Jag ga ma ma ga dhe re ka sa ga re Jag ga ma ma ga dhe re ka sa ga re
Dhe re ka sa ga re
Om Avtarine Shri Swaminarayanaya Namo Namah
Shri Harikrishnaya Namo Namah
Shri Purna Purushottamaya Namo Namah
Shloka number 121 continue
Matam Vishishtadvaitam me Goloko Dham Chepsitam Tatra Brahmatmana Krishna Seva Muktishcha Gamyatam
Doubt: This seeker's consciousness has accumulated immense merits and sins over many births and a long time.
Moreover, without performing the prescribed penances and other remedies to avert the karmas mentioned in the scriptures, can one merely by prayer cross the great ocean of samsara?
And if merely by that much, one's salvation is achieved, then what is the success of the means mentioned in the scriptures? What is their need? That too should be considered.
Why are other means mentioned? Surrender is so easy.
The form of surrender is such that, 'Oh God, You alone are my savior.'
To surrender to God by saying, 'I have no strength,' is called surrender.
And only through surrender is the abode of God attained.
Then what is the need for other means?
All the other means mentioned become useless.
Another point is that someone prays this much
and someone like Saubhari Rishi, who was sitting in the waters of Yamuna, what happened to him? Saubhari, Sharyati Rishi, they became anthills.
And he gets no fruit, but if this one prays, he gets that much fruit.
Then it is said to be darkness at God's home.
One who works hard gets no fruit.
And one who doesn't work hard gets the fruit.
So much darkness at God's home.
This is the question.
What is so great about surrender that by doing a little, one gets a lot?
And in other means, even if one does a lot, one gets little.
That is the question.
Resolution: The Supreme Being is said to be the bestower of the fruits of all actions.
Even if we do not accept an omniscient and omnipotent bestower of fruits, inert actions themselves cannot independently yield results.
Because inert actions do not have the power to give results.
The means that a person employs in their life produce some unseen merit or demerit, and then through that unseen force, they yield otherworldly results.
This is the view of the Purva Mimamsakas.
Although this view is held by the Jain school, in the Jain school
and Purva Mimamsa, there is this much difference.
Purva Mimamsa believes based on the Vedas.
And the Jain school does not believe in the Vedas.
Therefore, it is considered atheistic.
And Purva Mimamsa is considered theistic.
Both have many similar beliefs: salvation is achieved through karma.
One progresses through karma.
These are the beliefs of both.
But Purva Mimamsa does not believe in God, but in deities.
That is called polytheism.
It's not that there is only one God.
And Jains do not believe in God at all.
They believe in Tirthankaras, but the meaning of Tirthankaras is that when karma is exhausted, they themselves become like that.
Every soul becomes like that.
However, scholars of Vedanta do not accept this view.
In our philosophy, all kinds of karmas can only be successful through the pleasure of the Supreme Purusha, Paramatma.
Whereas the belief of Vedanta is such, that is, the belief of the Siddhanta is such.
That karmas are true,
But it is only the pleasure or displeasure of God that gives the fruit of karma.
Karma cannot give fruit on its own.
So sometimes there is little karma
even then it gives a very big fruit
and sometimes even if a very big example is given, no fruit is obtained.
Why?
So, it is more important to whom that karma was directed.
God is there
He is very great and powerful.
To please him, even a small act of karma becomes very great.
Even if one just prays, it becomes very great.
Even if one prays properly, it gives a greater fruit than working hard all one's life.
Who can stop the greatness of God?
He can do whatever he wishes.
Therefore, the fruit of surrender is great.
In our philosophy, all kinds of karmas can only be successful through the pleasure of the Supreme Purusha, Paramatma.
Our philosophy means Vedanta with devotion.
Not dry Vedanta.
Our philosophy means that.
Ramanujacharya's Vedanta is devotion-centric.
Maharaj also holds the same view.
And this detail has been expounded by the Sutrakara Badarayana Vyasa with the sutra 'Phalam Atah Upapatteh'.
If we think like this, it will be seen that merit and sin are not some unprecedented, unseen, independent things, but rather they are considered to be merely a resolve of Paramatma.
Pleasure is displeasure.
Sankalpa means pleasure or displeasure.
For example, if I give degradation to this offender, and elevation to this virtuous person, then in this way, the use of means like Karma Yoga is meaningful only in pleasing the Supreme Lord.
Maharaj says that we keep watching for a very long time.
They don't get displeased in a moment, nor do they get pleased in a moment.
They keep watching for a long time.
And then if they become pleased or displeased, it doesn't make much difference.
