And where is Shri Hariji's absence? He is always present. And by the purity of the Upasya, Upasaka, and the place, one becomes extremely noble. These three purities must be maintained: the purity of the Upasya, the purity of the Upasaka, and the purity of the place. There are three purities. So, by that purity, one becomes extremely noble. One becomes extremely noble. Whoever wants to become noble must pay attention to this. What is the purity of the Upasaka? To believe oneself to be Brahmarup. To believe oneself to be Aksharrup. Gunatitanand Swami said that just as this body of ours has our Jiva within it, and this is the body of the Jiva, in the same way, my Jiva is Maharaj's body. Just as I reside in this body, Maharaj resides in my Jiva. And Parvatbhai believed this and worshipped in this way. Parvatbhai was a very standard person, so Swami gave his example; otherwise, he would have said, "I believe so," but he didn't say that. He didn't say, "Gopalanand Swami believes so." How is the worship described in the Brahmasutra? Within the Daharakash. Daharakash means that Paramatma resides in one's Jiva, and He resides in a form. And to perform His meditation, worship, Thal, and all of this. So, that is called Dahara Upasana. It is called Gunatit Upasana. It is called Gopalanand Swami's Upasana. That Upasana is its purity. As long as we do not believe, as long as we cannot believe ourselves to be distinct from the body, that is called the impurity of the Upasaka, it is called a weakness. To believe oneself to be untouched by all of this. Not just distinct from everyone, but 'Asango Ayam Purushah' (this Purusha is unattached). We do not have much relation with this world. To keep strengthening the relation between God and us is the purity of the Upasaka. The more this becomes firm in our Jiva, the more the purity of the Upasaka increases. All those other purities are mentioned, right? How is grain purified? By inspecting it, drying it in the sun, and picking out the pebbles, it is purified. So, how is liquid purified? By filtering it. Oil and Ghee Ghee This is clarified butter or pure butter that is formed by heating it until the impurities in it settle to the bottom. Tap to open in glossary → So, Sadhus used to bring buttermilk from the householders' homes. When they went to villages, they would ask for buttermilk from the homes of prominent Patels who had many buffaloes. Also, the prominent Patel's family would be large, with many children. So, the children would be robust, like forms of God. While eating bread, they might have dropped a piece into the buttermilk pot, making it defiled. And they would fill from that buttermilk and give it to us. So, then we had to consume that Prasadi buttermilk. But still, if they filtered it, then it was no longer defiled; everything became pure. It became Brahman, everything became pure. So, it is purified by filtering. After that, it does not remain impure. Sadhus should filter water every eight hours, and householders should filter it every twelve hours. Oil and Ghee Ghee This is clarified butter or pure butter that is formed by heating it until the impurities in it settle to the bottom. Tap to open in glossary → And the earth is also purified by performing rituals, sweeping, plastering, or sometimes digging and turning it over; thus, all of it is purified. So, in this way, the purification of everything is described. The purification of the senses and the body is achieved through penance. By performing penance and fasting, the body is purified. The purification of the senses is achieved by concentrating them on God. And the purification of the intellect is mentioned; 'Trayi' was mentioned, right? Trayi Vidya. That is, Anvikshiki. Where does Anvikshiki purify the intellect? So, Anvikshiki means the worship of God. And how is the Jiva purified? That is mentioned in this. How is our Jiva purified? When one believes oneself to be Brahmarup, then firm purification is achieved. And there are two types, raw and firm, right? How is raw purification achieved? How is the Jiva purified? Raw purification and firm purification. Its raw purification—he himself is said to be unstable, sometimes believing himself to be the body and sometimes Brahmarup. But raw purification and firm purification, like that. Raw means that the Jiva is also purified by performing Seva. One gains strength by performing Seva, right? The strength gained is indeed the strength of purity, nothing else. But if one performs Seva while identifying with the body, it is called raw purification. And if one performs Seva while identifying as Brahmarup, it is called firm purification. Maharaj said that by performing Seva and serving God and God's devotees, our Jiva is also purified and gains strength. What is the way to gain immense strength? To serve and perform Seva for God and God's