2. Succumbing to negligence, one destroys their invaluable life. The bond with 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 → 3. Therefore, in the 19th shloka, Bhagwan used the words 'samachar' and here 'atandritah'. It is further stated, 'Tasmat ashaktah satatam karyam 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 → 4. Further, Bhagwan said, 'Na karmanam anarambhat purusham nishkarmyam purusho nata sanyasana dev dev A demi-god who is given powers and responsibilities in the universe, and who lives in a higher lok. Devs are bhaktas of Bhagvãn and follow His ãgnã. Tap to open in glossary → 5. Everyone behaves properly, 'Mama vartamanu vartante.' So, if I am lax, everyone will be lax; if I am not lax, they will not be. 6. That is, if I show slackness, 'Mama vartamanu vartante.' If I break the limits, everyone will say, 'Shri Krishna Krishna 1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan. Tap to open in glossary → 7. 'Mama vartamanu vartante' means no one is truly following Bhagwan's path. We all do as Maharaj said in the Shikshapatri. But they don't do that. 8. But if Maharaj had been lax, we would have been perfectly lax. We would have gone astray. So Bhagwan says, 'Mama vartamanu vartante' is true, but why? Because 'Yadi aham na varteyam jatu karmani atandritah.' 9. If I do not act carefully, then all these people will make a path if I make one small mistake. But it is not seen that all people in society follow Bhagwan's path. The solution to this is that every good person in society follows Bhagwan's path. 10. Or interpret it as: only those who follow this path of Bhagwan are true humans. That is, 'Manushya manushya partha sarvashah.' All humans follow me. 11. But actually, its meaning is that Bhagwan said it in such a sense that 'Yadi aham na varteyam.' If I do not act in this way, then everyone will follow me. 12. Everyone will take the easy path. No one will take the good path. If Shastriji Maharaj made a mistake, they would use it as an excuse, saying, 'This Swami used to do this.' 13. But if Swamiji does something that we cannot do, we do not take his advice. Whether it is Shastriji Maharaj, or others, or Bhagwan, or Maharaj. 14. So Maharaj says, 'Yadi aham na varteyam jatu karmani atandritah.' If I do not act, then everyone will follow my path. 15. I am acting, so even if you are my devotee, you are not ready to follow. There is the example of Shankaracharya, isn't there? He took alcohol. He went to a liquor shop and then drank fire. 16. So it's not like that. All humans follow Bhagwan. But if great people do something lax, everyone does it. 17. If great people do something good, some do it and some don't; not everyone does. Good people try to do it. But it is said they cannot. 18. The solution to this is that every good person in society follows Bhagwan's path. Shastriji Maharaj used to say that you are all good, but you are two annas. In my view, you are two annas, not sixteen annas. 19. Sixteen annas is when I make it sixteen annas. Gunatitanand Swami said that when the Guru Guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → 20. Otherwise, no one else takes it. If he makes a mistake, others will all say that so-and-so said this. And if he acts lax, everyone will 'Mama vartamanu vartante.' 21. 'Manushya partha sarvashah,' everyone does. Every good person in society follows Bhagwan's path. Or interpret it this way. 22. That only those who follow this path of Bhagwan are true humans. That is, they are worthy of being called humans. Those who do not consider me an ideal and, due to laziness and negligence, do not perform their duty-bound actions. 23. And they desire authority and the fruits of action, even though they are human in form, they are not truly worthy of being called human. Because the best among men is an ideal person in the human world. Whereas I am proven to be an ideal person in all three worlds. 24. How should humans live in the world? To show this, Bhagwan incarnates in the human world. No one stays in the world forever, and if one wants to make their life successful, believing that one is not living for oneself is the art of living to be free from the world. 25. And it is the knowledge to be learned from the world. The world is essentially a school where we learn to act for Bhagwan, with the renunciation of attachment, desires, possessiveness, selfishness, etc. 26. For the benefit of Bhagwan's devotee and for the benefit of others, we have to learn to act. And by doing so, we have to achieve our own salvation. A herd of elephants, there are many elephants in Africa. 