Maharaj started from where? That the intellect becomes such that it is influenced by time, place, and action.
The intellect follows the time, place, and action that are attained.
In the beginning, Maharaj said that.
So, he is not talking about attainment.
Maharaj asks, whom does the intellect follow?
Does it follow the country or whom does it follow? Whom does it follow the most?
Or why does Maharaj say that the intellect is like that?
Attainment, in that, remains only of the country, time, and country.
That the attainment of a country is subject to one's karmakarmaAction. 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 Maharaj said something else in that.
Not Maharaj, but the scriptures say so.
That in whichever country one is born.
That karmakarmaAction. 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 → does not keep him stuck in that country.
After that, birth, God has given birth.
It's not that he can't make any changes in that.
But after that, karmakarmaAction. 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 → cannot make him dependent on staying there.
All these people go abroad, it's not that it's written in their karmakarmaAction. 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 → to go abroad.
He wished to go abroad.
That wish goes.
So, this country holds him back.
What did Maharaj say? That the fruit of karmakarmaAction. 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 → restricts that soul.
If he wants to come from the waking state to the dream state, from the dream state to the waking state, his past karmakarmaAction. 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 → holds him back, his karmakarmaAction. 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 → restricts him.
It doesn't let him come into it.
The giver of the fruits of karmakarmaAction. 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 → is God, and he makes him experience it as he wishes.
It's not like the country restricts him in that way.
In that country, whichever country one wants to go to.
Suppose we became sadhus.
If we have past karmakarmaAction. 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 it's written in our destiny, then some country must be written.
We wished to become sadhus and join in the work of Shastriji Maharaj.
So we joined.
So, it's not that our past karmakarmaAction. 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 → holds us in that country.
It restricts us.
So, the country can be changed.
It's fine for us that we have completely renounced, so everything related to time and karmakarmaAction. 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 → has changed for us.
Even destiny has changed.
But for a householder, their destiny does not change.
His destiny does not change; destiny remains until the end of his body.
Even then, he can change his country.
For example, Harji Thakkar, for Maharaj's satsangsatsang1) 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 →, left his debt collection and his village and stayed in Maharaj's presence.
So, even a householder can change their country.
So, it cannot be said to be subject to past karmakarmaAction. 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 cannot be said to be subject to past karmakarmaAction. 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 is said to be subject to his desire for moksha.
And Maharaj says, how is the desire for moksha created?
It is based on association.
Maharaj also said at the end that such an association should only be with a devotee of God, in thought, word, and deed.
So, Maharaj's point is not that all associations are the same.
The association of an ekantik bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary → of God.
What is its effect?
And the effect of past karmakarmaAction. 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 →.
Which of the two is stronger?
Is the samskara of past karmakarmaAction. 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 → stronger, or the association of God's devotee stronger, or are the eight factors of time and place stronger? Who is stronger? Who is powerful?
Whose effect is greater on the intellect?
So the saints said that in all, the predominance of past karmakarmaAction. 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 → is seen.
From what perspective would they have said that?
It seems straightforward, because, so
It is directly evident that the four varnas were created by me based on qualities and actions, and in that, the attainment of a country, the attainment of siddhisiddhiWealth. Riches. The siddhi are shown to bhaktas on their way to Akshardhãm, to test their love for Bhagvãn.Tap to open in glossary →, birth, birth occurs.
In that, past karmakarmaAction. 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 → is seen.
In that, there is no prominence of association, as he is just born, so there is no prominence of association.
But after that, it seems that the saints gave a direct answer based on that.
But the vision that Maharaj had for the whole thing.
And he says, on what basis does his salvation happen?
It happens based on past samskaras.
Or does it happen based on time and place?
Or does it happen based on association?
Which is stronger in salvation?
So it seems that the saints gave such a straightforward answer.
Whatever way it is after that.
Maharaj has gathered many saints and also gathered small saints.
They all said that to Maharaj in this way.
Therefore, in all
The saints were studying the scriptures.
All the saints, Maharaj said, these three small saints, consider them with the great Mahatmas and Swamis.
They are great.
And they were almost studying.
They were studying with Nityanand Swami and Muktanand Swami.
So Maharaj said that they all understand in the right direction.
