From His perspective, a relationship with the Supreme Lord means having true recognition or conviction in Him. So Maharaj interpreted this. How is the soul purified? Through upasana. Through knowledge of God, the soul is purified. So knowledge means upasana. Through the upasana of God, the soul is purified. If there is a piece of coal and you put it in fire, and as it burns hotter and hotter, it becomes fire itself. Then it is said to have achieved complete upasana of fire. So, as one understands the mahima of God more and more, one develops self-disregard, right? Self-disregard. He develops such disregard for himself, for his own personality, as he understands the mahima of God. So he keeps it hidden everywhere else; he has nothing of his own to show. In that, he would never show it to a seeker. His own self. And connects directly with God. Connecting directly with God means he has attained oneness. With God. He must realize that much mahima. Oneness is attained through mahima. Maharaj said this based on conviction. Mahima and a sense of belonging in Him lead to oneness. From Maharaj's perspective, a relationship with the Supreme Lord means having true recognition or conviction in Him. Yesterday's discussion was included in this. That a mother understands her child's language, what he needs. A child has only two languages: either crying or laughing, only two. Or making sounds. So either he cries. But why he is crying, she understands. That he needs this right now, so she gives it. So that is called oneness. What does he need right now? So that is called oneness. Maharaj says, "Yesterday, in Vachanamrut Gadhada II-13, we said..." If a father is playing with the child, he might not know; the child starts crying while in the father's lap. If the child starts crying, he doesn't understand why he is crying. So when the child starts crying, the father looks for the mother. Saying, "Take him away." But even if the child is crying in his father's lap, the mother understands what he needs. He needs this. Because she understands his language. Understanding the language without words is called oneness. Let's see what oneness means. Is it not called being intuitive? A servant is intuitive. If he does it only when told, that is not being intuitive, not oneness. He needs this right now. He understands his language slightly, understands the unspoken language, what his need has arisen. That becomes oneness. From Maharaj's perspective, a relationship with the Supreme Lord means having true recognition or conviction in Him. Maharaj says, "If the form of God is known exactly as we described yesterday in Vachanamrut Gadhada II-13, and if there remains no doubt of any kind..." If one has developed true conviction, known such true mahima of that form. And if one has developed true conviction, then he has attained oneness. That Sadhu has attained oneness with God. Maharaj gave such a definition, simply of what oneness means. "...and if one has developed conviction in the form of God with no doubt of any kind, we call that oneness." A relationship is always a conductor. Just as when two wires connect, in them... Of what? Of the relationship. A relationship is always a conductor. Just as when two wires connect, electricity flows through them. Just as heat and cold flow into the connected object, similarly, the characteristic of a relationship of oneness with Maharaj is that Maharaj's... Media can be both resistors and conductors. Whatever media there are... They also resist, don't they? So if you connect two in this, it consumes a little in between. It consumes a little in between and then gives to the other, at the opposite end. So media can be both resistors and conductors. When can they become perfect conductors? When a relationship of oneness is established. If it wants nothing for itself, then it does not block at all what the other sends. Whether it is current or water, they all go from one place to another. So there should be no blockage in between. If oil goes from one pipe to another place, what does the pipe do? A little bit sticks to it, right? A little bit, as much as its capacity allows. It absorbs. And this is the only conductor, such media, that even adds its own and gives. So a relationship of oneness is established. The benefit of God, it pours itself into it and gives to the seeker. Does the pipe become oil? This is such a pipe that the pipe itself becomes oil. It pours itself into it and gives more to the other. So God believes, "This person is doing my work only." If it only gives what is there and what God gives, how can oneness be achieved? The pipe itself must become oil. Then it is called oneness. The pipe also starts functioning as oil. So it pours itself and gives. Whatever material God has sent, it adds a little of its own form and gives. It shares its own part and gives. So that is called a relationship of oneness. And that cannot happen unless true mahima is in every vein of his. So Maharaj said, "The mahima of the form we described yesterday..." "...if such mahima has entered his every vein and he has developed true conviction in it..." "...then he attains oneness." It does not happen merely by performing samadhi. If he sits in samadhi and comes out of it, he will only end up in confusion. A relationship is always a conductor. Just as when two wires connect, electricity flows through them. Just as heat and cold flow into the connected object, similarly, the characteristic of a relationship of oneness with Maharaj is: when does the Sadhu experience the exact same bliss of Maharaj that Maharaj Himself experiences? Under what circumstances do we experience the complete bliss of Maharaj? What should we do so that we obtain the complete bliss of Maharaj? Maharaj says, "If one develops conviction, without any doubt, in the form of God as we described yesterday in Gadhada II-13, then such bliss is experienced." The bliss of the form can only come through conviction. Therefore, Maharaj says, "We call conviction itself oneness." One must develop such conviction of how God is. And what I am to Him, when one firmly decides his relationship with God, that is called upasana. What is upasana? Not just a mere feeling of being a servant. A feeling of being a servant accompanied by mahima and recognition. If a servant is serving but does not remember God, that is not upasana. That is navadha. It is called navadha bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → What is the difference between bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → What is the difference between bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → Maharaj has said in Vachanamrut Gadhada I-40, "What do we call bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → In upasana, there is remembrance, whereas in the other, there is no remembrance. In the other, there is no remembrance; he performs actions for the benefit of God. But he does not remember Him. Remembrance happens only if there is mahima, otherwise not. So, even while performing actions, he maintains the connection that "I am doing this action for Him," that is this. If he performs