If one becomes angry one moment and pleased the next, then one might be pleased for a moment, but then one has to become displeased again, and then pleased again, and there will be no end to it.
So we keep watching from the beginning.
Which way is his car going?
So while watching, if it seems that his car is on the right track, then he becomes pleased.
He doesn't get pleased in a moment and displeased in a moment.
So this is God's justice.
When this soul performs karma, he keeps watching, keeps watching.
Which way is his car going?
And if the car is going on the right track, then he becomes pleased.
And when he becomes pleased, that is destiny, and that is liberation; then liberation occurs through his resolve.
If he is pleased, he understands that this soul should not be kept in bondage anymore.
So, he frees them from the bonds of karma and grants them the attainment of God's abode.
This is called the fruit of surrender.
So, in this way, the use of means like Karma Yoga is meaningful only in pleasing the Supreme Lord.
The main means is the Supreme Lord's
Those who follow Karma Mimamsa believe in deities, but there is only one God who gives fruits to the deities and gives them the power to give fruits.
So the principle
If he directly reaches there, then with little effort, a lot can be achieved.
And if there is a lot of means, then it becomes little.
In front of the greatness of surrender, all other scriptures fell behind.
They don't make a stage against Narendra Modi, saying, 'Let's all go and defeat him.'
But God is alone, and all these, what is it called, a stage? A grand alliance, a grand alliance stage.
All of them together to defeat one.
So God is alone, and work is done by His pleasure and displeasure.
But if all these form a grand alliance together, nothing will happen.
God's pleasure is what ultimately matters.
And God's displeasure is ultimately the punishment.
Then, whether they form a grand alliance, or do this and that, or pull the rope crookedly, they all get out again.
So, the use of means like Karma Yoga is found to be meaningful only in pleasing the Supreme Lord.
The main means is
So all those means are not wrong.
All those means are for pleasing God.
So Maharaj has made a very subtle distinction in this Vachanamrut.
It doesn't seem like it's been done much in other scriptures.
In the Gita and in the Brahma Sutras and so on.
But Maharaj made such a distinction.
That through surrender, one attains God's abode.
And through other means, God's pleasure.
And if he pleases, what happens to him? Then he gets happiness.
The result of pleasing is that the jiva gets the happiness of God's murti.
If there is no pleasure and attainment happens, still happiness is not found.
He does not get the happiness that he should get from God.
He gets the happiness of prosperity.
But he does not get the happiness of God.
He gets the common facilities of God's vibhutis, God's opulence, and all their happiness.
But the happiness that arises in the heart from God's pleasure, that is not found.
So Maharaj said this in two places in the Vachanamrut.
In the 66th Vachanamrut of the Madhya section, Maharaj asked Nityanand Swami a question.
And in the tenth of Kariyani.
In the tenth of Kariyani, he has spoken a little differently.
Maharaj said that there is a question from Brahmanand Swami there.
Tell us how our ultimate salvation can be achieved.
Maharaj says that this principle of ours is what will bring you salvation.
Maharaj says that the salvation of the jiva happens in this much talk only.
God is the doer and the remover of all.
There is no other creator or destroyer of this world.
In this much talk, the jiva attains salvation.
So, why should one perform penance?
He says, penance should be done for God's pleasure.
If one performs penance, God is pleased.
And if God is pleased, then the jiva becomes happy even in God's abode.
And if he is not pleased, he will not be happy even in God's abode.
He won't go to the abode, though.
But the principle is such
That if there is no pleasure, then in God's abode, it means that even if attainment has occurred, there will be no happiness.
That's why Maharaj said so.
It is said in the eighth Vachanamrut of the Antya section.
Who is always happy in satsang?
So, one who has conquered his senses through both dharma and detachment.
But it's not that he becomes happy just by that.
He should have an excessive feeling of friendship towards the devotee of God.
And he should never be careless towards God's devotee; he should never be careless.
Only then does he become happy in satsang, and only then does he become happy in God's abode.
So, the means to happiness is God's pleasure.
The means to attain the abode is surrender.
Both are needed.
That is why God said in the Gita, 'Abandon all dharmas and take refuge in Me alone.'
I will liberate you from all sins; do not grieve.
You don't need anything else.
There is nothing to do. Abandon all dharmas.
Abandon all religions and come to my refuge; accept surrender.
So if one surrenders, does he have to do anything else or not?
God said, 'Abandon all dharmas.'
So does he have to do anything or not? Sadgun Swami, what do you say?
To do.
What is the thal to be done?
What should he do?
What to do?
To serve in his mission.
