Jag ga ma ma ga re re ka sa ga re Jag ga ma ma ga re re ka sa ga re
Om Avtarine Shri Swaminarayanaya Namo Namah
Shri Harikrishnaya Namo Namah
Shri Purna Purushottamaya Namo Namah
Shlok number 105 continue.
Rutsthonu sukshma chitrupo gnyata vyapya khilantano gnyana shaktya sthito jivo gneyochedyadi lakshanah
In this context, we present the idea regarding the special quality of the jiva's doership.
The Sutrakar Vyas Muni says that the doership of the jiva, as mentioned above, is subordinate to Paramatma.
For example, 'Paratu tat shrutehe'.
The Shruti states that the doership of the jiva is subordinate to Paramatma.
That Shruti also says that the all-pervading Paramatma, who has entered within all beings, governs everyone.
He who resides in the jiva, is within the atma, whom the atma does not know, whose body is the atma, and who, residing within, controls the atma.
Doubt: If the doership of the jiva is subordinate to Paramatma, then all the injunctions and prohibitions mentioned in the scriptures will become futile.
Resolution: The jiva performs actions in subsequent births according to the vasanas (impressions) from previous births.
Then Paramatma inspires him accordingly.
Therefore, the injunctions and prohibitions do not become false.
Regarding this, is God the doer of all, or is it the jiva?
We say that without my will, not even a blade of grass can be broken by anyone.
So, if the jiva commits sin, who does it?
Hey, the jiva does it.
Then where is God's doership?
How can God be the doer and destroyer of all?
He is not there.
He has given them freedom, if you don't want to do it.
If he withdraws our power, we are unable to do anything.
So that means all the power is in his hands, right?
In God's hands.
Huh
So if one sins, who gets the fruit?
Result
He gave freedom in that much, so
It was mentioned in the Dharma Shastra that if a small child commits a sin, if a child commits a sin, then it affects his parents.
If the wife sins, it affects the husband.
If disciples sin, it affects the guru.
If the subjects sin, it affects the king.
He has a share in it.
If he takes the good share, then he has to take this share too.
If there is all this share,
If the jiva sins, it should affect God, right?
Because God is the doer and destroyer of all.
So
Talk
If the doership of the jiva is subordinate to Paramatma, then all the injunctions and prohibitions mentioned in the scriptures will become futile.
Resolution.
The jiva performs actions in subsequent births according to the vasanas (impressions) from previous births.
Then Paramatma inspires him accordingly.
Therefore, the injunctions and prohibitions do not become false.
Regarding this, the Sutrakar Vyas Muni says that 'Krita prayatnapekshastu vihita pratishiddha vaiyarthyadibhyah'.
Seeing the efforts made by the jiva, the Antaryami Paramatma grants him permission so that the injunctions and prohibitions do not become futile.
Here it is to be understood that the knowledge power, action power, and body senses, etc., of all jivas are supported.
The material is in the hands of God, in the hands of God.
Therefore, whatever activity the jiva performs, God is the root cause of it.
Just as time and destiny are ordinary causes in all the actions of the jiva, so too is God an ordinary cause.
But besides that, there is also a special reason.
For example, he who enters into people and rules over them, and is the soul of all.
He is the president and gives permission.
It is God who inspires good deeds.
Looking at the essence of all these scriptures, it is proven that the extraordinary causality in the actions of the jiva is also of God.
In the agency of the jiva, there are both reasons for God's agency.
Just like a big officer, he keeps staff under him.
So if the staff does a good job, who benefits from it?
The officer gets it.
The officer becomes the owner.
And if he does a slow job, who has to pay the fine?
Only the owner has to pay.
Thus, God is the doer of all.
Even then, let's say there's a small task, like a staff of 10 people.
So are they all the same?
If not everyone is equal, and one person does a good job, the owner gives him special benefits.
And if he does a slow job, he often pays a fine.
So, the Gondal Darbar, Bhagvatsinhji Bapu, had bought a car then.
Bapu had a car, no other state had it then, Bapu had a car.
So Bapu would go for a drive after lunch, then he would go everywhere to investigate.
The car broke down there.
The car broke down at the village border.
So Bapu started repairing everything, both the driver and he started repairing.
Then some other staff members saw him.
That's Bhaga Bapu.
Bhagvatsinhji Bapa used to call him Bhaga Bapu.
He said, "This is Bhaga Bapu."
So he thought that the car had broken down, he immediately went home and told them that the car had broken down, and sent another car.
So Bapu's car was repaired and it started moving.
Then Bapu investigated who had sent this car. He said, "That clerk sent it."
Then deduct one and a half rupees from his petrol.
Who told him?
Did he say to send the car?
