Where is manipanu-nirmanipanu good? | P. Mahant Swami | Satsang Chintan

The talk here is not about being humble or being proud.

It is about whether he has faith or not.

It is about faith, how much faith we have in Maharaj.

So let's listen to it.

If we listen, it doesn't mean we have become more humble, but our faith has diminished.

Our faith has diminished, we have not become humble in that.

And if faith and humility also cross paths, then what should be let go?

Should humility be let go or not?

Don't let go of faith. If humility is decreasing, let it decrease.

But our faith should not be lost.

That our desire for Maharaj should not be flawed.

Maharaj has talked about humility here, so this is not about the present state of humility.

Maharaj has talked about faith through humility and pride.

Where do we have faith, where do we become humble, so that our faith is preserved?

What's in it?

If our faith is strong in Maharaj, then even if you wish, you cannot remain humble.

It cannot remain, it cannot remain, it is natural.

If we have firm faith, then no one can remain humble.

It cannot remain, in that, pride or humility or arrogance becomes secondary.

Whether there is faith or not, that's it.

And faith is not just by doing devotion.

Faith, if you do devotion for 24 hours, it doesn't mean your faith has become firm.

Faith is about how you are when such a difficult situation comes, what is your action-reaction.

If there is faith, then devotion will happen.

It is bound to happen, but you are saying that if there is devotion, then faith comes, that is not enough.

If there is faith, then devotion will happen.

And sometimes, if there is faith, devotion may appear less from the outside.

It appears less from the outside.

But that doesn't mean it's less.

It is firm.

So Maharaj said here, where is pride good and where is humility good?

Where to keep it and where not to keep it.

So Maharaj is not talking about pride and humility, the present state of humility here.

How much affection do we have for Maharaj?

Where is our faith?

Where are we stuck?

Maharaj talks about that.

Subject matter: Where it is good to be proud and where it is good to be humble.

I will talk about the kirtankirtanDivine songs about Bhagvãn and His charitras, usually sung to the accompaniment of musical instruments.Tap to open in glossary → we have written.

Main points: It is not good to be proud before God and His devotees.

It is good to be humble before them.

If someone is an enemy of satsangsatsang1) 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 speaks ill of God and great saints, it is good to be proud there. Do not be humble there.

In this Vachanamrut, Swayamprakashanand Swami has asked a question: where is pride good and where is it not good?

Where is humility good and where is it not good?

Then Maharaj said that it is good to be proud before one who is an enemy of satsangsatsang1) 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 speaks ill of God and great saints.

The question is.

We are Gyanswarup Swami.

When he was a devotee, he was fighting to become a devotee from a student.

That's an incident from that time.

From that time.

Sitting above, no problem.

That's his incident from that time.

At that time, a group separated from Swami.

And that group had just separated then.

And then Gyanswami must have said something to him, like this and that.

So it is said in Swami's disfavor, in disfavor.

So Gyanswami was just a student then, he was called a student, not a devotee.

Parshad.

He was a parshad, so there was a lot of running around, he was not a parshad then.

So he ran.

So he says that one who is a traitor to the guruguruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary →, one should not listen to his words.

He said that.

He said it with such courage.

Otherwise, he had a lot of respect, he had a lot of influence in our gurukul, but he still rebuked him.

So, who told me? Jnan Swami, our Jnan Swaroop Swami, he is still

He was preparing to become a devotee.

At that time, there was a lot of running around.

And then if they went to their hometown, if they went to their hometown, everyone would get a chance.

And Jnan Swami was running around, and that's when our group separated.

From the Gurukul.

So he then said something like a little bit of slander, like this and that.

Swami's. When you speak, the other person feels it, and then you run there, and it's like this and that.

So he said that Maharaj has told him not to see his face.

Don't look at the face of a guruguruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary →-drohi.

I will never talk to him.

So, even if he is still a student, this divine feeling, he says that Maharaj has developed true faith in Swami.

Then it automatically happens, there's nothing left for him.

The question arises, why should one not be humble even before an antagonist?

Humility is a virtue.

Then why should we show respect to him?

And why should we become his equal?

So the solution to that is that when we become humble before someone and give them respect, it means that we accept their external behavior, internal beliefs, and their character.

We make such an acceptance.

External humility and discretion are different.

If we abuse someone,

then the inner self of the one who abuses becomes bad,

or the one who hears it, whose inner self becomes bad? Whose?

It would only come out if it was bad.

