As mentioned above, the doership of the jivatma is subordinate to Paramatma, so says the author of the Sutras, Vyas Muni Muni Sãdhu. Tap to open in glossary → The Shruti Shruti That which is revealed and heard. Philosophical and spiritual wisdom – as revealed to the rushis after strict tap and deep dhyãn. The four Veds are Shruti shãstras. Tap to open in glossary → That Shruti Shruti That which is revealed and heard. Philosophical and spiritual wisdom – as revealed to the rushis after strict tap and deep dhyãn. The four Veds are Shruti shãstras. Tap to open in glossary → and is the inner-controller of all, rules over everyone. He who resides in the jivatma, is within the soul, whom the soul does not know, whose body is the soul, and who, remaining within, controls the soul. Doubt: If the doership of the jivatma is subordinate to Paramatma, then all the injunctions and prohibitions mentioned in the scriptures will become futile. Resolution: A jiva engages in activities in the next birth according to the vasana of its previous births. At that time, Paramatma inspires him accordingly. Therefore, the injunctions and prohibitions do not prove false. Regarding this, is God the all-doer, or is the jiva? We say that without My will, not even a blade of grass can be broken by anyone, then when the jiva commits sin, who does it? Huh? The jiva itself does it. Then where does God's doership remain? How can God be called the all-doer? It remains, doesn't it? He has given them freedom; if they wish, they may not do it. If He withdraws our strength, we are incapable of doing anything. So that means all the power remains in His hands, right? In God's hands. Yes. That is... Then if one commits sin, who gets the fruit? Having given freedom to that extent, therefore... This was mentioned in those scriptures of dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → that if a small child commits a sin, if a child commits a sin, then that... affects its parents. If the wife commits a sin, it affects the husband. If disciples commit a sin, it affects the guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → If the subjects commit a sin, it affects the king. Such is their share. If one takes the good share, then one must also take this share, right? If all these shares exist, then... If the jiva commits sin, it should affect God, shouldn't it? Because God is the all-doer. So... read. If the doership of the jivatma is subordinate to Paramatma, then all the injunctions and prohibitions mentioned in the scriptures will become futile. Resolution: A jiva engages in activities in the next birth according to the vasana of its previous births. At that time, Paramatma inspires him accordingly. Therefore, the injunctions and prohibitions do not prove false. Regarding this, the author of the Sutras, Vyas Muni Muni Sãdhu. Tap to open in glossary → 'Krutaprayatnapekshastu vihitapratishiddhavaiyarthyadibhyah'. Seeing the effort made by the jiva, the inner-controlling Paramatma gives him permission, so that the injunctions and prohibitions do not become futile. Here, it is to be understood that the cognitive power, active power, and body-senses, etc., of all jivas, are in the hands of... are in the hands of Paramatma. Therefore, whatever activity the jiva performs, Paramatma is the causal factor at its root. Just as time and destiny are common causes in all the doership of the jivatma, similarly, Paramatma is also a common cause. But in addition to that, He is also a special cause. For instance, He who enters within people, rules over them, and is the soul of all. He who is the overseer and gives permission. It is Paramatma alone who causes good deeds to be performed. Looking at the import of all these Shrutis, the extraordinary causality in the doership of the jiva is also established as belonging to Paramatma alone. In the doership of the jiva, there is both types of causality of Paramatma, of God, like that. Just as there is a big officer, and he keeps staff under him, then if the staff does good work, who benefits? The officer himself. The officer... the owner benefits. And if they do poor work, who has to pay the penalty? The owner himself has to pay. In this way, God is the all-doer, yet in small tasks, suppose there is a staff of ten people, then are they all alike? They are not all alike; so if one person does a good job, then the owner gives him a special benefit. And if he does poor work, then often he also penalizes him. There was that ruler of Gondal, Bhagvatsinhji Bapu; at that time, Bapu had bought a car. Bapu had a car, which no other state had at that time; Bapu had a car. So Bapu would go for a drive in the car in the afternoon, he would go everywhere to inspect. During that, the car broke down. The car broke down on the outskirts of a village. So Bapu and the driver both started repairing it, they started repairing it. Meanwhile, some other members of his staff spotted them, that 'this is Bhaga Bapu'. They used to call Bhagvatsinhji Bapu 'Bhaga Bapu'. They said, 'This is Bhaga Bapu'. So he thought that the car had broken down; he went immediately and informed at home that the car broke down, and sent another car. Meanwhile, Bapu's car was fixed, and it started running. Then Bapu inquired, 'Who sent this car?' They said, 'That clerk sent it.' So deduct one and a half rupees from his salary for the petrol. Who told him to? Was he told to send a car? And he came showing off his own wisdom, so deduct it. One and a half rupees was deducted from his salary. At that time, one and a half rupees was almost the whole salary. The salary might have been five rupees, out of which one and a half rupees was deducted. So if one does something wrong, then also... so in that form, He is the controller. But He does not forbid the other, saying 'do not do this'. He lets him do as he is doing, and gives the fruit; He gives both punishment and reward. Therefore, God is the doer and undoer. And secondly, God provided all the materials to do it. God does not stop one repeatedly. Still, He is the all-doer; beyond Him, beyond His... will, no one can go. Therefore, God is the all-doer. So again, God gave freedom; to that jiva, God... God gave freedom to the jiva, 'do whatever you want to do'. It is not that He binds all hands and feet completely. Do good or bad, I will give the fruit. The extraordinary causality of Paramatma mentioned in the doership of the jiva, is only in the active engagement in 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 → Because, in the 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 → if we assume Paramatma's extraordinary causality in that, then the jiva, who performs all actions solely by the inspiration of Paramatma, would have no opportunity to follow injunctions and prohibitions. First doership and second doership, He makes two such divisions. First doership means, if any action is to be performed, in that, a person makes a resolve. That 'I want to do this project'. 'I want to take vows for Chaturmas'. 'I want to do this to please God'. 'I want to do this to earn money'. So in the first resolve of any project, God has given him freedom. 'Do whatever you want to do.' If someone says, 'I want to commit theft in so-and-so's house,' then... in that first doership, God does not interfere at all. That is why the jiva gets the fruit of his action. If God were to stop him right there in the resolve of the first doership, then the jiva would not get the fruit. Therefore, whatever good or bad we think, God does not say no to that, ever. If it were solely in God's hands, and God wants to make us do only good, then why would He even let us make such resolves? So in making resolves, God never stops us. While performing the action, God may withdraw some strength. If we do not obey, then those in charge of the electric power can shut it off from above, and then we can do nothing. Then all around... some people still... start this, what do they call it? They start the generator. Meaning... But if God shuts it off there, then even the generator will not start. So it is like that. That means God keeps the brake in His own hands. Therefore, God keeps... 'without My will, not even a blade of grass can be broken by anyone', He maintains that too. 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