...is, and "I belong to God" - establishing such a relationship with God is Nishchay Nishchay Unfaltering faith in Bhagvãn, no matter what is seen or heard. Tap to open in glossary → That is the very first step. If we want to develop Nishchay Nishchay Unfaltering faith in Bhagvãn, no matter what is seen or heard. Tap to open in glossary → What should we believe? We should believe, "We belong to God, and God is mine." But we do not belong to Maya. Beginning to believe this is called having made a Nishchay Nishchay Unfaltering faith in Bhagvãn, no matter what is seen or heard. Tap to open in glossary → And the firmer it becomes, the stronger the Nishchay Nishchay Unfaltering faith in Bhagvãn, no matter what is seen or heard. Tap to open in glossary → Then, in that, Maharaj said that it happens in the senses and the inner faculty, in the senses, in the inner faculty, and in the Jiva. This is what needs to be done, only this. This is the point. God is mine, and I belong to God. Swaminarayan Bhagwan is mine, and I belong to Swaminarayan Bhagwan, to no one else. I do not belong to Maya. To decide this in the mind and make it firm is called Nishchay Nishchay Unfaltering faith in Bhagvãn, no matter what is seen or heard. Tap to open in glossary → That is called the body of Nishchay Nishchay Unfaltering faith in Bhagvãn, no matter what is seen or heard. Tap to open in glossary → Nishchay Nishchay Unfaltering faith in Bhagvãn, no matter what is seen or heard. Tap to open in glossary → What is the form of Nishchay Nishchay Unfaltering faith in Bhagvãn, no matter what is seen or heard. Tap to open in glossary → There is no need to write this in any notebook; write it in the heart and reinforce it daily. Remember it daily and reinforce it. Thus, one's Nishchay Nishchay Unfaltering faith in Bhagvãn, no matter what is seen or heard. Tap to open in glossary → I belong to God, to Swaminarayan Bhagwan, and Swaminarayan Bhagwan is mine. I belong to no one else. I do not belong to Maya. My Jiva is a servant of Swaminarayan Bhagwan. Once this is decided, it is said that Nishchay Nishchay Unfaltering faith in Bhagvãn, no matter what is seen or heard. Tap to open in glossary → Otherwise, one may practice Satsang Satsang 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company. Tap to open in glossary → If there is clarity, it gets confirmed. [blank] "God is mine, and I belong to God" - establishing such a relationship with God is Nishchay Nishchay Unfaltering faith in Bhagvãn, no matter what is seen or heard. Tap to open in glossary → Nishchay Nishchay Unfaltering faith in Bhagvãn, no matter what is seen or heard. Tap to open in glossary → If Nishchay Nishchay Unfaltering faith in Bhagvãn, no matter what is seen or heard. Tap to open in glossary → [blank] This Vachanamrut is about Nishchay Nishchay Unfaltering faith in Bhagvãn, no matter what is seen or heard. Tap to open in glossary → In this Vachanamrut, Bhudharanand Swami asked a question, "Is the Nishchay Nishchay Unfaltering faith in Bhagvãn, no matter what is seen or heard. Tap to open in glossary → Then, Shriji Maharaj, answering it, says, "The Nishchay Nishchay Unfaltering faith in Bhagvãn, no matter what is seen or heard. Tap to open in glossary → Maharaj has given the answer in great detail. Maharaj says, "This Jiva knows all things through the intellect. Therefore, the intellect pervades all the senses and the inner faculty. The Jiva pervades the intellect." Maharaj gave examples, didn't He? That clouds move, smoke moves, the flame of fire goes high. But all of those, all of those are just dummies. It is the wind inside them that moves. So, our intellect might be wandering, the senses and inner faculty might be wandering, groping around to grasp it. But who is it that is groping to grasp? It is the intellect. It is the Jiva sitting inside. The Jiva is in place of the wind. It is the Jiva sitting inside. The intellect is visible outside, but this is not visible. Clouds are visible, but the wind is not visible. Similarly, the intellect is visible outside—well, it is not visible to everyone either—the senses are visible. The senses groping outside are visible. But the Jiva inside is also groping, in the world. So, the Jiva is inside. Therefore, if the intellect, while groping, happens to find God, then the Jiva has also found Him, that is what it means. The groping of the intellect is just on the surface; the Jiva has found Him. So, if Nishchay Nishchay Unfaltering faith in Bhagvãn, no matter what is seen or heard. Tap to open in glossary → that "I belong to God, and God is mine, I do not belong to Maya, and I belong to no one else, I belong only to God"—if this is firmly decided in the mind, then it is decided in the Jiva as well. If it is in the Jiva, does it happen in the intellect? Or if it is in the intellect, does it happen in the Jiva? One has to do it through the intellect. In the Jiva, what was put in previously is lying there. Put in previously—it was never put in previously that "I belong to God, and God is mine." God has sent this Jiva; He has sent it as a completely blank slate. Neither positive nor negative. Coming into this world, he has to decide, he has to decide whom he belongs to. "I belong to God." Although the inherent state is that he belongs to God, that state does not remain forever; what he does anew from here remains forever. Only if he does something anew after coming into the world does it remain forever. After coming into the world, he has never input such data from the outside that "I belong to God, and God is mine." He has only groped around in this world. And he has attachment to the world, and in the world, he