Then Shriji Maharaj said, "Stop the kirtan kirtan Divine songs about Bhagvãn and His charitras, usually sung to the accompaniment of musical instruments. Tap to open in glossary → All the scriptures that Vyasji has written for the sake of liberation, we have listened to them all with complete attention. The principle in all those scriptures, and the only matter concerning the liberation of the soul, is this: that the creator and destroyer of this entire world is God alone. And in all those scriptures, there are the divine actions of God, or the actions of God's Sant Sant A sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush. Tap to open in glossary → And the discourse on the dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → do not lead to any liberation. And by merely following the dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → And for the sake of liberation, knowing God as the sole creator and destroyer is the only way." "And just as one knows the greatness of the indirect avatars of God like Rama and 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 → and just as one knows the greatness of indirect sadhus like Narada, the Sanakadik, Shukaji, Jadabharata, Hanuman, Uddhava, and others, if one understands the same greatness of the manifest God and the manifest devotee sadhu of God, then for him, nothing remains to be understood in the path of liberation. Understand this discourse whether we say it once or a lakh times, understand it today or after a lakh years, but there is no escape without understanding this matter. And if you ask Narada, the Sanakadik, Shukaji, Brahma, or Shiva, they are wise and, bringing many arguments, would show only the manifest God and the manifest Sant Sant A sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush. Tap to open in glossary → And just as there is greatness of the indirect God and indirect Sant Sant A sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush. Tap to open in glossary → they would show the same greatness of the manifest God and manifest Sant Sant A sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush. Tap to open in glossary → And whoever has attained such firm conviction, has grasped the entire essence. And at no time will he fall from the path of liberation. Just as Brahma, Shiva, Brihaspati, and Parashara fell from dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → yet because they had a conviction full of greatness in the manifest God and manifest Sant Sant A sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush. Tap to open in glossary → they did not fall from the path of liberation. Therefore, the secret of all scriptures is this discourse." The same has been said by Maharaj in the second Vachanamrut of the Antya Antya End. Final. Tap to open in glossary → Read the first question. And then, I want to read a little of the last part. Read the original question. Then Shriji Maharaj asked a question, "One sees the world as transient, and also sees the conscious soul separating from the body upon leaving it, yet the prominence of the world does not leave this jiva's heart. And one knows God to be the ocean of all happiness, yet the jiva's mind does not attach to God. Likewise, 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 → And affection for worldly objects like wealth, women, etc., does not cease; what could be the reason for this?" Now read the last part. "We believe that the reason is this: just as this jiva has conviction in the indirect, if he had the same firm conviction in the manifest..." Read two lines further ahead. Above. For that, oaths have to be taken. Further ahead. 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 → Shri 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 → Maharaj's meaning of 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 → The sadhu and the devotee. Maharaj called only that 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 → Developing an understanding of such saintly souls is called 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 the meaning of 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 → "And 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 → Shri 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 → The perspective of the scriptures, the words of the scriptures are 'parokshavado vedoyam balanamanushasanam' paroksham cha mama priyam. That is, they speak indirectly. So directly... It comes directly into the mind. And Maharaj says that for whoever it has come directly into the mind, he has grasped the essence of liberation. If we look closely at the sharp point in both Vachanamruts, what is the sharp point? Why is Maharaj... what is Maharaj's point? What does Maharaj want to say? What does the sharp point mean? That is what needs to be investigated. Then it has to be grasped. "I am not won over by ashtanga yoga, sankhya philosophy, scripture reading, penance, renunciation, yoga, sacrifices, and vows, as I am won over by 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 → What is such a sharp point? That which wins Him over through 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 → dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → If one pleases this and wins this over, then God is won over. "Therefore, it appears to us that the impressions of past lives must also have been formed through association with the Satpurush." So Maharaj has placed the Satpurush as a synonym for 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 → First He spoke of 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 → Wherever Maharaj talks about the form, He brings 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 → And if He talks about 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 → Developing an understanding of the Satpurush, or 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 → Wherever the greatness of 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 → it is in this sense... "Therefore, it appears to us that the impressions of past lives must also have been formed through association with the Satpurush. And even today, whoever receives these impressions does so only through association with the Satpurush. Therefore, even after attaining the association of such a Satpurush, one who does not understand things as they are, should be known to have an extremely dull intellect. Why? Because, just as the assembly is in Shvetadvipa, and just as in Goloka, Vaikuntha..." He is called dull-witted because what the difference is between the manifest and the indirect, is not grasped by him, so Maharaj calls him dull-witted. It is not grasped by his intellect that there is a difference between the manifest and the indirect, like this. Difference in the result. 