Huh? The one who gives it, it would only come out if it was bad.

If there's a threshold, it happens to the listener, not the giver.

But then it's the same here.

If we don't become humble by giving up pride and we keep pride, then does our inner self become bad or theirs?

Did you understand my question? Yes.

So, why?

We broke the current humility of being humble.

It doesn't matter who the other person is.

We did it, didn't we?

So does our inner self get polluted or does he get harmed?

Ours.

What do you say, Dhirubhai?

The inner self gets polluted, he doesn't have a feeling of contempt towards him from within.

So, the time of this place, his mental state, it won't reach his mind.

So we know that this person in front of us does not have the qualities of Maharaj, or the saints, or God.

So, we should not betray him from above, we should respect him from above.

So, you want to keep respect from within, right?

I will not keep it from within.

And keep it from above.

I always feel that way.

Don't keep it from above, Maharaj forbade it, with a detached attitude.

Huh? Maharaj refused.

My word is like a sharp arrow.

One who is a traitor to God and one who is a traitor to the GuruGuruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary →.

I will not wish him a guruguruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary →, I will not wish him a guruguruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary →.

Not wishing a guruguruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary → is a different matter. Whether I wish a guruguruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary → or not, that is not even relevant here.

But he said, 'My word is like a sharp arrow.'

Maharaj has said in the Vachanamrut.

Whether the words were spoken or not, right?

So, it's true that the one who abuses and speaks gets polluted, and the listener doesn't, but it's not like that here.

Not like that here.

Here, Maharaj said this.

That here, if you don't say anything, your faith will be polluted.

If you don't say anything and just listen, then his belief,

about our GuruGuruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary →, about our Ishtadev,

that belief is also acceptable to you.

So, our mentality should not become one with the weak.

Mentality itself is faith.

What does faith mean?

How strong is his mentality?

If your mentality is very weak and someone else's mentality suppresses yours,

then I would say, did King Dasharatha have faith in Lord Rama or in Kaikeyi?

In Rama.

Huh?

Then Kaikeyi.

He doesn't just say it bluntly.

Why would he do something that would make Ram unhappy?

Its meaning is like this.

Its meaning is indeed like this.

Everyone respects the scriptures of King Dasharatha and his virtues. Everyone respects him because he was the father of God. We have no objection to that.

But when it comes to devotion, is King Dasharatha's devotion to Lord Rama or to Kaikeyi?

[inaudible]

Whether Ram is unhappy or not, whether Ram is happy or unhappy, he did not think much about it.

Then whatever he thought, 'The tradition of Raghu's lineage has always continued,' this statement is absolutely true, it is not false.

Right?

For himself.

Whether Ram is unhappy or happy, there is no need to look at the tradition of Raghu's lineage in that.

Such a big price should not be paid.

The Gopis did not say that.

The Gopis said that if our honor is lost, then so be it.

If our honor is lost, then so be it. Let whatever happens to our family and lineage happen, we will keep KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary →.

And KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary → was not unhappy about this.

Then that is called devotion.

The action taken by King Dasharatha cannot be called devotion.

His life was lost, that is called devotion.

But still, he couldn't say anything to the other person.

He can't say anything to him.

Otherwise, King Dasharatha has the right, he is her husband and the king of Ayodhya.

But still, he was suppressed, so that is called his weakness.

And that weakness has also been described by the Ramayana.

The Ramayana also described that King Dasharatha had this much weakness.

And that is the weakness of his devotion.

In his devotion, his life was lost, yet he couldn't say anything to the other person.

And Ram became unhappy.

Whether Ram became unhappy or happy, that is entirely a matter of God's will. No one becomes happy or unhappy on their own.

But from a human perspective, this happened.

From a human perspective, this happened, that he became unhappy.

And even though he was unhappy, he couldn't do anything to stop it.

Happiness in his happiness and sorrow in his sorrow.

That is called devotion.

A devoted person does not think about whether I become happy or unhappy in between.

A devoted person does not do that.

So Maharaj is not talking about pride and humility.

He talks about how much devotion he has in Maharaj and how much he doesn't.

Not pride or humility.

How much devotion is there, how much devotion is not there, and how loose it is.

Even if it's loose, he listens.

Even if it's loose, he listens.

King Dasharatha certainly had devotion to Lord Rama, but then he also had strong devotion here, so it made him weak.

All these incidents are such that they say something and leave.

King Dasharatha could not say anything to Kaikeyi.

