2. Everything happens as Maharaj wills; nothing happens as the jiva wills. One should firmly believe in the power of God by holding Him in one's heart and make a firm resolve in one's heart. One should think good thoughts, thoughts that please God. 3. Do not become stubborn to do as your mind desires. This is all for the sake of doing what one's mind desires; there is nothing else. But one should do it to please God. 4. Canto twenty-four. As a farmer cultivates, he sows various kinds of grains and food. 5. He thinks that he will get much wealth from the grain, and thus the mind makes plans daily. The mind makes plans, thinking it can fill the granary. 6. But that is in the hands of Hari Hari An avatãr of Bhagvãn. He incarnated in His four-armed svarup to save an elephant from being killed by a crocodile. He cut off the crocodile’s head with His chakra. Tap to open in glossary → 7. A farmer cannot do that; a tapasvi tapasvi A person who performs tap. Tap to open in glossary → Posh Posh Seventh month of the Ãshãdhi Samvat year, normally falling between December and January. Tap to open in glossary → 8. "Has God come here to cultivate? My clothes are torn. I have cultivated so much, and this is what has happened." 9. Then the Darbars thought that this person was in a bad mood. He was not worth talking to. So Maharaj turned back and must have been going back towards Gadhada. Fifteen or twenty days passed, and then they came back. 10. And again, they went to water their horses at his field. At that time, rust had appeared in the wheat. Rust is a disease of wheat. 11. If you touch it, your clothes turn red. Such a disease. It destroys the crop; it doesn't let it grow. 12. So rust had appeared. That time, the Patel was very happy. This time, the Patel's face had become like a dried-up brinjal. 13. So everyone asked, "Why is Patel not in a good mood?" He said, "Look, God has brought such rust. It has ruined the entire crop." 14. So this is how the jiva is. If it's ruined, it's by someone else; if it's improved, it's by me. Such is his blazing arrogance, which never ends. 15. It never ends. And it spoils his moksha; it does nothing else. The blazing arrogance spoils one's moksha. 16. If it diminishes a little, then he understands God's gratitude. To grow grain from the earth and to make the crops large, a farmer cannot do that. 17. A tapasvi tapasvi A person who performs tap. Tap to open in glossary → 18. And if you don't achieve success, you should learn to pray to God. To bring one's own ego forward and do things is called foolishness. If one is a divine jiva and has taken refuge in God, then it is acceptable. 19. That is the meaning of taking refuge in God. To say, "I am under your refuge, I am under your refuge." This is to demand rights, "I am under your refuge, you must do this; I am under your refuge, you must do this." That is for gaining benefits. 20. Just for speaking. But if one believes this in one's heart, then it is called taking refuge in God. One recognizes ego later. 21. Then does that ego bother him, or does he have any fault, or does that fault get removed? Even if he recognizes it later, God forgives. But even if he creates a situation where he can be forgiven. 22. If he only recognizes that it is his ego but does not remove it, then what can he do? Then he is called a good person because he recognizes it. If this farmer had thought that he was making a false ego before, that's why all this happened. 23. Then the rust would not go away. It would have already come. This happens in kalyan. 24. But that rust will not go away. If work is spoiled once, and we ourselves spoiled it, it will not improve. The path of kalyan can be improved until the last breath. 25. We may have spoiled our entire life. And if we become good at the last moment, then it improves again. It doesn't improve for a farmer like that. 26. If a farmer has spoiled his work, and at the end, the rust has come, then even if he prays to God a lot, sitting with a mala, that rust will not go away. Often, mumukshus get caught up in things first and then regret it later. But regret is only called regret if there is improvement. 27. Otherwise, there are many people who, when they are in trouble, say, "I am yours." When they are not in trouble, they pay attention; that is the point. That is called ashro. If they are in trouble, no matter how they are, even if they are hanging by a thread, if they are in trouble, they say, "I am yours." 28. So that is not called ashro. Ashro is called when one is not in trouble, and yet one says to God, "This is yours." If one has succeeded. 29. When a person fails, then in their mind, they think, "God did not give me any success." But when success is given, they say, "Some God gave me success." So this is the nature of the jiva. 30. Such is the ego. So on the path of kalyan, God forgives everything at the last moment. On the path of this world, if something is spoiled once, it is difficult to fix it. 31. Then if God fixes it, in some matters, if God feels compassion and it seems worth fixing, then He also fixes the work. Otherwise, it doesn't get fixed, but on the path of kalyan, it gets fixed. One may have spoiled one's kalyan throughout one's life. 32. And if one becomes good at the last moment, then God fixes it. If one goes to God when in trouble, that is not considered ashro. To others. 33. That ashro is not considered complete ashro. Gajendra and Draupadi all came when they were in trouble. But they had completely surrendered. 34. Even after they came out of trouble, they remained the same. This person does not remain the same. God said, "O Arjuna, four kinds of virtuous people worship Me: the distressed, the seeker of knowledge, the seeker of wealth, and the wise, O best of the Bharatas." 35. God said that. So all the examples given there, even though they came to God out of compulsion, they remained the same afterwards. Coming to God out of compulsion and saying, "I am yours," and then becoming the same as before. 36. Then God did not call them that; He did not call them that in the examples. "Jana Sukritino Arjuna" - God has put a special adjective there. He did not just say, "Chaturvidha bhajante mam arto jijnasu artharthi jnani cha Bharatarshabha." 37. But "Jana Sukritino Arjuna." Without ego. Sukriti - the acharya interpreted it as all being without ego. 38. They had no ego and came in trouble. An egoistic person also comes in trouble. And one who has no ego also comes in trouble. 39. But these had no ego and came in trouble and took refuge in God, and even when the adverse circumstances passed, they remained the same. Dhruvji and all remained devotees. When they felt the shock, they became more devoted, and then they maintained it until the end. 40. So they were called bhaktas. "Chaturvidha bhajante mam jana sukritino Arjuna. Arto jijnasu artharthi jnani cha Bharatarshabha." 41. Otherwise, if those others were there, even if they came in trouble at that time, but when those circumstances passed, they would remain the same as before. So God did not call them 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