We have attained Maharaj's conviction.
So, who made that conviction? Maharaj or us?
We did it.
But here it is said that Maharaj made it happen, right?
That he did it through the medium of saints.
Huh?
Maharaj said he did it through the medium of saints.
So you brought a third one, that it was through the saints.
Brought a saint.
So, did the saint do it, did Maharaj do it, or did we do it?
What did Vishwamangal Swami say?
Who did it?
Have you made a firm resolve for Maharaj or not?
What did you do?
What was the first resolve made by Saral Swami? What was Maharaj's resolve?
Huh?
He has resolved to do seva.
He has resolved to do seva.
He has not made a resolve for Maharaj.
He has resolved to do seva.
What resolve did Brahm Swami make?
Huh?
So who is Maharaj in this? Does the saint make the resolve, or does Maharaj, or do we, or who does it?
If the saint makes us do it, then we have to do it, we have to make a resolve.
Then
In this, Maharaj said something, so say something keeping that in mind.
Then
Huh?
Through whom does conviction happen?
Huh?
Through Maharaj.
So what is our role in that?
What is our role?
To desire human effort.
Huh?
If Maharaj makes us listen, then we listen.
If Maharaj makes us do it?
If he makes us do it, we have to accept it.
This is the only role.
Yes.
So then, who is said to have done it, for us?
Maharaj said that conviction happens through God, by God.
Just as a diamond is pierced by a diamond, pierced means
It breaks.
Huh?
It means it is recognized, that's the meaning.
To be pierced means to be recognized.
When a diamond is pierced by a diamond, it means the diamond is recognized by the diamond.
And if you want to break it or make a hole in it, it will only be done by it.
A diamond breaks with a diamond.
Deep.
Nothing else can harm it.
So here, it means to be recognized.
A diamond is recognized by a diamond.
God is recognized by God.
Or recognized by the soul.
It is recognized by God.
Huh?
It is recognized by God.
So then, what is the role of the soul?
It is said here that we have made a firm resolve about God, that Swaminarayan is God.
He is God for me, he says.
He is my God.
So what is our role?
The preparation for recognition.
Huh?
The preparation for recognition.
When Maharaj introduces us, we are ready to be introduced.
That's our role.
So, will we all be ready to be recognized or not? Or will we not be ready to be recognized?
So what is our role in that?
Or remove our role completely.
Maharaj said in this that God's conviction happens through God.
So, do we, as souls, have any duty left or not?
Huh?
The savikalpa nishchay happens through us.
That happens through human effort.
Nirvikalpa nishchay happens through Maharaj.
If there is no human effort to be made, then
In this, the light comes on, the light appears, by whom does it happen?
Huh?
By current.
By current.
So what is the role of the tube light?
If there is no tube light, then the light will spread everywhere, won't it?
The current would be flowing around here.
So?
And if there's no current but there's a tube light, then what?
So both of them have to do something, right?
Of both
Thus, the soul and God.
God is the one through whom conviction happens.
And then, is it God's job to make a resolve, or is it ours?
The soul has to make the resolve.
Huh?
The soul has to make the resolve, we have to make it.
So then, is the effort ours to make, or God's?
We have to make the effort.
So we make the effort, and it is said that he did it.
Huh?
Does that happen?
Does that happen or not?
It happens.
What do you say?
That happens to God.
No matter how much effort a soul makes, if the complete conviction is not achieved, then it is considered as such.
So no matter how much effort one makes, the nirvikalpa nishchay only happens if God makes it happen.
So we should complete the savikalpa nishchay.
The effort of savikalpa nishchay is complete.
And then pray.
Then God makes the nirvikalpa nishchay happen.
Have we ever prayed to Maharaj?
Or not?
Nishchay Brahm Swami, do you pray to God or not sometimes?
That Maharaj, do you make your resolve or do I have to? What did you do in that?
He doesn't ask me.
Huh?
That's why we pray every day.
Nirvikalpa uttam ati nishchay Nath tamaro.
Prayer.
But we are just doing the literal meaning.
We speak for the sake of speaking.
We have not made any effort to make a savikalpa nishchay, and we do not pray to Maharaj about what nirvikalpa nishchay is.
Pray to him.
In reality, it should be done like this.
One should make a savikalpa nishchay and then pray to God, "O God, now let me attain your nirvikalpa nishchay."
Such a prayer is made.
So then, there is God's resolve, isn't there?
God's resolve is eternal, that everyone should have faith in me.
I will introduce everyone.
Then why aren't everyone recognized?
Is God recognized by God's resolve alone, or by something else?
God is recognized by God's resolve.
That's what conviction means, right?
That Maharaj is recognized by us, is it by Maharaj's resolve or by our resolve?
By Maharaj's resolve.
Then why aren't everyone recognized?
Maharaj's resolve is not biased towards anyone.
It's not like, 'I'll introduce this one, but not that one.'
So?
