And internal relation. External vision and spiritual vision, meaning spiritual relation. The vision of those with external relations is incorrect. The vision of those with spiritual relations is correct, so says Maharaj. External vision is the relation of taking, like that. One who has established a relation with God in their jiva, then it is complete. Meaning, if one has learned to hold [God] in the jiva and has mastered this holding, then, he has become a mukta mukta Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17]. Tap to open in glossary → It is written in Gunatitanand Swami's talks that Parvatbhai understood in this way. Parvatbhai, he did not experience samadhi, but he understood it like this. What? That 'God resides in my jiva.' 'I am Akshar Akshar 1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh. Tap to open in glossary → In that way, Parvatbhai understood. And the great, great sadhus understood in that way. So, if this vision is attained, Maharaj says that it is not that he has to go to the Akshardham. Right here and now, he has become a mukta mukta Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17]. Tap to open in glossary → mukta mukta Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17]. Tap to open in glossary → His darshan darshan Seeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2]. Tap to open in glossary → It is said so. When is it said that one has held God? Just like this, as one remembers, he will remember Him in the jiva. How to hold Him in the jiva? It is explained in this. I am distinct from the three bodies, and these three bodies, they move and function because of the jiva. Maharaj said that, these clouds are moving, what causes them to move? By the wind, by the air. By the wind. They move because of the wind. The smoke, if there is wind, rises high, so on what basis does it rise high? On the basis of the air. In that, air is the mover. The clouds do not move on their own, but the air moves them, yet the air is not visible to anyone. And the clouds are visible. The wind is not visible to anyone, but the smoke is visible, the wind is not visible but only the smoke is visible. Similarly, Maharaj said that this, body, the three bodies function because of the jiva. If the jiva departs, then this becomes inert, it decays, it becomes like that. The jiva is in it. In the same way, in that jiva, God resides. 'God resides in my jiva,' right? Through inference and words, one can understand that God resides in this way, if we think intellectually. One has to visualize it. How to visualize that realization? One has to visualize it, what else? Realization is nothing but that. One has to visualize it and hold it constantly. If one holds it for a moment, by that alone he does not become a mukta mukta Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17]. Tap to open in glossary → If he holds it constantly, then he becomes a mukta mukta Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17]. Tap to open in glossary → One must maintain continuity in any practice. While walking and moving, do we ever forget our body? We always remember the body. In the same way, one should remember God. And if one does it in this way, then he is a mukta mukta Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17]. Tap to open in glossary → darshan darshan Seeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2]. Tap to open in glossary → darshan darshan Seeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2]. Tap to open in glossary → To him, we, it is said, isn't it, that if you do darshan darshan Seeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2]. Tap to open in glossary → But do darshan darshan Seeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2]. Tap to open in glossary → darshan darshan Seeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2]. Tap to open in glossary → That is the meaning of 'double the God'. The meaning of 'double the God' is to do his darshan darshan Seeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2]. Tap to open in glossary → darshan darshan Seeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2]. Tap to open in glossary → How much benefit Maharaj has described! So, his darshan darshan Seeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2]. Tap to open in glossary → darshan darshan Seeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2]. Tap to open in glossary → One must master this, like that. One must master it. The practice for this, which Maharaj has described, is in the fourth Vachanamrut of Vadtal. And it was also in Gopalanand Swami's talks, he has described the practice. And in Gunatitanand Swami's talks, he has called it pratilom. Without pratilom, knowledge cannot be attained. Knowledge of God cannot be attained. What is called pratilom? Maharaj said in the fourth Vachanamrut of Vadtal, the Vachanamrut of the fountain. That one should hold God through each and every sense organ. As if through the eyes, God is coming in through the path of the eyes, and God is seated inside my jiva, and to hold Him, to keep Him held there for a moment, to visualize Him. That is indeed a matter of contemplation. That is why Maharaj said that, that 'Nijatmanam brahmarupam dehatrayavilakshanam vibhavya'. Where is it said like that? Otherwise, it would have been said 'babhuya', meaning to do it after becoming so. Its meaning is indeed to do it after becoming so. But contemplation can mostly be done. One should visualize. In our jiva, inside this body, my jiva is in the heart, and because of it, this entire body moves and functions, and God is seated in my jiva, and because of Him, the jiva performs all actions. In that way, one should hold [God]. And while practicing this holding, if one masters it, then he has become a mukta mukta Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17]. Tap to open in glossary → If he does it constantly. For as long as he does it, he is a mukta mukta Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17]. Tap to open in glossary → mukta mukta Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17]. Tap to open in glossary → That is difficult. Of the great ones, Gunatitanand Swami said that he will act in accordance with the words of the great ones. Of the words of the great ones, Gopalanand Swami, Nishkulanand Swami Nishkulanand Swami Disciple of Sahajanand Swami (Swaminarayan Bhagwan) and author of the Bhaktachintamani, as stated in the scripture's own closing colophon at the end of every chapter. Tap to open in glossary → what did they say? So all these talks, this talk comes up in all of them. This talk comes up in all of them. That Parvatbhai used to do this, Gunatitanand Swami says Parvatbhai, he understood it like this. 'Just as the jiva resides in my body, my God resides in my jiva.' 