Doing actions is said to be the nature of the jiva. An independent doer. And he gets the fruit of his actions. He also gets good fruits. Good actions If it comes into his hands, then to work for the liberation of his own soul is also called an action. To do any work is called action. 'I will need this' is called the feeling of being the enjoyer. Both of these lead him to the cycle of birth and death. But that was not said in the Gita. Whose negation is done in the Gita? Of the feeling of being the enjoyer. The feeling of being the enjoyer is negated. The feeling of being the doer is not negated. On the contrary, God said about the feeling of being the doer, 'Karmanyevadhikaraste', you have to do your duty. But you have to do such actions that the feeling of being the enjoyer disappears. If he does such actions, he will be liberated. In whose hands is the liberation of the jiva? It is in the hands of the jiva itself. So, his actions cannot be negated. His actions cannot be negated. Therefore, actions cannot be negated. But if he understands that the body is doing the actions, then there is no problem. Or else the feeling of being the doer should be removed. In Gunatitanand Swami's talks, it is said in simple language, what? He keeps doing actions and and what? Does he keep negating them? What? He keeps doing actions and keeps separating himself from the body. He keeps considering himself separate from the actions. If he keeps considering himself separate from the body and actions, then? Then? He will experience great peace. Then he will experience peace. And if he becomes one with the actions, then? He will experience great unrest. Whatever action we do, if we become one with that action, then no one can stop us. If stopped, we lose our temper. If someone stops us in any action and we lose our temper, what should we understand? Then it means we have become one with the action. And if we don't lose our temper? Then there is no problem. What if the temper is completely lost? Then it means we have not become one with the action. But the temper is never completely lost. Is it not? Either it breaks or it slips. But it does not bend. That is what is called a spring. So, in Swami's talks, the essence of the Gita is told in one talk. He keeps doing actions and keeps considering himself separate from the body and actions, and again keeps doing actions. Then he will experience great peace. And devotion will awaken in him and he will become free of desires. So, actions are not to be destroyed. But the feeling of being the enjoyer is to be destroyed. 'If I do this, then I must get its fruit.' Therefore, God said no, 'Ma phaleshu kadachana'. He gets it anyway, but still, no. He should not desire it. As long as there is the feeling of being the enjoyer, body-consciousness will not leave him. Body-consciousness never leaves. And if body-consciousness does not leave, then he cannot go to God either. So, in the Gita, only the feeling of being the enjoyer is negated. In Sankhya, the feeling of being the doer is also negated. 'I am not the doer.' Such a negation is done. To become free of desires. Maharaj used both. Nirbijasankhyamatayogagayuktibhajam What is that shloka? Mayamayakrititamahshubhavasananam kartum kartum The all-doer. Bhagvãn does everything and is the cause of everything. Tap to open in glossary → Then, Divyakriti tvamahaspadavasananam samyagvidhim kapato ramayam salambasankhyamatayogasuyuktibhajam tvam bhaktidharmatanayam sharanam prapadye What are Nirbija Yoga and Nirbija Sankhya for? Mayamayakrititamahshubhavasananam To negate the worldly desires, Nirbija Sankhya and Nirbija Yoga are taken. In Nirbija Sankhya, this negation comes. 'I am not the doer. I am not doing anything.' 'Even if I trouble others, I am not doing anything.' We say that, don't we? The feeling of non-doership is established in all of us. Even if we trouble others, I am not doing... Do we trouble anyone? Nirbijasankhyamatayogagayuktibhajam Yogagayuktibhajam And that, Salambasankhyamatayogasuyuktibhajam So, in Salamba Sankhya, there is no negation of actions. In that, only the feeling of being the enjoyer is negated. Both are connected with the jiva. Both the feeling of being the doer and the enjoyer. But which one is good? The feeling of being the doer. If only the feeling of being the enjoyer is negated and the feeling of being the doer remains, then one becomes free of desires quickly. And if both the feeling of being the doer and the enjoyer are negated, then? It is very difficult. It is said so in the Gita. That path of knowledge is 'Klesho'dhikatarasteshamavyaktasaktachetasam'. It is achieved with great difficulty. It is not established quickly. And if he keeps doing actions and keeps negating the enjoyer, and keeps considering himself separate from the actions, and keeps serving God, then in a very short time, 'Nachirenadhigachhati'. In a very short time, he reaches God. Therefore, this is called Kshetra Kshetra 1) Field. Territory. Place of dwelling. 2) Often used with kshetragna to describe a relationship similar to that between some land and its owner – the kshetra is the land, and the kshetragna its owner. Tap to open in glossary → Kshetra Kshetra 1) Field. Territory. Place of dwelling. 