And if you came here acting smart, then deduct it. He deducted one and a half rupees. At that time, one and a half rupees was barely a salary.
He must have had a salary of five rupees, and one and a half rupees were deducted from that.
So even if he does something wrong, he is the regulator in that form.
But he doesn't tell him not to do it like that.
Let him do what he's doing.
And he gives the fruit, both punishment and reward.
So God is the doer and the destroyer.
And all the materials for doing it are given by God.
God does not stop him repeatedly.
Even then, he is the doer of all.
No one can go beyond his will.
Therefore, God is the doer of all.
In the agency of the jiva, God has given freedom to the jiva, that whatever you want to do, do it.
It's not like tying all hands and feet.
Do good or bad, I will give the fruit.
The extraordinary causality of God in the agency of the jiva, as stated, is only in the activity of karma after the jiva's desire has arisen.
Why does the jiva first perform actions for the fulfillment of auspicious and inauspicious desires?
If we consider God to be the extraordinary cause in that, then the jiva, who performs all actions by the inspiration of God, would have no scope to follow the injunctions and prohibitions.
Two divisions have been made: first agency and second agency.
First agency means that if a person wants to do any action, he makes a resolution.
That I want to do this project.
Then
I am taking the vows of 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.
Then do whatever you want.
Someone says, 'I want to steal from so-and-so's house.'
So, in that first action, God does not interfere at all.
Therefore, the jiva gets the fruit of his actions.
If God were to stop the jiva at the very first resolve, then the jiva would not get the fruit.
So, whatever good or bad we think, God does not forbid it.
Never.
If it were in God's hands, God would only make us do good.
Then why would he let us make any resolves?
So, God never stops us from making resolves.
When performing actions, God then withdraws some power.
If we all don't believe, then these electricity providers will shut it off from above, and then nothing can be done.
Then all around, some people still start those, what do you call them?
They start generators.
But there, if God shuts it down, even the generator won't start.
So that's how it is.
So, God himself keeps its brake in his hands.
So God keeps it such that no one can break a blade of grass without his will.
And God does not stop anyone, so God has given freedom to the jiva.
Therefore, the rules and prohibitions apply to the jiva, meaning the jiva accumulates merit and demerit.
Not to God.
Even though God is the doer of all, merit and demerit do not accrue to the jiva.
It doesn't happen to God, it happens to the jiva.
So, the first doership.
So Maharaj had changed the topic for the saints, saying that one should act after recognizing the 'utthana' (the initial impulse).
Utthana means the first resolve.
I will do this.
Although no one even knows if I am doing this or not.
But Maharaj says, stay awake and what is the first resolve that comes to me?
In any action.
In a big task.
We don't make a resolve at every step, like 'now I take the second step, now I take the third step, now I take the fourth step.'
It's not like that.
I want to go to Secunderabad from here.
That is called the first resolve.
So God does not stop that.
God does not stop anything in that.
If you want to go to Secunderabad, go to Secunderabad, and if you want to go to Vikarabad, go to Vikarabad, and if you want to go to the field, then go wherever you want.
But I will give the fruit of going there, and I will give the fruit of going there.
And if it's too much, he stops it completely.
Then, if someone becomes extremely sinful, God puts them into the body of an insect, and then they can't do anything.
So, in human birth, the first doership, freedom, is given to the jiva.
If one wants to perform any action, or perform puja, the jiva can make that resolve.
No one can stop him from doing anything; God has given him freedom.
And if there is a resolve to commit sin, God does not forbid that either.
That he makes the first resolve.
After he makes the resolve, God immediately, in a second or a minute, gives me the fruit.
You did a bad deed, so now I will give you the fruit.
You did a good deed, so I will give you a good fruit.
He gives the fruit in two ways.
If a person does good work.
Then he keeps boosting him.
And in the end, he also gives the fruit of that action.
If one has done good deeds, he gives heaven, but that's only after death.
that you give.
But he also keeps boosting good work, that he did this good work.
Then you get the strength to do good work.
Look
If it's God's work, if one wants to walk on God's path, then if someone makes a resolution
that I want to do puja.
that I want to do such bhajan.
that I want to do satsang, obey commands, or any such work related to God.
So if he makes a resolution, God does not stop him.
Because God has given freedom.
God does not stop anyone.
Even if one is a great sinner, if he worships Me with exclusive devotion.
Look
If someone is very wicked and he resolves that he wants to walk on God's path.
Valiyo was a robber.
He used to kill people.
Then he thought that he wanted to walk on God's path.
Then those sins do not hinder him.
God does not let him be hindered, saying, 'Just make your resolution, if you make a good resolution, I will give you good fruit.'
He had committed such sins when he was young.