'Upakramopasamharo abhyaso apurvata phalam' Phalam means result. What is its result? Then he would grasp the essence. Without the difference in result, the difference in the core essence cannot be grasped. What is the fruit of vairagya? What is the fruit of dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → And what is the fruit of developing an understanding of the Satpurush? He does not see the difference in the result, so the essence is not grasped. Maharaj has written the Vachanamrut of the essence here, hasn't He? The essence is the root. And the result is clear. But based on the result, the essence is not grasped. So he is dull-witted, that is why. He may have worldly intellect, but his intellect for liberation is dull. His hunger for liberation is dull. Intellect for liberation means hunger for liberation. He has not felt the hunger for liberation. "Just as the assembly is in Shvetadvipa, and just as the assembly is in Goloka and Vaikuntha-loka, and just as the assembly is in Badrikashrama, I know this assembly of satsangis to be even superior to them." Maharaj's... its meaning is that just as the liberated souls of Badrikashrama are, the assembly... Because the whole talk has proceeded on the essence. Just as the liberated souls of Badrikashrama are, the same are those of this world. And they must be so. Not that we force them to be so. If there is any liberated soul in this world, then his greatness is more than that of the liberated souls of Badrikashrama. This is Maharaj's point. It is not the point that everyone here is superior to the liberated souls of Badrikashrama. Not that whoever is found and met here is superior to those, not like that. If anyone in this world, say, has developed an understanding of God and is detached in this world, living in a liberated state, then he is superior to those, because liberation happens through this one, not through that one. Like that. Maharaj stated such a meaning of the essence. Maharaj... this 21st Vachanamrut is about the essence, isn't it, that the essence came into his hands. Kushalkunvarba and others were extremely spiritual seekers, so there was a yearning in their hearts. As to when the manifest God would hold our hand? And without attaining the manifest God, there was no liberation. They were extremely spiritual seekers. And Maharaj, in the end, Maharaj fulfilled their desire. Is it not the same in the life stories of Dadakhachar and others? That they completed the Shrimad Bhagavatam seven times. And all the divine actions of God, the actions of Shri 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 → 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 → But still, there was no peace. They were not experiencing that much peace. Having read the Bhagavatam seven times and then contemplated on it, still, a yearning remained. This is the point of that yearning. And then Maharaj met them, so the essence of liberation came into their hands. Still, Maharaj... those talks in Satsangi Satsangi A person who practises satsang. Tap to open in glossary → Maharaj installed 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 → 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 → murtis... He initiated the worship of murtis, didn't He? In that, He gave 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 → 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 → Still, all these female devotees prayed to Maharaj, 'Maharaj, that is fine, but make a 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 give that to us.' Indirect, manifest. The difference in that which is grasped, is said to be the essence coming into one's hands. So those indirect... everyone has grasped the manifest, no one has grasped the indirect. But what is the difference? If this essence of that comes into one's hands, and the true... The difference stated is between two true things. Those liberated souls are not false; there is no question of false or true there. But for those of this world, the question of true and false remains. So it is not that even the false ones are grasped as manifest. It is a very subtle perspective. So Maharaj has said in this that the story appears to be gross, within this Vachanamrut. But still, it is extremely subtle. He who behaves in such a manner, to him it will be clear. Such is this Vachanamrut's... essence; it is not such that it comes into everyone's hands, it is an extremely subtle matter. That was the talk. "Just as the assembly is in Shvetadvipa, and just as the assembly is in Goloka and Vaikuntha-loka, and just as the assembly is in Badrikashrama, I know this assembly of satsangis to be even superior to them. And I see all the devotees filled with extreme light. If we are speaking even a bit of falsehood in this, then we swear by this assembly of sadhus. Why do we have to take such oaths? Because everyone does not understand such divinity, nor is it seen, therefore, oaths have to be taken. And 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 → having come into it, one who has affection for objects other than God, the reason for that is: just as this jiva has conviction in the indirect, he does not have the same firm conviction in the manifest." How beautifully Maharaj has spoken so deeply. '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 → Having come into it, one who... has affection for objects other than God. What does that mean? What is the meaning of that? Huh? What do you say? What did you understand? What did you understand? Huh? There is no affection for God. Affection not being in God does not mean affection is in dust and sin, not like that. Maharaj set the background that, dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → they remain more in this dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → That. The talk again. "And 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 → one who has affection for objects other than God, the reason for that is: just as this jiva has conviction in the indirect, he does not have the same firm conviction in the manifest..." Ahead, Maharaj has already