The soul, which is of the nature of knowledge, resides in the heart. It is close to the inner light and the pranas. Recently, in the Bhagavat, it was very nice one day, yesterday or the day before. From this, this does not happen, and from this, this happens, it was very good in the eleventh canto. Sometimes, some shlokas are very nice. Yes. They are the ones that enlighten us. In that, the jivatma is the observer. So, acting as the observer, the jivatma, acting as the observer, watches the prana, the intellect, and the inner self. Then there are two things in it. One is the observer, and in front is the scene, the one being seen. Yes. So when one looks at oneself, how are the observer and the observed present in that? Oneself is the observer and oneself is the observed. That is called self-luminous. 'Svasmai bhasmanatvam'. That is pratyak. 'Svasmai bhasmanatvam'. One who makes oneself aware, becoming aware by oneself. So that is only in the jivatma; it cannot be in anyone else. The jivatma itself is the observer and also becomes the observed. Of itself. Being the observer, it can see inside, and the jivatma can also see outside. It can see external objects and can also see inside itself. God has given such power to the jivatma. All other objects cannot see inside. They are seen when someone lights them from outside, all other objects. Only the jivatma is like this—Paramatma is, of course, even more so—but compared to all these objects, the jivatma is distinct. And that is called viveka in Sankhya. That is the viveka of Prakriti and Purusha. The viveka of intellect and soul. And for the viveka of intellect and soul, Shreeji Maharaj had memorized a story by heart. Puranjan... What? The story of Puranjan. The story of Puranjan comes in the Bhagavat. Maharaj remembered two stories very well till the end. Which ones? One is the story of Bharatji. That is for giving up attachment to external objects. And the story of Puranjan is for giving up internal attachment. Puranjani means intellect. And a jiva attached to its own intellect is Puranjan. Puranjan is described as a metaphor in the Bhagavat. That this story of Puranjan was told as a metaphor. Then he meets Puranjani, and gets married to her, and then Puranjani, those five serpents, her friends, and so on—it is a very long story. Maharaj had understood and memorized that story of Puranjan by heart, while performing austerities. When Maharaj was performing austerities standing on one leg in Pulashram, he kept both this story and Bharatji's story in mind. Lest his pride should increase and body-consciousness should increase. So, the story of Puranjan is the destroyer of body-consciousness. Puranjani means intellect. Just as a worldly person marries and joins as husband and wife, in the same way, this jiva has joined with Puranjani, not with Paramatma. It has joined with the intellect. Whatever the intellect says is right. And whatever the intellect denies is wrong. Like that. And that means one's own beliefs. Not God's beliefs. The whole life is spent in one's own beliefs. Only one's own beliefs. No fruit is obtained. So the story of Puranjan is for becoming distinct from the intellect. The viveka of intellect and Purusha is mentioned in Sankhya. What is the difference between the intellect and the conscious jiva? The intellect is that which illumines what is obtained. And the jiva is always illuminating. The light of the jivatma never dims. When sleeping, it sleeps making the intellect its object, thinking, 'I slept well today.' When the jiva is asleep, the jiva is awake and the intellect is asleep. So the intellect has four functions. Which ones? Doubt, decision, sleep, and memory. Then the intellect leaves three functions: doubt, decision, and memory. And the intellect does one function, what? Sleep. It sleeps peacefully. The jiva watches that. So upon waking, it knows that 'I did not sleep today,' or 'I slept today, I slept very deeply.' So the jiva watches, which means that the jiva is awake and the intellect is asleep. So both are distinct. The jiva and the intellect are both distinct. But still, if there is a little more intellect, it assumes that 'I am the intellect and the intellect is me.' That is called the story of Puranjan. And if it is a little less, it believes, 'Does work happen through intellect? If I slap...' Fools have a lot of strength in slapping. Foolish people are very stubborn, as they say, right? So foolish people have a lot of strength in slapping. So they are wedded to that. They are not wedded to God, foolishness. And the intellectual ones are wedded to the intellect. God knows, God sits waiting to see, 'Is anything coming to me from this, any material? I have indeed given it.' 