So he thinks in his mind that he wants to walk on God's path.
Then that should not be done.
He doesn't stop.
He doesn't stop him at all on God's path.
On the worldly path, he stops him halfway.
Someone says that I want to become a billionaire.
Then God says that you have 500 rupees in your destiny, you cannot become a billionaire.
So your 500 rupees will increase every month.
That's true.
You cannot become a billionaire.
So his destiny hinders him, God has kept that brake in his own hands.
So he was doing everything.
He keeps it.
But still, in good resolutions, in making resolutions on God's path, God does not stop him at all.
And God does not stop him from doing it on the path of sin either.
He gives fruit.
So he keeps stopping.
God boosts good deeds and gives the final fruit.
Similarly, if someone has a weak resolve, God gives him the fruit of his wrong actions.
But does he stop anything in between or something like that?
He doesn't stop in between.
He only boosts good deeds.
He boosts good deeds, and in doing bad deeds, God doesn't exactly boost, but his samskaras keep boosting him.
If someone has stolen once and is not caught, then he gets the desire to steal again.
God keeps boosting his karma in that way.
That one, Adho Ni Nishati.
And God leads him higher and higher.
And the one who does bad deeds, God makes him weaker and weaker through his deeds, so that once he has gone on the wrong path, God makes his intellect such that he desires to walk on the wrong path.
He doesn't desire to walk on the right path.
If satsang happens in between, then that path is cut off and he changes to another path.
Otherwise, if he does what he does on his own, inspired by his own karma, then he keeps doing weaker and weaker things.
And then he completely descends.
And if he keeps doing good, he keeps rising higher and higher.
And then he attains moksha.
If satsang or kusang happens in between, then his track changes.
God does not stop anything in that.
If he has some divine sentiment in his soul and has walked on the path of sin.
If he has demonic tendencies and has walked on the path of sin, and he experiences satsang.
Then he changes his track.
Then God does not say that you will only commit sins, so you have to go there compulsorily.
The current traffic rules are that if you have taken that road, you have to go until you find a U-turn, and then you cannot turn back.
And God does not say that you have to turn back only when you find a U-turn, you can turn back right now.
God provides for U-turns everywhere.
You have to go two to five kilometers, in foreign countries, you have to go 20-25 kilometers, brother, once you take a wrong exit, it's over.
And God has not kept it that way in this.
He keeps the arrangement for taking a U-turn.
But in the first resolution, God gives him freedom, and based on that, good and bad deeds happen.
God has decided something else.
If someone wants to commit a sin, this jiva can turn back whenever it wants to.
That's how it is.
It has power.
The jiva says that all these indriyas and antahkaran have overpowered me, and I can't do anything, and I make good resolutions, but nothing happens. It's not like that.
Some person has an excessive liking for taste.
And he likes dudhpak very much.
He can't live without eating dudhpak.
Just as one cannot live without drinking alcohol, one cannot live without eating dudhpak; he has such a great liking for it.
And he sees that a snake has put its mouth in it.
Then what?
Then will he drink it?
If he has a great liking for it,
Then he will
So God understood that no matter how much attachment this person has, he can stop it if he wants to.
Indeed.
So put everything on him.
So God put all the fruits of bad karma on him.
This jiva never becomes so dependent that it cannot stop its own jiva.
In any situation, the jiva can stop itself.
This is because he doesn't have the intention, so he doesn't stop.
From the wrong path, his intention is like a hollow coconut.
And he doesn't stop.
He talks about how he wants to do this, but it's not happening. He wants to do this, but it's not happening.
It's not like that.
No matter how steep the slope is, or if he's falling into a well, he doesn't grab on, saying he doesn't want to fall.
If someone pushes him,
He grabs
Even then, he grabs it.
He doesn't fall.
So, Maharaj says that the jiva does not do anything that it dislikes, because it is the knower of the field.
But he likes it a little bit.
And he says superficially that he doesn't like it, but his indriyas and antahkaran are dragging him, but that's not the case.
His intention is wrong.
If the intention is there, then God knows that his intention is wrong, so give him the fruit of what he does.
God gives the fruit of that in that way.
The extraordinary causality of God in the actions of the jiva is only in the karma activity after the jiva's desire has arisen.
Because the jiva first fulfills the good and bad desires
Even in that, God never stops him by grabbing his arm, nor does he pull him forward by grabbing his arm.
You are doing good work, so come on, you do this work.
But God keeps giving such inspiration, and as he performs karma, God keeps giving him such intelligence.
Such intelligence keeps developing.
And as his intelligence develops, he performs new karma.
The person who does bad karma
Or makes a resolution, then after that, the conscious bite in his heart is that he is not satisfied or at peace.