In some places, Maharaj himself has spoken about the predominance of karmakarmaAction. 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 →.
Maharaj says that even if the country and time are good, and his intellect becomes bad, then his past samskara is very weak.
And if the country and time are also weak, and like Prahladji, there is no change in his intellect, then Maharaj says that his past samskara is very strong.
That's what he said.
And here too, Maharaj has crossed it.
So its meaning is that on whom does salvation depend more?
Salvation happens only if the past samskara is good.
Or if the country is good, then it gets more contribution in salvation.
Or if he has good company, then he gets more contribution in salvation.
Whose do you get?
Association.
It's just association.
Maharaj says that association, Gunatitanand Swami said, makes everything good.
Even if the country and time are bad, they make them good.
And if there is no desire for liberation, it brings it.
And takes him back to God's abode.
So such predominance is only in association.
It is not in past karmas or past samskaras.
His past karmas may be whatever.
But if the association changes, then even if he is liberated, he becomes bound.
And if the other is bound, he becomes liberated.
Such strength is only in association.
And that too in the association of God's ekantik bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary →.
Not in all associations.
So Maharaj wants to put that point in consideration.
From that, otherwise, some things seem a little true and a little false.
Therefore, the predominance of past karmakarmaAction. 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 → is seen in all.
And the eight such as country, time, etc.
For us, suppose, the desire for liberation awakens in someone, that desire for liberation awakens due to association.
So, for the one in whom the desire for liberation awakened, it made karmakarmaAction. 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 → completely useless.
A nail on the line of my karmakarmaAction. 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 →.
We also made past karmas wrong.
Because if destiny is tied according to past karmakarmaAction. 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 the yoga of wealth and the yoga of family, all that became completely wrong.
If that karmakarmaAction. 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 → was working, then it wouldn't let us stay here.
If karmakarmaAction. 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 → was working.
So Maharaj says that the predominance of karmakarmaAction. 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 → is not the main thing.
He awakened the desire for liberation and found good company, so those past karmas remain as they are.
All our weak samskaras are lying there, our weak samskaras are always there.
But weak samskaras cannot raise their head in this good company.
He doesn't take it out if he pays attention.
If he doesn't pay attention and remains negligent, then those samskaras will raise their head.
So Maharaj said, associate with mind, action, and speech.
And that too of God's ekantik bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary →.
So his weak samskaras, according to the Gita, are terrible samskaras.
His karmas are extremely terrible.
Then those terrible karmas cannot disturb him in any way.
Nothing.
Such strength is in association, Maharaj.
Such strength is not in past samskaras, all past samskaras are swept away.
And the eight countries and times, none of them, they all remain.
And if there is a change in the chosen deity, then the association brings it back to normal.
No weak person
If one has selected a deity, and if one gets good company, then one can even change the deity.
Such is the power in satsangsatsang1) 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 →.
Maharaj says,
Therefore, in all, the predominance of past karmakarmaAction. 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 → is seen.
And the eight factors like place and time, their predominance is found in some places.
And past karmakarmaAction. 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 → is limited.
The eight factors like place and time are limited.
Place is in place, time is in time, karmakarmaAction. 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 → is in karmakarmaAction. 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 →, action is in action, it is limited.
The saints said that this 'hoharve hoharvu' (all-pervasiveness) is of past karmakarmaAction. 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 →.
Maharaj says, no, 'hoharve hoharvu' (all-pervasiveness) is of satsangsatsang1) 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 →.
And the eight factors like place and time, their predominance is found in some places.
That is in the path of moksha.
If it is the path of worldly life, then karmakarmaAction. 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 → is predominant.
If there is attainment of wealth and all that, then one gets it according to past karmakarmaAction. 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 →, not more than that.
Even if someone sits next to Mukesh Ambani and says, 'I'll buy a house,' it doesn't mean they'll become a millionaire.
Even if he sits with him every day.
He won't give anything.
How far is Arun's house from Mukesh Ambani's?
It's an hour away.
So, in the attainment of worldly things, past karmakarmaAction. 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 → is predominant, that's what the saints have said.
Huh?
What did you say?
Even if one is a devotee, if starvation is written in their destiny, it doesn't just go away.