The soul that desires and strives is recognized.
So our effort is there, and we have our own role in it.
How much is our role?
Up to savikalpa nishchay.
We should reach up to savikalpa nishchay.
After making a savikalpa nishchay, one should pray to God.
Then God makes the nirvikalpa nishchay happen.
When nirvikalpa nishchay is made, it becomes a proper dwelling.
To him
So one should make an effort for it.
And one should pray.
Then God makes us attain nirvikalpa nishchay.
In this, Maharaj just vaguely said that conviction happens through God.
That's true.
So, our role?
Huh?
And it is said that this person did not have conviction, and this person did, so if it is God's resolve, then everyone should have it.
At least those who are in satsang should have it.
So everyone's role, everyone's conviction, is not happening.
God's resolve is for everyone.
God has not come with a fixed plan that only some will achieve it and others will not.
God has come with the resolve that everyone should attain conviction.
That I will introduce everyone.
To everyone.
Still, it doesn't happen to everyone.
It doesn't happen to everyone, so the doer must have some role.
If the doer has a role, then what Maharaj said should stand somewhere, right?
What Maharaj said should also stand, right?
Maharaj said that God's conviction happens through God.
God's conviction happens through God.
So that should also stand.
Only then will it happen.
Like agency, primary agency.
Huh?
How is the primary agency of the soul?
Look at that again.
That primary agency belongs to the soul.
So that is agency.
This is conviction.
In that, the primary agency also comes from it, it seems.
Conviction is a process, isn't it?
It is a process, but a very subtle process.
Which only happens in the inner part.
This process happens in our soul.
So in that, first, the primary agency is done by the soul.
After that, God does it.
But when God does it, it is completed.
If the soul believes that I did it.
Then it won't happen like that.
When God does it, it is completed.
So conviction is there today, it's true.
But when is it said that the complete conviction happened?
When the ultimate nirvikalpa nishchay has occurred, then it is said that the complete nishchay has occurred.
Then Maharaj described the characteristics of all six.
So, out of those, we should know the three characteristics of savikalpa and make an effort in that.
Then the ultimate nirvikalpa nishchay happens through God.
In that, our influence doesn't go very far.
Our influence doesn't go very far.
Yes.
Subject matter: God's conviction happens only through God.
Main point: Maharaj resides within us and makes us realize his conviction.
In the present Vachanamrut, Purnanand Swami's question is: The ten senses are of rajogun, and the four antahkaran are of sattvagun.
Therefore, all the senses and the antahkaran are material.
And God is beyond maya.
How can conviction be attained through material senses like the eyes?
And how can he be seen through material senses like the eyes?
Then Shriji Maharaj spoke.
Since God was seen through material senses, your question is that God also became material, isn't it?
Then all the munis said, "Yes, Maharaj, that is the question, and you have confirmed it."
Then Shriji Maharaj answered it.
The earth, which is 50 crore yojanas, exists in the form of effects like pots and clothes.
It also exists in the form of deities, distinct from it.
In its effect form, it appears extremely vast, but the causal, divine earth appears small.
Yet, it is capable of performing great tasks in every way.
Maharaj says that even if the cause is small, it has the power to produce a great effect, and that is its greatness.
Furthermore, the power to control and manage a large task, to infuse consciousness, and to utilize it, etc., resides in the cause.
God is the doer and the destroyer of everything.
So how is it?
As a regulator.
As a cause.
We performed an action.
We offered a thal to God.
Or did some work in the office.
Or whatever our role is, we perform that action.
So how is God the doer and destroyer of everything?
God is the inspirer.
Huh?
The inspirer of actions.
So, is the soul doing this, or is God doing it?
The soul does it, but the one who provides the power behind it is God.
So that became indirect, didn't it?
It became indirect, didn't it?
I say, 'You do this work.'
So it means I did it?
Or not?
Huh?
The doer also has a role.
So it's God's.
God says that, doesn't he?
Does God make us do it, or does he come directly and do it?
God.
God comes directly and offers the thal, and then we sit and go in the afternoon, and it's as if we offered it.
Who is to offer the thal? God or us?
So then, God is not just the doer and destroyer, but the doer and destroyer of all.
So how should we consider him the doer and destroyer?
In this, it is said that he is the doer and destroyer of conviction.
God's conviction happens through God.
So who is the doer of God's conviction?
Maharaj.
Maharaj.
We talked about it earlier.
What is Maharaj's role?
Savikalpa nirvikalpa nishchay.
Of savikalpa nishchay.
Of the soul.
His own.
So we only make the savikalpa nishchay.
Or does Maharaj make it happen?
We do.
So is Maharaj the doer and destroyer in that or not?
Or we do?
Maharaj is considered, but indirectly.
So then, why is Maharaj considered, and why are we considered?
In savikalpa and nirvikalpa, the division has been made.
But in savikalpa, how do we count ourselves now?
How can we not be counted? How is Maharaj counted?
