What kind of meaning should be given to the first doership? There are two or three options. Should the first doership be understood as when it came to earth from eternity? Then that doesn't fit very well. Why doesn't it fit? Who knows when the eternal came? And if God had given him freedom then and not later, that can't be the case. Then when was the first doership counted? So, the first doership is when one is born and breathes? Of this birth? If you believe that? That's never the case. The birth is just like it was in the previous birth, isn't it? In the previous birth. Then the first doership is not counted because at that time, one is not even that conscious. It is said that if a five-year-old child performs an action, they do not incur merit or demerit. They don't incur any merit or demerit. Indeed. So, what should be considered the first doership? That's why Maharaj has said that one should act after recognizing the 'utthana' (inner resolve/intention). One should act after recognizing the 'utthana' (inner resolve/intention). Perform any new action. Perform a new action. Any independent action, all actions are not joined together. But perform a new action, make a new resolution, a new reason for something. So, in a new action, there is 'utthana' (inner resolve/intention), and the jiva (soul) is given freedom for 'utthana'. No matter how bad, that's why God wrote, "Even if one is a great sinner." Worships Me with exclusive devotion. He is to be considered righteous, for he is rightly resolved. Even if one is the most sinful of sinners, they can still worship God. They are free to make the 'utthana' (inner resolve/intention) to perform good deeds. His own sins and his own actions cannot stop him. It stops him. And look, all these people with dirty feet, and those who are confused and lost. That brother, that wolf, what's his name? Valero the wolf. They were all like that, they were all sinners. But he feels in his mind that he wants to do some good deeds. I want to worship God, and most importantly, I want to worship God. So, that 'utthana' (inner resolve/intention) cannot be stopped by his own past sins, which is why God has given him freedom. If he has the 'utthana' (inner resolve/intention) that he wants to worship God. Then in the next moment, God gives him the fruit of that. He gives the fruit of that action and also the fruit of other actions. So, if he is a sinner. It's certainly difficult for him, it's not like everyone becomes equal. A greater sinner has the pressure of his past sins. And he wants to do this new action, and there is also pressure from that. So, which one is more powerful? If he has a strong resolve in that. Maharaj says that if the jiva (soul) has joined with the senses, the inner faculty, and the jiva itself. Then those sinful actions and the fruit of those sinful actions cannot suppress him. He was given independent doership. And he was also given the power to give results. So, any new action fits better in the first doership. Otherwise, in the first doership, what happened then happened, and if he doesn't have freedom after that, he won't attain moksha. So, when should independent doership be considered? When should independent doership be considered for him? God has given him independent doership. The doer jiva (soul) is independent, it is free. And if he is not independent, then God cannot give him the fruit. All that goes to God. Everything goes on him. That he makes it happen. He leads downwards, he leads upwards, and he leads upwards, so it is. He who makes one do good deeds, he who leads downwards. He who wishes to lead, that is 'adhoninisati'. So, if someone wants to take someone in the wrong direction, he makes them do unrighteous deeds. God. He gives him such an intellect. But still, God does not give intellect. The first doership is 'adhoninisati'. That is a description of the second time, of the second doership. Then he made such a weak 'utthana' (inner resolve/intention), so God wishes, God has such a wish that he should be led downwards, he wishes to lead him downwards. Because he has done such an action, such an 'utthana' (inner resolve/intention). So, if we go to interpret the first doership, what Maharaj has said is to act after recognizing the 'utthana' (inner resolve/intention). A sadhu should act after recognizing the 'utthana' (inner resolve/intention). First, one should know within oneself whether a good 'utthana' (inner resolve/intention) has occurred or a bad 'utthana' has occurred. What is in 'utthana' here? 'Utthana' means intention. If you want to define 'utthana', it means intention. His silent intention is, if this is completed, what will be its fruit? The fruit is called the intention. There is fruit. Because he has made such an 'utthana' (inner resolve/intention) to obtain the fruit. Does this 'utthana' (inner resolve/intention) happen on its own, or does something else happen to it? A stone doesn't get to become anything on its own. To make an 'utthana' (inner resolve/intention) is the nature of the jiva (soul). It is the power of the jiva (soul). And because the jiva (soul) has power, God has given it the freedom to act in that. And that's why God gives him the fruit for it. God has given freedom for the first resolve. And there is pressure on all other resolves. There is pressure from 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 → Then he is no longer independent, he has become dependent. He made an 'utthana' (inner resolve/intention). So now he keeps having similar resolves. The effect of that happens on him. And there is also 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 → 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 → It also suppresses the 'utthana' (inner resolve/intention) that was made. But the scriptures say that it does not suppress in making the 'utthana' (inner resolve/intention). No one suppresses in making the 'utthana' (inner resolve/intention). If he wants to make a good intention, to uplift himself, then no one can suppress his sins. And its examples. The reason why all those who were previously mountains of sin became devotees of God is this. Therefore, even if one is a great sinner, if he worships Me with exclusive devotion. In that, God has said very beautifully that if he has the 'utthana' (inner