Was it devotion or some other reason?

If the devotion itself was weak, then what else can be said?

What else can be called weak?

You tell me.

Was it their helplessness or some kind of helplessness?

Helplessness of what?

Of some greed or of a promise given or

A promise of devotion, there is a promise of devotion, isn't there?

The promise was forced upon him.

King Dasharatha had given him such a promise that, 'You ask for whatever you want.'

All this is an inner weakness that often wears a good mask.

The inner weakness sometimes puts on a good mask.

I am saying that Lord KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary → did not care about his own vow.

Lord Ram did not care about his own vow.

When a devotee comes and someone's life is at stake, then Shri KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary → says,

God had taken a vow that he would never take up arms. I will not take up arms in the Mahabharata war, right?

He took that vow.

And Arjuna, Bhishma Pitamah, Arjuna

He started showering arrows.

So, God forgot his own vow.

And he said, "No one else will kill him, I will kill this old manmanMind. 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 →."

Saying that, he ran with it.

He ran with the chariot wheel in his hand.

So, he forgot himself.

I am saying that this is called the devotion of a devotee to God.

If a devotee has it, it's fine, otherwise it's nothing.

It is called the devotion of a devotee to God.

God considers this as much as, "As they approach me, so I receive them."

If a devotee sits with such devotion towards me, I keep such devotion towards him.

So, it is called Arjuna's devotion to Lord KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary →.

We are not talking about Arjuna's devotion to Lord KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary →, mind you.

But it is called Arjuna's devotion to Lord KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary →.

Both were devotees, Bhishma Pitamah was there and the other was there, he also had his own vow.

But he had his own vow, but now when something was about to happen to Arjuna, God could not tolerate it. When something was about to happen to Rama, King Dasharatha could not say anything.

When Rama had to go to the forest, King Dasharatha could not say anything.

Lord KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary → did not remain silent and watch what would happen, as if he was observing what would happen.

He didn't do that.

So, this is called devotion.

That is called devotion.

Where is your soul drawn?

If your whole soul is drawn into it.

Then it is called devotion.

If you speak without your soul being drawn, there is no devotion.

The soul should be drawn.

Then it is called devotion.

Otherwise, it is not called devotion.

Lord KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary →, and then Arjuna, did the same thing.

First, Lord KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary → showed devotion, and then Arjuna showed devotion.

Lord KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary → broke his vow for Arjuna.

King Dasharatha could not break it.

For Rama.

The matter was about Kaikeyi.

And he was not convinced yet.

King Dasharatha had his own question that he had asked Kaikeyi to ask for a boon.

And Kaikeyi said, "I want a boon."

That's the question.

And he was truly in a moral dilemma.

Whatever Kaikeyi asks for, I want that.

What she asks for cannot be said.

And King Dasharatha is bound, and then it comes to that, 'Let's go.'

Even if life goes, the promise should not go.

Life goes, and he did that.

For whom did he do it?

He did it for his own vow, not for Rama.

Not for Rama.

His own word.

If he had done it for Rama, then his vow would have been broken anyway, and he would have told Kaikeyi that it wouldn't happen.

If Kaikeyi had been told that it wouldn't happen.

I can't do it, I won't be able to do it.

I am helpless.

I am helpless in Rama's love.

Then it is called devotion.

Lord KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary → said, "Alright, I will not take up arms."

I will not take up arms.

He said that, and yet he took it now.

And Bhishma Pitamah said then, "Maharaj, you have made a vow."

That matter is later.

Lord KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary → says, "That matter is later."

First, I'll do what's needed now.

Then I'll see what happened to my vow.

Arjuna also showed that.

Arjuna showed that.

King Dasharatha cannot do it.

He can do it.

So he did it.

So, what is devotion called?

That is what it is called.

That he should speak.

If some rule of his is being broken.

Lord KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary →, Lord Ramachandra.

He told Lakshmanji.

It seems Sugriva has forgotten the task we entrusted him with.

Sugriva seems to have forgotten our work.

Therefore, tell Lakshman, tell Lakshman to go and pass the message to him.

You give the message to Sugriva.

The arrow that killed Vali is still in Rama's quiver.

Huh?

It's like this towards you too.

Yes, not towards you, tomorrow I have to kill him.

So, because Lord Ramachandra, after shooting an arrow, it would return to his quiver.

The arrow would strike the opponent, like a modern missile.

And the arrow would strike and return to the quiver.

