The propounded topic: The importance of a fixed goal. Main point: To firmly decide on the goal of going to God's Akshardham after death. What have you decided? What have you decided? Huh? You must have decided somewhere? If not decided, then you should do so. Have you done something or not? Huh? We had written it down since we were young; it is still written in our notebook. How long ago? 25-30 years ago. That this is our goal. This is our role model. This is our goal. This is what we have to do. This is not to be done. This is our villain. All of that is written. So, have you written anything or not? Huh? Have you written it or not? No? Then you should write it. Has Sadguru Sadguru A great sant. Tap to open in glossary → written anything or not? Huh? Has he only written discourses? In this, Maharaj has spoken this Vachanamrut for this very reason. That one should also write down the goal, not just keep it in mind, but write it down too. Then it gets pointed out properly. Otherwise, it does not get pointed out. Okay. Whom to become like? What to do? What not to do? Where to go? And where not to go? All of these are parts of the goal. Those should be done. Whom to befriend? And whom not to? Then everything remains well; otherwise, it does not remain well. So, if one does not write that in the goal, then there is no stability for him. Therefore, write it down, as Maharaj has said. And even in the modern era, in modern times too, everyone has said so. In scientific management, it is said: write down the goal. Where do we want to go? Who is our role model? Whom to become like? Whom like, who is our villain model? Whom not to become like? So, they call that a villain, right? Or not? So, that should be written. Maharaj has started this Vachanamrut with words of grace. This Vachanamrut is for fixing the goal. Maharaj says that when two armies are ready to fight each other face-to-face, what work is to be done and what is not to be done? What is to be done? Huh? So, if not decided, what will you do when it comes to face it? Isn't it, Sadguru Sadguru A great sant. Tap to open in glossary → What is to be done and what is not to be done? Is the mind just to be made empty? Not to be driven? Huh? To be driven or not? What to do? In this, just the goal of reaching there, so does just deciding to reach there make it complete? What should we do to reach, so we have to decide that too, right? So, what to do? What to do? Huh? Huh? They serve us, right? To make a mortar-pestle pit. To please [God], that is what is to be done. Reaching God's abode is the destination. If one pleases God, if one pleases God, then one reaches God's abode, right? Who is the role model? Someone who can reach there, or someone who has reached, they make them the role model, right? Otherwise, how would they? How would they reach there? From where? And those who pull us back, we have to stay away from them. So, this Vachanamrut is about deciding all of this. Deciding the goal. What to do and what not to do, whom to become like and whom not to become like, where to go and where not to go, whom to befriend and whom not to, all of those roles, destinations, are to be decided. Those should be written down. By oneself. Then one realizes it; otherwise, one does not. If one does not write it down, then one forgets it in a moment. By writing it down and studying it properly, reinforcing it for five to ten years, then the mind becomes stable. Otherwise, they might be doing this and start doing that, and doing that and start doing this. That is what happens. Okay. Maharaj has started this Vachanamrut with words of grace. This Vachanamrut is for fixing the goal. Maharaj says that when two just deciding the goal of where to go does not make it complete. Does it get completed? Just deciding that 'I want to go there.' But what if there is nothing of that sort here? So, along with that, all of these side things also have to be decided. Up to that point. Whose side to take and whose not to, whom to befriend and whom not to, who is the role model and who is the villain model, model, all of that, where to go and where not to go, all of these one has to decide. Only then is the goal said to be decided. Otherwise, just deciding the goal that 'I want to go here,' setting the destination, where the destination is and which is not our destination. What is a deceptive destination like? Huh? The one that is wrong. In that which is wrong. We want to go, let's say we want to go from here to there, to reach that bench, so which is the deceptive destination? The one next to it. The bench next to it. That is deceptive, whether it is west or east, that is deceptive. Huh? So, all of this has to be decided. That 'No, no, this very bench.' And not the one next to it. So, the role model and all of those save us from that, for that reason. One decides the role model and decides the villain model, decides 'I want to go here' and 'I do not want to go here,' decides what is to be done and what is not to be done, where to go and where not to. Maharaj says that when two armies are ready to fight each other face-to-face, and the national flags of both are planted opposite each other, then both have in mind to blow away the other's national flag and plant their own national flag in its place. But they do not think that if they go up to their target, many heads will roll and rivers of blood will flow. Because he who is brave has no fear of dying, but he who is a coward thinks of thousands of ways to run away. And keeps many tactics ready to run away quickly. And also thinks keeps them ready beforehand, right? If one is a coward, what does he do? Huh? He plans to run away. And if one is brave? He plans beforehand to reach there. He plans for it. Okay. But he who is a coward thinks of thousands of ways to run away and keeps many tactics ready to run away quickly, and also thinks that if we win, we will plunder someone's wealth and weapons. But the brave warriors of both sides have no fear of dying nor any greed to plunder. They only insist on taking the target. While cowards have both fear and greed. The bravery to win does not even enter their hearts. They think, 'If others win, we will take this much advantage,' such thoughts only come to him. To take a share from someone else's victory. How to usurp what someone else has done? That is cowardice. If someone blesses me, I will be liberated, then that is cowardice. If I bless someone and they get liberated, then that is bravery. So, what do you think? To give blessings or to receive? What does Sadguru Sadguru A great sant. Tap to open in glossary → Even children, 'Go child, you will be liberated,' one should learn to give like this. What is the target, what is your target? Huh? What is Nijmangal Swami's target? Someone does it and we usurp it, then that is cowardice. We do it and 10 people get the benefit, then that is bravery. Okay. But we cannot give blessings to anyone. A true sadhu should not give, false ones give a lot, right? We are true. Are we true or false? Huh? Are