The conviction that happens, the action that takes place, Maharaj is the doer and destroyer of all that, but he has given the choice and selection that you are free to do it or not.
God has given that much freedom to the soul.
So based on that freedom, we.
So who became the doer?
If freedom is given, then a free doer.
So who became the doer?
Soul or God?
The soul became the doer then.
So both became both, right?
Or did they become one?
Both happened.
So then, in this, it is said that God is the doer and destroyer of all.
God is also the doer of the soul's actions, isn't he?
God is the inspirer of the soul's actions.
So then, it became indirect, didn't it?
So then, it became indirect, didn't it?
It means God makes us do it, right?
Direct agency did not remain in God.
The direct agency of conviction did not remain in God.
God made us realize God's conviction.
At least in savikalpa, that's what happened.
In nirvikalpa, he is the sole doer.
Or in nirvikalpa, do we have any role?
God's agency is understood to be such that God is independent in his agency.
His agency is considered direct.
So, in the agency of each, it is said that each is independent, so what does 'independent doer' mean?
In Shri Bhashya, it is said that he is an independent doer.
So who is the doer?
This soul.
The doer is the soul.
Agency is the dharma of the soul.
So the soul has to be called the doer, otherwise, the merits and demerits would go to God.
The soul has agency, so if it performs good deeds, it gets merit, and if it performs bad deeds, it gets demerit.
He gets the fruit of it.
The doer receives the fruit.
So then, where is God's agency?
What do you say?
It looks like it's indirect.
Yes.
Yet, if God wills, he can stop it anytime.
That's why.
That's when he wills it, but what about this?
What about the regular?
Huh?
What about the regular?
What do you say?
So God is not the regular doer.
And if he wills, then he is.
There is a difference between God's agency and the soul's agency.
What's the difference?
That is not clear, that is the difference.
Inseparably.
There is direct agency through inseparability.
If it is there, it happens.
And if it's absent, it doesn't happen.
So was it direct or indirect?
It was direct.
What happened?
It's very important to understand.
If he is present, it happens.
And if he is absent, it doesn't happen.
So whose direct agency is it?
It is considered God's.
Huh?
It is called God's.
If he is absent, it won't happen, so do it.
If he is absent, the soul will do it, see.
Light is produced by the presence of this current, and if the current is absent, it doesn't happen.
So who is the doer of light? The tube light or the current?
Current.
That is called its direct agency.
Then, even if the tube light is present, it works.
But even if the tube light is present or is the medium, its agency is direct.
Similarly, nirvikalpa and savikalpa nishchay are also his agency.
God does that through his presence with us.
And if he is called an independent doer, then that is called primary agency.
It is called primary agency.
God has given him the primary agency by his own will and resolve, saying, 'Now you do it.'
And I will give you the fruit.
Not only will I give you the fruit, but I will also be present and support you.
Huh?
Push.
Because it doesn't happen by my push.
But I will not show which direction it is.
Start the car and make me capable of doing it.
But who decides where to go?
Driver.
Steering.
Where to steer the steering wheel.
So the soul's agency is said to be only as much as the steering wheel.
If the steering wheel is just lying there and the car hasn't started, and there's no petrol, then nothing will happen.
So, agency is direct agency.
The direct agency means that without his presence, if there is absence, it will not happen.
And if he is present, it will happen.
Wherever any action takes place, a leaf moves.
Even if a leaf moves, it doesn't move without his presence.
So, without my will, not a blade of grass can be broken by anyone.
Not a blade of grass can be broken by anyone.
So, the conviction of Maharaj happens only through God.
Savikalpa nishchay also happens through him.
Savikalpa nishchay also happens through him.
But nirvikalpa nishchay.
Ratio, like that.
80-20, like that.
80-20.
And 20-80.
In nirvikalpa, 20-80.
And in savikalpa, 80-20.
80% of the duty is done by this soul.
That duty also, his presence, the whole universe functions in that way, so that is his extraordinary agency.
Then.
That much duty we have to do.
To attain conviction in God, we should follow his procedure.
And then we should pray to him, then God's nirvikalpa nishchay will happen.
God, the great saints, arranged the prayer, Maharaj and everyone arranged it, that one should pray every day.
And that too, it should be done first.
Nirvikalpa uttam ati nishchay Nath tamaro.
We pray like that.
But we don't do it genuinely.
It's arranged, so we do it.
Our mind is still somewhere else.
Do we really ask then if there is anything we need to tell God, anything to pray for?
It is, isn't it? We haven't made any human effort, have we?
When did we practice savikalpa nishchay?
We don't practice savikalpa nishchay.
What is savikalpa nishchay, and what should we do in it?
How much is our role, how much is God's role, and how much is the sadhu's role? You mentioned all three in that.
Saint, God, and the elephant, all three are there.
In that, how much is the saint's role, how much is our role, and how much is Maharaj's?
And then the entire process of conviction is completed.