Why should we make the effort we are making? So, it is written very nicely in that. I was reading that book, reading a summary of it. 'Why?' Start with why. It is written very nicely in that. In its summary, it is written that we perform actions based on what? 'What'. What am I doing? And how is it? And then compare it with others. Because our focus is on 'what', we feel like comparing ourselves with others. Like, 'Oh, how big is my 'what' and his 'what' is so small.' So, one feels like comparing. And 'how'. How much sweat and blood have I put into doing this. But one forgets 'why'—why are you doing it? So, the one whose 'why' is big, that 'why are we doing this?' Everyone must be doing it for some purpose. No one does it by forgetting the purpose. But their purpose is very petty and insignificant. If I do this, this will happen, and if I do that, that will happen. If I do this, God will be pleased— no one has such a great purpose. Maharaj says, 'Our...' that to someone we trouble, and someone we scold, and someone... in that, what did Maharaj say is our...? Greatest benefit. Greatest refuge, refuge is ours. So, that is why we do this. So, the one whose 'why' is very strong, their work is very strong. The one whose 'why' is petty, then what they do should flow from that 'why'. The starting point should be from there. For us, the starting point is 'How am I?', 'What am I doing?' 'I am the Mahant of this.' So then, because of 'why', if they start from there, then my 'why' must be that I should get the seat. But if it starts with 'why'—why am I doing this? So, from inside out and from outside thinking procedure. Thinking. Do we think based on 'what' or do we think based on 'why'? We think based on 'what'. If I do this much, then this should happen to me, right? If I do this much, then this should happen to me. They think based on 'what'. We hold onto the action. And based on 'why'—why am I doing this? My purpose for doing this—why did I become a sadhu? Then all problems would be solved. Because I became a sadhu, this should happen to me. No one should tell me off. I should be given this. I should be married to a green tree, they say, right? If you don't make me Mahant, then? Marry me to a green tree. Marry me to a green tree, one of the two conditions. What is marrying to a green tree? The reason for that is starting with 'what'. 'What' has entered inside him. His focus is on 'what'. It is not on 'why'. Like, 'Why did I become a sadhu?' Or 'Why am I doing this seva?' Or 'Why am I doing this project?' If his focus is on 'why', then he would become 'Brahmaham Krishnadasosmi'. Because God has made such an arrangement. But he does not become 'Brahmaham Krishnadasosmi' because his focus is on 'what'. And that 'what' is also a very petty 'what'. Again, if you gather only 'whats' in 'what', then all 'whats' are not equal. Similarly, if you gather all 'whys', then all 'whys' are not equal. Maharaj says, 'Our intention is like this.' Our intention is very great, that any jiva gets it straight and that jiva is freed from this birth and death, that is our great intention. Maharaj has used that word, 'great'. So, 'why' can also be big or small. Why. So, the bigger one's 'why' is, the greater is their work. Their work is great. If 'why' is petty, like, 'He was told,' 'why not me?' 'It should happen to me too.' 'He got this, why not me?' So, that is called a petty 'why'. He moved ahead and he is taking the benefit, then why not me? I am much better than him. So, that is called a petty 'why'. Why am I doing this? Why did I become a sadhu? And why am I doing this seva? If that 'why' is decided in the mind, then he would not be bound anywhere. Then his line would never change. If the line is based on 'why', how would it change? If his focus is on 'why'. So, there is a whole book, 'Why'. Start with why. But while doing 'why', 'why' (pain) should not come. Many times, 'why' stumbles. Like 'Oh', and if foam comes on the head, then it becomes difficult. So, 'why' is also difficult like that, 'why'. The one who has decided that 'how' is weak, then does he not know 'what' or does he not know 'why'? He needs to connect both ends. If he connects both ends, then 'how' automatically becomes right. One of the ends might not have connected. 'How' is in the middle. 'How should I do it?' Now, if there is 'what', I want to make it quality, that comes in 'what'. I do such seva. But he does such seva. But if he focuses only on such seva, then he gets ego that 'He is not doing it, mine is this. He is like this, and he is like this, and I am like this.' So, that became 'what'. Focusing on 'what' causes this problem. And if his 'what' is arranged properly, then also 'how' gets arranged properly. And if 'why' is arranged properly, 'how' is dependent on these two. If someone's 'why' is arranged properly, that 'I want to do it for this', then he automatically knows how to do it. And if someone has kept that target, 'what do I want to do', if that is properly stuffed in his mind, then also he knows how to do it. So, in that, some methods are ethical and some are unethical. If the intention is good, then it is ethical, and if the intention is not good, then it is unethical. It happens like that. But 'how' is dependent on these two. It depends on which one has become more dominant in it. What is the role of 'when' in this? When to do it? So, the role of 'when' comes in all. It comes in 'what' and 'how', the role of 'when' also comes, there is no problem with that. But within 'how', it merges. It gets merged. Within 'how'. Because 'how should I do it so that the result comes'. So, 'when to do it' also automatically comes, that 'brother, do it like this'. 'How' means everything. 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