1. What is Kārya? And what is Kāran?

Kārya (Action):

Temples, Acharyas, saints, celibates, devotees, festivals, celebrations, countries, positions of authority, services, devotion, spiritual practices, discourses, and the various tools used in spiritual endeavors are all called Kārya. In essence, Kārya refers to the resources or mediums used to connect with the Kāran—Maharaj.

Kāran (Cause):

Shriji Maharaj alone is the Kāran (cause). The Anādimuktas reside within His divine Murti. The ultimate goal, focus, and destination for all devotees in the entire tradition is known as Kāran. It is important to clearly distinguish between Kārya and Kāran. Jeevanprān Bāpāshri explained this difference very clearly. The principles taught by Bāpāshri are considered to be the true and authentic principles of Shriji Maharaj. Therefore, it is necessary to deeply understand and follow the principles of Kāran Satsang.

Kāran means our ultimate goal, objective, root cause, center point, and fulfillment. Kārya includes everything we do to achieve that goal or purpose.

The core idea is that all of our activities—festivals, temples, services, and even spiritual practices—are Kārya, and they are meant to connect us to the Kāran, which is Maharaj’s Murti (divine form). In everything we do, we must never lose sight of the main focus—the Kāran. Festivals, celebrations, temples, acharyas, saints, devotees, and all sources of Satsang are Kārya. Kārya exists to help us connect with the Kāran. While we may engage in many activities, we must always keep the Murti, the Kāran, as our center.

Even within Satsang, whatever is seen with our physical eyes is part of the material realm—meaning it is Kārya. Temples, acharyas, saints, devotees, assemblies, festivals—all are Kārya. All of this Kārya is meant for the Murti of Maharaj, to attain the bliss of Shriji Maharaj. That alone is the Kāran; everything else is Kārya. Even the Anādimukta Satpurush, though residing in the Murti of Maharaj, are not considered the Kāran. There is only one Kāran: Maharaj’s Murti.

Whoever wishes to experience the bliss of the Kāran Murti must let go of attachments to Kārya, meaning the material realm, and not give it undue weight or importance.

To clarify the differences:

Temples, acharyas, customs, saints, devotees, festivals, celebrations, assemblies, offerings, and sacred items are all Kārya, while the divine form of Lord Swāminārāyan alone is the Kāran.

The material realm (Avarbhāv) is Kārya, and the spiritual realm (Parbhāv) is Kāran.

Everything apart from Murti is Kārya. Even the cluster of radiance of Shriji Maharaj is Kārya, whereas the divine form of Lord Swāminārāyan is Kāran.

Kārya is not the final goal or ultimate attainment; it is only a means to connect with the Kāran. The Murti of Shriji Maharaj is the only ultimate aim, objective, and destination—it is the Kāran.

Being engaged in Kārya or getting absorbed in Kārya does not lead to experiencing bliss or reaching the highest state. The knowable, the goal, and the object of worship are all one and the same—the Kāran Murti.

Kārya refers to everything we do to reach our goal or fulfillment.

Kāran is our ultimate goal, objective, root cause, and center point.

What is Kāran Satsang? And what is Kārya Satsang?

Karan Satsang

General Meaning

The Kāran (cause) is one and only one: the Murti of Maharaj. In any activity—festivals, celebrations, or spiritual practices—the Kāran form of Maharaj should always be kept at the center and hold the greatest importance. If there is constant awareness of the Kāran form of Maharaj, this is called Karan Satsang.

Specific Meaning

Karan Satsang is the ultimate state of Anādimukta. The main aim of Karan Satsang is: “To attain the state of Anādimukta, become Purushottamrup (have a form like that of God), remain in the Murti of Lord Swāminārāyan, and experience bliss in every aspect of the Murti.” Only those who attain the state of Anādimukta can experience Maharaj’s bliss. This state is the ultimate, beyond which there is nothing higher, and it never changes. Therefore, stating that Anādimukta is Kāran Satsang is an absolute truth.

Karya Satsang

When the focus is mostly on festivals, rituals, devotion, and outward joy—when these things are highlighted and discussed as if they are the main goal, while Maharaj and His bliss are less important—that is Karya Satsang. Simply put, Karya Satsang is Satsang of Kārya (actions).

Karya Satsang and Karan Satsang are not based on location or specific people; they are based on understanding. “Vāsna” and “SMVS” are not Kāran-based terms. They are Kārya. Institutions and places are Kārya. One does not have to be connected to Vāsna, any place, position, or guru—we connect only to the Kāran, which is the Murti. Kārya is necessary to reach the Kāran, but Kārya is not the goal.

3. The Superiority of Kāran Satsang

Satsang connected with Anvaya Shakti is Karya Satsang; Satsang connected with the Vyatireka Murti is Karan Satsang.

A Satsang focused on material and external things is Karya Satsang; one focused on divine aspects is Karan Satsang.

Satsang rooted in history and interpretation is Karya Satsang; Satsang grounded in the present reality is Karan Satsang.

