That 'these are ours'; as far as they know, even in worldly matters, they tell him only for his benefit, they will never lead him onto a wrong path. Lest the child goes astray; on the contrary, they guide him to turn away from the wrong path. Similarly, Maharaj said that a saint who observes the five vows will never lead any soul onto a wrong path. He will instill true conviction. That is about this world, and this is about the next world. He will never lead one onto a wrong path. Therefore, as he says, one should resolve about God. And as he says, one should believe: Who is Maharaj? That 'Maharaj comes to take us at the end of life'—so one should believe it, even if we haven't seen it ourselves. But one should believe his words. How does a child know who his father is? But when the mother says, 'Look, your father has come, your father has come,' he believes it. 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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