resolve/intention) to worship Me, if his intention awakens. So, God gives freedom in making intentions. God, and then when he makes an intention, God keeps giving him the fruit of it. So, whether it is 'adhoninisati' (leading downwards) or 'unninisati' (leading upwards), it depends on that. God does not stop anyone from making intentions. He does not stop sinners. The first intention. In the 'utthana' (inner resolve/intention) that arises from intention, this jiva (soul) is given freedom. Even the sins of his infinite births cannot exert pressure on this. That you should not make an intention, you cannot do it now. They cannot do that. Indeed. Maharaj said that if there is love, then thousands of obstacles arise. More than that, what Maharaj said is that it pleases the devotee of God. The basis of that intention is on the demonic and the divine. That if one pleases the devotee of God, when does a brake get applied to the intention? When does a brake get applied to intention, such that one cannot even make a good intention? When do the scriptures say that? Betrayal of God's devotee. If someone betrays a true devotee of God, then he cannot make a good intention. All these sinners were just sinners. They were not traitors. So he can make his intention. Then intention, that is, Maharaj said that his jiva (soul) is destroyed. The jiva (soul) is destroyed, which means good intentions are destroyed. And when are good intentions destroyed? If there is some bad devotee of God and he torments him. He betrays him. Maharaj mentioned four types of people: God, God's devotee, the poor, and Brahmins. If one betrays them, their jiva (soul) is destroyed. God, Bhishma Pitamah told Yudhishthira. That if you do this, your jiva (soul) will be destroyed. So, even the intention is destroyed. That when his freedom is completely snatched away, Maharaj says that his jiva (soul) is destroyed. Then if a body like a mountain comes, he will not even get a platform. To make a good intention. For thousands of years, for thousands of yugas, he is thrown away. He is thrown away, so he doesn't get time to make an intention. He doesn't get any chance to make a good intention. It is well understood. Maharaj said that there is a jiva (soul) in the mountain. So, the first 'utthana' (inner resolve/intention), the first action. In that, the jiva (soul) is independent. So, the jiva (soul) is independent in making intentions. Then, in making resolves for actions corresponding to the intention, the effect of the previous one comes. Its fruit comes. When the fruit comes, that much control is established. If he keeps doing more and more, then complete control is established. If they are getting weaker. And they keep doing better and better. Then God himself will take over his entire reins and he himself will liberate him. Now you don't have to do anything, I will do everything myself. That I will do good for you or make you have good resolves, I will do that myself. So, the meaning of intention can also be exclusive surrender. That he makes such an extraordinary and exclusive resolve of surrender, that no, now I am like this, surrendered to God. Then God takes care of him. Then he prevents all his past actions. He removes 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 → Lust, anger, first lust, anger, kill, or 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 → Destroy 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 → He destroys all his 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 separates him. That support is for God, but if it is an extraordinary refuge. Indeed. If there is an extraordinary intention, then for him. But the intention should be related to the Supreme Being. So, what is the greatest intention related to the Supreme Being? That is, his surrender or his firm conviction. Conviction is its root. And then there is surrender. And that causal body is of the nature of ignorance, it is eternal, and it is endowed with accumulated 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 just as there is an eternal relationship between the seed and the husk, and just as there is an eternal relationship between the earth and its fragrance, so too there is an eternal relationship between the jiva (soul) and the causal body. Considering its end, all these procedures can be done. It is said to be eternal, and there is no great need to think about when it happened or what happened. There is no need to get into that. It has an end. It is not infinite. It is eternal, it is the causal body. And the jiva (soul) is both eternal and infinite. The jiva (soul) is never destroyed. And just as seeds reside in the earth, they sprout and emerge in the rainy season by attaining the union with water. So, the infinite causal body means it is created by Maya. And its meaning is that it becomes thick and thin, dense and sparse. And it also gets destroyed. And that doesn't happen in the jiva (soul). So, whatever changes and is changeable, all of it. All of that is based on the causal body. The jiva (soul) is not changeable. The jiva (soul) is as it was from eternity, and it will remain as it is now. There is no such change. And just as seeds reside in the earth, they sprout and emerge in the rainy season by attaining the union with water. Similarly, the jivas (souls) that reside in Maya, endowed with the causal body, attain various types of bodies in the time of creation, by receiving the gaze of the Supreme Lord, who is the giver of fruits, according to their own 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 having received the gaze, it means that first God gave him freedom. Come on, you. Having received the gaze, it means. He gave him freedom. Do your 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 → I am also doing it, you do it. Indeed. I am also doing some 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 → Such a one. God gave him freedom when he was in the womb of Maya. And he made it convenient for him. The Lord created the intellect, senses, mind, and vital airs for people. God gave them to him, take it. Now do some 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 then God started watching him. What is he doing? So, he didn't stop him first. He let him do what he wanted to do. What is his intention? He is