So, in that, God's role is not
That is the fruit of adharma.
The fruit of adharma is restlessness.
If it is in the jiva, then it will throw it away somehow.
But the fruit of adharma is such that he immediately gets restlessness as its fruit.
And the blows are received after death.
That is the fruit of adharma.
And the fruit of good karma is that he immediately gets peace.
If he has done good karma,
Then he immediately gets happiness and peace in his heart.
God gives that as a fruit.
That doesn't mean that I don't like it because I am restless.
He doesn't like to commit adharma.
It's not like that.
Restlessness does not mean that I don't like it.
And peace does not mean that I like it very much.
But that is a short and long-term fruit.
This is a short-term fruit.
When he does good work, he immediately feels peace in his heart; that is the effect of karma.
And when he does bad work, he immediately starts feeling restlessness, immediately.
Then, whatever cruel karma it is, he immediately gets the fruit; otherwise, he gets the fruit later.
And that fruit, which is the permanent fruit, is received after death.
If there are extremely heinous deeds, then sometimes one receives it even while alive.
Otherwise, it is received after death.
But that restlessness that occurs in the mind, in the mind, it's like, 'I'm not doing it right, I'm not doing it right.'
That is the influence of God, that everyone feels that in their mind.
That I am not doing it right, I am not doing it right.
As long as one does not resolve to turn back, until then, their intention is wrong.
Until then, there is no intention, and God is not deceived like that.
God is not deceived like that.
That, 'Oh, this poor fellow is doing that a lot.'
And he can't sleep.
Sleep does not come from sin.
It's not that it doesn't come from repentance.
If it doesn't come from repentance, then God helps him, and if he wishes that he doesn't want to do this, then he makes some effort, then God helps him. Good resolutions receive good help, and weak resolutions receive weak help.
He gives such wisdom.
There's an online question: How to change one's intention?
Intention, how to change intention?
Intention changes if one does satsang, and if one has their own resolve, their own desire, then it changes, otherwise it doesn't.
Maharaj said, 'How does pride diminish?'
If one wants to avoid it.
If one wants to avoid it, it diminishes, otherwise it doesn't.
Similarly, if we want to make our intention good, it happens.
Otherwise, it doesn't happen.
Can someone else make our intention good?
I feel like I should make everyone's intention good so that I don't have any tension.
But everyone together spoils my intention.
Disciples always spoil the guru's intention, what else do they do?
They gather, first the guru spoils the disciples' intentions, then they all gather and make such an intention that they take the guru to the very end.
So, improving one's intention, no one else can do that.
That has to be done by oneself; if one improves their own intention, then it happens.
Ramkrishna Swami's question is that if one wants to go on God's path, sins do not hinder, but the question is whether the samskaras of sins committed earlier hinder or not.
They do not hinder on God's path.
They hinder on the worldly path.
On God's path, Baliyo the robber and Joban Pagi, they had committed many sins, even in this life, and it's possible they committed them in previous lives as well.
So, sins do not hinder anyone from going on God's path.
Otherwise, God would not have said in the Gita, 'Even if one is a great sinner, if he worships Me with exclusive devotion.'
Even if one is extremely wicked.
Even then, if he performs my devotion, he should be considered a saint, for he is rightly resolved.
Vyavasito means he has to make a decision.
In making that decision, God does not hinder; it is said that He has given freedom.
God has given freedom in the first resolve.
The meaning of the first resolve is this.
If we want to change our track, I want to do this now.
Then God does not refuse.
Even his sins do not refuse him.
Even his heinous deeds do not stop him.
Especially on God's path, they do not hinder at all.
On the worldly path, sometimes it hinders.
Sometimes, what happens is that if it's not in his destiny and he makes such a resolve, then God stops him there in the form of destiny, saying that it's not in your destiny.
How much God stops him.
God doesn't even consider whether something is in someone's destiny or not.
So, if God is in someone's destiny, or if they have a good intention, then God is in their destiny. And if they have a weak intention, then even if it's in their destiny, it goes away if it's written.
So, God is not written.
One who is in a wretched state, it means his intention is zero.
He finds the wretched state good.
He finds the wretched state better than the liberated state.
Then, he doesn't say that if some creature is in the mud, it only likes the mud.
He has settled into it.
That doesn't happen in his mind.
And that is a lack of spiritual aspiration.
There is a flaw in his desire for liberation.
So he has settled for all that.
So his charity remains the same.
He does not change.
I have a question, is satsang powerful or bad company?
Sorry.
Is bad company powerful or are samskaras powerful?
Is bad company powerful or are samskaras powerful?
Bad company is powerful.
Bad company suppresses samskaras.
If we have brought good samskaras and we engage in bad company.