But it was said, 'Abandon all dharmas,' wasn't it?
So what should be abandoned?
Abandon all dharmas and take refuge in Me alone.
Come to me alone for refuge, meaning just surrender to me, don't do anything else.
I will free you from all sins, do not grieve. I will do all your work.
So what is left for him to do then?
If one has the means of one's own mind.
Huh? One should abandon the means of one's own mind.
That's how we interpreted it later.
That's because we might have read it somewhere in Gujarati.
What do you say, brother?
Everything should be done for his pleasure.
But then he refused first, didn't he?
That you have to abandon all dharmas, you don't have to do anything.
And then where did you get the idea of pleasing him from?
The main thing is that he should only follow one dharma, whatever God's will is.
Abandoning all dharmas means that in attaining God, there is no role for anyone else except surrender.
In attaining God, in attaining Akshardham, there is no role for anyone else except surrender to God.
But to please God, one has to do it again.
That's why God Maharaj made such divisions.
That the attainment of God's abode is through surrender.
Even if one goes there and wants to attain happiness, whether here or there.
If God is pleased, Maharaj says, no matter how much.
If there are adverse karmas, all those karmas are destroyed.
And he experiences extreme happiness even here.
The talk of karma is only here, isn't it?
There is no talk of karma there.
And if God is displeased, no matter how favorable the circumstances, he will not find happiness.
If it doesn't come, it just doesn't come.
No matter how favorable the circumstances.
He will not find happiness until God is pleased; until then, he will not find happiness.
So, pleasing God still remains to be done even after surrendering.
To please God, because if we want to be happy and attain the true happiness of God, even after going there.
So here, we should please God to the best of our ability.
There is no spiritual effort there.
There is no place for spiritual effort there, that if one does this, they get more, and if not, they don't.
There is no one to do anything there. The one who obstructs spiritual effort is the bodily consciousness itself.
So there, no one has bodily consciousness.
So they do everything they need to do inside.
Even if one has attained God, attained God's abode, but God is not pleased.
Then he will not find happiness.
When Maharaj came to earth, everyone was said to have attained him. Maharaj directly placed his form in the public square, saying, 'Whoever wants to benefit, take it.'
So who finds happiness?
Maharaj is pleased. One who has Maharaj's pleasure and is in Maharaj's favor finds happiness.
And everyone else gets jealous.
Happiness does not come; one gets jealous just by looking at Maharaj.
Here.
Kansa used to get jealous just by looking at God; he didn't get any happiness.
And to the Gopis, even if a breeze came from Shri Krishna Bhagwan, they would feel happy.
Shri Krishna Bhagwan is fine, a breeze came from his side.
So she would become very happy in that.
And Krishna, tell me, if the wind went to Kansa.
Then it would burn to ashes.
So if there is no pleasure, there is no happiness.
Even if attainment has occurred.
And if there is attainment and pleasure, then there is happiness.
Maharaj said that if there is pleasure and service to God's devotee, and if we stay a hundred thousand miles and a hundred thousand years away from God, then we will not regret it.
Happiness comes and goes.
The happiness of God's proximity comes.
There is no proximity to God, but if there is a devotee and God's pleasure.
Then the happiness of God's murti, even if it is a hundred thousand miles away and a hundred thousand years away, means that we go more than a hundred thousand miles away from God's abode.
It means that we go more than a hundred thousand miles away from God's abode.
But if we have done something that pleases Lord Swaminarayan, even by mistake, then no one can break his happiness, no one can damage his happiness, neither time nor karma.
Then no one can break his happiness.
No one can damage his happiness, neither time nor karma.
So pleasure is the means of God's happiness.
And surrender is the means of attaining God's abode.
Therefore, by abandoning all dharmas, the prohibition that God has made means that there is no need for any other means to attain God's abode.
And if one uses any other means, nothing happens from it.
So if one is doing any other means, one should keep in mind that this will please God.
Then all of them become meaningful.
And if one uses other means and joins this, then it does not become meaningful.
It becomes the opposite.
So when doing other means, one should desire pleasure.
So even if it is said to abandon all dharmas, one should still do the means, one should not sit idle.
Lord Shri Krishna said, "Abandon all dharmas and surrender to Me alone."
You come to my refuge, abandon all others.
Then did Arjuna sit down or what did he do?
Huh?
Started.
Did he stop all his activities or start them?
What did he do?
Started.
He started it again.
Arise, stand up.
And fight.
And Arjuna said, "No, no, it's fine, I will do that now."
I will do your word.
As you say, he stands up, sits down, does everything.
And he twanged the Gandiva like that.
