Eating, drinking, getting up, sitting, sleeping, waking up, etc., physical actions according to the limits of the scriptures, and the necessary duty actions that come up according to the situation, all these actions are to be taken. All these actions should be performed by renouncing attachment and desire for fruits. By renouncing one's desires, possessiveness, and attachment, and performing actions solely to please the Supreme Lord and for the welfare of all living beings, the flow of those actions becomes a part of his worship of the Supreme Lord and becomes a giver of liberation from the world. So that is called a part of the worship of God. Duty actions, all of those are its parts. Varnashrama dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, 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 → dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: 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 → By renouncing one's desires, possessiveness, and attachment, and performing actions solely to please the Supreme Lord and for the welfare of all living beings, the flow of those actions becomes a part of his worship of the Supreme Lord and becomes a giver of liberation from the world. But performing those same actions for oneself makes them binding. In the Gita, sometimes there is talk of renouncing attachment, and sometimes there is talk of renouncing the fruits of actions. In this verse, there is talk of renouncing both attachment and fruits. Its meaning is that wherever in the Gita the renunciation of attachment is mentioned, the renunciation of fruits should also be understood along with it, it is to be understood; and wherever the renunciation of fruits is mentioned, the renunciation of attachment should also be understood along with it. Who should be called a renouncer? According to God, who should be called a renouncer? So, one who renounces attachment. And renounces the fruits. And performs it understanding his responsibility. If he performs prescribed actions, then he should be called a renouncer. God believes so. So that renouncer is true. Just because one is a renouncer, he sits in one place in a corner, so it is not that he has become a renouncer. Lord Krishna Krishna 1) 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 → "Indeed, it is not possible for an embodied being to abandon actions entirely. But he who renounces the fruits of action is called a renouncer." This is who should be called a renouncer. So many people make a mess of it before society. Lord Krishna Krishna 1) 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 → In the Gita, sometimes there is talk of renouncing attachment, and sometimes there is talk of renouncing the fruits of actions. In this verse, there is talk of renouncing both attachment and fruits. Its meaning is that wherever in the Gita the renunciation of attachment is mentioned, the renunciation of fruits should also be understood along with it, it is to be understood. And wherever the renunciation of fruits is mentioned, the renunciation of attachment should also be understood along with it. Here Arjuna has asked about the essence of renunciation. Therefore, God has shown that essence of renunciation, which is to perform duty perfectly by renouncing both attachment and fruits. So that it becomes clear to the seeker that attachment should neither remain in the action nor in the fruit. By not having attachment, possessiveness does not remain in the mind, intellect, senses, body, etc., which are the instruments of action, and in the objects obtained. Attachment or relationship is subtle, and the desire for fruits is gross. The subtlety of attachment remains as long as the jiva keeps a connection with the perishable; attachment arises from there itself. What is the fruit? It is visible to everyone. Attachment is not visible to everyone. If I have attachment to this action, it is not visible to everyone, and if there is delusion, it is not visible even to oneself. Otherwise, attachment is self-perceived. One knows that "I have this attachment," but if there is delusion, even he cannot see it. Having delusion means one cannot look within. One cannot look in reverse. So he does not know whether he has attachment or not. If someone tries to stop the attachment of some people, they oppose them. And if he cannot cope, he becomes weak. He gets beaten. If he can cope, he opposes. And if nothing goes his way, he becomes moodless. What? He becomes moodless. He becomes moodless. He becomes like a dried eggplant. Yesterday we were looking at that eggplant dried in the fridge, see. That eggplant was dried in the fridge, meaning even if there is such a good 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 → Attachment or relationship is subtle, and the desire for fruits is gross. The subtlety of attachment remains as long as the jiva keeps a connection with the perishable; attachment arises from there itself. From which all evils like birth and death arise. "Attachment to the qualities is the cause of its birth in good and evil wombs." By renouncing attachment, the connection established with the perishable is severed. Naturally, one experiences spontaneous detachment and freedom. What is the world like? Philosophers hold many kinds of opinions about this. What is nature like? Real, unreal, or extraordinary? The seeker does not need to get into that dispute, but severing the connection with nature is a matter of principle. All that philosophy is there, right, about what this world is like? Whether it is indescribable or like this or like that. But everyone got together and decided that it is worth abandoning. That it is worth abandoning. One should not keep attachment to it. As long as there is attachment, his jiva's spiritual progress cannot happen. His jiva's spiritual progress cannot happen. He does not attain spiritual strength. And he cannot do anything; even if he tries to please God, he cannot do it. Strength is only that by which one can perform as many spiritual endeavors as needed to please God; that much is called strength. "This Self cannot be attained by one who is devoid of strength, nor through intellect, nor through much hearing. It is attained by him alone whom It chooses; to him this Self reveals Its true form." So, one has to attain strength. "This Self cannot be attained by one who is devoid of strength," like that. So that is called willpower. That strength is not physical strength, but it is willpower. And when does willpower come? When one renounces attachment and acts to please God. When he feels that God is pleased, or has the resolve to please Him, and that fits perfectly, then he gets strength. When He is pleased, and one remembers that pleasure, and the enthusiasm increases, that is called strength. Remembering the pleasure. Or if the enthusiasm to please Him increases, that is also called strength. So that strength does not come without targeting His pleasure. Is there attachment or delusion or what in some object? Attachment does not let us move forward; it keeps us revolving in the same place. Then, when does one come to know about all these inner things of attachment? When there is a disturbance in it. We have an attachment. If I have an attachment to Rajkot or to Hyderabad, and someone forces me to go elsewhere, then I immediately realize it. 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