God does not only cast His merciful glance upon the jivas, but He also bestows many kinds of favors upon them. These favors are described in the scripture above. In that, the meaning shown is that Shri Bhagwan does not stop at just casting His merciful glance, but He also destroys the hatred, the hatred accumulated in the jiva's mind from eternity. Because as soon as God's merciful glance falls, the satvaguna increases in the jiva's mind, and as satvaguna increases, vices like hatred are destroyed. A person with satvaguna does not get much involved in attachment and hatred. If a person is tamoguni, he will grab even what is not there. Both would happen properly. Shri Bhagwan does not only destroy vices like hatred, but He also turns them towards God and His devotees, etc. All this is not the result of punya. It is not that if a person is meritorious, he would think of this. It is only by God's grace that one thinks of this. If one has more punya, he would think of doing good deeds. But if we think of doing things related to God, that is God's grace. That cannot be called the fruit of punya. Shri Bhagwan does not only destroy vices like hatred, but He also turns them towards God and His devotees, etc. So that as hatred, etc., are destroyed, he begins to look at God and His devotees with respect, And takes interest in meeting satvik devotees. He develops a friendly feeling towards them. He also increases conversation and love with them, and coming into contact with great souls, he begins to do 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 → and he likes their teachings. All this should be understood as God's grace. This is not the fruit of one's own meritorious deeds, but God's grace. One who develops an interest in 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 → one who develops love for God's devotee, that is it. It used to be mentioned in Dongreji Maharaj's discourse, what is the sign of one who is to have his last birth? So what is its sign? He develops love for God's devotee without any reason. If there is self-interest, then everyone would love. But he develops love without any reason, selflessly. That 'I have no worldly interest, still I love him.' So he should understand that his last birth is about to happen. Then he will go to God's abode. And if there is hatred without reason, then becoming demonic... Then he has to wander in this world, like that. Hatred without any reason, without any cause, then that is the way to become demonic. And takes interest in meeting satvik devotees. He develops a friendly feeling towards them. He also increases conversation and love with them, and coming into contact with great souls, he begins to do 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 → and he likes their teachings, loves them. All this work is said to be of God's grace. The results of God's grace. If this is happening, he should understand that God is pleased with me, for some reason He is pleased. As he pleases Him more, he progresses more and more. He receives greater, more advanced grace of God. These are all steps of grace, steps to the supreme state. What we call samskaras, those samskaras are considered in this sense, right? Yes, he developed love. He must have done something in his past birth, that he developed love for God, developed some interest in God, like that. So that is samskara. And he likes their teachings, loves them, and the jiva is influenced by that. After having this done, God's more causeless grace showers, And when I first entered the Gurukul, I had never seen a sadhu. I had never seen saffron clothes like this. I had never seen Swaminarayan's saffron clothes. So when I first heard Swami's discourse, I felt so amazed, oh! Swami used to scold the whole assembly. Then, that 'Tell me, what came?' 'What came in geography?' He would ask like that. In this, all the teachers would be sitting. Two or three devotees and all would be sitting. He talked about the Hiran river. Eh? He talked about the Hiran river. Yes, Hiran river. That Hiran and Machhundri. Where do they come? What came between them? And where did the Hiran river come? He would ask all that. Because there was no geography, that's why. Swami had traveled all that. And probably Harililamrut was being read. And in Harililamrut, Maharaj was wandering in the forest, so it must have come there, so there would be a story in it. We didn't know much about the story, we were completely blank then, what are they talking about, what are they taking. But right in the beginning, when I entered, at that time only. It felt amazing. Did you remember after the assembly was over? Yes, then I would immediately go to the platform there. Now where this hall is, there was a well and a platform was built over that well. The well is still there, it has been closed. Eh? There was a generator. Yes, the generator and everything was there earlier. Now everything has been removed, now the whole hall is there. So there was a platform, so I would go straight down the steps and sit on the platform. And being amazed like 'What talks did he do today!' For a short while, five-ten minutes, but when it was time to go for water, I would sit straight there. From there, then again as soon as the bell rang, straight inside. This is said to be some grace of God, like that. Developing love for God's saint without any reason, Maharaj must have done something, Maharaj must have some mercy, only then it happens, otherwise it doesn't happen, like that. One does not develop love for God, one does not develop love for God's devotee. After having this done, God's more causeless grace showers, and then Shri Bhagwan makes one attain a relationship with an ekantik saint. When we are completely being swept away in the flow of water, and God makes some arrangement, like that. After having this done, God's more causeless grace showers, and then Shri Bhagwan makes one attain a relationship with an ekantik saint. In that, He generates the jiva's, the seeker's interest. That means he develops love. All this is said to be God's duty, causeless grace. And steps to the supreme state. And the article is on that, it is called the steps to the supreme state. He gets such thoughts that many other seekers, coming into contact with such ekantik, have attained Shreeji Maharaj, similarly, I should