To maintain the connection with the divine form while in the human form. This Vachanamrut is for strengthening one's conviction. In the Vachanamrut, Muni Muni Sãdhu. Tap to open in glossary → that initially, one has conviction in God, and performs bhajan bhajan Worship. Tap to open in glossary → Then Swami... Muni Muni Sãdhu. Tap to open in glossary → He is sharing his own experience. Muni Muni Sãdhu. Tap to open in glossary → came before Brahmanand Swami, and Maharaj was eating and performed human actions, so in that, although he did not have full conviction, but say he had a little, in that, he had doubts. So, what is the reason for this? Then Swami... in the human state, in the human actions of God, doubts arise, and conviction wavers. What is the reason for this? So, what did Maharaj say? He does not have the connection with the divine form. He has not established the conviction of the divine form in this human form. The conviction of the divine form that should have been established, has not been established in the human form. He believes the human form to be God, but has not established that much conviction. If that was properly done, as Maharaj said, by practicing in this way and establishing conviction, then he would never have doubts in the human form. And one who remains amazed by the human form, Maharaj called that alone firm conviction. Maharaj says that one who has firm conviction, in the divine actions of God, he certainly has joy; it is not that he does not. But in human actions, it is even more. That is why Maharaj spoke of those four traits; of those, one who has the trait of bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → [blank] When Swami could not answer, Maharaj thought for a long time and said, that in the scriptures like the Vedas, the eternal, beginningless, divine, original form of God residing in His Akshardham is described, portrayed. And when God assumes a body in the universe, how His behavior is, is also described. To unite both those forms and establish conviction in the jiva is called conviction. Or it is called its firmness. The form that is in God's abode, what is its function? How much is its power? How many are its virtues? Its influence, all of that is described. And when He comes assuming a human form, what He does and what He does not do, is described in the scriptures. Maharaj said in one place, what action did He perform outside of the scriptures that would cause conviction to falter? There is nothing outside of the scriptures. God has all freedom. The scriptures bind, but they bind all the jivas. Whether it is a human, or a mukta mukta Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17]. Tap to open in glossary → mumukshu mumukshu A person in search of moksh. Tap to open in glossary → So, God acts unlimitedly. He performs any actions at any time. Even in that, his conviction does not falter; for that, Maharaj said this, to establish as much conviction of the divine state as possible in the human form. In the human form. And how to know if he has attained the divine state in the human form? Then, any of His actions, he likes them. In fact, he likes the human actions more. And he only sees virtues. And love for Him keeps increasing. Then, believe that he has a divine state in the human state. Then Maharaj thought for a long time and said, that in the scriptures like the Vedas, the eternal, beginningless, divine, original form of God residing in His Akshardham is described, portrayed. And when God assumes a body in the universe, how His behavior is, is also described. To unite both those forms and establish conviction in the jiva is called conviction. Or it is called its firmness. In Gunatitanand Swami's talks, it is said that a diamond does not break by any means. But it breaks with the blood of a bedbug. In this, this beginningless vasana does not go by any means. But if one sees the virtues of God's devotee, sees the virtues of God's sadhu, and likes his actions, then it goes. So, in that, it spoke of the sadhu; here, Maharaj spoke of God Himself. He must like His actions. He must see virtues in His actions. And love for Him must develop. Then, the beginningless vasana is shattered. Those two forms are not different. Different is only in description. To explain to humans or to instill in the jiva, distinctions like 'that' and 'this' are made. But in reality, there is no duality at all. When Ramchandraji Bhagwan started crying while searching for Sitaji, Shankar Bhagwan did not have any doubts. And Parvatiji had doubts. And when God was bound by the nagpash, and Garudji came, he had doubts. Hanumanji and others never had doubts. Hanumanji was carried away by Ahiravan, to the underworld. Oh, not Hanumanji, but Ramchandraji Bhagwan and Lakshmanji, both were carried away by Ahiravan, to the underworld. And kept there. And Hanumanji went there. And brought them back from there, seating both on his shoulders. But he did not have doubts. Garudji had doubts. So, this connection, often Garudji is a constant attendant of God. So, he would certainly know of God's divine power and all of that. But still, the connection was not maintained. Still, if the connection is not maintained, doubts arise. And Hanumanji is not considered a constant attendant of God. But still, he maintained the connection, so his conviction did not falter. Maharaj performed many such divine actions. Maharaj said, 'We want to get married.' And He made a demand. In that, many people's minds wavered. When Maharaj made such demands, many people's conviction wavered. Even Zina Bhai himself, so Maharaj said, those Mayaram Bhatt and others said, 'Maharaj, we are searching for a bride... we are searching for a girl, but we cannot find any.' Maharaj said, 'This Adi Bhai is here, tell him.' So, Zina Bhai was there, and Zina Bhai became completely silent. He could not say anything. And He did not say anything else, he could not say anything. So, immediately when Maharaj performs such actions, then a little human state comes over a person. Again, there was only that much difference between Zina Bhai and Dada Khachar. Dada Khachar never had doubts about anything. And Zina Bhai got a little confused. That is why Dada Khachar, otherwise Zina Bhai was more courageous and all than him, right. His dedication was not less. But Dada Khachar had full divine state. The human state never came over him, ever. 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