The inner self becomes like the company one keeps. So, the inner self is shaped by qualities; it is not shaped by its original form, but by what comes from outside. It is not just the external. It also happens according to 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 → But the external has a greater effect. If there is a screen, a computer screen, the data entered in it just lies there. But on the screen, whichever file you are currently creating, the other data will remain inside. It won't appear. Only the file that is active will appear on the screen. It is like that. The surroundings also have an effect, actions also have an effect, and 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 → The effect of 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 → 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 → When one becomes idle, those inner things turn on. If one remains engaged in some good action, then those cannot turn on; they remain suppressed. Such is the importance of present action. Even if one's past samskaras are weak, if one engages in good action, good surroundings, or good company, then those weak karmas cannot become active. And if someone's karmas are very good, but they get weak surroundings, and perform weak actions, then their good karmas cannot become active on their own; they remain suppressed. Therefore, Maharaj emphasized present action and present surroundings more. And it is a reality. Emphasizing it doesn't mean Maharaj just said so. So, whatever one's karmas may be, Gunatitanand Swami said that even a mumukshu mumukshu A person in search of moksh. Tap to open in glossary → And even if one is a pamar, if they get good company, they become a mukta mukta Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17]. Tap to open in glossary → The karmas of both are indeed the same. Sometimes a mumukshu mumukshu A person in search of moksh. Tap to open in glossary → and that pamar has weak karmas, yet the latter progresses first. So, the present has priority. The past does not have as much priority in comparison to this. Still, when one becomes idle, those things return. It is as if the platform is vacant, so they return. That is why Maharaj told the sadhus, "Bhaktim bhagavato vina." "Vyartha kalo na netavyah bhaktim bhagavato vina." Without devotion to God, without the nine-fold bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → Then those karmas, even if they are weak past karmas, cannot come onto the platform; they cannot become active. Otherwise, if one is idle, only those become active. In idleness, mostly weak karmas arise. Only a few have good karmas. Good karmas can also be there; it's not that they can't be. But what a person does when idle determines what their nature is and what their inclination is. When one is idle, and everyone is saying "yes, yes" and folding their hands, saying, "Bapji, command us, command us." When there is solitude, all of one's original karmas become active. They appear externally; they become active. So, for the great, those who say "yes, yes," and for the small, idleness—both end up being the same. Great people do not get much idleness or solitude; they get very little. So, if they find people who say "yes, yes," then from within, if there are weak karmas, then weak, and if good karmas, then good, they come out, and they command the disciples to do this. When such a group gathers, they say so. And for small people, there is no one to say "yes, yes," so when they are alone, those karmas come out. So, what a person does during idle time, when there is no force of a schedule, no force of casual things, then they feel, "Now whatever I had to do, I have done; now my hobby, my passion comes out." But all those passions are not worth establishing as one's reputation. If they are good, one should pursue them. A change occurs, a change occurs in the inner self, the dominance of rajas and tamas decreases, and the dominance of sattva increases. Does this happen based on the conviction in the inner self or due to the external surroundings? I didn't understand your question at all. The change that occurs in the inner self, does that change come from the external surroundings or from one's own inner self? The possibility of it coming from the inner self is very low. If one decides, it comes. Therefore, what comes from the inner self comes only based on the goal. But mostly it comes based on the surroundings; the change comes. It is said that a person does not attain based on what they do externally, but based on what they think internally, right? It cannot be said like that. If it is said that one does not attain based on what they do externally, then what they do externally is indeed considered the basis of attainment. But sometimes, if one has to do it forcefully, then it does not happen based on that. If one does it externally with all their heart, then only they attain based on that. If one does it with all their heart and with devotion, then they attain based on that external action. But sometimes, if they have just come and everyone has to do it, when the bell rings everyone has to go to the aarti, then that aarti does not yield that much fruit. If one does not like it from within. If one also likes it from within, then let the bell ring and they go. In the morning, when the bell rings and they wake up, and immediately have to perform puja, performing that puja forcefully, everyone has to do it. So, if it has to be done forcefully, it does not yield that much fruit. If one has an inner pull to reach the puja quickly. And if I can spend two more minutes, let me spend them. Then they get the fruit. It is the external action that yields fruit, not just this other thing. Without external action, this devotion alone, mere devotion is lame. Saying "I have much devotion, I have much devotion," if there is no external action, then that devotion becomes meaningless. 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