illuminates, meaning that whatever object the senses come into contact with, The vision of all of these is different. The vision of the senses is different, the vision of the antahkarana is different, and the vision of the jiva is different. The senses illuminate what is obtained. And the intellect is self-illuminating. This word is given here, read further. The senses illuminate what is obtained, meaning that whatever object the senses come into contact with, they pass it on to the antahkarana. They show it. That this form is like this, this word is like this, that other thing is like this, that is like this, this person is like this. It immediately presents what is obtained and illuminated. Such is the nature of the senses. Then Maharaj says that decision-making happens in the ahamkara, meaning that the knowledge obtained through the contact of the senses comes into the sphere of the ahamkara. In that, the ahamkara analyzes the knowledge. The main analytical process of the ahamkara is: who is mine and who is another's? Mine and not mine. The ahamkara makes only that much decision. This person who came is not ours. This person who came is ours, come, come. This is my disciple, this is not my disciple, this is Vishwamangal Swami's disciple. He is his follower. So the decision of mine and yours is made by the ahamkara. So the first conviction of God happens from there. Are these Gods mine or not? We should ask that within our jiva. So, yes, one should say that He is mine. Once such a conviction is decided, then it keeps getting stronger. As one gains experience, it gets stronger. That, no, only God is mine, there is no one else. Then his conviction becomes firm. The main analytical process of the ahamkara is: who is mine and who is another's, or what object is it? The ahamkara performs such analysis on the knowledge provided by the senses. When knowledge related to God or knowledge of God's personality comes to the ahamkara, then the ahamkara analyzes whether He is mine, or establishes some kind of sense of ownership with Him. Then it pushes that knowledge to the chitta. It decides that 'He is my Guru Guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → Then it pushes that knowledge to the chitta. In that knowledge, the chitta also adds a little according to its authority and performs clear vision, visualization, confirming that the relationship decided by the ahamkara is correct and good. After that, This is all a positive process. It is not one that runs contrary to each other. In a positive process, it happens like this. Conviction is formed. After that, Maharaj says that decision-making happens in the manas. The manas also, concentrating its thoughts on it, decides whether this is good or this is not good. Pleasurable and painful, that is the decision of the manas. The manas experiences pleasure and displeasure. Which is the sense of pleasure and pain? The manas. The manas. Just as form is perceived by the eyes, and sound is perceived by the ears, in the same way, pleasure and pain are perceived by which sense? By the manas. By the manas. The manas is indeed a sense, it is the sixth sense. And for pleasure and pain, the manas is the sense organ. So, if the manas is favorable towards God, it feels that pleasure will come from this. Otherwise, it thinks pleasure will not come from this, pleasure will be obtained from something else. All these processes happen extremely fast, like the piercing of a hundred lotus petals, in a fraction of a second they all happen, as if all at once. But still, they happen sequentially. They do happen in order, no doubt about that. Maharaj described such a sequence. Such a deep and detailed sequence is not shown much anywhere else. Mostly, they just consider the senses and the antahkarana as a whole. But the sequence of the antahkarana that Maharaj has given, comparing one to another, is not found anywhere else. The manas also, concentrating its thoughts on it, decides whether this is good or this is not good, and endorses the decision made by the ahamkara. After that, the knowledge process moves forward and reaches the intellect. Then the intellect deliberates, applies all kinds of calculations, evaluates the pros and cons, and transforms that knowledge into the form of a final decision. The intellect considers the pros and cons. What is the ultimate benefit? In making God mine or in making the world mine? Is the ultimate benefit in disconnecting from God or where? Having done that, it then accepts it. Once it accepts it, it is accepted in the jiva as well. Evaluating the pros and cons in all these ways, it transforms that knowledge into the form of a final decision that 'this is in the interest of my jiva in every way.' Then the jiva establishes that knowledge within itself without any doubt. So, in the manas and the intellect, the difference is between benefit-harm and pros-cons. Pleasure and pain. In the manas, pleasure and pain. And in the intellect, pros and cons. In the chitta, visualization. Even if it is minor, it appears clearly like this. That, 'brother, if I do well, I will become great, and then we will have a car, two or three people will be following us.' The chitta shows that, doesn't it? So, in pleasure-pain and pros-cons, the manas thinks of pleasure-pain. Yes. Then that of pros-cons comes. The intellect thinks of pros-cons. But actually, they all work together, but the department of pros-cons belongs to the intellect. The senses illuminate what is obtained, the intellect shows the objects. It is called showing the objects. Whatever object is obtained, it immediately presents it to the jiva. The object that the senses gave to the intellect is immediately presented to the jiva, hence it shows the objects. And so, it cannot keep whatever object comes to it. It directly gives it to the jiva. And the jiva is always the knower of the object. It needs some object. If the intellect has given an object, it watches the object of the intellect. And if the intellect does not give, if the intellect has not brought any object, then it watches the intellect itself. During sleep, the intellect stops bringing all its objects into itself. So the jiva watches the intellect. It understands the intellect. What? It makes the intellect its object. It makes the intellect its object. It makes it the object. Therefore, it is always called the knower of the object. And the other is called showing the objects. If an object comes, it performs its action; if it doesn't come, it folds up and sits back. The jiva never folds up and sits back. So, in the senses and the intellect, is it the same for the senses and the intellect? Not the same in the senses and the intellect. The senses, if an object comes before them, grasp the object. They illuminate that 'this object is like this.' It is good in its kind; for example, if it is a form, whether the form is good or the form is not good. If it is a sound, whether the sound is good or the sound is not good. It illuminates like that. Having illuminated, it gives it to the intellect. And the intellect is the knower of the object. It shows the known object. Whatever it has known, it passes it on to that jiva, it shows it. So the intellect grasps only what comes, right? It comes. The senses are what come in front, what are obtained, then the senses go there. The eyes and ears go there and the object comes to them, and again in that Haridram Deepika, different procedures are described for all five objects, right? So it is like that in it. The intellect does not go anywhere. Even if the senses bring it close, it does not go. If it is close, for example, the object of touch, when the object comes close to the skin, it grasps it. But even if it is a little away from the skin, the intellect does not go there directly. It comes only through the skin. It comes into the intellect. Such is its method. It is called the sensory system. The system of all senses is not the same. The system of all five senses is different, so the object that comes through the sensory system, the intellect directly shows it to the jiva. 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