If the wind is not visible to the eye, then how do we know if the wind is there or not? How do we know that? We know when it shakes the tree. So, shaking the tree is the work of the wind. And from that, we can infer that the wind is coming, it's coming slowly, it's coming with great force. From which direction is it coming? It's coming cold, it's coming hot. All that happens through the actions of the wind. Among these, how is the mind? How much does it run? Does it run slowly or does it run more? What does it run on? If one observes its actions, then one recognizes it. Otherwise, one does not recognize it. In the same way, all twenty-four elements are described. Here in the Vachanamrut, the characteristics of the actions of all those elements are described. It is said what those elements do while residing in our body. Otherwise, the qualities of the material substances are sattva, rajas, and tamas. It is said what those elements do while residing in our body. Otherwise, the qualities of the material substances are sattva, rajas, and tamas. But here, its composition is the same. Its matter, of the twenty-four elements, is triguna. But what is being said here are its actions. Its actions bind us, they bind the jiva. That matter doesn't bind, that material doesn't bind. Otherwise, the qualities of the material substances are sattva, rajas, and tamas. But here, without stating them, their actions are described. And by knowing what effect it has on our consciousness, bondage is removed. In knowing that, one should also gain knowledge of the flaws of those elements. Only then can one be freed from the bondage of the elements. When is it said that one has known the elements? When one knows its flaws. When is it said that one has known God? When one knows His qualities. And the world is said to be known when one knows its flaws. If one is sitting with the qualities of the world, then it is not said that one has known it. Among these, what harm do these elements do to it? And where does it create bondage? If one knows it in that way, then one is freed from it. Otherwise, one cannot be freed. This is its characteristic, that the characteristic of the mind is to make resolutions and doubts. As long as one knows that, one cannot be freed. What is the nature of the mind to bind? It is said what those elements do while residing in our body. Otherwise, the qualities of the material substances are sattva, rajas, and tamas. But here, without stating them, their actions are described. And by knowing what effect it has on our consciousness, bondage is removed. In knowing that, one should also gain knowledge of the flaws of those elements. Only then can one be freed from the bondage of the elements. The purpose of the knowledge of elements or Sankhya knowledge is also the same: to realize the flaws of those elements. It is said that A wise and discerning person knows the flaws. One who knows the flaws is truly wise. Maharaj has said the same thing in Vachanamrut Vartal 17. Therefore, in the introduction to the elements, knowledge of flaws is extremely essential. And that is considered the true introduction. For Maya, that is correct. Only when one gains knowledge of its flaws, the flaws of the twenty-four elements, is it said that one has gained knowledge. There are two types of knowledge about any object or person: positive and negative. Negative knowledge has a slight advantage over positive knowledge. It is deep. For example, if a gathering of a hundred people is seated, and someone comes and asks, "Is Ramjibhai here?" Then there can be two answers: yes or no. When you look at the assembly and Ramjibhai is immediately found, then yes. But when you have to say no, you will have to investigate more deeply and thoroughly. You have to check 100 people. No Ramjibhai is left behind, right? And if you want to say yes, you don't have to check all 100. Once Ramjibhai is found, there is no need for further investigation. So, it is positive. There isn't that much depth in it. And negative knowledge, it should be deep. That this is not it. But when you have to say no, you will have to investigate more deeply and thoroughly. Only after a complete investigation in all four corners can it be said that Ramjibhai is not there. Similarly, for the introduction to elements and the introduction to Purush Purush 1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush. Tap to open in glossary → Therefore, that introduction is also difficult. And it shows a more accurate measure of the thing. Every person, in order to introduce their own merits and demerits to others, already has such a prior arrangement. Such characteristics of Purushas are mentioned. So, Naradji, Saubhari, Parashar, They made a mistake only once. Yet, it stained their entire life. How many good deeds has he done? Naradji has countless good deeds. Yet, Naradji did not get that recognition, and even if he made a mistake once, it gets recorded. And in that, his credit went down. Like that. Every person has already made such an arrangement to introduce their own merits and demerits to others. If there is a gathering of 100 people, and Ramjibhai is sitting there, he won't even go there. If someone comes to find him. And people have arranged their merits and demerits in such a way that they have hidden their flaws. No one sees them. Every person has already made such an arrangement to introduce their own merits and demerits to others. So that if someone investigates, only our virtues should come to their hand. And the flaws, the minus points, should not come to hand quickly. They are arranged by hiding them a little deeper. They are not to be easily seen by others. Therefore, its introduction is very difficult. This is natural. We are also not exempt from that. There is no need to check that thing in God alone. There is no possibility of it there. For any other introduction, knowledge of flaws becomes primary. However, even if it is not there, it is not for imposing it or for understanding that if there is a slight flaw, it is completely useless. But it is certainly necessary for a detailed introduction. The characteristics of the twenty-four elements described here are mostly according to Sankhya Shastra. In short, what is Sankhya knowledge? It is the realization of the flaws of the elements. World That is called Sankhya knowledge. Sankhya means eye. Having eyes means recognizing all the elements and knowing their characteristics, not just as described in the scriptures. What is its weakness? And where does it bind the jiva? To know that is called Sankhya knowledge. It is said that one has realized it. Where does