Whose state is it? What is called a state? That is, it is the state of the intellect, but we, the jivatma, have taken it upon ourselves. That 'I am awake' and 'I am asleep'. When we are asleep, is our jiva asleep? The jiva is awake. The jiva never sleeps. "O Maharaj, from which state should all these thoughts be contemplated?" Then Shreeji Maharaj said, meaning, contemplate this from the state of the self (atma). To say 'remaining in the heart' means to contemplate remaining in the state of the self. If one contemplates remaining in the state of the body, it cannot be done. Which contemplation did Maharaj speak of? The inclination of the five senses and the sense organs is deeply rooted in the jiva; uprooting it from its source, and becoming free from everything, to love God. It is said further. Where should that contemplation be done? At which state should it be done? That is, believing oneself to be what? Believing oneself to be the intellect? Contemplation happens in the intellect. So, believing oneself to be the intellect? Believing oneself to be the ego? Or believing oneself to be the senses and the inner faculty? Or believing what? What should one believe oneself to be? So, oneself should be believed to be the atma, free from all of this. Distinct from God, and distinct from this. Do not merge it with God either. Otherwise, it will not attain any happiness. If one considers the atma to be the Paramatma, does it attain any happiness? No. And if it remains merged with the senses and the inner faculty, even then it does not attain happiness. Then it keeps becoming happy and sad. And in the other case, its very existence is completely lost. It is not lost, but it gets nothing, as Maharaj said. That is, distinct from God, and a servant of God. And distinct from the senses and the inner faculty, and their knower (kshetrajna). Believing oneself to be so, and contemplate this. Then Shreeji Maharaj When he went to Pulhashram and performed austerities, he remembered two narratives. Which ones? Eh? The narrative of Bharatji and the narrative of Puranjan. What is the narrative of Puranjan? Distinct from the intellect. Eh? Distinct from the intellect. Distinct from the intellect. Puranjan means the jivatma engrossed in the intellect. And Puranjani means the intellect. To become distinct from it. So Maharaj had remembered that narrative as well. Performing austerities standing on one leg, it seems he might have been reciting. Actually, he was chanting, performing the purashcharan of the Gayatri Mantra Mantra 1) A repeated word or phrase. 2) A sacred verbal phrase repeated in prayer, or meditation, such as ‘Swãminãrãyan’. Wicked people use mantras to cast evil curses. Tap to open in glossary → That is, to separate oneself from the intellect. How can one separate oneself from the intellect? Brother, how do you separate yourself from your intellect? If God has given you a good intellect, how do you separate yourself from it? Eh? Through contemplation. Eh? Through contemplation. But contemplation happens only in the intellect. Where does contemplation happen? Who is the contemplator? Then how to separate oneself from it? How to separate, brother? From one's own skill, from its success, To act according to someone else's intellect means one has separated oneself from one's own intellect. To act according to Maharaj's intellect, to act according to the guidance Maharaj has given. At that time, our intellect might say something else, that 'let's walk this way, not that way'. So, to abandon that and follow Maharaj's and the great sadhus' intellect, then one is said to have separated oneself from the intellect. So Maharaj was performing austerities by separating himself from the intellect in that way. When he was performing austerities in Pulhashram, he was doing so by separating himself from the intellect. Then Shreeji Maharaj said, "One contemplates within one's heart: 'I am not the gross body, the subtle body, or the causal body. And I am not the three states of waking, dreaming, and deep sleep. And the five senses of perception and the five organs of action and the four inner faculties and their deities, I am none of these. I am distinct from all of them, I am consciousness, and I am a devotee of God.' And if the senses and the inner faculty misbehave, one should tell them, 'Why, do you want to see only the form of God, or do you want to see others as well? And do you want to hear only the words of God and smell His fragrance, or do you want to hear others' words and smell their fragrance too? And if you go to other objects of senses besides God, then what do we have to do with each other, brother? Who are you and who am I? We have nothing to do with each other. What you do, you will suffer.' Saying thus to the senses and the inner faculty, one