If one has such a conviction, what would they do? They would abide by the words. Then they would have that intoxication. First of all, what is it that they would not do for it? Then, it was mentioned what they would not do. One is, renouncing public opinion. They would renounce public opinion, they would renounce their home. A woman would renounce her husband, a man man Mind. One of the four antah-karans, with the function of (pronounced mun) generating thoughts and desires, and governing all of the indriyas. Tap to open in glossary → But they would not renounce this. They would not renounce God, that is what it means. For that sake, if someone makes them hold onto something else, would they hold it? Like Prahladji, he was told, 'Brother, for this, I will give you a kingdom.' 'I will give you all of this, everything of yours.' 'If you just leave the name, then?' Just for the name, how much did he do? To take the name, to not leave the name. So how much mahima must he have had? He would not leave it. They would renounce their home, renounce their family, renounce public opinion. But what is behind that? To keep this. To keep Him, they renounce all of that. One is that they did this, second? What was the second point mentioned? They strictly abide by His words. Third? [inaudible] Their intoxication, there is carefreeness. One must have interest in the attainment, in what one has received. Where does carefreeness come from? If there is a lot of interest, then it comes. They are absorbed in it, like, 'I am fulfilled with this, now I don't want anything more.' It should become like that. Does it become like that while doing seva? That when we are doing bhajan bhajan Worship. Tap to open in glossary → Then they get carefreeness. If there is a lot of interest, then carefreeness comes. And if it is very little, then they live like they are dying. They live like they are dying, thinking, 'It's okay, brother.' So when does carefreeness come? If there is a lot of interest. Then they would not fall back for anyone, they would not stop if stopped by anyone. [inaudible] Then second, there is carefreeness, right? What was said about that old lady of Katlal? There is extreme mahima. So what mahima did the old lady of Katlal know? In this, Maharaj said to understand the extreme mahima of God and God's devotee. So what mahima did the old lady of Katlal know? To make others recognize God. That others recognize Maharaj and connect with Maharaj, they should also have that joy. This point is very nice. Huh? Yes. That is, if they have that mahima, when is that known? If someone leaves, if it slips from our hands, then? One who has extreme attachment, who has become action-oriented, they also have it like that, and this one also has it like that. There is that verse of Gita, 'Na buddhi buddhi 1) Intellect. Intelligence. 2) One of the four antah-karans, with the functions of consolidating thoughts, making decisions and resolutions, forming beliefs, or discriminating. It possesses the knowledge of all objects and is also the reason for the specific knowledge which all of the indriyas possess. Its inherent features are doubts, belief, sleep and memory. Tap to open in glossary → 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 → Just as everyone has an attachment to spreading their own things about God, and has an attachment to obtaining that, so do we have an attachment to spreading God's name or spreading God's brand or not? For that, whatever we have to do, do we do it or not? Then it is called conviction with mahima. 'Joshayet sarva-karmani.' 'Na buddhi buddhi 1) Intellect. Intelligence. 2) One of the four antah-karans, with the functions of consolidating thoughts, making decisions and resolutions, forming beliefs, or discriminating. It possesses the knowledge of all objects and is also the reason for the specific knowledge which all of the indriyas possess. Its inherent features are doubts, belief, sleep and memory. Tap to open in glossary → Those in the world who are attached, they all do it anyway, but why do we do it? Do we do as much as them? Do we do as much as them? When all these people are studying, if they are in science, they work hard for 18-18 hours, 12-13. They do all that, now how much must they be doing? [inaudible] Only through this thing is this attainment achieved. And if this thing is not there, then they would not achieve that attainment. Like that in the mind, everyone must have made a clarification. Do they not know that much? Until it comes into one's own life, it does not happen. They just listen and forget. Until it comes into one's own life, it does not happen. Clarification. If it is stuck in their mind in that way, then they get clarification, that this one goes to God's abode and this one does not go. Then even if, Maharaj says, they burn in wood endowed with samskaras. Still, perhaps, somehow they have made everyone do all those things beforehand, putting a tulsi tulsi 1) Basil. Variety of plant in the mint family, native to warm regions. Its aromatic leaves have inherent healing qualities and also is often used as seasoning. Used as a fragrant offering to Bhagvãn. The wood of the plant is also used in the making beads for mãlãs and kanthis. 