When he twanged that, that twang became all magical.
First he twanged the Gandiva, and it became magical.
The second time he twanged it, its sound tore apart the hearts of the Dhritarashtras.
It tore apart the hearts of the Dhritarashtras.
With one twang, he broke everyone's hearts.
So after Arjuna surrendered, he did not sit down.
But what did I stop?
Doing it on his own.
He stopped doing it on his own.
So, by abandoning all dharmas, it was written directly like that.
Abandon the dharmas you have conceived in your mind.
So, the duty is not finished by surrendering.
When one surrenders, one duty is fulfilled.
That one should not worry about going to the abode.
The second duty begins.
How to please him?
Keep doing something for him until your last breath, so that he is pleased.
Sacrifices, charity, and penance are purifiers for the wise; one should never abandon them.
Never abandon it, do it until your last breath.
These are the means to please God.
And God's pleasure, as a result, is the means of the jiva's happiness.
The jiva experiences great happiness.
And if one has not pleased him, then one will not be happy anywhere, neither there nor here.
And one gets common facilities, but still does not get happiness.
Sometimes a person has money, it's like a spear.
Sankalpan Pratikulyasya Vardhanam, all this is included in it.
But it comes in micro, not in macro.
That's why sometimes it's made separate, and sometimes both are made one.
But its meaning is like this, for us to understand, for us to understand, it has this meaning.
Swami's question is, can it be said that Bhishma Pitamah took refuge in God or not?
Can it be said that Bhishma Pitamah took refuge in God or not?
It seems he took it at the end.
It seems he took it at the end.
If he took refuge, what would he do against Duryodhana, and why would he sit with Duryodhana?
If he had taken refuge, Bhishma Pitamah was a devotee.
But is there such an objection to this surrender?
Anukulyasya Sankalpah Pratikulyasya Varjanam, so was Duryodhana favorable to him?
So we cannot say that Bhishma Pitamah had nothing like this.
But if the scriptures say so, we should just see it.
Just watch silently, don't point fingers at great people.
You shouldn't point fingers at great people too much, saying, 'You are like this.'
But if it were, it would be done.
That we don't go down that path.
Bhishma Pitamah walked on a certain path, and we should not follow that path again, that would be good.
That is understood from the scriptures.
Bhishma Pitamah offered Bhishma Stuti to God.
When Bhishma offered the prayer, surrender is seen, but when? Only when he was about to leave.
Until then, he sat on the opposing side.
So, the resolve for favorable things and the avoidance of unfavorable things did not remain.
He remained a devotee.
It was Gyan Swami's question.
Of Gyan Swami.
These four, the inquisitive, the seeker of wealth, and the wise, who are devotees surrendered to God, how are they differentiated? How should one understand an inquisitive devotee?
So, in the Ramanuja Bhashya of the Gita, and in the Tatparya Chandrika within it, he has written such details.
That the distressed, the four kinds of devotees, worship Me, O Arjuna, the virtuous ones. The evil-doers, the deluded, the lowest of men, do not surrender to Me.
God mentioned four types of devotees and four types of asuras. Asuras means non-devotees, that's what was said.
O Arjuna, four kinds of virtuous people worship Me.
So, in Tatparya Chandrika, he mentioned Sukritino and Dushkritino.
He interpreted it as Sukritino meaning 'without ego'.
And Dushkritino means 'very arrogant'.
Even if a very wicked person worships Me with exclusive devotion, God has no allergy to a sinner.
And there is an allergy to the arrogant.
So, these four devotees are without ego.
It is also written there that 'Arta' means one who prays to God only as long as they are suffering.
Then he is not considered a devotee.
After he prayed, some of them actually progressed further.
And he continued that devotion permanently.
But his entry was like this.
There was sorrow.
Someone had greed.
Someone had curiosity.
And some had nothing.
There was knowledge.
So, for example, Dhruv is called an Artharthi bhakta (devotee seeking material gain).
And Draupadi and Gajendra are called Arta bhaktas (distressed devotees).
But,
If God removes his suffering, and then he has no connection with God, he is not considered a devotee.
So, it is said in the Gita that God saves one from suffering once.
Such people have permanently surrendered to God.
And such people are counted in the Gita.
If someone wanted to run away, and the work was done, and then it was over, then God has not counted them among the four types of devotees.
So, the work was done, the vow to God was fulfilled, they didn't have a job, they made many vows, and they got a job, then they didn't remember God at all.
So, such a devotee is not counted in the Gita; such a devotee might be counted in our list.
But they are not counted in the Gita.