devotees; there is no other way to gain strength like that. Maharaj said that by remaining in the form of existence, the Jiva gains strength, gradual strength. If it remains in the form of existence for a long time, separating these senses and the mind, then it gains strength. But if there is a way to gain even more immense strength, that is, a way for the ultimate purification of the Jiva, then Maharaj mentioned this. One who has immense faith in the devotion of God, and immense faith in the service of God and God's devotees, his Jiva gains strength instantly. Gaining strength instantly means gaining it in this very birth. And the other gains it over a long period, meaning 'Anek-janma-samsiddhas-tato yati yati A person who firmly follows brahm-chãrya and has conquered all of his indriyas should be known as a yati. [Jetalpur – 2]. Tap to open in glossary → But still, that is called raw. Even though Maharaj has praised it, why has He praised it? Because it is accessible to everyone. Everyone can do it, there is no restriction in that. But firm purification is achieved only when one believes oneself to be Brahmarup, Maharaj said. If we want to purify our Jiva, we must believe ourselves to be Brahmarup and hold Maharaj's Murti Murti 1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn. Tap to open in glossary → In that, there is nothing like purification, but selection. In that, there is nothing like purification, but selection. Mahima. How we understand Him—there is nothing of purification in that. But everyone's Upasana and everyone's conception of the Murti Murti 1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn. Tap to open in glossary → the more His Mahima enters our Jiva, the more it is called the purity of the Upasya. That is, the Cause of all Avatars. The Cause of all causes. To understand His Mahima, this Vedanta is filled with Mahima, right? So, if we connect all those points with Maharaj's Murti Murti 1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn. Tap to open in glossary → But the great Sadhus made it short: the Cause of all Avatars, the Cause of all causes. So, all the elements in creation are included in the Cause of all causes. And the Cause of all Avatars is a step above that. So, to believe Maharaj to be the Cause of all Avatars. Thus, Gopalanand Swami and Gunatitanand Swami wrote three points in their talks. First, the Lord of Akshardham, the Cause of all causes, and the Cause of all Avatars—to believe in Maharaj in this way. Then, the purity of the Upasya is said to be achieved. And what is the purity of the place? The purity of the place is written and spoken of in one place in Gunatitanand Swami's talks. The purity of the place actually refers to Akshardham. The kind of worship of Maharaj that is performed while residing in Akshardham cannot be performed anywhere else, not even in other abodes. That is why one must go to Akshardham. But until one goes there, what should be considered as the purity of the place? To keep the company of good, great Sadhus. To remain under the guidance of God's Ekantik Sadhus. To remain in their light, it is said. Ramanujacharyaji said that Ramanujacharyaji made the decision in the light of the Shrutis. In the light of the Shrutis means in the direction of the Shrutis. The light of the Shrutis shines, showing that this is the principle of the Shrutis, this is the principle of Vedanta and Upanishads; based on that, Ramanujacharyaji decided, not by going outside of it. Not by going outside the light of the Shrutis, but he decided within the light of the Shrutis. In the same way, to remain in the light of God's Ekantik devotees, meaning not going outside their wishes. That becomes the place. Then, even if they live far away, Maharaj says they are close to Us, and even if they live close, they are far. If they live close but cannot follow His wishes, then it means they are outside. The place is not suitable for them. Although they might have settled in that corner and would not leave even if someone tried to remove them, still, it cannot be called a suitable place. As long as the wishes are not maintained. Swami, if we are trying to obey God's commands but cannot follow them properly, and yet Maharaj hears all our prayers, how do we know whether our intention is wrong or we are weak? That is self-evident; our intention is said to be self-evident. And over a long period, others also come to know that this intention is wrong. Sometimes, for example, if it is for the institution, we do not do it, but if it is for ourselves, we do it; so, when such repetition happens over a long period, we come to know that his intention is wrong. If he wants to do it for himself, he does it, but if he has to do it for others, he does not do it. 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. 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