making a noise. Or he is trying to get out. So, God then gives him the fruit according to the intention he makes. Still, he doesn't stop him. He stops him in such a way that he keeps controlling him. He has such a thing. It's like that in America. That if he makes a mistake in the car once. He speeds up. Or he crosses a red light. Then he gives him points. So what do those points do? His. He gets more insurance. The more points there are, the more the company will go the next time and say that your insurance will increase by that much. Why? Because you got so many points. So he keeps filling it. And sometimes it happens that his entire salary goes towards insurance. Still, it doesn't happen. Now he needs a car because he can't walk without a car. So, the car then, that means it's automatically controlled. Now you don't take points. So, God, in that way, keeps crediting the fruits of the actions he has performed to his account. And as it gets credited to his account, his freedom keeps decreasing. It keeps getting fired. He can't do anything like that, and his progress becomes such that he goes downwards. The more fruit he gets, the more, brother. So, he loses that freedom. God doesn't control him, but now all his actions have become such that he gets such inspirations. Similarly, God has arranged that even in weak inspirations within Maya, one can make a good intention. Weak inspirations. Weak intellect. Weak mind. Even with weak senses and inner faculties, the jiva (soul) can make a good intention. God has given such freedom and made such an arrangement. Is it that it happens only through the association of God's devotee, or does something else also happen to it? He has given himself freedom. Within myself, all this ignorance has been lying since eternity. From eternity, all ignorance has been lying there, there is avidya (ignorance). Even if he doesn't have freedom, who gives him the platform to make a good intention? God himself has given it. That is called his freedom. There is a platform, and one should make a good intention. Then he has to find the platform later. Good people don't make good intentions on their own. It happens. If it doesn't happen, then he doesn't do it. But it happens. Valiya the robber, it happens to him, doesn't it? It happened to him on his own, didn't it? But Naradji showed him, and he thought in his mind that this is true. So he made a resolve. So, the association of a saint and such, God then gives him the platform. The association of a saint is a platform. But even if one has the association of a saint, many lose. What is that? That is his own. So, he lost his own freedom. He took advantage of freedom. He did not make a resolve. That I want to achieve my self-welfare, I want to become a servant of God, he did not make such a resolve. When he makes a resolve, then God also gives him a platform. Many times, even if there is something from the past, God has already given him a platform. Platform is second. That is not freedom. Giving a platform is not freedom, it's not like that. The platform is different, and freedom is different. Many times, even if a platform is given, one does not use their freedom, so even if a platform is given, they get swept away. And even if there is no platform, he makes a strong resolve. He made a strong resolve that, 'Alright, I will...' Kshetrji Maharaj often used to talk about that Lala, the temple of Lala in Vrindavan, he. He. Color. There is some such temple. He had built it. He had gone to Rishikesh, to Swargashram there. The evening fell, the evening fell, and the boatman said, "These are my last trips, come on, come on, these are my last trips." So he thought in his mind that he said, "Go, you go, it's my last trip," and then he. He then became a renunciate. That awakened in him. That happened with freedom, even though he didn't have a platform. Then that is the glory of that land, or it was the glory of a saint. The glory of the land. In that way. The platform is later. Freedom awakens from the jiva (soul). His good intention is freedom. And God has given freedom to sinners to make good intentions. Then. If he makes that intention, then its nourishment is given by this role, if there is the association of some saintly person, then it becomes one more quickly. Similarly, the jivas (souls) that reside in Maya, endowed with the causal body, attain various types of bodies in the time of creation, by receiving the gaze of the Supreme Lord, who is the giver of fruits, according to their own 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 the Jains who are atheists. So, what is said in the Upanishads, in the Upanishads, what is said in the Brahmasutras. That which is the first doership. Its meaning seems to be that. That in any work, a person makes an intention, doesn't he? Even in small actions, the intention comes first. First, he experiences 'utthana' (inner resolve/intention). That I eat like this. I drink like this. I should be like this. I work like this. I keep my life like this. Small and big. Intentions, small and big, well, there are intentions up to devotion and liberation. That I liberate my jiva (soul). I liberate my jiva (soul) from bondage. That is also an intention. That I should be like this. Until then, if a person is sleeping, he says, "I am sleeping like this, I am turning over," so that is a kind of intention. He makes intentions, doesn't he? So, in intention, Maharaj, God has given freedom. That the first intention is independent. Intention lasts a long time. And that first freedom, or first action, is its origin, and freedom is given in that much area. But then, according to that, God gives me its fruits. If he has made a good resolve, if he has made a resolve for liberation, then that arises in the jiva (soul). It arises in the original jiva (soul). It arises in the jiva (soul), so if a good resolve has been made in the jiva, then God will give him good fruits. And he develops a little. And by giving good fruits, God also gives him a role, a platform, so he becomes firm. In that, both efforts remain, that one should also find their own role. It's not like God alone takes it and puts it down. Then he himself should also find out how his resolve can be nourished. 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