In the Gita, such a devotee is counted, who had such an entry door.
If God has protected someone.
Krishnapriya Swami tells a story, doesn't he, about Ram Bhai.
He was a devotee from Gujarat, and he had gone to collect money, had money in his pocket, and thieves attacked him, and he thought, "What should I do now?"
So he thought, "Oh God," he had heard the name Swaminarayan, he was not a follower of Swaminarayan.
Oh Swaminarayan, if you are God, then save me.
So Maharaj protected me somehow, I've forgotten a bit in my mind.
So then he didn't go straight home.
And he ran straight to Maharaj.
And he placed the money from the collection at Maharaj's feet and said, "Maharaj, make me your sadhu."
If they had killed me, I wouldn't have been able to do anything for the salvation of my soul; everything would have remained undone for me.
Now I feel that way.
So, that blow made him a permanent devotee, and then he became a sadhu of Maharaj.
Similarly, if a person experiences such a blow, or suffers, and Maharaj saves them, then they become a permanent devotee and permanently accept God's surrender.
For such a devotee, it is said in the Chaturvidha Bhajante Mam Jana Sukritino Arjuna that the condition for becoming permanent is given.
Otherwise, God protects many, fulfilling their vows, doing this and that, and then nothing remains afterwards.
So, such a devotee is not counted there.
And as for the example of a jijnasu (seeker), Nachiketa and Uddhavji are considered two.
But Uddhavji later became a jnani (enlightened one).
So, he became enlightened, and God was pleased with him, and he gained knowledge, so he did not remain in the stage of a permanent jijnasu.
And Dhruv also did not remain permanently in the stage of an artharthi (one who desires wealth).
And Draupadi and Gajendra did not remain permanently in the stage of an arta (distressed one).
They changed and then reached their destination.
That's why God doesn't take note of them.
Arta, Jijnasu, Artharthi.
If they had remained permanently the same.
So we might think, why is Uddhavji a jijnasu?
So, from his curiosity, he understood the true God.
And Gajendra understood the true God from the herd.
When he was caught by the herd, he realized who was his and who belonged to others.
And then he became permanent.
Dhruv understood from God fulfilling his desires that this is correct.
There is a big difference between my father and this God.
He understood that.
And he became a permanent devotee.
So Dhruv.
Draupadi, or Gajendra, or Uddhavji, or Nachiketa, they did not remain permanently in the same stage.
That is what the history of our scriptures says.
So why did God call them this?
Arta, Jijnasu, Artharthi.
So why did he call that one arta, that one artharthi, and that one jijnasu?
So, his entry was from that.
It depends on which of the four doors we entered through.
His entry into God happened from above.
Sometimes we are saved from suffering, and then we understand that everything is wrong except Maharaj.
So we might say that.
So that title remains the same for us.
So, they are called Arta, Jijnasu, Artharthi.
So, there are four types of devotees, and among them is the jijnasu.
Uddhavji and Nachiketa are counted among them.
But Uddhavji was called a jnani bhakta (enlightened devotee).
So, it means that he had many inquiries with God, and through that, he understood.
And then those who became, they became knowledgeable.
First, curious.
Nachiketa was first curious and then knowledgeable.
Dhruvji was first a seeker of wealth and then permanent.
Gajendra first became distressed and then a permanent devotee.
God wrote the names of such people in it.
Our names were not written because we don't keep anything behind.
That question arises, doesn't it? Regarding Lord Ramachandra, it was thought that Maharaj did not take much more in it.
But if we look at the occasion, Maharaj said in the middle of the 28th.
That there is no man like Lord Ramachandra and Arjuna, and no woman like Sitaji and Draupadi.
Like that.
Its occasion comes so much.
In which context did Maharaj say that?
So Maharaj said that in the context of Sharanagat Vatsal.
Maharaj said that Lord Ramachandra certainly had the quality of being devoted to his devotees.
And in surrender, Arjuna and Lord Rama never backed down.
At the risk of life.
Arjuna told that Brahmin, 'I will protect your son, don't worry.'
And if he couldn't do it, he said, 'I will build a pyre and burn myself.'
Then God saved him.
But in protecting the surrendered, they do not back down even at the risk of their lives.
In that, Maharaj made this one point.
That Lord Rama protects the surrendered, he protected Vibhishan at the risk of his own life.
He himself bore Ravana's power and saved Vibhishan.
And there is a story of Vibhishan, isn't there, that Vibhishan used to follow a daily routine.
He used to go from Lanka to Ayodhya every day.
By galloping horses.
So, once he must have been going in a chariot.
