In that case, what is called the correct realization of the jivatma? What is the correct nature of the jivatma's form? This Vachanamrut is about that. [coughing] Then Nityanand Swami raised a doubt, "O Maharaj! It is said that the jiva pervades the entire body generally and resides specifically in the space of the heart." Then why is the same awareness not felt everywhere? How should we understand this?" Awareness means light. Awareness means discrimination. Light is... More than that, feeling. Here, it is not discrimination, but the feeling is not the same everywhere. There is no feeling in the soles of the feet or in the nails. And there is more feeling in the vital parts. In the eye, even a speck of dust cannot be tolerated at all. And in the nail, even if you prick it with a pin, it is not felt. So Maharaj said that if it pervades the entire body by its general power, then it should be the same everywhere. Then why is there not the same feeling everywhere? It means that general... general means the same everywhere. So it means that the jiva is not generally the same everywhere in the entire body, but is dense and sparse. It is dense, sparse, more or less. It is not the same in the entire body. It is said that the jiva pervades the entire body generally and resides specifically in the space of the heart. Then why is the same awareness not felt everywhere? How should we understand this? Then Shriji Maharaj said, "Just as the sun pervades all objects with its rays, but its light is perceived according to the nature of the object in front of it. Just as the pure light of the sun is seen on a glass surface or in clean, clear water," They are all receptors. The ground is a receptor of sunlight. Glass, water, they are all receptors of sunlight. So they are not all equal receptors. The way the sun is seen in a mirror and its reflection occurs, does not happen from the ground. It happens more in water. Just as the pure light of the sun is seen on a glass surface or in clean, clear water, it is not seen on a stony ground, sandy ground, or in muddy water. In this way, a difference of more or less is perceived in the sun's light. Similarly, the jiva resides equally in the senses, the inner faculty, and the physical organs, but because there is purity in the senses, more light is perceived in them. The sun, by its general power, is the same in the entire universe. It is not that the sun gives more light to the mirror and less to the stone. Then why does the same reflection not occur in both? The suitability of the vessel. A mirror is a mirror and a stone is a stone, that is why. All objects are not the same. It does not mean that the sun gives more or less to one or the other. The sun gives the same light to everyone. But the stone is such an object and the mirror is such an object, that is why it appears more or less. Similarly, more feeling is felt in the eye and not in the nail. It is not felt in the hair. That is to say, where the skin is tender, it happens more, it is felt. So what is the reason for that? The reason is that the composition of that object is such. The composition of those objects is such, so the light of the soul is not felt properly there. The feelings of the soul are not felt properly there. And if all those are completely pure, then it is felt more, that's all. But the soul resides, by its general power, the same everywhere. Just as the sun is the same everywhere in the entire universe. The sun does not give more light to anyone and does not give less light to anyone. It gives the same to everyone. Just as the light seen in the eye, is it ever seen in the nose? It is not. And because of the extreme purity of the four inner faculties, more light of the jiva is perceived there. The four inner faculties have even more feeling than the eye. The experience of the jivatma is felt more. And in other senses, it appears less, but the jiva resides equally in the entire body. So the feeling of smell that occurs in the nose, does not occur in the eye. Not of smell. It is not about the feeling of the five senses. It is about the feeling of the jivatma. The light of the jivatma comes from within. This external light... the five senses are outside. The light of the jivatma comes from within. It comes from within, and the unity that exists between the jivatma and the eye, does not exist between the nose and the jivatma, that is what is meant. And the knowledge of the jivatma, as much as it spreads through the eye, does not spread through the nose. It is the feeling of the power of the jivatma. The power of the jivatma is felt more than this. And the power of the jivatma is felt even more through the inner faculty. And even more than that, it is felt through the prana. And because of the extreme purity of the four inner faculties, more light of the jiva is perceived there, and in other senses, it appears less, but the jiva resides equally in the entire body. So Maharaj does not mean that the jiva resides more in the inner faculty, less in the senses, and even less in the body. The jiva is the same everywhere, but the composition of the inner faculty is such, so it is more receptive there. It grasps quickly. Just as if there is an electric current, the current is the same, but if it is copper, it is more, but if it is wood, it does not go at all. So it does not mean that less current comes there or more current comes. The current is the same everywhere. But those are its receptors and those are not as receptive. It is not about the receptors of external objects here. The knowledge of the jivatma from within is called light. The attribute-like knowledge of the jivatma, where is that attribute-like knowledge felt more? Where does it become active? Then Brahmanand Swami asked a question, "Some see that jiva like a star, some see it like the flame of a lamp, and some see it like the midday sun. How should we understand this?" Then Shriji Maharaj said, "It is like this: just as one who has the knowledge of the eye (akshi-vidya) sees that jiva through the eye. By worshiping God through the knowledge of the eye, he certainly gets the 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 → 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 → And if anyone focuses through the ear, it happens through the digpal, the deities of the directions. All those nadis of the deities of the directions and the sun deity, 72,000 nadis reside in this body. And they extend up to the jivatma, emerging from the navel center, and the jivatma resides in the navel center, as said in the Yoga 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 one who has focused through the ear reaches the jivatma through the nadi of the deities of the directions. And through the sun, one who has focused through the eye reaches the jivatma through the surya nadi. And as much as its organ, as much as its capacity, it grants the correct realization of the jivatma. It does not grant complete correct realization. The capacity of that deity or of that organ. So it is divided into parts. For example, what a wonderful illustration Maharaj gave: if there is an elephant, and blind men gather to see it, Then someone's hand touches the leg, someone's hand touches the tail, someone's hand touches the ear, someone's hand touches the trunk, and someone's hand touches the belly. So they all say that the elephant is like a winnowing basket, meaning the one whose hand touched the ear says so. The elephant is like a large jar, the one whose hand touched the belly says so. The elephant is like a pillar, so the leg touched it. It is like a pestle, so the trunk touched it. But none of them had the correct realization of the elephant. Yet, it is not that they did not see it at all, the trunk is also part of the elephant, and so on. That is, a small part came to their share. They gained knowledge of only a small part. 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