Secondly, a devotee of God needs life commitment. A devotee's life should be spotless, free from the flaws prohibited in the scriptures. Only then can he experience the bliss of God's form. That is why Maharaj said that even if one has faith in God, one may not experience the bliss of God. Even if one has faith in God, if these flaws are troubling him, then he will not experience the bliss of God. Therefore, one should be free from them. If there is commitment to God, then those flaws go away quickly. It is not that once the flaws are gone, commitment to God automatically comes. Someone may have fewer flaws, but that does not mean he will get commitment to God. If the commitment of true devotion to God has come, then those flaws go away. If it has come with true sincerity, then these go away. Secondly, a devotee of God needs life commitment. A devotee's life should be spotless, free from the flaws prohibited in the scriptures. Only then can he experience the bliss of God's form. Otherwise, even if one has found God and claims, "We understand Maharaj to be supreme," even then, if the six things that Maharaj mentioned in this Vachanamrut are present, then despite having found Maharaj, one does not experience the bliss of His form. They are in the form of nature (swabhav). These six things have become habits of nature. Other natures of ours, those natures should be gradually overcome. If we want to strengthen our true commitment to Maharaj, and want to enjoy the bliss of Maharaj, then all these small and big natures should be overcome. And there is only one means to overcome them, this 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 → They are not overcome anywhere else. They are overcome in this 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 some conflict occurs with a devotee of God and one lets it go, then his nature is overcome. If he tries to remove it himself, his nature will not be overcome. It increases. The nature that has come here, where else is it to be overcome? Maharaj says, whoever has these six things, will never find happiness, whether alive or dead. Just as the ways to be always happy are shown in the Vachanamrut, Similarly, these six things are the causes of being always unhappy. It is to the extent that it is not that once death occurs, one is freed from them. Even birth after birth, if these six things are present, wherever one goes, one will not be happy, such is the talk Maharaj has said. In the Yoga Sutras, it is said: avidya, asmita, raga, dvesha, and abhinivesha. If these five things are present, they cause birth and death according to past karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → If these five things are not present, then it is not that his past karmas are exhausted. The storehouses of past karmas are infinitely full. Our storehouses of past karmas are infinitely full and they are extremely terrible. Such as killing a Brahmin and other extremely terrible deeds done. Those terrible deeds of his cannot force him into birth and death. But these are the connecting links. What is avidya and asmita? Ego and possessiveness. I-ness and attachment. If someone comes in the way of one's attachment, then immediately a clash occurs, right? So these are all natures. These are forms of nature. If those five are reduced, then even if we have our own terrible karmas, they will not hinder us. They do not cause birth and death. So do our terrible karmas cause us to take birth, or does this nature cause it? Who causes birth and death? What is the cause of birth and death? Eh? Nature. It is nature. It is not those karmas. Those karmas are in the second step; if this is present, then those exert force. Then the karmas of infinite births can exert force. These karmas of infinite births cannot exert force. No matter how they are. Even if all combined, all the karmas of everyone, not just one's own, but everyone else's karmas combined try to do something to him, nothing will happen. God has made such an arrangement. If one gives up his nature, these five things, then God has made such an arrangement that He forgives so much. No matter how adverse they are, even if there are adverse place and time, or other things, and all of them combine to attack him, still nothing will happen to him. God has made such an arrangement. But if he has nature, even if there are no past karmas, all of them will gather into a storehouse. This is the key. If one reduces them, then his birth and death are averted. Nothing will happen to him. The nature, which has been formed, has circulated in our blood. To get angry like this, to speak out like this, to become infatuated like this, all these have become habits of nature. Therefore, those natures do not let him experience happiness even while alive. And they do not let him experience happiness even after death. Even after death, the nature remains with him. That is why Maharaj said, where does lust (kama) reside? In the subtle body (sukshma sukshma Subtle. One of the three bodies of the jeev. It is the subtle body of the jeev, which is composed of nineteen tattvas: the five gnãn-indriyas, the five karma-indriyas, the five prãns, and the four antah-karans. Unlike the sthul body, the sukshma body is not visible and is commonly thought of as the mental body. Tap to open in glossary → All these do not reside in the physical body (sthula deha). Greed, lust, nature, although they are said to be in the causal body (karana deha), but they become active in the subtle body. Then the physical body supports it. When one gets angry, the physical body supports it and even raises a hand to slap. It supports it. The master is this subtle body, where the seeds lie. If those seeds are to be destroyed, then there is worship of Maharaj, there is the attitude of being a servant of Maharaj. If one becomes a true servant of Maharaj, there is no other way to wear down his nature like that. Nature cannot be worn down by chanting with a rosary (mala). Chanting with a rosary is indeed devotion to God, there is no denial in that. Nor is it that one should not do it. But does nature get worn down by chanting with a rosary? If one engages in someone's service (seva), then his nature gets worn down. And for those who want to wear it down, it gets worn down. If they do not want to wear it down, it increases further. If we do not want to wear it down and want to keep it intact, then it increases further. If we want to wear it down, then God has given us this much more chance. That this 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 → Firstly, God is pleased with the one who does service, and in that way too, one's ego gets worn down. Similarly, these six things are the causes of being always unhappy. It is to the extent that it is not that once death occurs, one is freed from them. Even birth after birth, if these six things are present, wherever one goes, one will not be happy, such is the talk Maharaj has said. Even in this world, why does a person keep his nature? To get happiness. Believing that nature brings happiness, but even in this world, he becomes unhappy. That nature does not let him settle in this world. It does not let his reputation increase. It does not let his honor and respect increase either. Suppose one has a nature of seeking honor, then does his honor increase? Why, if there is a nature of seeking honor, shouldn't honor increase? We develop it. Then shouldn't it increase? But it does not increase. God said that he will not be happy even in this world. Then how can he be happy in the next world? Among them, first there is greed for wealth and other things. That is, Maharaj... in honor, it happens that if someone has a nature of taste, then does he not get taste? Why does he not get it? Maharaj says, right? He gets troubled and remains unhappy all day. He gets troubled, remains unhappy, and cries. He does not get it. He does not get real happiness. Therefore, whoever's hunger has increased, he does not remain in the present. He goes into the future. If the hunger for money has increased, then? He does not even remember what he has. He does not remember what he has, and he does not get the happiness of it. He burns with anxiety for what he does not have. So if someone has a nature of taste, then even if there are facilities and things are good, he does not find satisfaction in that. He burns with anxiety about what he did not get. So it is like that in nature. Nature, if you apply it like this, then at that time its happiness does not come because hunger, which is nature, has gathered by being repeatedly ground, right? Therefore, the hunger is not satisfied, and so there is burning anxiety. So he remains incomplete. 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