So, when they came out in Tamil Nadu, they were coming out of Tamil Nadu, and a Brahmin died.
An accident happened.
And the Brahmin died.
So then all the Brahmins there caught him.
And beat him a lot.
Beat him and put him in jail.
So Lord Rama came to know.
That my devotee has been imprisoned there.
So God went straight in an ordinary disguise.
That someone like this has come here, hasn't he?
Someone named Vibhishan has come, hasn't he?
So he said, 'Yes, Maharaj.'
They all recognized you when you came here, Lord Ramachandra.
He said, 'Yes, Maharaj.'
We have put him in jail.
And we wanted to kill him, but he just wouldn't die.
We beat him a lot, but he still didn't die.
So God said, 'How can he die by your hands? I have given him a lifespan until this entire universe exists.'
He is considered immortal, isn't he?
So he won't die by your hands.
But now you do one thing.
Release him and put me in jail.
He is my devotee and used to come for my darshan.
He does my work.
So now put me in jail.
But my devotee should not be in jail.
So, there is a lot of devotion to the surrendered.
But Maharaj says that if someone comes in a tiger.
Then Sitaji was very dear and was a surrendered devotee.
So God did not keep much of it and abandoned her.
So Maharaj said that our nature is not like that.
Our nature is that if there is a true devotee of God, we don't talk about duplicates like us, but if there is a true devotee.
Then we never find fault with him, and we do not back down in protecting him.
Lord Ramachandra did not do such a thing as abandoning Sitaji.
Maharaj Muktanand Swami said, 'Maharaj.'
Such a nature belonged to Ramanand Swami.
Maharaj says, 'Our nature is not like that.'
We have gone one step further than Ramanand Swami, and we never find fault with anyone, if they are a devotee of God.
Like that.
So in that context.
Arjuna and Lord Rama, in protecting the surrendered, in protecting the surrendered soul.
Are number one.
Maharaj would not have considered anyone else like him, and perhaps there would be no one else.
King Shibi.
He was a refuge for the devotees, but he was only like this and in which era was he?
But those who are devotees of God and surrendered, they do not fall back in his protection.
So, Maharaj himself gave his own example to Arjuna and Lord Rama.
In that context, Maharaj has spoken in this manner.
In the commentary of Raghuvirji Maharaj, the Setumala commentary, there is no mention of it, nor is there much mention of it elsewhere.
Maharaj has made such a mention in the Vachanamrut.
So, based on that context, this meaning is derived.
In what context did Maharaj mention Sita and Draupadi?
That is her duty as a devoted wife.
No matter how many difficulties she faced, she never did anything, and she always remained in अनुवृत्ति (following the will of her husband).
Therefore, no one else is considered like her.
Yes.
It is.
If we think this way, it will be clear that merit and sin are not some unprecedented, unseen, independent things.
But they are considered to be merely a resolve of the Supreme Being.
For example, if I give a lower state to this offender, and a higher state to this virtuous person, then the use of karma yoga and other means in this way is meaningful only in pleasing the Supreme Lord.
So, Karma Yoga, Bhakti Yoga, Jnana Yoga, whatever it may be, according to one's own nature.
Here, then, whatever limbs we have, service, all the means we practice, penance, dharma, vows.
These are the means to please God, and they should never stop.
But if someone thinks in their mind that I have done a lot of service.
Then, by the fruit of this service, I attain the abode of God, so one should not cough like that.
The abode of God is attained only through the pleasure of God and through surrender to God.
So, God has made these two separate parts.
Maharaj has made such distinct parts.
So, in this way, the use of karma yoga and other means is meaningful only in pleasing the Supreme Lord.
So, that division has not come to our attention anywhere else in the Gita or the Brahmasutras.
Maharaj has done it very briefly in the Vachanamrut.
Which is in the 66th of Madhya, in the question of Nityanand Swami, and in the 10th of Karyani.
If someone observes it very carefully and analyzes it, then such a division becomes visible.
Otherwise, such a division is not visible.
The main means of salvation lies in the Supreme Lord.
Thus, the Supreme Being, who is the main means, becomes pleased by the means of divine pleasure such as Karma Yoga, and then bestows its fruit.
The departure of the merits and sins of the mumukshu is solely the complete renunciation of the resolves that cause the mumukshu to wander in the world.
The mumukshu, as a conscious being, follows the command of God in the form of the means of liberation.
The mumukshu is such a conscious being, that is its meaning.
The mumukshu is such a conscious being.
When such a conscious mumukshu begins to live in accordance with God's command as a means of liberation, then God himself makes the resolve for the liberation of that mumukshu.