also do good to my soul. Such a thought does not come by mere punya without God's causeless grace. Only by God's grace does the jiva meet the ekantik, gets interest, otherwise it is not possible. And that is also an eternal truth, it is the eternal principle of true scriptures. That without first having a relationship with God's ekantik, without having love of atmabuddhi, the jiva is not liberated. Which is also shown in the Shrimad Bhagavatam, Rahuganaitat tapasa na yati yati A person who firmly follows brahm-chãrya and has conquered all of his indriyas should be known as a yati. [Jetalpur – 2]. Tap to open in glossary → O Rahugana, without bathing oneself with the dust of the feet of great souls, of ekantik great souls, mere penance, sacrifices and other Vedic Vedic From the Veds. Tap to open in glossary → study of Vedas, or by water, fire or sun, etc., by any means, this knowledge of God cannot be attained. From eternity, the master-servant relationship is established between the jiva and God. This relationship is eternal. As long as both exist, it cannot be broken. It remains even in the state of liberation. By this eternal relationship, the jiva's liberation should happen, must happen. But despite having this eternal relationship with God, the jiva has not been liberated till now. Has not been, see. The jiva does have a master-servant relationship with God. And that is why God makes him wander like this, throws him from here to there and from there to here. Just as a master makes a servant wander, 'Go, do this. Do this, do this.' Then sit here on the table. God does make him wander like that and does this. All the happiness and misery of this world that He gives, God gives knowing him as His servant. That 'if he becomes somewhat proper.' So the master-servant relationship is indeed there. In this world, he wanders in the world, by whose command does he wander? By God's command. He is God's servant and by God's command. Time and maya do not wander by his command. And if time and maya wander by His command, then He has told time and maya to make him somewhat proper. Make him such that he comes into My service, use, like that. So he is His servant, even if he is wandering in this world. And even if he is in the state of liberation, he is His servant. With God, that is an eternal relationship, he is an eternal servant. It is not that he is of recent times. Now he realized that 'I am a servant, I am a servant and I have started serving others.' 'I am God's servant and I have started serving others,' he realizes that. Now, leaving the service of others, what should I do to serve God? So that is called seeker-ship. Otherwise, he is God's eternal servant only. From eternity, the master-servant relationship is established between the jiva and God. This relationship is eternal. As long as both exist, it cannot be broken. It remains even in the state of liberation. By this eternal relationship, the jiva's liberation should happen, must happen. But despite having this eternal relationship with God, the jiva has not been liberated till now. The point is that by relationship with God, the jiva attains Akshardham, it is the step of the path of liberation, right. That by ekantik relationship, by relationship with ekantik saint, he climbs these steps, by what does he climb? But despite having this eternal relationship with God, the jiva has not been liberated till now. This is a proven fact, reality. What is the reason for that? The reason is that the master-servant relationship with God is a common cause in both worldly enjoyment and liberation. Worldly enjoyment, happiness and misery are also attained by relationship with and grace of God. God can keep him anywhere, misery, misery is also attained by grace only. If he becomes miserable in the world, even then God makes him miserable. So why does He give? He gives the fruit of his deeds, but if he becomes miserable, then he would somewhat become detached from the world and come to Me, like that. So that is also His grace. Becoming happy is indeed grace, but becoming miserable is also God's grace. And knowing him as His servant, God gives him. Sa ekaki na ramate, God sitting in His abode thinks like that, He does not play alone. Why? These are His servants, infinite servants, they all would be wandering and roaming here, small servants. Great servants must have reached there. And small servants roam, so God worries a lot that 'while wandering, if they come to Us, then it would be good.' So all these measures He takes. Knowing him as His servant, He does all his treatment, God. He does not know who his master is. He has attached himself here in the world, 'This is my master, and I am his servant.' Children, family, he gets involved in them. Or he gets involved in the body, the sadhu. The reason is that the master-servant relationship with God is a common cause in both worldly enjoyment and liberation. Worldly enjoyment, happiness and misery are also attained by relationship with and grace of God. God can keep him anywhere, whether in the world or in His abode, because He has that much right over His servant. And even by keeping him in the world, He only wants to purify him. Just as a king can keep his parrot in a cage and feed it, and can also take it out of the cage and release it for free flight. Therefore, despite the relationship with God being eternal, he has not been freed from the world yet. Because this relationship between God and the jiva is not the extraordinary cause of liberation. The extraordinary cause of liberation is that the jiva develops an exclusive, deep relationship with Maharaj's ekantik. Because, that is a common cause. Relationship with God, that means faith in God, or love for God, that is a common cause. Without a common cause, an extraordinary cause cannot work, that is for sure. But without the extraordinary, that would not happen, even if the common is there. Without a common cause, even that cannot work. The meaning of common cause and extraordinary cause is like that. A common cause must be there, but without an extraordinary cause, work cannot be done, result would not come. And if the extraordinary cause goes away, the result would also get spoiled. In this, it is like that. In the world, it is not like 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