May all my actions be surrendered to the spiritual consciousness, free from desire and possessiveness, fight without fever. The body and other material objects are not for oneself, but are given for proper use. Similarly, life is not... read further. Read the last paragraph on page 74. The matter of offering to God is so unique that even if it is offered with some agitation or distress, there is only benefit. Because 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 → In this, objects are to be offered first, while actions can be offered after they are performed. But a real offering can only be considered then. The method of offering is like this. If it's an object, we offer it first. But I am doing this work, and I want to offer it after I have completed it. I offer this work I have done at your feet, O God. If one performs yagna yagna Sacrificial worship. Ceremonial ritual performed as a form of worship to seek the good favour and receive the blessings of the devs. Different items, such as ghee, grains, wood, and spices, are offered into a sacred pit of fire in accordance with strict scriptural niyams with the chanting of mantras that are prescribed in the Veds. Tap to open in glossary → yagna yagna Sacrificial worship. Ceremonial ritual performed as a form of worship to seek the good favour and receive the blessings of the devs. Different items, such as ghee, grains, wood, and spices, are offered into a sacred pit of fire in accordance with strict scriptural niyams with the chanting of mantras that are prescribed in the Veds. Tap to open in glossary → But a real offering can only be considered when our connection with those objects and actions is severed. The common mistake made by a sadhak is that we, as devotees, believe that the means, materials, and wealth have been given by God or belong to God. But it is not easily accepted in the heart that the senses, the inner self, and I myself also belong to God. Therefore, the offering remains incomplete. Giving up actions and objects in their form is not an offering. To consider God's things as God's, and after believing so, to use them completely for God's sake with inner honesty, without using them even a little for oneself, then the offering will be complete. Draupadi, Gajendra, and others, compelled by circumstances, even in a state of agitation, had such a realization strike their hearts, and their work was completely done. As long as one does not consider oneself as belonging to God, even surrender remains a transaction or business with God, a give and take. As long as we consider things and ourselves as separate from God and offer them to God, God still gives us many times more in return. Just as the earth gives us back thousands of times more than the seeds we sow in it. But even after receiving many times more, it is still limited. When we offer things and ourselves to God, believing them to be God's, just as we offer ourselves to God, we become offered. Beyond that, there is nothing more we have to give to God. Similarly, God also experiences, "Ye yatha mam prapadyante tams tathaiva bhajamyaham." If we give something to God, God gives us something in return. If we surrender ourselves to God, God gives us Himself. "Ye yatha mam prapadyante tams tathaiva bhajamyaham." In whatever way we take refuge in God, God fulfills that sentiment accordingly. If someone becomes God's uncle, God doesn't say, "I am the uncle of the uncle," but rather, "I am the nephew." God has a corresponding relationship. He acts. We become servants. Then God acts as if, "I am his master, and the burden of his protection is upon me." Accordingly, "Ye yatha mam prapadyante tams tathaiva bhajamyaham." In that way, I serve him by becoming favorable to him. God becomes indebted to that devotee. The essence is that by offering something considering it as one's own, due to the importance and attachment to the object in the inner self, the value of that object is received in the object itself. And by offering it not considering it as one's own, but as God's, God is attained. When we offer something to God, we still feel in our minds that this thing of mine is being used by God. If we have used a car, or if someone has donated a car to God here in the temple, what does one feel when they see the car? Suppose saints and God sit in the car, what feeling arises in their mind? "He is using our car." "This is our food. He is using our such and such." That is, he has offered the object, but the sense of 'mine' has not left his heart. We have offered the object. But the feeling of 'mine' is still clinging to our heart. So that offering is considered incomplete. It's not that it yields no fruit, but God considers it a transaction, that you gave me this much, so I give you this much. If you become completely mine, then you yourself, I myself am yours. "Ye yatha mam prapadyante tams tathaiva bhajamyaham." Whoever surrenders to me or becomes surrendered to me in whatever way, I give him the same response. By offering something considering it as one's