has become of the world, believing so in his mind. So, removing all of that, he should input all of this. He should input it into the Jiva through the senses and inner faculty. Thereafter, he feels in the Jiva that "I belong to God, and God is mine." It does not happen on its own from the beginning. Those clouds that move—it is not the clouds moving, it is the wind moving. Similarly, when Nishchay Nishchay Unfaltering faith in Bhagvãn, no matter what is seen or heard. Tap to open in glossary → The Nishchay Nishchay Unfaltering faith in Bhagvãn, no matter what is seen or heard. Tap to open in glossary → But the Nishchay Nishchay Unfaltering faith in Bhagvãn, no matter what is seen or heard. Tap to open in glossary → The example Maharaj gave is partially applicable. Partially applicable in what way? That in the moving clouds, the wind is moving; the clouds are not moving. But it is not that if there are no clouds, the wind cannot move at all. It is not that only if there are clouds can the wind move, is it? The wind moves on its own. So, the intellect—here, it is such that only if the intellect moves can the Jiva move. In the example, it is not that only if the clouds move does the wind move. It is not that if there are no clouds at all, the wind does not move. And here, it is such that without the intellect, the Jiva cannot do anything. Therefore, Nishchay Nishchay Unfaltering faith in Bhagvãn, no matter what is seen or heard. Tap to open in glossary → Nishchay Nishchay Unfaltering faith in Bhagvãn, no matter what is seen or heard. Tap to open in glossary → [blank] And as for the wind, it is such that, brother, the wind moves. The wind moves even leaving the clouds behind. So, what is your point? In the intellect—Maharaj said that once Nishchay Nishchay Unfaltering faith in Bhagvãn, no matter what is seen or heard. Tap to open in glossary → Yes, that is correct. So, many times, if Nishchay Nishchay Unfaltering faith in Bhagvãn, no matter what is seen or heard. Tap to open in glossary → If the Jiva has no desire, then Nishchay Nishchay Unfaltering faith in Bhagvãn, no matter what is seen or heard. Tap to open in glossary → Then, does it mean that if it happens in the Jiva, it happens in the intellect, or if it happens in the intellect, it happens in the Jiva? If it happens in the intellect, it happens in the Jiva. If there is no desire, that is a different matter. If the Jiva wants to establish Nishchay Nishchay Unfaltering faith in Bhagvãn, no matter what is seen or heard. Tap to open in glossary → If the Jiva wants to establish Nishchay Nishchay Unfaltering faith in Bhagvãn, no matter what is seen or heard. Tap to open in glossary → [blank] So, if the Jiva wants to establish Nishchay Nishchay Unfaltering faith in Bhagvãn, no matter what is seen or heard. Tap to open in glossary → This is the procedure for establishing Nishchay Nishchay Unfaltering faith in Bhagvãn, no matter what is seen or heard. Tap to open in glossary → Nishchay Nishchay Unfaltering faith in Bhagvãn, no matter what is seen or heard. Tap to open in glossary → Through the intellect—leaving the intellect aside and doing it superficially on his own cannot happen. Believe so. The senses and inner faculty have been given to him to establish Nishchay Nishchay Unfaltering faith in Bhagvãn, no matter what is seen or heard. Tap to open in glossary → To establish Nishchay Nishchay Unfaltering faith in Bhagvãn, no matter what is seen or heard. Tap to open in glossary → Nishchay Nishchay Unfaltering faith in Bhagvãn, no matter what is seen or heard. Tap to open in glossary → Nishchay Nishchay Unfaltering faith in Bhagvãn, no matter what is seen or heard. Tap to open in glossary → Knowledge. When the intellect, senses, and inner faculty focus on something, then that object is perceived as it is; that is called knowledge. In the process of Nishchay Nishchay Unfaltering faith in Bhagvãn, no matter what is seen or heard. Tap to open in glossary → So, in this, two or three steps have been skipped; they were not written much then. After knowledge comes Viveka (discrimination). Separating, sorting. When there are many objects of the same kind, it is called Viveka—different categories, like some quality is good, some quality is inferior. For example, if we say, "This is a mango," then, "This is Kesar, and this is Alphonso, and this is Langra, and this is that one, and this is Kagda Chhap," and so on. To categorize them is called sorting, when there are many of the same kind. When there are many devotees, some devotee might be like a Langra, some like an Alphonso, some like a mango, some like Kesar; they are like that. So, sorting devotees is very difficult. And in that, sorting God, sorting the Avatars, becomes very difficult. So, the meaning of saying this is, to recognize God. To recognize the personality of God. That is called sorting. That is, it is called analysis. So, knowledge happens, and if there is no knowledge at all, whom would one analyze? First, one must have accurate knowledge. And after having accurate knowledge, one analyzes it. After analyzing, one compares. "This is separate, and this is separate"—only this much is called analysis. "This is not that," only this much. Then one compares, "Brother, if this is not it, then what is the difference between the two?" And one compares them; so, the difference that comes in the comparison is called Mahima. "This is this much greater than that"—that is called Mahima. And once there is Mahima, thereafter comes Nishchay Nishchay Unfaltering faith in Bhagvãn, no matter what is seen or heard. Tap to open in glossary → 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