Satsang based on written words and traditional interpretations is Karya Satsang; Satsang that emphasizes the real, present meaning is Karan Satsang.

Satsang limited to what can be seen or physically perceived is Karya Satsang; Satsang from the perspective of Purushottam is Karan Satsang.

Satsang that finds fulfillment only in stories, miracles, and events is Karya Satsang; Satsang centered on the unique Murti and bliss of the Supreme Lord is Karan Satsang.

Satsang bound by positions, countries, leaders, gurus, monks, institutions, or temples is Karya Satsang; Satsang focused solely on the Murti is Karan Satsang.

Karya Satsang is tied to places and people; Karan Satsang is focused on Murti and understanding.

Satsang attached to material things is Karya Satsang; Satsang centered on spiritual aspects is Karan Satsang.

A path based on means and effort is Karya Satsang; a path based on grace and blessings is Karan Satsang.

Satsang focused on outward appearance is Karya Satsang; Satsang rooted in reality is Karan Satsang.

Satsang that is outwardly focused is Karya Satsang; Satsang that is inwardly focused is Karan Satsang.

Satsang without a true goal is Karya Satsang; Satsang with a clear purpose and focus is Karan Satsang

The superiority of Karan Satsang over Karya Satsang is clear. With this understanding, a seeker should consider whether the Satsang they participate in is Karya Satsang or Karan Satsang. If caught up in Karya Satsang, one should strive for Karan Satsang to experience the true bliss of Lord Shriji Maharaj. Karan Satsang is not tied to any specific place—the Kāran is the Murti. Seek a connection that helps you truly experience the Murti and its bliss.

4. Who is a Karya Satsangi and a Karan Satsangi?

“Shloko bole, stotro bole, bole kirtan kanthe.”

Reciting verses, chanting poems, speaking the Vachanamrut, or performing devotional songs—all of this is Kārya. If someone stops at just this, they are a Karya Satsangi. Engaging in chanting and devotional songs is also Kārya. If one cannot stay internally immersed in the Murti while performing these acts, they are a Karya Satsangi.

“Murti ma rahine ka nav bole, tapas tari pol.”

If one can stay inside and immersed in the Murti while performing acts of devotion or service, then they are a Karan Satsangi.

If, while serving or practicing devotion, a person cannot remain in the Murti, even though they are physically present in Karan Satsang, they are in fact a Karya Satsangi. If someone dwells in their physical body, they are a Karya Satsangi. If they can dwell in the Murti, they are a Karan Satsangi.

The outward appearance of a Karya Satsangi and a Karan Satsangi is the same. The real difference is in their understanding and actions, as described below:

If a person keeps awareness of their physical body and its effects, they are a Karya Satsangi. If they forget the physical body and its effects and remain aware of the Murti, they are a Karan Satsangi.

If someone stays mindful of their devotional practices, they are a Karya Satsangi. If their practices fade and only the Murti remains in their consciousness, they are a Karan Satsangi.

Chanting kirtans with melody and rhythm brings joy, but if the connection to the Murti is not made, one is a Karya Satsangi. If all acts of devotion are done while being immersed in the Murti, one is a Karan Satsangi.

If a person interprets themselves or others through external qualities (Avarbhāv), they are a Karya Satsangi. The more connected a person is to external qualities, the more they are a Karya Satsangi. The more someone focuses on divine qualities (Parbhāv), the more they are a Karan Satsangi. If a person always understands themselves and others through divine qualities, they are a Karan Satsangi.

If someone finds joy in Kārya and gives it too much importance, they are a Karya Satsangi. If they find joy only in the Murti and see nothing else as significant, they are a Karan Satsangi.

Kārya refers to Maharaj’s divine radiance (tej). From a single ray of this radiance, countless Akshars (deities) have manifested. If a person assigns importance or greatness to anything other than Lord Swāminārāyan, even up to the Akshars, they are a Karya Satsangi. If they believe, “For me, in the infinite cosmos, there is no eternal Lord other than Swāminārāyan Bhagwan. Swāminārāyan Bhagwan is first, and I, as an eternal Anādimukta, am second,” then someone with such strength and resolve is a Karan Satsangi.

If a person feels unfulfilled, they are a Karya Satsangi. If someone experiences constant joy, fulfillment, and gratitude for having attained the Supreme Lord, received blessings from divine Satpurush, realized the eternal status of Anādimukta, and received this divine Karan Satsang through grace, they are a Karan Satsangi.

If someone is content with their devotional practices, they are a Karya Satsangi. If all their practices lead to a connection with the Murti, they are a Karan Satsangi.

If someone keeps a sense of doership, performing actions as if they themselves are the doer, they are a Karya Satsangi. If one performs devotion with the awareness that Maharaj is the doer, letting go of their own ego and qualities, they are a Karan Satsangi.

If a person finds satisfaction in discourses, meditation, bhajan, or service alone, they are a Karya Satsangi. If these acts lead to dwelling in the Murti, they are a Karan Satsangi.

If someone identifies with their body, they are a Karya Satsangi. If they identify with Maharaj or the Murti, they are a Karan Satsangi.