But therefore, they do not make opposing resolves.
When God makes a resolve, then no time or karma can obstruct it.
No matter how many means one performs, those karmas of time will obstruct him, saying, 'Your work is not yet complete.'
How many wrong deeds have been done before, so it will never be completed.
Such a resolve of God becomes the cause for the removal of the merits and sins of the mumukshus.
Even if thousands of granaries of extreme compassion are filled, and God resolves that this person is to go to God's abode, I have to take them.
So, all those granaries remain as they are, and no one can obstruct them.
Such a thing happens only when God makes a resolve, and he makes a resolve as a result of surrender.
And the resolve made as a result of pleasure is like this: 'May my happiness come to him.'
God does that, that the joy of God and the happiness of God come to him.
Jigneshbhai's question is that if a person is not a satsangi, but due to some illness, a major illness.
One who is suffering and has given up all desires.
And the doctor has said that now you are going to go to Dham soon, and you have to go to Dham.
So he is suffering a lot and prays to God to take him quickly.
Then God takes him to Dham.
He needs a particular acquaintance, right?
Which God?
He must have taken refuge in someone in his life, whether it's Lord Rama, Lord Krishna, or Lord Swaminarayan.
Even at the time of death, he might have heard from someone, or sat in satsang sometime, and recognized Lord Swaminarayan.
And he takes refuge in Lord Swaminarayan, takes refuge even at the time of death.
Then God comes to take him.
Then, according to his shortcomings, God makes arrangements for him.
True.
Many times, Gajendra, when he faced a crisis, only then did he take refuge.
So God saved him.
Similarly, in times of crisis, he takes refuge and remembers God, whether it's Lord Swaminarayan, Lord Krishna, or Lord Rama, any Maharaj who is an incarnation of God.
They are all compassionate, extremely compassionate.
So they come and stand there.
When they come and stand, it's not like they take them as they are.
Then they clean him up a bit and make him proper.
So they send him to Badrikashram or somewhere else, whatever they do.
And they take him after making him desireless.
But they don't leave him until he reaches Dham.
That means it is called the fruit of surrender.
It is said.
The treasure of extreme compassion and one who forgets past offenses.
He has a nature of forgetting a lot.
God doesn't even look.
That we, we surrender to God.
So he says, 'Hey, you are that one.'
God never says such a thing.
God is pleased that you came.
Good, good, like that.
The treasure of extreme compassion and one who forgets past offenses, such a Shrinidhi Paramatma.
He becomes pleased upon seeing a humble devotee who has taken refuge in Him, and gives him His divine.
He should be humble.
He should be free from ego.
Then God is pleased to see him.
Such a Shrinidhi Paramatma becomes pleased upon seeing a humble devotee who has taken refuge in Him, and gives him His divine abode.
So only two things were taken in it.
One is humility and the other is exclusive devotion.
Exclusive devotion.
They don't know any other path except God.
And he has no ego.
So God takes him to Dham.
With such a resolve.
He becomes pleased upon seeing a humble devotee who has taken refuge in Him, and gives him His divine abode.
Who can stop such a Paramatma by putting a stick in His way?
So who is he, the independent God?
His resolve happens.
That means he attains liberation.
Then no one sits there to weigh whether that person performed many spiritual practices, or if Saubhari Rishi performed penance for 60,000 years, and this person did nothing.
So God, please God, it is done to please Him.
And when God resolves, no one can stop Him.
God is completely independent in every way.
He is called 'Sarvatantra Swatantra' (independent in all respects).
God has all the accounts.
He has the account of Yama, and the account of heaven, and wherever he goes, God never.
He can disturb, saying, 'Don't do this, do that.'
Like that.
Because he is completely independent.
He is the doer, the non-doer, and the one who can do otherwise.
No elements or factors can stop him once it comes to his mind.
Once it comes into his resolve, no one can stop him.
And he does it to please him.
So what's the problem if it's possible?
Like that.
Even a small surrender yields a great fruit.
If that person is like that.
Whatever work one does, or vows one makes, there are deities for that.
One makes vows to Hanumanji, to Ganpati, to Devi, to someone else.
X, Y, Z, all the deities are there, small ones.
If they have believed,
they make a vow to them.
Then who gives its fruit?
The deities give it.
Now, they give according to their power.
And if this jiva has recognized Maharaj and prays to Maharaj, then Maharaj gives the fruit.
So, where is Maharaj and where are the other deities?
So, it happens according to their power.
If Maharaj makes a resolve, no one can obstruct it.
