The subject matter is that one attains the state of being fully satisfied by the firm conviction in the manifest God and by devotion, darshan, and so on.
Main point.
A devotee of God should not desire anything else except the manifest God.
In this Vachanamrut, Shriji Maharaj said that if one has a firm conviction in God directly and performs devotion to God and does darshan, but does not consider himself to be fully satisfied and feels a deficiency in his inner self, then one should not even listen to the words of God from his mouth.
Here, the firm conviction in God brings the state of being fully satisfied in the heart of the jiva.
If the state of being fully satisfied has not come, then one should know that he has not attained a true conviction.
It means that there is no conviction.
One person goes into samadhi.
In Akshardham.
And there he has darshan of God.
And one person does not have samadhi, and Maharaj is on earth, and he has darshan of him.
So
What is meant by being fully satisfied, what is meant by the conviction of salvation?
If he does not consider himself fully satisfied here, then he considers himself fully satisfied by doing darshan there.
The one who makes one fully satisfied is this one.
If that is there, then it is good.
The one who considers himself fully satisfied is this one.
The one who attains salvation is this one.
There is conviction on that side too.
He goes there and decides that this is God, that is already there.
When he decides here, then he
That has to be done.
In the process of attaining conviction, three things are main.
Just darshan is devotion, isn't it?
It's not just about darshan.
If he is serving him, then he thinks that he has become fully satisfied by this service.
He considers himself fully satisfied in his heart.
So if he serves, then he considers himself fully satisfied, or if he serves, then he is fully satisfied.
No, you have to serve, and the service of the Satpurush, the state of liberation, is to be attained by serving there, by serving there.
If he believes that he will attain the state of being fully satisfied by getting that service, then.
Whatever is considered to be the state of being fully satisfied by conviction, that happens here.
If he serves here and has complete conviction, then if he serves here, he considers himself fully satisfied.
He does darshan here.
He chants the name here.
Whatever worship he does, he does all that.
And if there is no state of being fully satisfied here, and he talks about God, then someone has done something good.
I don't enjoy serving God here, and if I inspire someone to serve, I will forget it.
That is not salvation.
The one who considers himself fully satisfied here, makes others fully satisfied.
Not there.
It's not just about service and darshan.
It is said devotion in it, isn't it?
Devotion comes to everyone, everyone comes.
If he serves God here, then he believes that let's serve God.
And his mind feels cool.
And not only that, he does not have that expectation.
If I do it there, then only I become fully satisfied.
If such an expectation remains, then it is incomplete, God.
The one who makes one fully satisfied is this one.
That is not.
The matter of doing it there is different.
First it happens here, then the talk of going there happens.
It doesn't happen.
Again he goes into samadhi.
And if he does darshan there, and he has not considered himself fully satisfied here, then he will not consider himself fully satisfied there.
It is believed so.
Even there, he desires new and new darshan, he desires to see new things.
He doesn't have any completeness.
Completeness is when Maharaj's body is properly old here.
If he is not there, then me.
He does darshan here.
He does seva here.
He does bhakti here.
He is complete.
Completeness is not my other devotion, it is this.
Now we have to understand that.
Are we satisfied with what we are doing or not?
One should not be falsely satisfied again.
I am fine, no one else is fine, there should not be such satisfaction.
He should feel in his mind that God is pleased by this.
And my work is done.
I don't have to go anywhere else to seek ultimate salvation.
Then it is called completeness, isn't it?
Oh, it's still incomplete.
It's incomplete.
We are still not doing proper devotion.
It is so incomplete.
There remains a thirst for devotion.
But.
It should not be such that it needs to be changed from somewhere.
There are three main things in the process of attaining conviction.
First, knowledge of God's supreme form.
For Sadanand, the knowledge of God's supreme form residing in God's abode is attained by listening to the scriptures.
Or it can also be attained by having darshan in the abode through samadhi.
Secondly, there should be a complete acquaintance with the manifest God.
Third, that complete acquaintance means.
That this is it.
And that is this.
Such an introduction.
Thirdly, to firmly believe in one's heart that the form residing in the divine abode is the same as this manifest form, is called conviction.
And if such a conviction is formed from the material of this world.
It is not formed from the material of that world.
Maharaj said that in the 71st Vachanamrut.
71st Vachanamrut.
God says that he came to this earth with all his divine power, including Akshardham.
Then this and that, here is all the divine power and that is also all the divine power.
Then who makes him certain?
Maharaj said that he does not wish to see the divine abode.
He does not wish to see it. So Maharaj said, what great sin has he committed that you deny him conviction?
What sin has he committed that you forbid him from seeing?
The saints said, no, he has not committed the sin of seeing, but he has no desire.
Then Maharaj turned the tables.
Maharaj said that those are divine and all these are worldly, all the devotees are mortal.
They are such that their homes might fall.
Then why do you compare him with that one?
So the saints said, now you tell us.
What did Maharaj say?
But this happens with this, not with that.
The work of the jiva's salvation happens through this.
The work of the jiva's salvation means the work of the jiva's conviction happens through this.
Not through that.
If conviction could be attained through the divine form, then what was the need for God to come here?
If the divine form is in the abode, then it is already there, so the whole world would attain conviction.
Only those who come here and make contact attain conviction there.
His contact is with everyone.
So if everyone attains conviction through that form, then everyone should attain it.
Then it doesn't happen.
This is the material for conviction.
The material for conviction means the material for complete work.
If there is no conviction, then there is no completeness.
So this is the material for conviction.
It cannot be believed.
If we believe that, then we are sitting with the same thing.
We don't believe that.
It remains incomplete.
So, the power that is needed does not come.
The power that is needed does not come.
Speed does not come.
Thirdly, the form that resides in Akshardham is the same as this manifest form. To firmly believe this in one's heart is called nishchay (firm conviction).
And if one has such a firm conviction, then one definitely attains the state of being fully satisfied.
So, its root is that in this devotion, we don't believe in the state of being fully satisfied, its root is in that form.
It is Maharaj's form.
And we served that form.
His conviction is complete.
There is no difference between this and that for us.
Does the murti count as ten human forms?
Human form.
That is, the contemplation of God's form in this world.
Even if it's an idol.
Maharaj's question is, is the Akshardham form based on the white form?
Where?
It is based on the form that is in Akshardham.
Because there is no recognition of this form.
The lack of recognition of this form is what is happening.
If there is no recognition of that form, then where is the question?
There is no recognition of this form.
Perhaps one does not have knowledge of the scriptures.
Maharaj said that.
That if one does not have knowledge of the scriptures, then one may not know what God's form in Akshardham is.
But if one only knows that 'He is this', then one becomes fully satisfied.
He is this.
All those old devotees, did they know what God is, what His power is, and all that?
So what did they know?
What did they know?
He himself is this.
There is no difference between this and that.
They only knew that much.
Then, if his glory is less or more, there is no problem.
There is no difference between this and that.
What he can do, this can also do.
They only knew that much, nothing else.
The fruit of service that is obtained by going there is the same as the fruit of this service.
That's all there is.