2) Bhagvãn made a pati-vratã named Vrundã break her pati-vratã vow. So, she cursed Bhagvãn and turned Him into shãligrãm (stone), and He in turn cursed Tap to open in glossary → and giving Ganges water, giving it while they are alive, then? So do they go? Until it is like this, Akshardham is not attained, they must have such a clarification. And when it is like this, they would never go anywhere else, clear in the mind, but until it comes into one's own life, clarification does not happen. It does not happen by seeing others. [inaudible] After having conviction, knowing the mahima, how far to know the mahima? Conviction happens in one stroke. Mahima is not completed even in a whole lifetime. One who knows mahima, they have to keep knowing it for their whole life. It is unlimited, right? And conviction is completed once the sense of belonging is decided. [inaudible] We had it in that, from this, in the second, third, first Vachanamrut, it was very nicely mentioned. What is called complete conviction? What is in this? What is called conviction with mahima? What is called complete conviction? What was in that? Let's see it in the first Vachanamrut. That mentioned three types of conviction, that is different. Then Maharaj finally said in that very same thing, complete 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 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 → By what do we know that complete 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 → In that, Maharaj had said something. One is, even if one has attained the state of Akshar Akshar 1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh. Tap to open in glossary → extreme respect and extreme in that alertness remains. One is that. Second? still, they do not leave the attitude of a servant. Even if perhaps one has become Akshar-rup Akshar-rup 1) Like the form of Akshar. 2) Possessing qualities similar to those of Akshar. Same as brahm-rup. Tap to open in glossary → the servant attitude, conviction makes them have the servant attitude. For the servant attitude. Third? [inaudible] They perform seva-chakari. No matter how much mahima they have, but in menial service they do not leave it, that remains their priority. Even if one has attained whatever high position. Nothing of Akshar Akshar 1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh. Tap to open in glossary → then if they have to clean the kitchen floor, then? So do they have joy? Or not? There should be joy. Then Maharaj says complete 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 → Huh? By what do we know that complete 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 → Complete. There was still one more point, you know. [inaudible] One remains extremely detached themselves. Knowing this God, so they themselves, in themselves also, detachment should come. Detachment towards the world. Until detachment towards the world comes, until then, they do not have complete conviction in God. No. And this is conviction with mahima. There is a slight difference in it. In that, conviction with attachment, that was mentioned in the 29th Vachanamrut. If one has developed extreme attachment to God, then what are their characteristics? [inaudible] It becomes like that for them. They have fallen ill. [inaudible] They have been honored or insulted. They have been obstructed by worldly affairs. They have been obstructed by worldly affairs. [inaudible] Just spiritual discourse or something else? And is it to be done or to be heard? [inaudible] To be heard there. No one gets drowsy while doing it. They get it while hearing, right? Huh? If they are made to do the discourse of that time, would they get drowsy? So if they have developed extreme attachment. All these characteristics are worth knowing. And they are worth contemplating, knowing is fine but they are worth contemplating. Maharaj said complete conviction, conviction with mahima, and after conviction, attachment has developed. It can be called conviction with attachment. Attachment to God. In almost all, Maharaj has given three or four characteristics. There must be a slight difference in them. Compare them and do that. [inaudible] There is a difference in God, right? Heterogeneous difference, homogeneous difference, and internal difference. Like that, Shankaracharyaji what did he propound, that it is not there in God? And Maharaj's and Ramanujacharyaji's is opposite to that, right, that all those differences are there. In God. It is not that they are not there, there are differences in God. Difference means discrimination. There is distinctness from that. In the form of God, the meaning of difference, just difference means to be separate. But the intention is not just to say separateness, but distinctness. It is something more than that. What is heterogeneous? Time, maya, 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 → One's own knowledge, even from His own six attributes, God is separate. Yes. That power, glory, majesty, even from them, God's form is separate, it is more than that. It does not separate, though. That 'yavat dravyabhavi', they say, right? Huh? Inseparable relation. That is, as long as it is in that, it is there, they do not separate, but still they are not the same. There is a difference. Even if they do not separate, still they are not the same. In that way, to know God as distinct from the three, that is called His mahima. And if that has descended into their soul, then that mahima, this action comes. 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