The seeker who wishes to constantly contemplate on the Supreme Lord, their intellect must be extremely pure. Here, purity means that of which one wants to keep remembrance, the intellect must be focused on that subject, meaning it must be centered on it. And that intellect must be totally focused. Total focus. So, that is called a pure intellect. Endowed with a pure intellect. Here, purity means that of which one wants to keep remembrance, the intellect must be focused on that subject, meaning it must be centered on it. And that intellect must be free from all other subjects, free from doubt and misconception. One's discrimination regarding the goal must be absolutely clear. If there is hesitation in it, if there is doubt in it, then one cannot do it properly. So, one must be certain that this is it, there is nothing else. Then one can remember. If one has doubt in the very object to be attained in the first place, then conviction, supreme conviction, does not develop. Like that. In this, it is said 'supreme conviction', right? It was said in the previous verse. O son of Kunti, that supreme state of knowledge. By practicing which, supreme conviction is attained. So, one should not have doubt in it in any way. Even if someone tries to cause doubt, it should not happen. In both the means and the goal. If one has hesitation in the means, thinking, 'Will this take me across... will it take me all the way to Maharaj or not?' If one has such a doubt, then it will not happen to that extent. It will happen only a little. Here, purity means that of which one wants to keep remembrance, the intellect must be focused on that subject, meaning it must be centered on it. And that intellect must be free from all other subjects, free from doubt and misconception. Regarding one's goal, so Maharaj mentioned two things. Firstly, when one falls from the path of God, why does one fall? That this jiva, is like the moon on a new moon night. And when it attains conviction in God, it grows, and as it worships God, it grows and becomes like the full moon. Then, when it falls from that state, how does it fall? And if it encounters some obstacle, then it again becomes like the new moon. So, either it falls due to lust, anger, etc., or it falls if there is doubt in God. If some doubt arises regarding God's divine actions, or some doubt arises regarding God's personality, then also it declines. And if no doubt arose regarding God's divine actions, but lust, anger, etc., arose from within, then also it declines. Lust, anger, etc., are the causes of atheism. Body-consciousness, lust, anger, etc., any of these internal enemies are causes of atheism, meaning they are causes of downfall. One falls because of them, somehow or other. If not today, then tomorrow, Maharaj has said so. Maharaj has said that body-consciousness itself is the cause of downfall. One's discrimination regarding the goal must be absolutely clear. So, there should be no doubt in it, there should be no doubt in God. When does doubt in God not arise? When there is no flaw in oneself. When there is faith. One must have faith. Yesterday, we studied this. That Ramanujacharya, in his commentary on the Brahma Sutras, says that God is not one who is proven by inference. But we need God who is proven by the Shruti Shruti That which is revealed and heard. Philosophical and spiritual wisdom – as revealed to the rushis after strict tap and deep dhyãn. The four Veds are Shruti shãstras. Tap to open in glossary → If God is proven by inference, then what is the problem? If God is proven by inference, then what is the problem? Atheism would be removed, right? Inference is the result of one's own experience. What is experience? Repeated observation leads to the comprehension of invariable concomitance. If it is in the kitchen, there is smoke and fire. If it is in the courtyard, there is smoke and fire. If it is the sacrificial pit, there is smoke and fire. So, repeated observation leads to the comprehension of invariable concomitance. Call it experience or something else, call it invariable concomitance or whatever. So, if one has grasped it through experience, then one may indeed face an obstacle. But if one has kept faith in someone's words, in Gopalanand Swami's words, if one has kept faith in Gunatitanand Swami's words, then one will face no obstacle at all. There is no question of wavering at all. If one has kept faith in scriptures, then sometimes there might be a difference in interpreting the scriptures. But if one has kept faith in the words of these great personages, then one does not need repeated observation. In repeated observation, sometimes an obstacle may arise. One might misunderstand. In this, it does not happen. So, not even God who is realized through yoga. Not even God who is proven by inference. On what basis should the form of God be decided? Well, not on the basis of inference. Even if one practiced yoga and meditation