So, the devas are chaturangulam (four fingers in size). Its flame has some shape up to four fingers. But its radiance has no shape. There is no particular shape. The radiance takes the shape of the room, however big it is. If the room is rectangular, the radiance becomes rectangular. And if the room is square, it is square, and if it is round, it is round. So, the radiance cannot be said to have any shape. In the same way, Maharaj said that the jiva itself is formless. It is formless, which means that it is a material, it is a luminous substance. It is a substance of knowledge. Knowledge is of two types: one is dharmi and the other is dharmabhuta. Just as ice, water, has no shape, but if we freeze it, it can take a shape. Ice can form a square block. Other shapes can also be formed. This Shivaling is formed, where is that? Amarnath. In Amarnath, ice forms in the shape of a Shivaling. So, it takes a shape. In the same way, the form of knowledge has no shape, yet it becomes whatever one worships. It was a characteristic, wasn't it? Like, 'Ganga gaya Gangadas, Jamna gaya Jamnadas.' That is the characteristic of the jiva. So, if it engages in the service of God, it becomes a servant. And if it gets to do something else, it becomes something else. It does not want to arrange anything of its own within itself. Now, if it becomes a devotee of God and arranges itself, it becomes like that, it becomes a servant of God. Its material is like this. 'Valagrashatabhagasya shatadha vikalpitasya.' Now, how is that considered? Only yogis can see it, no one else can see it. No one other than a yogi yogi 1) A person who has mastered the art of yog. 2) A person who has attained siddh-dashã and other extraordinary powers. Tap to open in glossary → The tip of a hair, and then a hundred parts of it, and then a hundred parts of that—such is the jiva. So, it is capable of entering anywhere. It keeps wandering in these three worlds. It enters anywhere; it enters mountains, it enters the earth, it enters any seed, it enters the hardest of places—all that happens. If the tip of a hair is divided into a hundred parts, then of that one subtle part, then after that, the jiva is extremely subtle, like the hundredth part of that subtle part. It assumes infinite expansion through its power of knowledge. There are many particles of light in it. It is very luminous. Currently, its knowledge is obstructed, otherwise its nature is such that it would not be bound by anything. Its light, if—these people suppress wisdom and then work. So, otherwise, if there is wisdom, its wisdom is so subtle that it would not be bound anywhere at all. That comes from the worship of God. These characteristics that were mentioned, such characteristics come from the worship of God. Currently, there is nothing like that. Currently, it has become like something insentient. But if it worships God, then it comes. The jiva is chidrupa, of the nature of consciousness, meaning of the nature of knowledge. It is said in the Prashnopanishad that the jivatma is the purusha of the nature of vijnana. Since the jivatma is said to be chidrupa, it also follows that its nature is self-luminous. It is said in the Brihadaranyaka that this jivatma is self-luminous. This jivatma is not only of the nature of knowledge, but is also the locus of knowledge, the knower. One who knows is called the knower. It is said in the Chandogya Upanishad Upanishad Collection of philosophical texts written by the ancient rushis, that primarily revolves around the discussion of the nature of the ãtmã, the world, mãyã, and reality. Of the 108 Upanishads, ten are considered to be the ‘principal Upanishads’ upon which philosophers and ãchãryas have written commentaries. Tap to open in glossary → and one who knows 'I am smelling,' the smeller is that jivatma. In the Prashnopanishad Maharaj said that the nature of the jivatma—a question was asked to Maharaj, asked by Atmanand Swami. Maharaj said, 'We will explain it well.' This discourse is going on, so the one who listens to the discourse and understands it is the jiva. Listens to the discourse and understands it. And if one delivers a discourse, the one who understands within is the jiva. After listening to a discourse, a person feels, 'Today something was understood, today something was not understood.' So, that voice is of the jiva. 'This much was not understood.' And the speaker feels, 'I could not explain it properly, I wanted to explain this point but I could not explain it.' The one who feels so is the jiva. So, it is known by inference. There are certain entities that can be shown by their functional characteristics. They cannot be shown much by their substantial characteristics. What is called a functional characteristic? That wind is not visible to anyone. But still, everyone can feel the wind. When the wind comes, when it blows on the trees, it shakes the trees. So, a person feels that there is wind. And sometimes it feels like not even a twig is shaking. Not even a single leaf of the tree is shaking due to the wind. Then it feels like there is no wind at all. If there is more wind, one can even know from which direction it is coming and in which direction it is going. One can know that too. And if one makes it a bit more subtle, with what velocity it is coming and how much—sitting in a room, one can assume and determine it. That is called a functional characteristic. Based on the action performed, an inference is made; it is like that. In the same way, from all these activities of the jivatma, it is inferred that the jiva must be like this. We do not have the vision. And the jiva is not such that it can be seen with the eyes. So, one infers: 'How is my jiva? How much does it get attached? And how much does it not get attached? How detached can I remain?' Then, to that extent, my jiva has become liberated, that much power has come into my jiva. And if it goes and gets attached somewhere, it is said to be powerless. 'There is no power in my jiva.' Such an inference can be made from the actions. No one other than yogis or muktas can see its form. But everyone can feel it. If we want to do it, we can do it too. 'How is my jiva?' Maharaj has said that one does not know oneself and yet takes flaws in the Satpurush, not even knowing whether one's jiva is black or white. So, Maharaj has criticized those who take flaws in others in this way. But if one looks at one's own life, past and present, then how much detachment is there in my jiva, and how much does it get attached, is it passionate, that is seen in its previous history. One should look at that previous history and make the decision for the present. That, 'In our history, where did we get attached? And from where did we get detached? And how many people had to come to detach us?' So, from that, one realizes whether our jiva is passionate or detached. If one looks at one's own previous history, one will know. Maharaj says, 'Even before joining satsang satsang 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company. Tap to open in glossary → One should look at them too. 