spoken of vairagya and other things. He has set them aside a bit. Rules, dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → So its meaning is derived in this way. Yes. "It is said in the Shrutis that, just as the jiva has conviction in the indirect deity, if he has the same in the manifest Hari Hari An avatãr of Bhagvãn. He incarnated in His four-armed svarup to save an elephant from being killed by a crocodile. He cut off the crocodile’s head with His chakra. Tap to open in glossary → Guru Guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → this Vachanamrut is about all benefits being attained. It is about all benefits being attained. And that other one is about the essence. He who grasps the essence attains all benefits, like that. He who grasps the essence attains all benefits. The essence if grasped incorrectly, Maharaj has stated a subtle point here, that it is not that the false is grasped believing it to be true. Everyone... if it is manifest, then if some other is not there, any one is needed, like that. In Sitaji's svayamvara, all the kings were sitting and waiting, for what? That if no one breaks the bow, then she will marry someone. Then we are here. So it does not mean that because there are no murtis, this one should be grasped, not like that. Indirect and manifest, that is about the true. In the indirect, the question of true and false does not arise much. The liberated souls of Badrikashrama, the liberated souls of Shvetadvipa, there cannot be true and false there; the false ones do not go there at all. Here, the false ones get mixed in. Among them, those who are true, and those other true ones, among them, which is the essence? The manifest. In that, the essence of the manifest, like that. Because this is the giver of liberation; Maharaj says he is the giver of liberation. Brahma and others show that this is the giver of liberation, not us. So those who are true. To grasp everyone as the essence, true or false, whoever comes to hand, is not such a confused meaning. But the meaning is very beautiful. And this is the difference, which Maharaj... Maharaj said in that Vachanamrut, in the ninth Vachanamrut of the first section, that as long as he has not seen the luminous form, till then my complete... complete liberation has not occurred, if he has such ignorance, one should not even listen to discourses from his mouth. Like that. And in that, this is the essence. It is the essence of the manifest. Liberation happens through this. But both are true. It is the difference between two true things; it is not the difference between false and true. When both are true, then comes the next point. To grasp whatever comes to hand and say the essence of liberation has been grasped, is not so. In the ninth of the first section, it is said for the form of God, and in this, it is said for the Sant Sant A sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush. Tap to open in glossary → In this, for the Sant Sant A sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush. Tap to open in glossary → The Sant Sant A sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush. Tap to open in glossary → Maharaj also included God; He included both the manifest God and the manifest Sant Sant A sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush. Tap to open in glossary → But of 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 → Antya Antya End. Final. Tap to open in glossary → Sant Sant A sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush. Tap to open in glossary → That. Only the Sant Sant A sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush. Tap to open in glossary → At present, God cannot be considered manifest, so. So manifest... then if the meaning of manifest is derived, Maharaj is considered, but manifest is Shriji Maharaj... the meaning of manifest is supreme, like that. So Maharaj is indeed supreme. The meaning of manifest, if you analyze it deeply, means supreme. Like that. So Maharaj is indeed supreme. And He works just like the manifest. We have talked, haven't we, that if the sun has risen, and one looks at it, then that is manifest... that is called manifest, like that. And if looked at this way, it is not called manifest, but it is called present. Yes. The meaning of present is that the work done by the rising of the sun, even if it is behind like this, the work gets done. So it is present. The work that should be done by Maharaj, of coming to take, and liberation and His power, that has all been entrusted by Maharaj to this devotee, entrusted to the sadhu, so then Maharaj is indeed said to be present. The flow of the supreme is present. Such is the meaning of present. "It is said in the Shrutis that, just as the jiva has conviction in the indirect deity," here, emphasis is placed on the word manifest. Here, emphasis is not placed on present. "Just as the jiva has conviction in the indirect deity, if he has the same in the manifest Hari Hari An avatãr of Bhagvãn. He incarnated in His four-armed svarup to save an elephant from being killed by a crocodile. He cut off the crocodile’s head with His chakra. Tap to open in glossary → Guru Guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → then all the benefits that are said to be attained, all those benefits are attained by him. And when such association of the Sant Sant A sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush. Tap to open in glossary → then He whom one wanted to attain after leaving the body, has been attained while still in the body." So that confirms this point. "Therefore, that which we call the supreme state, call liberation, has been attained by him while still in the body. And this discourse which was told appears to be gross, but it is extremely subtle. He who behaves in such a manner..." Gross because everyone is ready to grasp... ready to grasp. Everyone is holding on, not that they are ready to grasp; everyone is holding on to the manifest. But whether the essence, the essence of liberation, has been grasped or not, no one investigates that. So if the difference between those who are true here and those who are true there is grasped, then Maharaj said the essence of liberation has been grasped. Here, people have falsely assumed and sat sat 1) True. Real. 2) Permanent, imperishable and unchanging. Is unbound by the past, the present, and the future. 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