He becomes pleased upon seeing a humble devotee who has taken refuge in Him.
And He gives him His divine abode.
Who can obstruct such a Paramatma by putting a stick in His way?
Therefore, there is no place for the doubts raised by a lowly human in dedicating oneself to such a perfect Paramatma.
So, no one big or small
that one made a big effort and that one made a small effort.
Those doubts are petty doubts.
They have no place.
God can do it.
He can do a lot even with a little.
And even if others have done a lot, they cannot give even a little.
No one can do that in comparison to God.
Kartum, akartum, anyathakartum means
All doers are the doers of the world.
So, they are called kartā (doers).
Akartum: Even if God acts, karma does not affect Him, so He is called akartā (non-doer).
And anyathā kartā means like this.
To take someone out of samsara or to put someone in.
Then no one can stop him, he is called anyathā kartā.
Even after doing, if it doesn't touch, it's called akartā.
And without him, without asking him, it doesn't happen, that's called kartā.
No one can do anything without asking him, so kartum.
No matter how much he does, it doesn't affect him, so akartum.
And then God has arranged this whole series, that whoever commits a sin from here, they have to go straight to Yamapuri.
And there, they have to give an account.
And then everything has to be done according to the account.
So God can break that series.
Sandipani Rishi's son went to bathe in the sea and was taken by the sea and disappeared.
So, Lord Shri Krishna and Balaram both went to study.
And they finished their studies in a month and a half.
They must have studied like us, the horse got a lesson.
They finished their studies in two months.
And then immediately they said, "Gurudev, we wish to offer dakshina (a gift to the teacher)."
Ask for something.
So he said, "I don't need anything."
And I don't teach for dakshina.
That's it, 'Ayatayama Vedasyat'.
What I have taught, do not forget it for two hours.
It is called Ayatayama Veda.
Yama means three hours.
For three hours, there should be no forgetfulness of it.
If you keep the Vedanta in that way, that is my dakshina.
We will keep that, he said.
But we have some desire.
You ask for something.
So, his guru's wife thought that her son had drowned in the sea.
I miss him a lot.
And seeing you, I miss him even more.
God was so humble and polite, and the boy must have been like that.
So, seeing you, I miss him a lot.
So, if you can bring him back, then bring him.
Lord and Balaram went.
To Yamapuri.
And there, he blew the conch, Panchajanya.
And Yamapuri was stirred up.
And all its gatekeepers and protectors said, "Who has come?"
And it started shaking.
Dharmaraja's throne started shaking like this.
Who has come?
Dharmaraja came running.
And he said, "Brother, this is..." So they fell at his feet.
Maharaj showed great compassion.
He said, "That's a different matter, bring my guru's son."
So he said, "I don't have him."
Then he gave him the address, saying that the demon Panchajanya lives here, and he has him.
So, God went there and killed him.
Then, God brought back the guru's son until the very end.
That is called anyathā kartum.
No one can break the series.
Except, that is called anyatha kartum.
The hunter named Jara shot an arrow at God.
And God concluded his divine play.
But still, he was told that he would not incur sin, and he would go to heaven in this very body.
He sent his body to heaven.
So that is called anyatha kartum.
Maharaj was seated on the throne.
When Maharaj sat on the throne, he cleansed all of Jambupuri.
So that is called anyatha kartum.
First, everyone from Shvetdvip was sent to Akshardham.
When the four-armed deities left, all of Jambupuri were placed there.
So all that is called God's anyatha kartum, it is said.
Anyatha kartum, by the grace of Maharaj, was present even among the saints; Vyapakanand Swami made that mare stand up.
No one else could do that.
Everyone moves according to the series of karma.
And such saints of God also showed anyatha kartum.
That Brahmin's son was brought back to life.
Gunatitanand Swami brought back to life the son of the outlaw Zhagro.
God does all this.
That Maharaj of God had given such power to those saints and made them sit.
So that is called anyatha kartum.
Kartum, akartum, and anyatha kartum.
Who can stop such a God by putting a stick in his way?
Only God can do that.
And where Maharaj, by his grace, had given such power to those saints and devotees.
No one else can do that, up to Brahma, up to Prakriti Purush.
No one can change the series of creation that God has made.
This can be done.
So that is called anyatha kartum.
Therefore, in choosing such a perfect means for God,
there is no place for the doubts raised by an insignificant human.
Furthermore, one thing is also said in the Gita,
that those humans who surrender to me alone cross over this maya.
In this statement, it is clearly evident that surrendering to God is the means to overcome maya.
That too should be clearly stated.
Victory to Sahajanand Swami Maharaj.