So tell him, Rama has this

He came and said, "Tomorrow, with this arrow, I will kill Sugriva."

So you told Lakshman, "You go and tell Sugriva, and bring him to me, Sugriva."

So Lakshmanji said, "Maharaj, why should I do that? Instead of killing him tomorrow, let's kill him today."

And if you want to kill him, I'll go and kill him myself.

So God said, "Not like that."

Do as I say, bring him to me.

And then Sugriva came, and God didn't kill him, he was happy, saying, "Tomorrow you will do your work."

Lakshmanji was restless, saying, "What about the vow you made yesterday?"

Lord Ramachandra was a manmanMind. 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 → of vows, wasn't he?

He was a descendant of King Dasharatha, of the Raghu dynasty.

So what about that?

So Lord Ramachandra, this storyteller said that Lord Ramachandra gave an example that someone went to a doctor.

He had a very large boil.

And he went to the doctor and told him.

That Maharaj, in this boil,

I want to get an incision.

So the doctor said, "Okay, we'll make an incision, but it's not fully ripe yet."

Here, take two tablets. Eat these, and it will ripen.

Then tomorrow it will be easy to make the incision, and there won't be much pain.

And he took those tablets, and it burst overnight.

And then he went to show it to the doctor, that manmanMind. 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 → must have been good, so I said he went to show it to the doctor.

The doctor said, "I am bound by my word, I will make the incision."

I have to make the incision.

Whatever happens to you, let it happen.

So God's vow is something like this, it's a vow based on devotion.

A vow based on devotion, not devotion based on a vow.

King Dasharatha's devotion was based on his vow.

His vow was not based on devotion.

So Maharaj said here that remaining humble is the vow of a sadhu.

God has made us take vows, hasn't he? It's a current practice, so it's a vow, it's called a vow. Current practice means a vow, that we will live like this.

We will remain humble.

Still, Maharaj said here that it's like a sharp arrow, and if I were to break my vow, it would be considered broken.

The question arises, why should one not be humble even before an apostate? Humility is a virtue.

It is our vow.

And it is called a virtue.

So Maharaj refused, saying, "Do not be humble."

Then why should we show respect to him and why should we become his equal?

So the solution to that is that when we become humble before someone

and to whom we give respect, it means that we

accept their external behavior and internal beliefs, etc., their character.

Such acceptance

If someone says insulting words to our gurus or our chosen deity, or harms them.

Sometimes they don't insult, but they cause harm.

Then it means that we like it.

Even if it's not liked by the world.

Still, it's an acceptance.

There is tacit consent.

It's an acceptance.

This is what it means.

If one becomes humble before an apostate, God interprets it this way.

So the solution to that is that when we become humble before someone

and to whom we give respect, it means that we

accept their external behavior and internal beliefs, etc., their character.

We give such acceptance.

External humility and discretion are different.

At the very least, we should not like it.

We should not like that.

So in SatsangiSatsangiA person who practises satsang.Tap to open in glossary → Jivan and other scriptures, it is said that if someone is slandering and we are weak.

If we cannot reach him.

It can happen many times.

That they are our masters, and then they don't have faith in Maharaj.

Nowadays, many times there are very important people who don't have faith in Maharaj.

If they are of a high rank and so on, then what should we do?

So he says, "It's gone."

Don't listen.

Don't just sit there after listening.

Maharaj said that.

That at least, calm him down, say no, there's no such thing, explain it if you have the power to explain, and so on.

But you should not agree with him.

This is not mixed.

So

External humility and discretion are different, but to be humble or to give respect to someone, we consider their personality or their attitude to be great and exemplary, and we accept it in our hearts, that is proven.

We give respect to those whom we respect from the heart.

Formality is a different matter.

Many times, even if we don't like someone, we have to give them respect outside, meaning if important people have come, Maharaj said that

Formality is a different thing.

But the meaning of giving respect from the heart is that everything about them is acceptable to us.

Everything about them is acceptable to us.

Their beliefs, their manners, all of that is acceptable to us.

However, to be humble or to give respect to someone, we consider their personality or their attitude to be great and exemplary, and we accept it in our hearts, that is proven.

In the Narada BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → Sutra, it is said that a characteristic of devotion is that one who has devotion towards someone maintains their respect.

So, when we speak ill of God, satsangsatsang1) 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 →, or a great saint, or when we oppose them, and we become humble before them or give them respect, it means that we worship and encourage their attitude.