He performs devotion even when hungry.
That's all.
Maharaj has changed it a bit.
In ancient times, even if there were devotees, there was starvation.
Maharaj says, if someone becomes our devotee, they will not experience starvation.
Even if a begging bowl is written in his destiny, it comes to our share.
And even if a small amount of suffering is written in his destiny, it comes to our share.
But he will not be unhappy.
So Maharaj has changed that much.
But in worldly matters, past karmakarmaAction. 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 → remains predominant.
Call it destiny or past karmakarmaAction. 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 →, both are the same.
Destiny remains predominant.
But in the path of salvation, destiny is not predominant.
Maharaj has not made such a clear statement here, but its meaning is clearly this.
In the path of salvation, only satsangsatsang1) 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 → is predominant, Maharaj has said that.
Only that, nothing else.
Even if one is liberated, what then? Even if one is liberated, one becomes bound.
If there is no good company.
And even if there are no samskaras, one becomes liberated.
If one joins with a liberated soul, one becomes liberated.
So, satsangsatsang1) 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 → is predominant.
Therefore, in all, the predominance of past karmakarmaAction. 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 → is seen.
And the eight factors like place and time, their predominance is found in some places.
And the predominance of past karmakarmaAction. 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 → is everywhere.
Then Shriji Maharaj said, 'From place and time to the deities, who are God, up to that point, you say that past karmakarmaAction. 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 → is predominant in all. According to which scripture do you say this? Show me a quote from it.'
And the predominance of only karmakarmaAction. 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 → is in the JainJainA follower of Jainism – the non-Vedic religion of India propagating strict ahinsã, tyãg, and karmas as being the only factor responsible for creation and the continuing unfolding events and activities of the world. According to Jain philosophy, karmas themselves can grant their own rewards. Therefore, Bhagvãn is not a necessary element of their philosophy.Tap to open in glossary → scriptures, but not in others.
In other scriptures, God and
In JainJainA follower of Jainism – the non-Vedic religion of India propagating strict ahinsã, tyãg, and karmas as being the only factor responsible for creation and the continuing unfolding events and activities of the world. According to Jain philosophy, karmas themselves can grant their own rewards. Therefore, Bhagvãn is not a necessary element of their philosophy.Tap to open in glossary → scriptures, it is written that salvation is attained through karmakarmaAction. 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 →.
That is the principle.
Otherwise, there are karmakarmaAction. 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 → vipak granths (texts on the fruits of karmakarmaAction. 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 all those Smriti granths (scriptures of remembered tradition) that do mention karmakarmaAction. 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 mentions karmakarmaAction. 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 it.
But the Smriti texts do not say that salvation is attained through karmakarmaAction. 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 is not written that salvation is attained through karmakarmaAction. 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 →.
As long as a person is in the world, they have to experience the fruits of their karmakarmaAction. 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 has to experience the pleasures and pains according to his karmakarmaAction. 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 →.
No one can escape from that.
That's what the Smriti texts say.
And the predominance of only karmakarmaAction. 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 → is in the JainJainA follower of Jainism – the non-Vedic religion of India propagating strict ahinsã, tyãg, and karmas as being the only factor responsible for creation and the continuing unfolding events and activities of the world. According to Jain philosophy, karmas themselves can grant their own rewards. Therefore, Bhagvãn is not a necessary element of their philosophy.Tap to open in glossary → scriptures, but not in others.
So in JainJainA follower of Jainism – the non-Vedic religion of India propagating strict ahinsã, tyãg, and karmas as being the only factor responsible for creation and the continuing unfolding events and activities of the world. According to Jain philosophy, karmas themselves can grant their own rewards. Therefore, Bhagvãn is not a necessary element of their philosophy.Tap to open in glossary → scriptures and
What is the difference in Smriti scriptures?
In that, only karmakarmaAction. 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 → is predominant.
In this?
In this, it is karmakarmaAction. 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 self-effort.
As long as one wanders in the world, one wanders according to karmakarmaAction. 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 Smriti scriptures do not say that one attains salvation according to karmakarmaAction. 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 →.
Smriti scriptures do not say that one attains salvation according to past karmas.
Smriti scriptures say that if one meets God, then one attains salvation.