Then samskaras can do nothing.
So bad company is more powerful than samskaras.
Bad company is said to be more powerful than even the Brahmarup.
It makes a Brahmarup into a physical form.
Bad company makes me do it.
Maharaj said that bad company is of three types: external bad company, bad company within satsang, and internal bad company.
I want to do it as weak desires arise within me.
So it is said that he kept bad company.
The extraordinary causality of God in the actions of the jiva is only in the karmic activity after the jiva's desire has arisen.
Because if we consider the extraordinary causality of God to be in the actions that the jiva first performs to fulfill its auspicious or inauspicious desires.
Then the jiva who performs all actions by the inspiration of God, whether it is an auspicious desire or an inauspicious desire.
God does not stop him from doing that.
In that, the jiva is given independence.
Then he stops.
Someone had an inauspicious desire that I want to murder someone.
Then he may not be able to do it.
God stops him.
That you don't have the capacity yet.
Someone had an auspicious desire.
But worldly.
I want to give this much charity.
Then he may not be able to do it.
Because it didn't come within his capacity.
Then he stops him, but he doesn't stop him from making the initial resolve.
God does not stop him at all from making a resolve related to God, and his destiny also does not stop him.
So there are two types in this.
In making an auspicious resolve, he made an auspicious resolve, for example, someone made a resolve.
That I want to give charity.
I want to feed Brahmins.
I want to observe Chaturmas.
He did that for someone.
Then God gives the fruit of that resolve.
And if he performs an action, he gives more than the action.
He gives the fruit of an auspicious resolve.
So God does not stop him in that.
And if he performs an action, he gives more fruit.
And if one wants to walk on the path of God, then nothing stops him.
If he stops a little, then his samskaras stop him.
When samskaras have become weak.
Then it stops him.
So, to rise above those samskaras, he should cultivate good samskaras and engage in satsang.
He should seek the help of satsang.
If he loves someone who is better than him, then he gets help.
If we consider the extraordinary causality of God to be in that, then the jiva who performs all actions by the inspiration of God.
There would be no scope for observing injunctions and prohibitions.
So, God never stops one from making a good resolve.
He should do as much as he has the power to do.
And as much power as he has, he should bring that much burning desire.
So if there is a good resolve, then on the path of God, if one makes a good resolve, 'I want to serve God in this way'.
I want to serve God's mission in this way.
Then God helps him instead, because it is His own work.
And he has a burning desire.
Then there is no question of destiny; destiny does not hinder anyone in that.
It just moves above, everything moves like this.
So there are two divisions.
One is worldly auspicious action.
And on the path of God.
A good deed.
In the path of God, there is no hindrance in good deeds.
In worldly good deeds, there is a little hindrance.
If one does not have a share, one cannot do it everywhere.
Even if one has a good resolve to do good work, one cannot do it.
But still, God gives the fruit of the resolve.
He has made a good resolve, hasn't he?
So God gives him the fruit of it.
In Kaliyuga, one gets the fruit of good resolves.
In Kaliyuga,
It was mentioned in the religion of Kaliyuga, in what? It was mentioned in the Satsangi Jivan.
It was mentioned in the Satsangi Jivan.
In Kaliyuga, the sages had identified many positive points of Kaliyuga, and one of them was that one gets the fruit of good resolves.
What does that mean? If I resolve in my mind that I want to donate a crore rupees and I do it, do I get any fruit?
God is by resolve.
The meaning of a good resolve is that if one makes a good resolve about God and about God's ekantik bhakta, then one gets the fruit of it, completely.
If one makes a good resolve, then in this world, Maharaj has written in the talks of Bhagavadgitanand Swami, what is the happiness of Akshardham in this world?
And what is the suffering of hell in this world?
So what is it called? About God, about God and God's devotee, good
It is said that good resolves are made in it.
A good resolve brings the happiness of Akshardham.
And if a weak resolve is made, if bad resolves are made, then there is the suffering of hell.
Its meaning should also be elaborated a little more.
That if a good resolve is made about God's Satpurush, then there is the happiness of Akshardham.
If a general good resolve is made, then the happiness of Akshardham cannot come.
Someone thought in their mind that I should help this poor person.
Or I do some other good work.
Then he will surely find peace from good work.
We talked about it earlier.
That good work is such that its effect is immediately felt.
But its effect is not going to bring me the happiness of Akshardham.
Maharaj said that
By serving whom, God is served, and by betraying whom, God is betrayed.
By loving whom, one loves God.
And by breaking love in whom, love for God is broken, that is what it means.
So by resolving about him, one has resolved about God.
And if one has resolved about God, then one gets the happiness of Akshardham.