'Buddhi Buddhi 1) Intellect. Intelligence. 2) One of the four antah-karans, with the functions of consolidating thoughts, making decisions and resolutions, forming beliefs, or discriminating. It possesses the knowledge of all objects and is also the reason for the specific knowledge which all of the indriyas possess. Its inherent features are doubts, belief, sleep and memory. Tap to open in glossary → But these became wedded to the intellect, and those became wedded to foolishness. So foolishness also comes from the intellect itself. So supplying to God is left out. So if one considers oneself distinct from the intellect, that is called the viveka of intellect and Purusha, from that. And that is the work of Sankhya. Gunatitanand Swami said, right, that Sankhya is needed. Without Sankhya, it is called half 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 → Sankhya means categorization. What is Sankhya called? Categorization. One's intellect and oneself are distinct. Never trust one's own intellect, Maharaj said so. Maharaj said not to trust the mind. 'Na kuryat karhichit sakhyam manasi anavasthite, yad-vishrambhach-chirach-chirnam chaskanda tapa aishvaram.' By trusting which, great ones like Brahma, Shiva, Parashar, Saubhari have stumbled. They do not even have the desire to stand up. Why did that happen? Because they depended on the intellect. On the intellect, they depended on their own intellect. If one depends on God's command, would anyone stumble? God said not to do this, and if one does not do it, one would never stumble. Nothing would happen to us. I have been practicing for so long, nothing happens to me. So, thinking nothing will happen to us, we trusted the intellect. 'Yad-vishrambhach-chirach-chirnam chaskanda tapa aishvaram.' Austerities of 60,000 years were turned to dust in a single moment. So that is the fruit of trusting this intellect. Maharaj said not to have trust in one's own intellect for this reason. One's own intellect... God asks us, 'You give us advice like this.' And what if our intellect is such that it even advises God? God did ask Uddhavji for advice. Lord Ramachandra asked Hanumanji, Vibhishan, Angad, and Jambavan for advice. He would do something. If he wanted to do something, he would first ask everyone. 'Brother Jambavan, you tell me what is in this? Brother Vibhishan, you tell me.' Lord Krishna Krishna 1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan. Tap to open in glossary → Even if Uncle Uddhav had spoken, he would still ask Brother Balaram, 'Elder Brother Baladau, you tell me.' He would do it after asking two or three people. He would go to Uncle Vidur again. Then he would do as he pleased, like us. He would not listen to anyone, even after asking ten people. But God, on the other hand, would listen. He listened to Uncle Uddhav a lot. And Lord Ramachandra also listened to Vibhishan and others a lot. When Ravana was not dying, Lord asked Vibhishan. Otherwise, would he not know himself? Even if he knew, what of it? Why does he do that? To give credit. To tell us as well. That do not keep such an attitude. To teach us, he has to do it, right? That do as someone says. Do as Uncle Uddhav says. We should regard someone as Uncle Uddhav. That 'I want to do as this Uncle Uddhav says.' Or as Hanumanji says, Jambavan says, or Angad says, do accordingly. So they knew, yet they did it after asking everyone. He asked Vibhishan, 'Brother, why is this Ravana not dying?' He said, 'Lord, he will not die like that.' So then how will he die? 'Do like this,' so he did that, and then Lord, so Ravana died. Otherwise, Lord would know. He was highly ethical. It made no difference, his blow would never miss, he was like that. But still, he did it after asking everyone. What does that mean? Do not trust the intellect. Do not depend on the intellect. Depend on God. Depend on God's devotee, like that. Then there would be no problem at all. This is also about becoming distinct from all of it. Only then is the jivatma said to have attained knowledge of the jivatma. When one attains knowledge of all these elements, then knowledge of the jivatma is attained. If one does not recognize these elements, then the jivatma is merged with them. What is SQ? What does Spiritual Quotient mean? Considering oneself distinct from the body is called SQ quotient. And one whose SQ quotient is strong, they say, has great peace. 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