If one gets the company of God's devotee, then one attains salvation.
Smriti scriptures say so.
Even if it says that karmakarmaAction. 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 → is predominant.
What do JainJainA follower of Jainism – the non-Vedic religion of India propagating strict ahinsã, tyãg, and karmas as being the only factor responsible for creation and the continuing unfolding events and activities of the world. According to Jain philosophy, karmas themselves can grant their own rewards. Therefore, Bhagvãn is not a necessary element of their philosophy.Tap to open in glossary → scriptures say?
That one's salvation happens only through karmakarmaAction. 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 →.
When karmakarmaAction. 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 → is exhausted, one attains salvation.
That's what Maharaj said.
Otherwise, it's not that Smriti scriptures have given karmakarmaAction. 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 low status.
Results happen according to karmakarmaAction. 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 one's destiny happens according to karmakarmaAction. 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 karmakarmaAction. 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 → a person does, they must inevitably experience the results of that karmakarmaAction. 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 →.
No one can escape from that.
Smriti scriptures do say that about karmakarmaAction. 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 predominance of only karmakarmaAction. 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 → is in JainJainA follower of Jainism – the non-Vedic religion of India propagating strict ahinsã, tyãg, and karmas as being the only factor responsible for creation and the continuing unfolding events and activities of the world. According to Jain philosophy, karmas themselves can grant their own rewards. Therefore, Bhagvãn is not a necessary element of their philosophy.Tap to open in glossary → scriptures.
But the statement of those Smriti scriptures is for wandering in this world, in the realm of nature.
As long as one has to wander in the realm of nature.
Who makes him wander until then?
KarmaKarmaAction. 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 → makes him wander.
KarmaKarmaAction. 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 → makes him wander.
But if one wants to go beyond the realm of nature and go to God's abode, that is, if it is about salvation, then Maharaj says that company is predominant there.
His karmas, accumulated karmas, are unlimited and may be severe karmas.
Even all those severe karmas, if he leaves them and keeps good company.
They remain as they are.
And he goes to God's abode.
Severe karmakarmaAction. 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 they remain unlimited.
Even then, he goes to God's abode.
If he gets good company.
If he got salvific company, then it's done.
So in this, it's not that we don't have a desire for liberation, or that our karmas are not good, or that our samskaras are not good.
There is nothing to worry about that.
If he starts, it will be done.
And the predominance of only karmakarmaAction. 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 → is in JainJainA follower of Jainism – the non-Vedic religion of India propagating strict ahinsã, tyãg, and karmas as being the only factor responsible for creation and the continuing unfolding events and activities of the world. According to Jain philosophy, karmas themselves can grant their own rewards. Therefore, Bhagvãn is not a necessary element of their philosophy.Tap to open in glossary → scriptures, but not in others.
In other scriptures, the company of God and God's devotee is predominant.
Therefore, if you only expound on past karmakarmaAction. 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 →, are you a satsangisatsangiA person who practises satsang.Tap to open in glossary → outwardly and a secret atheist, or what?
Why, without an atheist, Maharaj also said in this Vachanamrut that a secret demon.
In God, that thing.
If one has conviction, or takes the strength of knowledge, or takes the strength of conviction, or takes the strength of refuge.
And does wrong karmas.
Then Maharaj should ask, are you a secret atheist or a secret demon, or what?
Are you a secret demon or what?
And you are a demon, Maharaj has already said that.
Salvation happens according to karmakarmaAction. 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 opinion, meaning you are a secret atheist.
Therefore, if you only expound on past karmakarmaAction. 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 →, are you a satsangisatsangiA person who practises satsang.Tap to open in glossary → outwardly and a secret atheist, or what?
Maharaj has said so much, this is very thought-provoking.
So, it means that if we believe that after coming into satsangsatsang1) 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 →, our salvation happens due to our self-effort, then we are wrong.
Our salvation depends on how much attachment we have developed towards God's devotee and towards God.
He kept company with mind, action, and speech.
Someone, we performed many vows.
Or did that, or chanted many mantras.
Or just did this.
Salvation does not happen based on that.
Maharaj says that salvation happens based on company.
Company means attachment.
In God's devotee.
If he developed attachment to God's devotee.
If he developed attachment to God.