And if a weak resolve is made about him, then he gets the suffering of hell.
That's it.
So the meaning of making a good resolve in Kaliyuga is this.
If one only does good, then good will happen, wrong will never happen.
If one makes a good resolve.
But the happiness of Akshardham comes
That comes specially in this, otherwise it doesn't come.
It doesn't come in common.
That's it.
Therefore, when the jiva, due to the fluctuation of the three gunas like sattva,
due to the awakening of old vasanas or such special reasons, sometimes desires something.
And also makes efforts accordingly.
God does not stop progress.
He stops the action little by little.
If it is related to the world, then he puts a brake in the form of destiny.
God says that your destiny and your capacity are not there, so now you cannot do it.
Even if it is a good deed.
But if it is a good deed and one desires it very much, then God fulfills it.
If it is a good deed, a meritorious deed, then he completes it.
And if it is related to God, then God himself gets involved in the work and makes sure it is completed.
But why doesn't a good resolve last long?
From within, we don't, what did Maharaj say to him?
That the divine feeling and that other feeling are weak feelings.
So if there is a divine feeling, then good resolves last longer.
And if our past karmas are a little weak and they support us
If they don't give, they don't last long.
So, to sustain it, we have to work harder.
Not everyone's inner self is the same.
Some people have such a natural grip that they walk on the path of God, and some cannot walk.
The reason for that is that his past samskaras are not very strong.
If we make a good resolution, who prevents it?
Samskaras.
Our opposite samskaras.
I made such a resolution
that I want to walk on God's path.
So, who is it that doesn't let that resolution stand for two days?
It's my own opposing samskaras that weaken it.
So, the solution for that is that we should now create samskaras that help this by doing work.
Even if all these oppose it.
Prarabdha does not oppose.
Prarabdha does not oppose going on the path of God.
But our samskaras oppose it.
Our opposing and favorite samskaras either oppose us or help us.
And in walking on the path of God, good samskaras help, God helps, God's devotees help, satsang helps.
He doesn't give even a single grain.
God cannot change our charity.
God felt that way, God washed his hands of it, saying that changing this charity is not our job.
So he entrusted it to the sadhus, saying, if you try, it might change.
So the sadhu tries a little bit.
But if it's changed, it changes, and if the other person supports it, it changes, otherwise it doesn't.
If he doesn't give support, it won't change.
Therefore, when a jiva desires something due to the fluctuation of the three gunas like sattva, or due to the awakening of old vasanas, or for other specific reasons.
And he also makes efforts accordingly.
In the jiva's first desire and activity, the Paramatma remains neutral.
Therefore, it is said in Shri Bhashya that in the first resolution, God does not stop the first resolution; he has given freedom to the jiva.
So, the jiva is responsible for merit, sin, and injunctions and prohibitions.
Actually, God is the ultimate doer and remover, and if God is the ultimate doer and remover, then the jiva should not experience merit or sin.
Whoever has the reins in their hands gets the advantage and disadvantage.
But even then, the jiva gets the disadvantage, only the advantage and disadvantage go to the jiva, not to God.
And we are sitting with ultimate control.
So why such injustice?
So God has not kept injustice; God has said that he has given freedom to the first resolution.
And the first resolution means upliftment.
We do good or bad.
The upliftment of doing such a thing is called the first resolution, and God has given freedom for that.
And then, as he makes resolutions and performs actions, God keeps giving him strength accordingly.
That much.
If he has done a little work, God gives him a little strength.
If he has done a lot of work, God gives him a lot of strength.
Both good and bad.
God gives the strength to do good and to do bad.
So, in that way, God.
So, freedom in the first resolution means upliftment.
So, a sadhu should recognize our upliftment.
Which side are we going to?
Which way is our line going?
Are we going down or up?
We should see those two lines, below and above, from where we are.
And the resolution of that line is called upliftment.
Maharaj gave all the saints this
I changed the chapter.
He performs actions after recognizing the utthan.
Shastriji Maharaj used to talk a lot about recognizing utthan.
The meaning of utthan is this.
That good or bad arises from within.
The state before a resolve is made is called utthan.
The state before we have made a resolve is called utthan.
Therefore, when the jiva, due to the fluctuations of the three gunas like sattva,
When a seed is sown in the ground,
So, when the seed sprouts, its shoot is about to emerge from the ground.
What happens first?
It raises the ground a little.
And it raises the crust.
And it cracks the crust.
Then the next day, the thorn comes out.
So, the thorn is not visible outside.
And raising the ground is called utthan.
That happens in resolve.
Every person experiences such an utthan in their resolve.
I want to do this.
Then that is considered a resolve.
But before that, utthan, that what is this for me?
What is this commotion about?