we false or true? What do you say? We don't even know that, it is yet to be decided whether we are true or false. What does Vishuddha Swami say? Are we true or false? Both. Then okay. Okay. The bravery to win does not even enter their hearts. They think poorly, 'If others win, we will take this much advantage.' Maharaj says, 'This is an analogy. The lesson from it is' that in place of the target is God's abode. In place of the brave are the firm devotees. They think in their minds that whether they get respect or insult in this world, whether the body experiences happiness or misery, whether the body remains diseased or healthy, whether the body lives or dies, they have no concern in their hearts about experiencing this much misery or this much happiness. In their hearts, there is only the insistence on achieving the goal. There is a firm resolve that at the end of this body, they want to go to God's Akshardham and reside there, but do not want to stop or be tempted anywhere in between. While in place of the cowards are the body-conscious devotees. They have thousands of doubts in worshiping God, They are devotees, mind you. Who is in place of the cowards? Who is in place of the cowards? Kusangi Kusangi A person who is bad company. A kusangi has a bad influence on someone’s progress in satsang, and leads them astray from satsang. There are four types of kusangis: shakti-panthi, kudã-panthi, shushka-vedãnti, and nãstik. Tap to open in glossary → Satsangi Satsangi A person who practises satsang. Tap to open in glossary → Who? Sadhu or householder? Who? Who? Sadhus, Satsangis. Yes. Coward devotees. Those who are weak devotees, all of them are in place of the cowards. Not those others, not those who are not devotees. Okay. While in place of the cowards are the body-conscious devotees. They have thousands of doubts in worshiping God, constantly wavering and fearing that if the rules are strict, they won't be able to cope, but if the rules are easy, they will. And they also think of finding a way to be happy in the world too, and if they can cope, they will cope slowly in 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 → Ganesh Ganesh The dev known as the remover of obstacles. He is the son of Shiv and Pãrvati, and has the body of a human, and the head of an elephant. His pujã is performed before any religious ceremony or auspicious occasion. Also called Ganpati and Vignavinãyak. Ganesh writes the charitras of Bhagvãn. Tap to open in glossary → Maharaj has given His own example to make the devotee of God set a fixed goal that 'I want to go to Akshardham after death, but nowhere else.' When the firmness of the goal occurs in a devotee's life, then vairagya, vivek vivek Wisdom. Discretion. Carefulness. Good judgment. Tap to open in glossary → dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → They get aligned automatically, like that. Once all of these are decided, then they get aligned automatically. One does not have to do much sadhana for them; they are obtained easily, as if. But this is what is not being decided. Where we want to go and where we do not want to go, who is our role model and who is not, whom we should befriend and whom we should not, we are just not able to decide. Which is our destination and which is not, which path we should walk on and which path we should not. When walking on the path of God, there are many paths in that too. One should decide for oneself. Otherwise, if someone else is walking, we might walk there, thinking, 'Let's go, we have decided here, but there is no one on this path and there is a larger crowd over there, so let's walk there.' There, conversations will happen along the way, and work will also get done. And the distance gets covered. One doesn't realize it in the midst of conversations. So, deciding which path to walk on and which path not to walk on is key. When the firmness of the goal occurs in a devotee's life, then vairagya, vivek vivek Wisdom. Discretion. Carefulness. Good judgment. Tap to open in glossary → dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → Conversely, if a fixed goal is not decided in a devotee's heart, then even if virtues like vairagya have come due to past samskaras, they are not utilized properly. They remain just for show. When the goal is firmly decided, then virtues like vairagya become a matter of necessity. "The resolute intellect is one, O joy of the Kurus (Arjuna)." "Many-branched and endless are the thoughts of the irresolute." So, 'vyavasayatmika' means certainty for me. It is said so there; Maharaj has said this here. Yes. When the goal is firmly decided, then virtues like vairagya become a matter of necessity. And whatever is a necessity, a person obtains it at any cost. What is a necessity is not an object for display. And whatever is unnecessary is all for display, like 'look.' The ornaments, can they be bitten into? So, a person displays them. If there is a nice ring and a nice watch, what is to be done with them? What is their use? To show, to show off. Display. And what about eating rotlo rotlo A basic unleavened bread-like food of many parts of Gujarat made generally of millet flour that is patted into a flat, circular shape before being cooked on an earthen or metal hot plate. Tap to open in glossary → Does he sit at the village square and say, 'I am eating rotli'? So, what is a necessity is not displayed. So, all of these become matters of necessity. So, 'great is my vairagya' and 'great is my that,' then that does not remain, 'great is my penance.' It does not happen like that. It does not remain an object for display. It has become a matter of necessity. Okay. That is why it is said that necessity is the mother of invention. While no one makes as much effort to obtain things of hobby or show. Therefore, if there is a firm resolve that 'I want to go to Akshardham after death,' then even if virtues like vairagya are not present, they start to come. If the necessity to go arises, then the necessity of vairagya also arises. And one gets to obtain it. But there is no need to go right now, so? He still does not need to go, he has not decided so. So, there is no necessity at all. Then all of those other needs, there is no need for any of them. Yes. Therefore, if there is a firm resolve that 'I want to go to Akshardham after death,' then even if virtues like vairagya are not present, they start to come. If they are present, they start to be utilized fully. And the corresponding effort also happens easily. When there is no fixed goal, then even if virtues like vairagya are present, they are not utilized properly. And the effort also happens in the wrong place. Even if present, they are not utilized. Because even if present, they are not used for going to God's abode; they get used for display. They get used for worldly reputation, respect, and greatness, as there is no necessity for the other, right? Someone might have vairagya due to past samskaras. So, that is what happens. Okay. 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