Then he attains salvation.
Here Maharaj has not explicitly stated the point, but the point is that in the path of salvation, company is predominant.
In the path of salvation, there is no predominance of past samskaras, or karmakarmaAction. 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 →, or time and place, or anything else.
The meaning of that is that even the chosen deity is not predominant.
The work of the intellect of a mumukshumumukshuA person in search of moksh.Tap to open in glossary →.
If one has the intellect of a mumukshumumukshuA person in search of moksh.Tap to open in glossary →, then one thinks that even if my past samskaras are weak, I need the best possible company.
Then it happens to him.
If one does not have mumukshutva and by karmakarmaAction. 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 circumstances, one happens to join the group of God's devotees, then that much is considered as one's past karmakarmaAction. 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 →.
Whatever you want to count, count it.
Because he hasn't made any effort in that.
Whatever is attained without effort is called purva karmakarmaAction. 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 → until then.
And then in this, one has to achieve it by making an effort.
Next.
His past karmas were such, the situation was such that it brought him to that point.
Now, Maharaj said that there will be no role of past karmakarmaAction. 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 → from now on.
Now it's the role of his mumukshutva, now it's the role of association.
And mumukshutva comes based on association, so it's the role of association.
If he gets good company, if he selects good company.
Then for the path of salvation, it will take him all the way.
Then those samskaras neither stop him nor push him forward.
If there are good samskaras, they help him a little.
They don't stop.
Weak samskaras.
They cannot stop him.
Then Shriji Maharaj asked a counter-question: "On what scripture's basis do you say that the predominance of past karmakarmaAction. 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 → extends from time and place to the deities and Parameshwar? Show me a verse from any scripture. The predominance of only one karmakarmaAction. 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 → is in JainJainA follower of Jainism – the non-Vedic religion of India propagating strict ahinsã, tyãg, and karmas as being the only factor responsible for creation and the continuing unfolding events and activities of the world. According to Jain philosophy, karmas themselves can grant their own rewards. Therefore, Bhagvãn is not a necessary element of their philosophy.Tap to open in glossary → scriptures. In other scriptures, the association of Parameshwar and his devotee is itself the predominance. Therefore, if you are merely expounding on past karmakarmaAction. 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 →, are you a satsangisatsangiA person who practises satsang.Tap to open in glossary → outwardly and a hidden atheist? No one but an atheist would expound such a doctrine."
If the eight factors like place and time change due to past karmakarmaAction. 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 in Marwad, there have been some virtuous kings, for their sake, deep waters should have become shallow, but that does not happen.
Therefore, Maharaj says that whoever desires their own salvation, their country and time change due to association.
So Maharaj's point is that either he should abandon that country.
If the country is weak.
We said that a mumukshumumukshuA person in search of moksh.Tap to open in glossary →, just like Harji Thakkar, abandoned his native village and went to Maharaj.
Or he reduces the effect of that country.
Maharaj says, didn't he tell Gopalanand Swami that if there is the company of sadhus like you, then the country, time, and all those things, in the talks of Gopalanand Swami, it is written that all seven of them are from the country and time.
That is based on one association.
If that association is good, then it makes the country and time good for him.
The basis of time and place is action.
And if his actions become good, then time also becomes good, and the country also becomes good.
Even if the water remains a hundred hands deep, it doesn't matter.
But it changes the effect of time.
Like that.
So Maharaj's point is that by association, time and place change.
Time and place do not change due to past samskaras.
And by mumukshutva, time and place change.
He can renounce.
There is no need to stick to what came to our lot.
Renounce that and accept the good ones.
To keep good company.
There is a role of past samskaras.
There is a role of the eight factors from time and place.
Or association has a greater role.
Whose role is the greatest?
Maharaj says, association.
The association of a singular devotee of God plays the biggest role in attaining salvation, a role greater than any other means.
That is why God said in the Eleventh Canto that by yajna, vows, charity, and penance, I am not as subdued as I am by satsangsatsang1) 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 →.
So Maharaj says that satsangsatsang1) 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 → is considered greater than all other means.
What are the characteristics of satsangsatsang1) 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 → being considered superior to all other means?
SatsangSatsang1) 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 → is said to be greater than all other means.