If one sees that, it is called utthan.
And God has given freedom in utthan.
He can also do a weak utthan.
And he can also do a good utthan.
If he is a sinner.
And he can also do a weak utthan.
Then destiny does not hinder him.
Even God does not hinder him.
Who is the one who hinders?
If he has opposite samskaras, then they hinder him.
That utthan happens, but it doesn't let the utthan proceed.
His opposite samskaras hinder him.
And satsang and kusang hinder him.
If he has done the utthan of kusang and is in satsang, then favorable conditions will not come quickly, right?
Everyone says that.
And if he has done the satsang of kusang and has fallen into kusang, then even then, good utthan does not proceed.
So this happens.
Is the jiva the doer or not?
In that.
The jiva is subtle, conscious, a knower, pervading, playing, having a body, having the power of knowledge, existing, and having the characteristic of being known.
So Maharaj says that the jiva performs karma with the power of knowledge.
And according to that karma, he gets good or bad fruit through the power of knowledge.
So its main topic came in that.
When and how does the jiva get the fruit?
Rishi Swami's question is that the jiva is so powerful and illuminates the senses and antahkaran, so why is the jiva suppressed by it?
Maharaj has written in the Vachanamrut that the jiva is not suppressed by anyone.
But it's like his desire is such.
His desire is a little such, meaning he has not had an intense longing to go towards God.
The desire is still a little
weak.
It is a weak desire.
If he has an intense desire.
Then, piercing through countless heaps of sins, even those great sinners of the past have come on the path of God.
They have come with their intense desire.
He had such an intense longing in his mind, so it can happen.
Otherwise, if there is no intense desire, it means that.
That those weak samskaras are more.
And the desire is a little dim.
So it doesn't come out.
If the desire becomes strong.
Then it can break any kind of samskaras.
There is only one difference between weak and good.
That if there is darkness in a cave, if there is darkness in a Himalayan cave for a thousand years.
Then if you go there and shine a torch, that darkness will not say that I will go in a thousand years.
It's not like I've been here for a thousand years, so I'll leave in a thousand years.
It runs away in just one minute.
So, regarding God, God is the back support behind him.
So, if one truly becomes righteous, then even the samskaras of thousands of births will not hinder him.
Even samskaras cannot hinder, sin cannot hinder.
Sin and samskaras are both different.
The account of sin and merit remains with God, and samskaras are with this jiva.
God gives the account of sin and merit at the time of death.
He doesn't give it every moment.
But samskaras, God does not keep them with Himself; the jiva keeps them with itself, the jiva keeps them with itself, it stores them in its own bank.
Good and bad samskaras.
When needed, it immediately brings them out.
They don't have to be taken out; they come out automatically.
So, the jiva keeps the account of samskaras with itself, it preserves it with itself.
And the account of merit and sin, God keeps that with Himself.
Not with this one.
Otherwise, this one would say, "I only want merit right now."
I want to use it.
Let the sin remain for now.
But its account is not with this one.
And the account of samskaras, the control of samskaras, is with oneself.
The control of merit and sin is with God.
Not with us.
So, if he has a strong burning desire, then even samskaras cannot hinder him.
If there is a burning desire, then samskaras do not hinder.
Some people have eaten dudhpak for 25 years.
And dudhpak has entered every vein of his body.
And if he sees that poison has been mixed in this dudhpak, then in one second he will break it by giving a jerk.
Even the samskaras of 25 years will break.
The jiva has such power.
The jiva has such power, and samskaras do not hinder it in any way.
It's not that samskaras have become dominant over us.
He should feel the danger to his soul.
He should see the danger to his soul; if he sees the danger to his soul, then all samskaras will break with one blow.
And that's why God has put all the merit and sin on him.
That you can do this, and your intention is wrong, and you don't do it, so take it.
If the intention is not wrong, then there is no problem.
If it's beyond his capacity, the owner won't entrust it to him.
This owner is very wise; he is not like us who would blindly entrust it.
This owner is very wise; he knows that if it's beyond his capacity, he shouldn't entrust it to him.
But God has seen his capacity.
That if he is in a difficult situation, he does everything.
He doesn't do as I say.
If he is in a difficult situation, he does it.
If the doctor says so, he observes Ekadashi.
But if I say so, he doesn't do it.
So, God has known his intention.
So then God doesn't change his mind.
So, he should have an intense desire.
Therefore, when the jiva sometimes desires something due to the fluctuation of the three gunas like sattva, etc., or due to the awakening of old vasanas, or due to such special reasons, and also makes efforts accordingly, the Paramatma remains neutral in that first desire and activity of the jiva.
Even so, as its illuminator, he does not refuse even at the starting point.