2) Often used with kshetragna to describe a relationship similar to that between some land and its owner – the kshetra is the land, and the kshetragna its owner. Tap to open in glossary → "A human refers to physical things like 'this is an animal, this is a bird, this is a tree' with the word 'this'." "He refers to the body as 'mine'." "That is also, in a way, acceptable as 'this'. But sometimes when he refers to it as 'I', it shows his delusion." 'Mine', 'mine', which case is that? Genitive case. I want to ask those who study English. Which case is the genitive case? Genitive case. When is the genitive case used? When is it used? Relation. Speak louder. Speak louder. Of relation. When is a relation possible? When is a relation possible? If two things are separate, then a relation is possible between them. The meaning of relation itself is that two things connect. So, 'my body' means 'I' and 'body' are separate. "A human refers to physical things like 'this is an animal, this is a bird, this is a tree' with the word 'this'." "He refers to the body as 'mine'. That is also, in a way, acceptable as 'this'." He refers to everything as 'mine'. 'My intellect', 'my life-force'. He does not say 'I am mine'. "But sometimes when he refers to it as 'I', it shows his delusion, and that delusion occurs especially in the state of being the enjoyer, in the feeling of being the enjoyer." When does the state of delusion arise? Mostly? When someone criticizes us. Like 'you are black'. And if we are white, then? We turn red with anger. If someone criticizes us, criticizes us and then criticizes our actions, then that question arises. If someone criticizes our qualities, then. 'You don't know how to sing well.' 'You sing terribly.' Then? Will you kick the keyboard or not? You cannot hit the other person, or maybe you cannot reach him to kick him. Since he is standing far away, and the keyboard is right here, you kick it, there. So, what is that called? The feeling of being the enjoyer. Ego arose. That became the feeling of being the enjoyer. He became one with the body. He did not separate himself. Gunatitanand Swami said to separate oneself from it. Keep doing actions, keep playing the keyboard well, and keep singing well, and still, we alone should believe 'I am not singing'. Let others believe 'this Swamiji sings very well'. But if 'I am not singing', then who is singing? Who sings? God is making me sing. Just as you make the keyboard play, similarly, we have to become God's keyboard. If we do a good action, we have to separate ourselves, understanding that God is doing it. "But sometimes when he refers to it as 'I', it is his state of delusion, and that delusion occurs especially in the state of being the enjoyer, in the feeling of being the enjoyer." The feeling of being the enjoyer itself is the delusion. The feeling of being the enjoyer itself is the delusion. "The delusion of 'I' is created in the body, and because of that, physical things appear as 'mine'. That is a delusion." "With 'I', all three bodies are indicated." I am not, but they are not mine either. In reality, no one belongs to anyone. If it is 'mine', then it should remain with me forever. Then when one dies, does anyone go with him? No one goes. So, it is not mine. The intellect is also not mine. What to do? Is your intellect called yours or someone else's? Huh? It does not remain with us till the end. When we grow old, we forget everything. And even if we don't want to forget, we forget. Now, if it were mine, it should do as we say, right? But it does not do as we say. The intellect. So, do not trust the intellect either, that is what Maharaj said. Maharaj remembered two stories, which ones? Maharajji's story of Puranjan. Of Puranjan. Puranjani means intellect. Maharaj kept the story of Puranjan. He left the company of the intellect. See what Maharaj has done? He left the company of the intellect. How to leave the company of the intellect? Huh? Logic happens in the intellect, right? Logic happens, right? With logic, we we have to consider it separate. Consider it higher. Consider it separate, not with logic. If one practices, it happens. It is not established just like that. How do we know if we have left the company of the intellect or not? We just said it. What? If someone scolds the intellect. When someone calls the intellect black or white. We know when someone criticizes it. You run a very good website, and someone says, 'Oh, does he even know how to run a website? He is completely foolish.' Not the website, but who is foolish? Then what do we realize? Huh? How separate we have become from the intellect, we realize that. When someone says it. So, if we have already separated ourselves from it beforehand, then there is no problem. Then if someone calls us foolish, we put it on the website that the website is foolish, not us. If someone criticizes us, then we realize whether we have separated ourselves from it or not. We don't separate ourselves. 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