Then, Nrusinhanand Swami asked, Is there any way that all deficiencies can be eradicated in this very body? Then Maharaj said, "If one strives with vigilance, then in this very body, all deficiencies are eradicated." Or, if at the end of life, one becomes free of desires and develops intense love for God, then even at the end, God's grace is bestowed. Instead of five endeavors, Maharaj said one thing: if one becomes extremely free of desires, then the work is done. He attains Akshardham. The upasana of Maharaj is already included in this, so... If one becomes extremely free of desires and performs upasana of Maharaj, he attains Akshardham. Even if the five endeavors are not completed, he still goes to the Dham. But in that, Maharaj has used 'extremely'. He has used the word 'extremely'. Therefore, in one body or in infinite bodies or... If his intellect does not reach all five, and all five... a collective of all five was mentioned, right? Yesterday we talked about collective and alternative. So collective was mentioned, all five must be present. So if the balance of all five is not maintained, then just one point: if one becomes extremely free of desires and worships God, then he still goes to Akshardham. In that extreme freedom from desires, all five endeavors are actually included, aren't they? They must be included. And without doing them, can one become extremely free of desires at the end of life? So, one might not be able to, but God's grace is bestowed, meaning if one becomes extremely free of desires and worships God, then God bestows grace upon him at the end of life. And he becomes extremely free of desires. In that, perhaps the five attributes may not be visible. Still, it happens, and he goes to the Dham. If we look at Kothari Swami's life, Kothari Swami... At the last moment of going to the Dham, it seems that his mind was extremely attached to God and extremely... having become free of desires, his mind was not attached to anything else, so he goes to God's Dham. So in that, the feelings of the gross and subtle bodies, they might dissolve, because the feelings of the causal body... So Maharaj said in the earlier answer, "Strive with vigilance." He becomes extremely free of desires, then Nrusinhanand Swami asked the question again, didn't he? That, "In this very birth, all deficiencies are eradicated," and he attains God's Dham, is there any way? Maharaj says, "Strive with vigilance," then even in this birth, it is accomplished. If in this very birth, the whole union has not occurred, then at the very end, in that state of being free of desires, even in extreme desirelessness, his mind becomes intensely attached to God. Sankhya proponents say, "Meditation is meditation free of attachment." And Yoga proponents, what do they say? "Continuous flow of thought is meditation." The mind becoming single-mindedly attached to God, that is called meditation. And Sankhya proponents said, "Meditation free of attachment." So how to understand both of these? There is no contradiction between the two. It means that when attachment is destroyed, then single-mindedness occurs. If there is attachment here, then how can that single-mindedness happen? So Maharaj said this, in the alternative, he said only... only one thing. That if one becomes extremely free of desires and the mind attaches to God, then it is accomplished. Even if the five attributes are not there, it is accomplished. And he goes to Akshardham. So he had to keep focus on one. That focus which was to be kept on five, that stopped. And he does it by keeping focus on one. If one strives with vigilance, then in this very body, all deficiencies are eradicated. Or, if at the end of life, one becomes free of desires and develops intense love for God, then at the end... Maharaj... Maharaj has originally written 'becoming extremely free of desires'. Or, if at the end of life, one becomes free of desires and develops intense love for God, then even at the end, God's grace is bestowed. And he attains God's Dham. Therefore, in one body or in infinite bodies, or even when death is just a moment away, if the mind becomes intensely attached to God, then that devotee has no deficiency left. Here a doubt arises whether God... Did Nrusinhanand Swami's last question not appear in this again? Yes, that is what is going on. It has come. That is the one. It is Nrusinhanand Swami's. What is the difference in time in this? The end of life and... Another, suppose someone now keeps his mind in such an extremely desireless state in God, or someone keeps it at the end of life. So what is the distinction between the two? He who keeps it now, and still has life left to live, so if during that time he wavers, then the game is spoiled. And if he keeps it at the end of life, then the chances of the game being spoiled are gone for him. And the end of life, how can it be said that that time itself is best for liberation? Time is just time, its influence does not affect the soul anyway. It is not like that. At the end of life... if at the end of life he has become extremely free of desires and has attached to God, then he doesn't have time to spoil, does he? It is saved. Not in