The preservation of welfare and the downfall from the path of welfare, the effect of pleasure and displeasure, occurs in the intellect of the unrighteous. If God is pleased, he does not come to give anyone a reward. And if God is pleased or displeased, he does not come to hit anyone with a stick. But what does he do? Such intellect is worshipped. I give them the yoga of intellect, and they come to me. God gives him such an intellect. He makes his intellect straight. So, the intellect for moksha comes only from pleasure. Whoever pleased many people in their previous birth will have good fortune in this birth. And even if he pleases me in this birth, it is good for me. The path of God is such that it is immediate. The path of sin and merit is such that it gives fruit when its time comes. And in the path of God, it is not like that, it gives fruit when the time comes. When the time comes, it certainly gives. But now it is given to me. Gunatitanand Swami said, "What is past 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 → What was done today is permanent. Past 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 → Today, to do good for me. My intellect becomes good. The preservation of welfare and the downfall from the path of welfare is not done by the intellect, but by taking the virtues or vices of a great saint or God, pleasing them and taking their blessings, or by making them suffer and taking their displeasure. If he was tormented, then he fell. He pleased him, so he preserved him. Everyone has intellect. Intellect is a common thing. And this is the cause of downfall and preservation. Pleasure and displeasure. How many people can a person gather pleasure from in their entire life? But all that is completely forgotten. What is the competition here? It's about me getting ahead. And there's a competition to leave others behind. No one has a competition to please others. I'll do a lot of pleasing. Those on the path of God, if they find something good, they should move forward, not the others. The preservation of welfare and the downfall from the path of welfare is not done by the intellect, but by taking the virtues or vices of a great saint or God, pleasing them and taking their blessings, or by making them suffer and taking their displeasure. If you look at Shastriji Maharaj's life, it's all the same from the beginning. How to take pleasure? From childhood. From the time he was a student and a devotee, how did he take pleasure? That was it until the very end. In that age of a saint, no one would be pleased, so God would be pleased. Make it such that God is pleased. Those samskaras come and reside in our intellect. Just as poison does its work before milk has its effect, so too the blessings or pleasure of true devotees residing in the intellect are a tonic for preserving the path of welfare. Therefore, the strength to preserve increases, and new paths emerge in it. The samskaras of blessings, along with pleasure, are embedded in his intellect, and they inspire him to act. If something good happens to a person, what should they understand? I did it, I did it. It occurred to my mind. He sees that, and he doesn't remember that such a thing only comes to mind if there is pleasure, otherwise not. So he gets arrogant. I am more than this, and I get into competition. When there is competition, he has that. If the samskaras of displeasure are accumulated in one's intellect, and even if there are good and favorable circumstances, one still finds paths that are unfavorable to one's own welfare. But he doesn't think of pleasing him. All the materials are meant to be pleasing. Still, he doesn't think of pleasing him. Either he gets caught up in his nature or he displeases. He uses the material there. If the samskaras of displeasure are accumulated in one's intellect, and even if there are good and favorable circumstances, one still finds paths that are unfavorable to one's own welfare. Maharaj says that to please God, you don't need a lot of material things. God is such that if someone writes a shloka and brings it, he is pleased with it. If there is a great king, and someone writes a shloka for him and brings it, he is pleased with it. Similarly, God is very great. One should only resolve that we have this power and we want to use it to please God. Then God is pleased. If the samskaras of displeasure are accumulated in one's intellect, and even if there are good and favorable circumstances, one still finds paths that are unfavorable to one's own welfare. But he cannot take advantage of the opportunity he has received. On the contrary, the opportunity he received becomes a means of throwing him into hell. Just as milk turns into poison according to the example of milk and poison, so too, when Parvatiji met God, she thought, "Let me test him." She was Daksha's daughter, so she was considered intelligent. Let me test him. So, many times it happens that if there is no pleasure, good things don't come to mind. He had intellect. It doesn't feel good. Lord Shankar didn't think that way; he thought, "Let me bow down." The other one thought, "Let me test it." So, this is the result of both intellects. Speak well. Therefore, Maharaj says that even if the intellect is not corrupted and is only a little, it does not fall back while striving for welfare. Therefore, on the path of welfare, more than a lot of intellect, there is a greater need for a pure and clean intellect. Sharp intellect and holy intellect. Sharp and holy. Pure and sharp. There are both types of intellect. Sharp intellect comes from exercising. And purity comes from pleasing. Sharp intellect only comes then. A person keeps striving. If he is an engineer, he goes ahead in engineering; if he is a doctor, he goes ahead in medicine. So, as he exercises, his intellect becomes sharper. Just because it's sharp doesn't mean it follows God's path. It was mentioned earlier that if someone is intelligent and knows the meaning of the scriptures and is wise in worldly affairs, should he still be considered intelligent by God or not? Huh? How about that? So, sharp intellect and holy intellect. Therefore, Maharaj says that if the intellect is not corrupted and is only a little, it does not fall back while striving for welfare. Many times, even if it's sharp, it's not holy. And many times, if it's holy, it's not sharp. Devotees are mostly simple-minded. You are not a devotee, devotee. Those who chant God's name are called devotees by the sadhus. Devotee doesn't just mean those in white clothes who are simple-minded, and all these people are like that. But when I walk on God's path, I feel simple-minded. Because what does he come to do? He comes to rise. No need to sharpen. He stops exercising. He stops exercising. He doesn't exercise. Then he doesn't need to do anything. And he exercises every day. He solves new math problems. So his intellect keeps getting sharper. 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