It is not like that. Bhakti Bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → meaning, if that is the force, then it is considered good. Even if someone tries to stop us from doing bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → We have a strong inner force to do bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → Then that is considered good, and that itself is called the entry of Bhagwan. Prahlad had that issue, right? What was Prahlad's issue? What force did Prahlad have? Of Bhagwan. And they were stopping him. Still, he did not stop. So, that means he had entered into Bhagwan. He had entered into Bhagwan. That is considered a good thing. If that is there, then it is good. But if one wants to know whether there is entry into the world, as long as there is entry into the world, entry into Vasudev cannot happen, that is what Maharaj has said in this. Maharaj has not said it in words, but the balance of both was balanced, right? Maharaj spoke that one who is ekantik enters into Vasudev, and first He spoke like this that if one is a householder, then to him, wealth, riches, son, if he gets the giver of all that, then he cannot remain without conviction because the jiva has still entered into that. So, based on that, Maharaj compared both. If there is such a force of Bhagwan's bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → then he indeed has entry into Vasudev, and in his mind, in his mind like that he analyzes that even if someone stops me in this, I will not be able to stop. That is a very good thing. Then he is said to have entered into Bhagwan. If he cannot be stopped even when stopped, and cannot be turned even when turned, then he is said to have entered. The point is only this much. Whether it is in the world or in Bhagwan. If it is ordinary, we might not have got a chance. And we might not be behaving in that way. Or generally, we might not have got a good chance and we are sitting in the world. Then it cannot be said that he has entered into the world. If we are behaving ordinarily, then it is not called entry. When is it called entry? That even when stopped, it does not stop. Even if we try to stop, many times, let's say I feel that I have formed such a habit. So, I want to remove it. Even if I wish, it does not go away, so that means I have a prior entry. From before, my entry has happened in that. So, it is not happening, it is not going away. But then if one exerts a lot of strength and takes someone's help, then one gets success in that. So, when it does not stop even when stopped, of one's own and of any other factor. By a person or by a factor or like that. I just don't get time. Not getting time is just an excuse. If he has entry, then he cannot be stopped even when stopped. Even if he wants to do Bhagwan's bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → even if he wants to indulge in sense pleasures from all sides. Suppose, if someone is genuinely passionate, and we stop him, saying this is the custom, brother, we should not do this, we should not do this, we should not do this, then will he stop? Will he stop even when stopped? Let's say we are forbidding the internet, saying don't do this, don't do this. So, if one has become passionate, will anyone stop him? No one can stop him in that. Even if he himself feels that this is not right for me, still he cannot stop. So, he is said to have entered. There can be such a good entry and a bad entry as well. But Maharaj says that in these three things, mostly everyone has entered, there is no need to look into that. Wealth, riches, property, and son, woman, everyone has entered into that. Mostly. Turning back from that, if one walks towards Bhagwan, still, poor him, all these stop him. These objects are such that they cannot be given up in a day, right? So, he has entered, that also stops him. So, Maharaj says that if one becomes very neutral and searches within his heart, and tests himself. Self-assessment comes. If he tests himself and gives a neutral answer, then he will know himself as he is. If it is a good entry, he will perceive it as good, and if it is bad, he will perceive it as bad. He is not forbidding activity. What? That is not forbidding activity. Where is the talk of activity? Activity is not an obstacle. Entering into these centers is what is an obstacle. Activity, Maharaj has said the same in the Gita, that activity is there, it is both that which makes one free of vasana and that which creates vasana. Activity is neutral. Where do you utilize it? What is your inner intention in it? Through this activity, I want to remove this, I want to remove this. That is called unwritten intention or silent intention. It is not that just because you write, it becomes your intention. But your action of the past 10 years or past 50 years or five years, what emerges from that action? Where all have you slipped? So, serving for five years is not counted, but where you slipped, in that, the intention emerges and the entry emerges. Whether you did it for five years or 10 years, that does not mean much. But what is the intention to be gained from within it? And what is to be removed? Both are there. Now, for example, if I am doing seva and doing it with a good intention that our natures go away and Maharaj becomes pleased. Maharaj becoming pleased is the thing to be gained. Our nature becoming somewhat less, that is also my intention to remove. If I cannot do it like that and can do it based on action, then the intention is to remove the nature. So, that is the intention to remove the entry. But intention is the practice. Action is not the practice. Intention is the practice. To know a person's purport, six types of points are mentioned, right? Oh. Upakrama and Upasamhara, that is one point. Abhyasa, Apurvata, Phala. Arthavada and Upapatti, these six are the deciders of the purport. In that, abhyasa is mentioned. Abhyasa is mentioned, so what is abhyasa? Is it that you do continuous exercise? When a child is learning to walk, meaning in the olden days, now there were no walker carts, so then when it is learning to walk, what happens? It stands up and falls like this. It stands up and falls like this. So, is it practicing falling or walking? What, what practice? Of walking. But it walks a little and falls more, then? It falls more and walks a little. It walks one step and falls three times. So, what is its practice? What did it practice? Of walking. Why? Because its intention is to walk. Even if it falls more. But doing like this, its intention is to walk, so it is practicing walking, and one day it will start walking and will not fall even once. So, whether you do it for five years or 10 years or your whole life, by that, what you do, that is not called your intention. In that, whatever your intention is, your aim is, that is said to be what you practiced. So, if we are doing seva and we keep such an intention in it that I want to suppress my nature. And I want to change my nature. Even if we are entering with such an intention, still if nature overpowers us, then that does not mean that his intention is like that. It might overpower repeatedly. Just as a child falls more and walks a little. In walking just one step, it falls three times. Still, its intention is to walk, and it will walk one day. 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