this birth. Then he is not going to have another birth. He is going to go to God, to God's Dham. Right now, having become extremely free of desires, he became intensely attached to God, and some such disturbance of place or time came, and his mind broke away from God and attached elsewhere, then his game is spoiled. Like Bharatji. So between the end of life and this, this is one distinction. So one has to remain vigilant till the very end. Okay. Meaning, if they have become free of desires now and have become ekantik, God takes them away right now. If that happens, it is like that. That happens, but as long as there is prarabdha, one has to experience it. So it doesn't mean that we shouldn't become free of desires from now and keep the program for the end... it is not like that. Yes, then it is an easy program, meaning... That is what Maharaj said, right? "If one strives with vigilance," meaning if one strives with vigilance now, then at the end it happens like that, otherwise nothing happens... if one is relaxed now, then at the end he remains relaxed, it doesn't happen. If love for God develops, then even at the end, God's grace is bestowed. And he attains God's Dham. Therefore, in one body or in infinite bodies, or even when death is just a moment away, if the mind becomes intensely attached to God, then that devotee has no deficiency left. Here a doubt arises whether God is attained through grace, or through action? In the Vachanamrut also, Maharaj has discussed this, right? The sadhus asked, "Attained through grace or through action?" Two sides were formed. Then Maharaj would lean towards this side for a moment and towards that side for a moment. "True, true, you are right." In that way, Maharaj had discussions conducted. Here a doubt arises whether God is attained through grace or through action, meaning attained through endeavors? So, the meaning of attained through grace and attained through action is: is liberation attained through grace or through action? Is the attainment of Akshardham said to be through grace or through action? Does God grant liberation by looking at the soul's effort, Does God grant liberation by looking at the soul's effort, or does He grant liberation by looking at His own greatness? The second question is... "On the trust of Your title, O Lord of many names, I have placed my trust in Your title." So what does that mean? By looking at His own greatness. God's title is such. God's title is such. Does God grant liberation by looking at the soul's effort, or does He grant liberation by looking at His own greatness? The second question is whether God is merciful, when Maharaj comes to take the soul, when He has come to take us, and Maharaj takes us to Akshardham, what does He look at to take us? Does He take us by looking at our endeavors, or does He take us by looking at His own greatness? He takes us by looking at His own title. Then we don't have to do any endeavors. That doesn't mean that. We don't have to do any endeavors, do we? Who was told to do these five attributes? If one performs endeavors, then Maharaj's title is applied there. First round and second round. If the first round is cleared, then in the second round. It is eligibility, right? But that itself is an endeavor. In that, it is just an endeavor. If the first round is cleared, then coming to the second round, they came through endeavors. They did not come through grace. Meaning, even if one performs complete endeavors, those endeavors do not have the strength to make him attain Akshardham. Even if one performs complete endeavors, does all five attributes completely, still they have the strength to free him from maya, but not the strength to make him reach Akshardham... to reach Akshardham. So Maharaj said that from maya, he becomes detached, but the strength of those endeavors is not to make him reach Akshardham. To make him reach Akshardham, it is only Maharaj's strength. Thus, one should understand them separately. And when does Maharaj make him reach? So, after doing this much expectation... this much endeavor, then he applies those endeavors to God, keeps the need that, "Maharaj, may You be pleased." "The endeavors I have done, I have not done with the calculation of reaching Akshardham." "I have done these endeavors to please You." Endeavors are done as endeavors, and they are also done to please God. One's detachment, it is done for detachment, and it is also done to please God. So endeavors are done for endeavors, and they are also done to please God. Then he applies those very things to please God and keeps the need, then God bestows grace, that this poor one is wandering elsewhere and is not fit to be left wandering elsewhere, let Me take him to Me. And He takes him to the Dham. So in that Dham, even if one performs endeavors, going is only through the value of grace... grace. He goes to the Dham. No one can go to the Dham through endeavors, no matter what kind of endeavors he performs. We have to resolve that in our minds. And endeavors, they are not to be abandoned, otherwise He still won't be pleased. Endeavors are the means to please Him. If Maharaj uses only grace, then God would be confused, and