and saw Him in that, it should not be decided on that basis either. Why? It becomes limited. And in meditation, only what was previously impressed here is seen, nothing else is seen. It is not that something else, like the original, will appear from it. We must have heard it first, then we close our eyes and remember it. Or if we have had darshan darshan Seeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2]. Tap to open in glossary → So, how does one know whether what one has heard is correct or incorrect? This person has assumed that it is correct. So, not like that. It must be as shown by such great personages. Then one should strive for it. Then one should apply experience to it, there is no problem in that. But that foundation should not be allowed to shift. Then one attains conviction. Otherwise, conviction does not remain. If one has established it through one's own experience, or if one saw it in one's meditation, sometimes someone sees it in a dream, someone sees it in sleep, if that has happened, then one should not rely much on it. No. If it confirms that other thing, then there is no problem. If Gopalanand Swami, Gunatitanand Swami, Nityanand Swami say that Bhagwan Swaminarayan is like this, and then we have such an experience, then there is no problem. But there is no certainty about experience. Sometimes one might have a contrary experience. Sometimes there are others who cause a contrary experience. If they have become friends, they might cause a contrary experience, saying, 'Look at it from that side, look from here, it will come like this from here.' A different view might emerge. So, if a different view emerges, one's conviction is broken. So, one should establish conviction based on one thing alone. One should establish conviction based on all of these. Then one's conviction will never be lost. If it is established based on the Shrutis, or based on a tradition equivalent to the Shrutis, then one's conviction will never break. The pure tradition, is even more than the Shrutis, one step ahead, so it is stated in the scriptures. Unblemished conduct of the wise, is equivalent to the Shrutis. Not only that, it is one step ahead of the Shrutis. There must be unblemished conduct of the wise. There must be an unblemished tradition. What does 'unblemished' mean? 'Vigit' means censured. Impure. 'Avigit' means, pure. It must be uncensured. There should be no blemish in it. Such a tradition, is, compared to the Shruti Shruti That which is revealed and heard. Philosophical and spiritual wisdom – as revealed to the rushis after strict tap and deep dhyãn. The four Veds are Shruti shãstras. Tap to open in glossary → one step ahead. So it is written in the Muktavali. Why? Because the Shruti Shruti That which is revealed and heard. Philosophical and spiritual wisdom – as revealed to the rushis after strict tap and deep dhyãn. The four Veds are Shruti shãstras. Tap to open in glossary → so it has been lost somewhere. The Shrutis of the Vedas are in lakhs. Many have been lost, they are not accessible. But whatever these wise people have done, they must have done it based on the Shruti Shruti That which is revealed and heard. Philosophical and spiritual wisdom – as revealed to the rushis after strict tap and deep dhyãn. The four Veds are Shruti shãstras. Tap to open in glossary → So, that itself is considered as the Shruti Shruti That which is revealed and heard. Philosophical and spiritual wisdom – as revealed to the rushis after strict tap and deep dhyãn. The four Veds are Shruti shãstras. Tap to open in glossary → So, if Nityanand Swami says that Bhagwan Swaminarayan is like this, or if Gopalanand Swami says, or Gunatitanand Swami says that Bhagwan Swaminarayan is like this, then that is an unblemished tradition. Unblemished trustworthy personages. So, they are equivalent to the Shrutis. And if one decides based on that, then there is never any question of confusion arising. If one tries to apply the wisdom of one's own experience, then sometimes questions may arise. So, the decision about God should be made in this way. So, in this, it is said 'with a pure intellect'. Doubtless. The intellect must be doubtless. Doubt, on the path of God, causes downfall. Maharaj has said that if one is like the full moon, then one has become liberated. If one is like the full moon, then one has become liberated. But if one gets doubt in God's divine actions, then one stumbles heavily. Garudji was indeed liberated eternally. But he got doubt in God's divine actions. So then he had to go to Kakbhashundi. He had to accept a crow as his guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → He accepted Kakbhashundiji as his guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → Then only, with great difficulty, did things get sorted out. Otherwise, it would not have been sorted out. So, doubt is like this. [inaudible] 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