own, due to the importance and attachment to the object in the inner self, the value of that object is received in the object itself. And by offering it not considering it as one's own, but as God's, God is attained. God is extremely pleased by a real offering. This does not mean that God receives any help by offering, but the one who offers becomes free from the bondage 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 → And the child immediately says, "Here, Dad, the key." Although the small child also belongs to the father, the courtyard also belongs to the father, and the key also belongs to the father. But the father becomes happy seeing the child's noble nature and picks him up in his lap. He embraces him. Similarly, all things belong to God, yet by removing one's sense of ownership over them and accepting God as their owner from the heart, seeing such a sentiment, God becomes even more pleased. The objects, persons, situations, events, abilities, powers, qualities, skills, body, senses, etc., that we have received in the present were not with us before and will not remain with us forever. We have nothing else that is truly ours. Because they never remain uniform. They change every moment. Man Man Mind. One of the four antah-karans, with the function of (pronounced mun) generating thoughts and desires, and governing all of the indriyas. Tap to open in glossary → Buddhi Buddhi 1) Intellect. Intelligence. 2) One of the four antah-karans, with the functions of consolidating thoughts, making decisions and resolutions, forming beliefs, or discriminating. It possesses the knowledge of all objects and is also the reason for the specific knowledge which all of the indriyas possess. Its inherent features are doubts, belief, sleep and memory. Tap to open in glossary → Therefore, he becomes bound by them. So all those things belong to God. If some object has been given, if favorable individuals have been found in our family. Except that only we remain, that we, our things, God told him that you are independent. If the situation has become good. "Mamaivansho jivaloke jivabhuta sanatan" - that is already there, no problem. If we have attained competence, power, or qualities. Lord Vaman asked King Bali for three steps of land. Ultimately, they belong to God, God has given them to us. So, "I give these three steps of land, come on." But we assume they are ours. God said, "Bring the third step." If they were mine, we should have control over them. That, "God, I have nothing left to give, nothing of mine." But there is no such control. That you are still there yourself. We cannot keep any object we receive with us permanently until we die; it passes away, we pass away. So God put His foot on him and took him. So, believing it to be God's and using it for Him, God becomes more pleased. Otherwise, even if we consider it ours, God is pleased. There was no problem until that was given, but we belong to God. But that makes Him more pleased. We are a component of His family. When we return God's things to God and offer our things to God, a feeling of surrender arises. In the first case, how does the feeling of surrender arise? That it is God's thing, and like the example of the key, the child gave it to his father. If you bring some salary and surrender it at home, saying, "Look, I am surrendering this." Then if it's our thing and we give it to God, we feel that we have surrendered it. In the first one. Please note it down. We have nothing else that is truly ours. We don't even have the feeling in our mind that "I brought this much, I surrendered this much, I surrendered that much." "Buddhi Buddhi 1) Intellect. Intelligence. 2) One of the four antah-karans, with the functions of consolidating thoughts, making decisions and resolutions, forming beliefs, or discriminating. It possesses the knowledge of all objects and is also the reason for the specific knowledge which all of the indriyas possess. Its inherent features are doubts, belief, sleep and memory. Tap to open in glossary → So all those things belong to God. Except that only we remain. We do not consider ourselves separate from the family members, and we are a component of the family. "Mamaivansho jivaloke jivabhuta sanatan" - no problem. But still, God has given the jiva nothing else besides us. So, as a component of God's family, we don't feel in our mind, "Come on, we offered it to God." Lord Vaman asked King Bali for three steps of land, so "I give these three steps of land, come on." If he thinks that. Then in two steps, everything was measured. God said, "Bring the third step." That, "God, I have nothing left to give, nothing of mine." That, "You are still there yourself." That, "Yes, God reminded me." So, "Alright, God, put your foot on me." So God put His foot on him and took him. But God was very pleased. He became subservient to King Bali, as Maharaj has written in the Vachanamrut. That he became more subservient. Until that was given, there was no problem. 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