God, whom would He help and whom would He not? He would not be able to do justice. So God plays the role of both justice and grace. This is again a court, so that no one can point a finger at justice and no one can point a finger at grace. Not like, 'God, You are not merciful,' or 'God, You are not just.' Role of both. These five endeavors, while doing them, the obstacles that come in them, then at the time of those obstacles, what should a seeker think? Pray. Pray and clear... clarify in one's heart, that, "Maharaj, I am doing this really to please You." "I am not doing this with any other intention, I am doing this really only to please You." "I am not doing this out of any ego or belief in endeavors," "or that if I perform endeavors, I will be called this." So in that, a doubt arises like when they are doing it with the intention to please Maharaj, and an obstacle comes, then he doubts in his mind whether we might not be doing this to please Maharaj, or might be doing it with some other motive? Does that happen? It is not like that if one is doing it to please God, obstacles won't come. Even if one is doing it to please God, obstacles do come. Obstacles, they are the fruit of our actions. And we are doing it to please Him, so as long as our prarabdha is bound, until then that is going to remain. On its own. So God sends that too. Even if we are doing it to please Him, that obstacle makes it a little wrong. If we pray, God makes it less or more, that again is said to be His grace. If He takes only justice and all that, then He cannot even make it less. Obstacles come, they come in the form of the fruit of our previous actions. So God makes it less if we pray, but He doesn't remove it completely. Maharaj says, "He averts the impaling stake with a thorn." So obstacles come even if we do it to please God, and they come even if we do it to gain the world. Because that is the fruit of our actions. Whatever you do, they are going to come, they are definitely going to come. Even if you walk on God's path, they are going to come. And even if you walk on the world's path, they are going to come. We... That is... only in the form of experience. God has given us birth, and then recommended liberation, that while doing this, obtain liberation. Otherwise, this is... if you do not obtain liberation, then this is just punishment for you. So punishment is bound to come, our. The human body is for punishment, and it is also for grace. How we make of it, that much freedom has been given to the soul. Independent doer. And only then, to the soul, actions apply. If it were not so, then why would actions apply to anyone? And if the soul does good, it gets good fruit, that becomes possible only then. God... such an arrangement has been made by God. So obstacles come, just as the conveniences of this world come, still that... is the fruit of our merits, the fruit of good actions. If difficulties arise, still it is the fruit of our weak actions. God gives us a little courage, that look, I am with you. So He reduces the suffering a little perhaps, if we pray a lot. And that prayer, God knows the intention, right? That he is doing this really only for Me, to come to Me and to please Me, then He reduces it a little. God is merciful, right? He is such a doer, it has been shown in history, so He reduces it. These endeavors are all such that in them, seekers often fall back based on this, that brother, the way these are told to be done, they are not happening that way. They might be doing it, doing it to please God, so what should he understand so that he doesn't fall back? That happens based on the intensity or mildness of seekerhood. If he has definitely decided that he wants to go to God's Dham, then there is no question of falling back. If he has hesitation, then he falls back. That if I can go, I want to go, and if not, then never mind. Then that is called mildness of seekerhood. For him, it has to be made firmer by doing 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 → to make it firm. Or he himself has to make it firm by reflecting, that brother, in this very birth, I want to go. Then he won't fall back. Once it is decided to do, that there is no escape without doing this, then after that, suppose without giving its exam, how can he practice as a CA? So what should he do? What should he think? Do it with focus, or else abandon the hope. So we are not to abandon the hope at all. Not to abandon the hope at all. In this world, like that. We, in this, Maharaj... In this, God is there, He helps him. If we make a little effort. In the CA exam, the government does not help on its own. So that we... God, on the other hand, helps. And God has arranged all the help. This 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 → or the sadhu purushas are there, God has made arrangements to help him. God came here on earth and made all the arrangements, He made all those arrangements for help. So it is not like that other one. But this much is true, that this... God also helps in such a way that you complete that. He helps in making him complete it. So there is strength in that. 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