Three specific mistakes are being made by that jiva. One, it considers itself the master of the insentient entities like the mind, intellect, and body. However, It considers itself the owner. It does not use those instruments, which were given to please God, for that purpose. And simply thinks, 'I have been blessed with a very good intellect.' Look, 'I can do what no one else can do,' such a good intellect has been received. It does not use that intellect in a way that pleases God. Therefore, it considers itself the owner, its own ownership, even though God has given it to be used. 'We have received a very good body, so let us act to please God,' it does not believe this. 'My body is very good, much better than others.' So then it keeps wandering with whatever there is. It does not use it at all. It does not use it to please God. It does not use it to please the Sadhu and the devotees of God. It indulges, that is called indulgence. Three specific mistakes are being made by that jiva. One, it considers itself the master of the insentient entities like the mind, intellect, and body. What is skill said to be the fruit of? It is said to be of the intellect. Of the intellect. Any quality is received as a result of the intellect. If we have a skill, what is the joy of it? If we, if you have acquired some skill, like Vishwamangal Swami, then what joy do you have? What joy comes? 'No one else has a skill like mine, no one has it like mine,' that brings immense joy. To use it to please God and the devotees of God, there is no joy in that at all. In that, there is confusion. If we are forced by the arm and joined, 'Come on, you have to do this, please us,' forcibly, then there is confusion. There is no joy in that. Therefore, that intellect itself began to consider itself the master, that is why. It considers itself the master of the insentient entities like the mind, intellect, and body. But in reality, it becomes their servant. Then it becomes its slave. Then, if we consider the body as ours, we have to be slaves to the body, and indeed, we all are. Second, because of considering itself the master of those insentient entities, it forgets its real master, Paramatma. Third, despite being independent in renouncing the assumed relationship with insentient entities, it does not renounce it. It cannot renounce it, it becomes rigid, 'I am like this,' it becomes like that. It becomes subordinate to that body, to those things. Paramatma has given the jiva the independence to make good use of the body and other materials. He has given those things to uplift oneself by making good use of them, not to become their master. In that Brahmasutra, a very nice illustration is given. That if God is the doer of everything, then why does the jiva receive the fruit of actions? The one who performs actions has to suffer them, right? If God is the doer of everything, then God Himself would have to suffer everything. Therefore, God has given independence to the jiva. He has given freedom, 'Do whatever you want to do.' But what about all those strings of 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 → Where do we have any independence? If we want to see, we can see only a little, hearing, this and that, all those have limited us, what about that? Even so, it does not matter, even though he is kept dependent by attaching all these strings, because if he is in a forest and a lion runs after him, or if a snake runs here, would he climb up this window or not? Would he climb onto this throne without any ladder or not? Or would he not climb? Why? So then, at that time, God sees that, 'My devotee can climb, so the intention itself is bad.' He can climb, but the intention itself is bad, 'If I say so, he does not want to climb.' And he climbs on his own. That is, when in a tight spot, he lets go. So, if he has poison in some milk, and he cannot leave the milk under any circumstance, and he has seen a snake drinking from it, then? Then he lets go. That is, when in a tight spot, he lets go, no matter what the bondage is. That is, no matter how terrible the nature is, God still knew that, 'Look, he lets go, if he wants to let go, he can.' Even if it is a terrible nature. Not those mild ones, even if it is a terrible nature, he can let go. If they are after him, how does he let go? A man man Mind. 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 → Does he run away with clenched fists or not? So, he cannot leave the addiction to alcohol, right? He can leave it. Therefore, God watches this from that satellite. 'What is he doing?' Then, 'Put all that on him too.' Put all that. That is, the jiva is free to renounce, no matter how terrible the nature is, it is free to renounce, if it wants to renounce. Therefore, God placed the bondage of 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 → 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 → 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 → Paramatma has given the jiva the independence to make good use of the body and other materials. He has given those things to uplift oneself by making good use of them, not to become their master. But the jiva God has given intellect and discrimination, so no matter how terrible the action is, how terrible the nature is, it can renounce it. God has given that intellect. Then, if it is of many days, it takes time, and if it is of a few days, it does not take time, God said that much. But it can let go. If it wants to let go of the nature, it can let go in this human body. Then, crows and dogs do not have that awareness, if it is biting, it remains biting. In that, it is not given training, cannot be given. And if spiritual desire is intense and less in someone, what is the reason for this? This much. These are the previous two factors of 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 → 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 → It is not necessary that everyone has the 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 → 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 → 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 → 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 → 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 → 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 → 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 → 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 → 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 → But a very, very big mistake is made by the jiva that it does not make good use of those materials at all. 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