Ramanujacharya has accepted 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 → 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 → Then this vasana (desire) is destroyed. In that, 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 he keeps penance. So Maharaj keeps it with 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 → Maharaj has spoken of seva (service), so does that come under 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 → Ramanujacharya has spoken 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 → And whatever action Maharaj has spoken of, he has spoken of it in the spirit of selfless service. Selfless service, there is no ritualistic procedure in it, brother, like chanting Gayatri in the morning. I have only said to serve in the morning. To serve the devotee of God anytime, in the morning or before sleeping in the evening, to serve with a selfless attitude. Maharaj has said that to serve the devotee of God, to serve God, or to serve the 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 → Vedic Vedic From the Veds. Tap to open in glossary → Vedic Vedic From the Veds. Tap to open in glossary → Vedic Vedic From the Veds. 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 → 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 → dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → siddhi siddhi Wealth. Riches. The siddhi are shown to bhaktas on their way to Akshardhãm, to test their love for Bhagvãn. Tap to open in glossary → siddhi siddhi Wealth. Riches. The siddhi are shown to bhaktas on their way to Akshardhãm, to test their love for Bhagvãn. Tap to open in glossary → siddhi siddhi Wealth. Riches. The siddhi are shown to bhaktas on their way to Akshardhãm, to test their love for Bhagvãn. Tap to open in glossary → Thus, penance becomes helpful to devotion and purifies devotion. And such devotion, endowed with it, uproots the roots of vasana (desire). But penance alone is not very successful over vasana. And devotion alone is not enough. On the contrary, an excess of penance without devotion to God also increases ego. Therefore, penance Ego is a kind of vasana (desire). On the contrary, it is the root of vasana. Therefore, penance What kind of vasana is ego considered to be? Mind The mind is said to be separate. Of the bodily feeling. Ego is ego in relation to the body. There is no such ego that is devoid of the connection with the body. That is the sense of 'I'. To say 'I, I, I' with the body as the basis is called ego. So he himself increases the desire of the body. So then pride comes immediately, in the second step itself. Therefore, penance, remaining in its place, for the protection of devotion and for its purification. And if devotion becomes strong with its help, then vasana (desire) is destroyed from its root. As stated in the Gita, 'param drishtva nivartate' (seeing the Supreme, one turns away from worldly desires) is achieved. Therefore, Maharaj says that if one reduces food and has love for devotion, then his 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 → Otherwise, even if one is as devoted to samadhi (meditative absorption) as Govardhan, he still has fear, so what to speak of others? In the second part of the Vachanamrut, Maharaj says, what is the method for a true devotee to understand the greatness of God? So, understanding the great glory, one should act within the religious boundaries set by God and make it very firm. The glory of God helps that devotee to remain within the religious boundaries. Whereas those with evil intellect also understand the glory very well. But he uses that glory Both those with evil intellect and those with good intellect understand the glory. Which is the true glory? Those with evil intellect and those with good intellect. What is good intellect and what is evil intellect in that? True intention and false intention. If his bodily feeling is worn out, then his True intention, those with good intellect. The intention is said to be true, it cannot be said to be polluted. But if there is such glory that strengthens one's bodily feeling, then that glory is not true. His intention is weak. One's own self-interest is fulfilled, one's own bodily feeling is fulfilled, or if one has some purpose that is fulfilled, and to do that, one uses this, uses the glory, all that is false glory. It is false glory. Whereas those with evil intellect also understand the glory very well. Those with evil intellect understand more than those with good intellect. If they sing a lot of glory and understand it, then whatever happens is true. But they sing a lot of glory, those with evil intellect sing a lot of glory. They sing a lot of glory of God, and of God's devotees, and of God's sadhus. Whereas those with evil intellect also understand the glory very well. But he uses that glory to violate religious boundaries. He understands that such a great God is the purifier of the fallen and the redeemer of the wicked. Therefore, if something goes wrong against dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → God is capable. One who takes such a refuge and does not fear committing sin, such a person is a sinner, a wicked person. Even if he appears to be a devotee from the outside, he should not be considered a devotee. Maharaj has even said that in some places, one should not even stand in his shadow. Because behind showing glory or telling others about glory, his inner hidden intention is something different. To fulfill that, he recites more glory than others. But his silent intention is to nourish his own weakness. When this is seen, those who wish to go to Maharaj should be careful. Maharaj says, do not consider him a devotee and never associate with him. Here, in this matter, one point is worth considering: does the glory of God remove sinful tendencies from the devotee's life, or does it increase sinful tendencies? Such, he says, Just glory, glory, one should not have a blind view in that. There is glory, whether someone else sings it or we sing it. If they sing the glory of God, if they sing the glory of devotion to God, or if they sing the glory of God's devotee, is that glory for increasing the worldly feeling within him, or is it for increasing sin, or is it for fulfilling a weak intention, or then to wear down the bodily feeling, or is the glory for wearing down one's own self-interest and one's own desires? That should be considered. And glory does both things. It's not that glory only does good. Glory weakens, so that which is without glory cannot do it. Maharaj has challenged glory on such a point. So it's not anywhere else. Glory means glory, there everyone just folds their hands. So that is called blind faith. It is called blind faith. Glory does not mean just glory. One should examine the intention behind the glory. Here, in this matter, one point is worth considering: does the glory of God remove sinful tendencies from the devotee's life, or does it increase sinful tendencies? Then, looking at the words of Maharaj's Vachanamrut and the intention of the underground activities of living history, it must be said that glory itself does not determine any direction. Glory works by seeing what kind of silent intention the devotee has within. Hidden agenda, it is called a hidden agenda. Everyone sends the agenda outside by writing a letter on paper, right? That, brother, our agenda is like this, please come. And we are going to have such discussions there, and such decisions are going to be made, we write that in the agenda. But a hidden agenda is not to be written. That is to deceive the other person and complete it, that is called a hidden agenda. Or a silent intention. A silent intention is not something that is spoken out loud. It just has to be accomplished. Then, looking at the words of Maharaj's Vachanamrut and the intention of the underground activities of living history, it must be said that glory itself does not determine any direction. Glory works by seeing what kind of silent intention the devotee has within. If there is weakness in the devotee's heart and his intention is a little weak, Ravana Ravana went to Sita to beg for alms. So he went disguised as a sadhu, didn't he? So what did he say to Sita? Alms Give alms. Did he just say, 'Give alms'? He spoke of the glory of giving alms. He spoke of the glory of giving alms. And why did he just throw it away directly? It would be an insult to the alms and the guest. You have to give it to him with respect. Ravana only spoke of glory. And was that glory true or false? Glory is true. But his hidden agenda was wrong. The glory was true, brother, if someone wants to give alms, 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