a person's eye bind? Where does the ear bind? Where does the tongue create bondage? When one gains knowledge of one's own elements, then one is freed from them. To realize the miseries of the world. Even Janak, who was a leader in Sankhya knowledge, showed Shukdevji that a rock in the form of time is hanging, and that a mountain of hidden miseries within the elements is hanging. He gave the same teaching: to realize that. In the Gita also, God has called the world "dukhalayam ashashvatam" (an abode of sorrow, impermanent). And in the Yoga Sutras, it is said, "Parinam tapa samskarahi sarvam duhkham eva vivekinah" (To the discerning, all is sorrow due to the pain of change, anxiety, and latent impressions). Here, one thing is worth noting: that experiencing the miseries of the world is one thing. And realizing that hidden miseries exist in the elements or in the world is a different thing. Heyam duhkham anagatam (The suffering which is yet to come is to be avoided). The coming bondage, in the future, bondage will occur from this. Or in the future, sorrow will come from this. If one truly understands that, then one is called a Sankhya jnani. And if one finds a way to escape from it, then one is called a Sankhya jnani; then it is said that one has gained knowledge of the elements. If one just keeps chanting it by heart and all those others have already gone around, then it is not said that one has gained knowledge. The principle of Sankhya is "Heyam duhkham anagatam" (The suffering which is yet to come is to be avoided). Clouds of sorrow are about to come upon us. To avoid it beforehand. One can leave it. If one knows and recognizes it, then one leaves it; otherwise, one doesn't recognize it at all. If one doesn't even recognize it, how can one leave it? When people get married, do they know what will come out of it? Does one know whether sorrow or happiness will come out of it? One only has enthusiasm. One doesn't know, one doesn't even think about it. If one thinks, one might know a little. But one doesn't think. So, "Heyam duhkham anagatam" (The suffering which is yet to come is to be avoided). Here, one thing is worth noting: that experiencing the miseries of the world is one thing. And realizing that hidden miseries exist in the elements or in the world is a different thing. Those wise persons who have realized the miseries of the world in their hearts. They have become free and have not experienced the miseries of Maya, and they have been liberated. One who realizes Maya, realizes suffering, does not experience it. And one who experiences it does not realize it. Such. The jivas of this world are crushed and beaten in miseries. But then they don't realize it, they don't feel that there is suffering in this. They experience those miseries in delusion. They get troubled, and yet they fall back into the same place. Those wise persons who have realized the miseries of the world in their hearts. They have become free and have not experienced the miseries of Maya, and they have been liberated. Shukdevji attained knowledge in the womb. This world is like this. Then, as soon as he was born, he ran away with the placenta. As soon as he was born. He ran away with the placenta on his shoulder. Because he realized what the world is like. He thought that it's not worth living in this world. So he ran away. Those who, like us, have clung to the world like worms, holding onto the feeling of happiness. They have to experience a bellyful of suffering. And they have to experience it. This jiva constantly experiences suffering. Yet, it remains attached, hoping for happiness from it. And whatever happiness is attained, Maharaj says that it is due to a slight connection with God, along with dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → In the first part of Vachanamrut Panchala, but in that, meaning in dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → In the first one In the first one But in that, meaning in dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → Then where can happiness be found? All these elements are beyond the senses, therefore they are known through experience. Its inference is also made from its actions, and its knowledge is gained. But that is not possible for everyone. Therefore, Maharaj here gives an introduction to the actions of each element. Purush Purush 1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush. Tap to open in glossary → In that, first, giving an introduction to Purush Purush 1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush. Tap to open in glossary → Purush Purush 1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush. Tap to open in glossary → And indivisible, beginningless, endless, true, self-effulgent, omniscient, and possessing a divine form. If one separates oneself from these twenty-four elements, then one can control it. If one separates oneself from the eye, one can control the eye. If one separates oneself from the tongue, one can control the tongue. If one separates oneself from the ear, one can control the ear. One separates oneself from it. It is said to be distinct from Prakriti, isn't it? And the controller of Prakriti. Such is Purush Purush 1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush. Tap to open in glossary → So, the jiva is going to become like that. The jiva is not like Prakriti, but distinct from it. If one separates oneself from the mind, one can control the mind. When Maharaj went to the forest, he had kept two narratives in mind, didn't he? Which two narratives did he keep in mind? Like that. Its two Where are the two narratives? Who is Puranjan said to be? One has to separate oneself from the intellect. To be separate from the intellect, to be separate from the mind, what does that mean? The work of the mind, the function of the mind, is to make resolutions and doubts, right? And how does the mind create bondage? How does it do it? As one likes. As one likes. So, one can separate oneself from what one likes. Do we do what we like or what we don't like? Huh? Do we do what we have to do or what we like? What do we do? Do we do what is our responsibility or what we like? So, one does what one likes, and that creates bondage. Bondage means to recognize its actions. In that way, to separate oneself from the intellect is very difficult. From the intellect, we consider ourselves to be like the good parts of the intellect. We consider ourselves to be like the weak parts of the intellect, that I am like this. If good work is being done by us, if good decisions are being made, we believe that, don't we? 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