'Swaminarayan Bhagwan resides in my jiva.' So he had attained such a great state. Causal form, so Nishkulanand Swami Nishkulanand Swami Disciple of Sahajanand Swami (Swaminarayan Bhagwan) and author of the Bhaktachintamani, as stated in the scripture's own closing colophon at the end of every chapter. Tap to open in glossary → Causal form in the Kanbi Kanbi A class of people of the Vaishya varna traditionally engaged in farming and rearing cattle. Tap to open in glossary → His narrative and his miracle were written first of all, weren't they? Otherwise, they wouldn't write about sadhus. Shatanand Swami's was written later, Parvatbhai's was written first. So he had such a great state, it was not samadhi. It was not samadhi at all. But he constantly saw 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 → He saw Him in his own jiva. One should practice that. So, that understanding of those with external vision is false. It is incorrect, incorrect. The external, external relation is, what is called our external relation with Maharaj? Maharaj is in 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 → we belong to Him. This is called external relation, that Shastriji Maharaj, and Shastriji Maharaj's guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → So there is a distance of time. If He is in Akshardham, then of Akshardham, that distance of space is created. So that distance is created. But if one holds Him in his own jiva, then wherever 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 → If one holds Him in the jiva, then wherever 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 → The relation with Maharaj becomes completely direct, with no intermediary in between. Meaning Maharaj, and it is no longer that we only get Maharaj's darshan darshan Seeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2]. Tap to open in glossary → It happens right here and now. So the distance, which is of time and space, both disappear. If one holds Maharaj in this way, and visualizes Him, then both disappear. The distance of space, and the distance of time, both disappear. So Maharaj becomes manifest to him, that is why Maharaj said that he is a mukta mukta Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17]. Tap to open in glossary → In reality, he is a mukta mukta Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17]. Tap to open in glossary → Now, in this 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 → so should that be considered false? In that, it is said, isn't it, that the understanding of those with external vision is false. So should this be considered false? Because most of the activities are of that nature. No, no, that, that is indeed there. But while performing sadhana here, while performing sadhana, the method of thinking that God is seated there is false. Meaning, the sense of 'false' is that it is a very long path. In that, great results are not attained quickly. Results are attained in this way, if done with external vision, then results are attained in that way. If he develops internal vision, that 'the service I perform for God, I perform it directly in His presence.' Not indirectly, whatever I do, I perform that service directly in His presence. The meditation I perform, I perform it directly on Maharaj, and for him, none other than Maharaj remains. Then Maharaj says he is a mukta mukta Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17]. Tap to open in glossary → And his darshan darshan Seeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2]. Tap to open in glossary → darshan darshan Seeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2]. Tap to open in glossary → One should practice. One should gradually practice that. We have a habit of holding [God] externally. The habit of holding Him in the jiva, at most we hold Him in the heart, but we do not have the habit of holding Him in the jiva. Now, the difference between holding Him in the jiva and holding Him in the heart is not very clear. Meaning, it is to hold Him inside, to hold 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 → Meaning, to turn the attention inward and hold Him inside. So Maharaj has said in the Vachanamrut, hasn't He, that Kushalkunvarba used to do our darshan darshan Seeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2]. Tap to open in glossary → and turning her attention inward, she held our 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 → We directly hold Him externally like this, even if we close our eyes, we still hold Him externally. Even if we close our eyes and remember God'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 → We do not close our eyes, turn our attention inward, and hold Him in the heart. Like that. So, by holding Him externally, only after worshiping for a very long time does it have an effect. In Gopalanand Swami's talks and Swami's talks, everyone has said this. And Maharaj has also said that in the Vachanamrut. That the method is like this. And its glory is also like this. In the talk of Kushalkunvarba, Maharaj described the method, and in this, He described the glory. He also described the method, to hold Him within oneself in this way. And in this, He described the glory, that such a devotee of God does not have to die to go to God's abode. The abode is right here, right where he holds 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 → And he is a mukta mukta Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17]. Tap to open in glossary → And his darshan darshan Seeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2]. Tap to open in glossary → darshan darshan Seeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2]. Tap to open in glossary → All this is the glory He described. The other is the method. That method Maharaj described somewhere, so in that, it is a matter of focusing, what else? The method Maharaj has described, meaning whatever the subject may be, if you concentrate on it, then even if it is not understood, it becomes understood. Even if it is not understood, it becomes understood. Every day, whatever topic I have to take up in the morning discourse, I concentrate deeply during my puja for a moment and contemplate on it. In contemplation, nothing else, just 'what did Maharaj say?' But from that, we immediately get something new. So, if we focus on any subject, then even if it is not understood, it becomes understood. One must focus for a long time. One must focus on it for a long time. Otherwise, it is not understood. This Vachanamrut is not understood by many people, what is the reason for that? Lack of focus. They do not focus, they cannot focus for long, like that. If they repeatedly, focus on it, then it is understood, our understanding develops. It is indeed Gujarati language, what else is there in it? But, rather than just Gujarati language, it is about spiritual principles, so, the meanings of the words of the language, the entities that the words describe, are not visible to the eyes. Therefore, one has to focus and hold them in the mind. Then they are immediately seen. So, this method is like this. That's all. 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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