should then pray to God, 'O Maharaj, O Swamin, O lover of devotees, O ocean of mercy, this is the fault of the senses and the inner faculty, and I am distinct from them. And they are my enemies, so protect me from them.' Thus, one should constantly pray and believing oneself to be the knower (kshetrajna) and of the form of consciousness, offer love and devotion to God. Thus ends the Vachanamrut. In this way, the third Vachanamrut of the Panchala Section was delivered. Gunatitanand Swami said in very simple terms, that we belong to God, but not to maya. Believe so. This is what is said in this. We belong to God, but not to maya. Believe oneself to be a servant of God. Believe one's jiva to be a servant of God. Maharaj, the deities are the deities of the senses and the inner faculty; by becoming of that form, is oneness established with the deities? There must be oneness with the deities, Maharaj said so, right. Actually, Maharaj said that the deities in this body, their jiva is the knower (kshetrajna). And is their master. He makes them do this work. So the jiva is greater than them. If the jiva is believed to be greater than them, only then can it control the senses; otherwise, the deities control the senses, so if this is smaller than them, it would have to be subservient to the senses. The deity of the eye is Surya (the Sun). He works remaining in the eye. So, does the eye work according to Surya's command or according to the jiva's command? According to the jiva's command. So the jiva is greater than Surya too, but where? Not greater than that Surya (the celestial Sun). So Maharaj, in the previous one, in Sankhya and Yoga, it was mentioned, right. that the great elements (mahabhuta) from the cosmos work. And in this, the minor elements work. So the control of those deities is also with the jivatma. Those deities also cannot stop it from going on the path of God. And they cannot force it on the path of the world, if the jiva does not wish so. In that Shree Shree 1) Name of Lakshmi. 2) Used before the names of Bhagvãn and devs to signify their high status. Tap to open in glossary → That the jiva is independent, independent, and that is why it incurs karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → Then why, brother, is there no pressure of karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → It takes it away and drags it, like that. But its being dragged is the jiva's weakness, and the jiva likes it deep down. So in that, the illustration given is, that, brother, if there is milk, freshly drawn milk, and someone likes it very much, has extreme attachment to it. And a snake has put its mouth in it, and this person has seen it, then? Would he drink it? Even if the senses and the inner faculty drag him? Even if outsiders drag him? He would not drink. Even if they test it in a laboratory and give it, still he would not drink. Even if there is no poison, still he would not drink. Once he has seen it, right. So it means that no matter what the circumstances are, still the jiva can neglect it and take it under its own control. No matter what the circumstances are. If it does not, it is because it has voluntarily accepted bankruptcy, that is why it does not. That is why the jiva incurs karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → If it drinks the milk, then it would not incur. But the jiva incurs karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → So if anything minor or major happens, even if the senses and the inner faculty drag it, still the jiva incurs karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → That is why God said in the Gita that no matter how terrible the karmas are, still they will not affect you. I will save you from them. When? Only if you do as I say, and do not do as you say. Abandoning all dharmas, surrender to Me alone. What does 'abandoning all dharmas' mean? All the notions that arise in your mind and your intellect, all of them abandon, and if you act according to the guidelines I have given, then one is said to have separated oneself from the intellect. Separated from one's own intellect. If one perceives something else and God perceives something else, then what to do? Do as God has perceived. Do not do as we perceive. Sometimes when we perceive something, we should ask, 'What does God perceive in this?' What has God said in this subject? What did Gopalanand Swami, Nishkulanand Swami Nishkulanand Swami Disciple of Sahajanand Swami (Swaminarayan Bhagwan) and author of the Bhaktachintamani, as stated in the scripture's own closing colophon at the end of every chapter. Tap to open in glossary → So, act accordingly. Do not act according to our own intellect. Then one is said to have separated oneself from the intellect. 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