Starting point, or in upliftment, the first doership.
God has given freedom for the first doership.
To start and to resolve.
There's not much in that, auspicious and inauspicious.
To make an auspicious start and to make an auspicious resolve.
In that, God has given freedom to the jiva.
To anyone.
Whether one is a sinner, meritorious, or liberated, he has given freedom to all.
Mantra Swami's question is that in addiction, one sees death, yet cannot give it up.
So, what other way is there for the jiva to give up addiction?
They don't see immediate death.
They see death, but then they become engrossed in addiction, so they see it as a distant thing, thinking they won't die immediately.
If they saw death immediately, they would even eat poison.
Immediate death.
It's not visible, but they immediately say that they ate it and died immediately.
It's not visible in addiction.
To him.
If someone has a tobacco addiction and has cancer, they say, 'Hey brother, you'll die.'
Everyone says that, but he doesn't believe it.
That's why it's not believed, because if you eat poison and die, that doesn't happen.
So he doesn't believe it much, and slowly, slowly.
I feel like in my sleep, in my sleep, poison death comes.
So if death is visible, then he can leave it.
It's not like he can't leave it.
Is there any solution for that?
Whose?
It's not visible like this.
It's not visible.
If it's not visible, then what else is the solution? He has to do it himself with his intellect.
So the solution for everyone, the one solution, Maharaj has said is satsang.
That he does satsang.
Slowly, slowly, and if all this awakens in his intellect, then it happens. So if he does satsang, then the addiction will go away from the beginning. Then he can do satsang. If he does satsang and then keeps the addiction, then it's everywhere, that's a lot.
So if he does satsang, then the addiction will go away from the beginning.
Then he can do satsang.
If he does satsang and then keeps the addiction, then it's everywhere, that's a lot.
So that's why satsang helps to give up addiction.
In the first desire and activity of the jiva, Paramatma remains neutral.
Even so, Paramatma remains a common cause in its manifestation.
The power of desire from many ancient vasanas is subject to the power of God's will, so they remain as a cause.
But he has been given freedom.
He can fulfill his desires by submitting to God's will.
If there is a big company, it has a boss.
He might have said that you, suppose, have a research company.
So he might have told everyone to do research and bring some good research.
Who is the original cause in that?
The owner of the company.
The owner of the company has already told him to do research like this.
And do new research.
So, as the original cause, God is also in the desire to do good.
But still, God gives him the fruit of it.
That freedom has been given.
That you prepare.
Do it with the resources of the organization.
Do it with the company's resources, with the company's resources, do research, and he makes it happen.
It's a jiva.
The jiva can make any resolve.
So when God gives him prarabdha.
Then he can make any resolve.
He gives the prarabdha by making it in accordance with the past, that he will succeed in this resolve and succeed in that resolve.
No.
God does not pay attention to the resolve when creating prarabdha. Prarabdha is simply the account of the previous birth.
He sends the account of the previous birth along, saying, 'Here, this is your prarabdha.'
Then what are you going to do with these resolves, whether you're not going to do this, or you're going to do this, or this will happen to you, or this won't happen to you.
God does not send such things arranged in prarabdha.
He has arranged it in the scriptures and sent it.
From before.
Before he is born, the scriptures have arranged and sent him that you should not do this and you should do this.
One should ask the scriptures.
Don't ask the prarabdha.
And prarabdha is all the way to the end of this birth from the previous ones.
Whatever births he has taken before the starting point of this birth, the karmas of those births are calculated and sent.
That is called prarabdha.
There is no interference of this in prarabdha.
What resolve am I going to make, or what resolve am I not going to make?
What resolve to make and what resolve not to make, for that, God has created and sent these Shikshapatri and these scriptures.
He sent them in advance.
What resolve you should make and what you should not make, what happens if you do something and what doesn't happen if you do something.
For that, this scripture.
And prarabdha is the account of the previous birth.
So this much happens, this much happens, and this much doesn't happen.
He sends it like that.
Prarabdha and resolve have nothing to do with each other.
Prarabdha and resolve have nothing to do with each other.
Sanskara and resolve are connected.
He makes resolves according to his samskaras.
And God has created these scriptures and put a brake on it, saying that even if you have such samskaras, you should not make such resolves.
God forbids it in the form of scriptures.
So, God has already created and sent the scriptures.
What to do and what not to do.
How to live life and how not to live.
Its guideline is scripture, its guideline is not destiny.
Even so, God remains the ordinary cause as its illuminator.
A jiva inspired by many ancient vasanas is not completely dependent like a lifeless blade of grass pulled by wind or water.
Because it has the power to understand the sinful actions mentioned in the scriptures.
Victory to Sahajanand Swami Maharaj!