27. We have to learn to be free. So a huge elephant walks ahead of a culvert, and a herd follows behind. This world is a school, but we have to learn to be free in it. 28. Then that one behind looks. We go to school and don't learn anything. And below is written the motto: 'Lead by example.' 29. Then it's useless. Here Bhagwan gave us a human body, and we live our whole lives. Not just by advice. 30. If attachment remains the same, then we haven't learned anything. So Bhagwan comes here to set an example, and this world is a school. Bhagwan does not expect everyone to be unattached from birth. 31. Whatever one wants to learn here, Bhagwan has made arrangements for it. But Bhagwan expects everyone to learn, Bhagwan says, 'Learn something like this.' This is a school for learning. 32. And that Bhagwan is 'Lead by example.' He leads by. If there were no existence of bondage in the world, we would not be able to learn. 33. A herd of elephants, there are many elephants in Africa. There are places of bondage, so we can learn how to remain unattached from them. A herd follows behind it. 34. If there were none, how could we learn, how could we practice? So if there are small places of bondage, then one should learn from them. Lead everyone by example. 35. We have often talked about Mulji Bhagat of Gundasar, he was an example, 'Lead by example.' He walked through the alley, through the narrow path. 36. So Bhagwan comes here to set such an example. And this world is a school. So Bhagat says, 'Brother, when you all give me respect and do that, then I feel good.' 37. Here, whatever one wants to learn, Bhagwan has made arrangements for it. But you are practicing to see what happens when someone abuses you. 38. Especially for liberation from bondage, this is a school for learning. To learn. How to do it is called. 39. If there were no existence of bondage in the world, we would not be able to learn. As we discussed. Hey. 40. There are places of bondage, so we can learn how to remain unattached from them. One should learn to be free from small bondages in nirvasanik bondage. If there were none, how could we learn, how could we practice? 41. So if there are small places of bondage, then one should learn from them. But gradually, gradually, one should learn to be a little, a little free. We have often talked about Mulji Bhagat of Gundachara, he walked through an alley, through a narrow path. 42. Everyone asked, 'Brother Bhagat, why are you doing this?' Where we learn to act for Bhagwan with the renunciation of attachment, desires, possessiveness, selfishness, etc. So Bhagat says, 'Brother, when you all give me respect and do that, then I feel good.' But you are practicing to see what happens when someone abuses you. This is called practice. 43. Now learning remains. To learn. 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 → 44. Now we are caught in bondage on all sides. How to learn liberation from bondage? In this way. We have to learn to act for Bhagwan, for the benefit of Bhagwan's devotee, and for the benefit of others, with the renunciation of attachment, desires, possessiveness, selfishness, etc. And by doing so, we have to achieve our own salvation. 45. One should learn to be free from small bondages in nirvasanik bondage. We all have to protect each other's rights and fulfill our duties. A person cannot give up everything at once. 46. And Bhagwan incarnates on Earth to teach this. But gradually, gradually, one should learn to be a little, a little free. 'Utsideyu rime loka na kuriyam 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 → 47. The world is essentially a school. In the 23rd shloka, Bhagwan said what harm would occur if I did not remain careful in my duty and acted with laziness and negligence, where we have to learn to act for Bhagwan, for the benefit of Bhagwan's devotee, and for the benefit of others, with the renunciation of attachment, desires, possessiveness, selfishness, etc. 48. Now, if I do not perform 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 → 49. Although it is not possible for me not to perform 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 → 50. And the purport of this shloka is that a person should not have attachment to not performing 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 → 51. Being lazy or negligent in duty, or not performing duty, is called attachment to akarma. 'Utsideyu rime loka na kuriyam 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 → 52. In the 23rd shloka, Bhagwan said what harm would occur if I did not remain careful in my duty and acted with laziness and negligence. 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