After the arati at night, Bapasri was talking in the assembly. Ḍosabhai asked Bapasri, “After meeting Maharaj and muktas, the point of dwelling in Murti has been understood even then why is not there disliking for the material world and why is the nature not given up? What is the reason?” Bapasri replied, “To become the enjoyer of Murti one has to become worthy. Unless one becomes worthy that happiness cannot be sustained. If it takes place now, he would not need anyone and will believe that he is fulfilled. As a result, he cannot progress. So, he would think that he is our friend, well-wisher and without telling them how it is possible. It is not good if it happens like this. The nature of jiva is such that if he has a good dream he will feel happy when he tells it to other. Just see! How much ignorance, passion and attachment-attraction this jiva has. So for his family he labours and hardly earns to meet their requirement. He becomes pleased by fulfilling the needs of his family but he neither feels sorry nor thinks for renunciation even though he has to do hard labour in earning livelihood. If he takes so much trouble for God how much happiness he will get but jiva cannot do it and it does so much for the perishable trivial, and for giver of misery and for mayik things drawing again in maya for billions of years. A devotee of God needs no such thing. A devotee of God does activity according to commands of Maharaj and keeping Murti with him and that he should do it knowing it as false. If he has such understanding, he may have to beg for God so what! But remains pleased. Even if one has to sacrifice life, there is no harm if God and His muktas are met easily- know thus. A line from devotional song said by Bapasri, ‘So matha jata re songha chhogala’ (even if hundreds of heads have to be cut for achieving God, that sacrifice is nothing as compared to the achievement). God’s devotee has such understanding so he becomes neither sorry nor joyous when material objects are lost or increased and he will not crave for those objects. He would do activities according to the commands of Maharaj and muktas and if he is asked to give up those activities by Maharaj and muktas, he would immediately give up and in doing so his nature would not come in his way and would not be confused. Then great muktas keep his share in the happiness of Maharaj. Just as poor farmer keeps share with a rich farmer, the poor farmer’s bullocks may be weak and the rich farmer’s bullocks may be strong but when the crop is ready, the poor farmer will get as much share as the rich farmer will get. If he has done only labour, he will not get the share but he will get the labour charges. Similarly, we should keep share with great muktas but should not go for labour work. If anyone comes to our house having worldly relations he should be called a guest. But if a satsangi comes to our house, he should not be called a guest and should not be known as a guest because relatives will stay with us for a day or two and then separate from us, whereas satsangis will never separate from us. So how can we call him a guest? In the present time, the impact of Maharaj and great muktas is much. Animals, birds, trees, mountains whatever comes in their sight, becomes powerful satsangi, and all become cultured. Moreover, whosoever has touched great muktas knowingly or unknowingly or whosoever has been useful to muktas, are all fortunate and they are liberated. All those places where great muktas tread become centre of pilgrimage in the form of prasadi and become divine. Whatever animate or inanimate objects come in contact with great muktas become free from attributes and purifies all, means they can give salvation. Such is the power of great muktas’ relation because they never live alone without Murti. Such great muktas teach how to keep maya away; so maya itself remains away. Great Anadis take jiva to Purusottam. So maya cannot do anything. Therefore, we should develop much love for great muktas. It can be developed in the form of love, by self-interest, by fear, by virtues. The love, which is developed by virtue is the best. Therefore, love them by virtues leaving aside everything. One should have trust in such great Anadi and should know that wherever they are, Maharaj Himself is there. The one who has attraction towards satsang and trust will immediately agree. On the other hand, the one who has no attraction at all towards satsang will be atheist and those who know the satsang as imaginary are not to be talked about, because even great incarnations desire darsan of great Anadi. If that point of view is in mind, it can be understood. Some desire to hear the talks about the divine perspective (parbhav) and view from the perspective of this world (avarbhav) and desire to know about miracles but it is of no use. When the son becomes matured, to look after wealth, the father hands him over everything. Similarly, when the time comes, Maharaj and great muktas do in the same way. Then there will be no fear from anyone but if jiva finds a little fault in great muktas considering them as human beings, everything of jiva, which is ready work, will be spoiled. Then the example of how jaggery is prepared was given. It is prepared from the sugarcane juice. It is boiled and when it becomes jaggery, it is moulded in round shape; but if it rains and rainwater falls on it, it will become liquid and when again it is boiled turn it into jaggery, it will not become solid and will remain as black liquid. Similarly, we have to preserve packed jaggery which is ready – what does it mean? It means we should behave in such a way that we see no fault in anyone.” ||80||