'Even before joining satsang satsang 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company. Tap to open in glossary → So, knowing the weakness, one suppresses it. And knowing the good thing, one inspires it. Then one progresses in satsang satsang 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company. Tap to open in glossary → And knowing the weakness, if one gets an opportunity and learns only to nourish it, then the jiva gradually gets thrown out, so to say. On the contrary. 'How does the jiva spoil even while doing satsang satsang 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company. Tap to open in glossary → One keeps doing satsang satsang 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company. Tap to open in glossary → Like that. This jivatma is not only of the nature of knowledge, but is also the locus of knowledge, the knower. What is the reason for that? That he does not pay attention, is not aware. That each of our previous lives has two sides. One weakness and one strength. Whether a householder or a sadhu, everyone has two sides. That up to now, as we live in this second, in all our past life, there are two things. One is our strength and one is our weakness. So, we would know about that. And if our intention is very good, then it keeps increasing. One gives a bit more encouragement to our strength. One keeps our weakness somewhat suppressed. Then one progresses further. And if one does not pay attention, then one gets thrown out. 'Dosha pravritti hetavah.' Weakness is self-active. And our goodness has to be activated, and even then, it sits down like a stubborn animal. And that weakness, day and night, that weakness only keeps getting stronger in this. As soon as it gets an opportunity, it acts; as soon as it gets an opportunity, it acts. Like that. So, if one does not pay attention, this happens. This jivatma is not only of the nature of knowledge, but is also the locus of knowledge, the knower. It is the locus of wisdom. No one uses wisdom. Just as all modern management says now, right? That no one writes down and sets goals; only three percent of the people in this world do it, as Swamiji said in that video, three percent do it. Similarly, not even one percent of people use wisdom. God has given wisdom. To compare right and wrong. In that too, to compare oneself as well. That, 'In our life, in our previous life, two sides: one weakness and one strength,' to compare that or to know that. That is called wisdom. No one uses that wisdom. Wisdom is a characteristic of the jivatma. It is its characteristic feature. If one uses it, it becomes characteristic. Maharaj says, 'One should distinguish between satsang satsang 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company. Tap to open in glossary → kusang kusang The association of an evil person. Tap to open in glossary → The good thoughts that arise from within and the weak thoughts that arise from within, who causes them? Satsang Satsang 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company. Tap to open in glossary → kusang kusang The association of an evil person. Tap to open in glossary → Satsang Satsang 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company. Tap to open in glossary → kusang kusang The association of an evil person. Tap to open in glossary → The kusang kusang The association of an evil person. Tap to open in glossary → And the satsang satsang 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company. Tap to open in glossary → Those two get activated. Now, who looks at that? That, 'Is satsang satsang 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company. Tap to open in glossary → kusang kusang The association of an evil person. Tap to open in glossary → So, one should look at that. Lying within us—in that, again, kusang kusang The association of an evil person. Tap to open in glossary → Which are the three types of kusang kusang The association of an evil person. Tap to open in glossary → One is external kusang kusang The association of an evil person. Tap to open in glossary → External, kusang kusang The association of an evil person. Tap to open in glossary → satsang satsang 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company. Tap to open in glossary → Kusang Kusang The association of an evil person. Tap to open in glossary → satsang satsang 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company. Tap to open in glossary → kusang kusang The association of an evil person. Tap to open in glossary → kusang kusang The association of an evil person. Tap to open in glossary → And there are also three opposite types of satsang satsang 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company. Tap to open in glossary → satsang satsang 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company. Tap to open in glossary → satsang satsang 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company. Tap to open in glossary → satsang satsang 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company. Tap to open in glossary → and internal satsang satsang 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company. Tap to open in glossary → One should activate that. And suppress the other. External satsang satsang 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company. Tap to open in glossary → satsang satsang 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company. Tap to open in glossary → And external kusang kusang The association of an evil person. Tap to open in glossary → kusang kusang The association of an evil person. Tap to open in glossary → So, the more one increases the external, a person can make effort only externally. One cannot do it internally. So, the more one increases the external, the more the internal kusang kusang The association of an evil person. Tap to open in glossary → And if external kusang kusang The association of an evil person. Tap to open in glossary → kusang kusang The association of an evil person. Tap to open in glossary → So, that power of wisdom, is God's gift to the jivatma. More than anyone, animals do not have it at all. Even the devas do not have much of it. The devas do have wisdom, but they have not been given the power to use it. So, they do not have the power of wisdom because of that. 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