actions with such a feeling, it is called upasana. And if such a feeling is absent, it is called bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → This is the difference between bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → There are many thoughts opposed to that conviction. Their cessation itself is true nirvikalp nirvikalp Without alternatives or doubts. Used to describe faith or Tap to open in glossary → The beginning is mental distress. And when mental distress becomes quiet, samadhi is attained. Mental distress regarding God. What mental distress regarding God do we experience? "Maharaj is not doing what is needed." That is the distress, what else? What is the pain? So Maharaj gives more than what is needed. His pain is said to have been removed. If he knows His mahima, he would have no expectations from Him at all. When mental distress becomes quiet, samadhi is attained. That is the definition of samadhi. There are many thoughts opposed to that conviction. Their cessation itself is true nirvikalp nirvikalp Without alternatives or doubts. Used to describe faith or Tap to open in glossary → Adhi means mental distress. That is, there are many opposing thoughts regarding the form of God. They do not allow conviction in the form of God to develop; those opposing feelings and opposing thoughts are many. What are the opposing thoughts in that? Worldly desires are the opposing thoughts in it. They dismantle conviction. After knowing God, we sit with some expectations. So, as said in Vachanamrut Gadhada I-70, conviction does not develop. Sometimes God fulfills them, and sometimes He does not. Then his conviction does not remain unwavering. So it causes dismantling. Then God performs divine actions, and he sees some flaw in them. He sees flaws in God's gestures, flaws in His actions. So if we have a divine feeling, in Maharaj or in any person, what is its test? If no flaw is seen in his actions, it means there is a divine feeling. God, God performs divine actions, and even if He performs such awkward actions, still no flaw is seen. Then he is said to have developed firm conviction, then he attained oneness. So these are all dismantling, opposing thoughts. Regarding the form of God. When they all subside, they allow firm conviction to develop; until then, they do not allow conviction to develop. Either one's own shortcomings interfere, or flaws are seen in God's actions; they are all dismantling factors. Many times, it is not one's own shortcoming. And even if there is no flaw in God's actions, still, through association, all of that enters. For example, Dinanath Bhatt had no issue regarding Maharaj. But through the association of Nishkulanandji, it became "Maharaj is like this, Maharaj is like this, Maharaj is like this," and everything happened. So there are many opposing factors in it. One needs such conviction in God that can effectively counter those opposing factors. So that much mahima is needed. So that an opposing factor never even approaches. Then it is fine. So, do opposing factors perish through samadhi, or do they perish by doing 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 → Eh? By what do opposing factors perish? They do not perish through samadhi. If one does 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 → 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 → Then they perish, then oneness is attained. True. There are many thoughts opposed to that conviction. Their cessation itself is true nirvikalp nirvikalp Without alternatives or doubts. Used to describe faith or Tap to open in glossary → Adhi means mental distress. The unsettled state of the mind is called adhi. The one in whom it has become quiet, that itself is true fruitful samadhi for him. Running here and there is his distress, pain. It causes pain to the soul. The mind runs here and there. When expectations are not met, he experiences pain. If the running itself stops. Then the pain subsides. The samadhi of ashtanga-yoga is indeed samadhi, but this samadhi, in Maharaj's view, is far superior. This is useful for liberation. The other is useful for siddhis. The manifestation of the eight siddhis does not happen through this. How can the eight siddhis manifest through this? The eight siddhis are attained through the other, through ashtanga-yoga. The samadhi of ashtanga-yoga is indeed samadhi, but this samadhi, in Maharaj's view, is far superior. Because after waking up from the former samadhi, there is a possibility of mental pain. Whereas, after having a personal association and recognition of the Supreme Lord, mental pain does not remain. Then his eyes are open. Then, even if his eyes are open, he can still experience the bliss of samadhi, that is, the complete bliss of the form of the Supreme Lord. In that, there must be unwavering stability. Doubt means thoughts that dismantle conviction, which wound conviction. For example, "There is no such thing as the Supreme Lord"—atheism. The second dismantling factor is... That is, if there is atheism, then the Supreme Lord does not exist at all; His existence itself is not there. The second dismantling factor is: "Even if the Supreme Lord exists, Maharaj in this human form is not that Supreme Lord," or having some doubt in this. "Maharaj is indeed God..." It wavers, right? Again, if something works out in our favor, Maharaj's mahima increases. And if it doesn't work out, it decreases. It keeps wavering. If what we wished happens, mahima increases, and if it doesn't? So these are all dismantling factors. Whether what is wished happens or not, if it remains constant. Then Maharaj called that nirvikalp nirvikalp Without alternatives or doubts. Used to describe faith or Tap to open in glossary → Regarding God. So God may not be here in human form, but in 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 if what is wished does not happen, our interest decreases. Then, in Maharaj, if it remains exactly the same. The second dismantling factor is: "Even if the Supreme Lord exists, Maharaj in this human form is not that Supreme Lord," or having some doubt in this. "Maharaj is indeed God, but is just one of the other incarnations, nothing special. He is not believed to be the cause of all incarnations." These are all dismantling... all such minute details are many. If some deficiency is believed in His doership, His attribute-less divine nature, or His power and capability, all those thoughts are destroyers of conviction, breakers of conviction. If their existence lies deep within the mind, even if one worships Maharaj as God, oneness is not attained, nor is the desired bliss of Maharaj experienced. Therefore, Maharaj says, "Once this neem tree is known to be a neem tree, then in no way does any doubt remain regarding it." Similarly, no matter what kind of bad company, what kind of scriptures, or what kind of internal enemies, if they cannot cause any disruption in the conviction in Maharaj, developing such conviction in Maharaj is what we call oneness. That is 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. Not human-proofread., AI-translated, unverified · Source details