If someone believes, “What I see in the mirror is who I am,” or, “I am what people perceive me to be,” they are a Karya Satsangi. If they believe in the blessings of the Satpurush, that “I am an eternal Anādimukta and have a form like that of Purushottam (Purushottamrup),” they are a Karan Satsangi.

Living with the belief that, “Maharaj will come, he is yet to be attained, or will be achieved in the future,” is being a Karya Satsangi. By contrast, understanding that “This is not just an idol; the one residing within the divine radiance is this very Lord. He has already manifested and is present before me. The same Lord who appeared to Dādākhāchar has now appeared to me,” is the perspective of a Karan Satsangi.

If someone thinks Maharaj will come to take them to Akshardham in the future, they are a Karya Satsangi. If they understand, “The manifest Lord is present before me now, and I have already attained ultimate salvation. In my present body, I am already within the Murti,” they are a Karan Satsangi.

If someone places more importance on holy objects or places associated with the Lord, they are a Karya Satsangi. If they give greater importance to the Lord Himself and His Murti, they are a Karan Satsangi.

If someone acts while remembering the Murti, they are a Karya Satsangi. If they act while remaining in the Murti, they are a Karan Satsangi.

If someone perceives the Satpurush, saints, and devotees physically—by their appearance, name, and details—they are a Karya Satsangi. If they see them as divine, recognizing them as the family of Karan Satsang and eternal Anādimuktas of Maharaj, they are a Karan Satsangi.

If someone harbors desires for worldly pleasures or fame and acts with selfish motives (Sakāmbhāv), they are a Karya Satsangi. If one desires only the bliss of the Murti (Nishkāmbhāv), they are a Karan Satsangi.

5. What is Our Field of Work as a Karan Satsangi?

The scope of work in Karan Satsang is summed up in three phrases: to know the Murti, to attain the Murti, and to experience the Murti. These three tasks define the work in Karan Satsang. The purpose of Karan Satsang and all its activities is centered on these objectives.

After entering Karan Satsang, we have two goals and one role: The first goal is to know the form of Maharaj—that is, to firmly establish supreme conviction (Sarvopari Nishtha) in Lord Swāminārāyan. The second goal is to experience the form of Maharaj—that is, to enjoy the bliss of the Murti and attain the ultimate state of Anādimukta.

The one role for these goals is to become Purushottamrup. This means having faith in the blessings and assurances of Maharaj and Satpurush and firmly understanding, “I am not the body; I am Anādimukta.” Strengthening this understanding, doing Pratilom meditation with the realization of Anādimukta, and attaining that ultimate state is our true field of work as Karan Satsangi.

6. Establishment and Founder of Karan Satsang

After Shriji Maharaj relinquished his material form from Avarbhāv (apparent disappearance), misunderstandings rooted in Parokshbhāv (historical belief) became common in the Satsang community. Since Maharaj’s physical form was no longer visible, misconceptions such as “Maharaj has now gone to Akshardham, he has become Paroksh, he is no longer here, or he is manifest in some person or saint” began to spread. As a result, the glory of Maharaj’s Pratima Swaroop (idol form) was not upheld.

To correct the confusion in society about Parokshbhāv, to address the misunderstandings within the community, and to remove flaws that had crept into the practices of both renunciants and householders, Jeevanprān Abjibāpāshri established a community based on pure understanding and conduct.

Maharaj remains forever manifest and present. Jeevanprān Abjibāpāshri gave the pure understanding that there is no difference between Maharaj’s human form that appeared in Samvat 1837, his divine luminous form in Akshardham, and his current Pratima Swaroop. To firmly establish the belief in Maharaj’s manifest presence, to strengthen the pure and supreme devotion (Upasana) toward Maharaj in everyone, and to help all become Purushottamrup and enjoy the bliss of the Murti in the state of Anādimukta, Jeevanprān Abjibāpāshri established Karan Satsang.

Founder of Karan Satsang :- Shriji Sankalpamurti Jeevanprān Abjibāpāshri

Two Primary Scriptures of Karan Satsang:

1. Rahasyārth Pradeepikā Tikā Sah Vachanāmrut

2. Abjibapashri ni Vāto

7. Understanding the Concepts of Satsang

7.1 Avarbhāv – Parbhāv

Avarbhāv

Avarbhāv refers to materialistic perception. Experiences that come from material objects and entities are inherently materialistic. Because the human body is made up of the five elements among the fifty-seven foundational elements, it too is considered materialistic. Therefore, anything perceived, touched, heard, or enjoyed through the material senses and conscience (indriyo-antahkaran) is called Avarbhāv. This Avarbhāv is false, temporary, and subject to destruction.

Therefore, Avarbhāv signifies untruth.

Avarbhāv signifies delusion.

Avarbhāv signifies impermanence.

Avarbhāv signifies falsity.

Avarbhāv signifies falsehood.

Avarbhāv signifies ignorance.

Avarbhāv signifies unreality.

For example, a bank cheque may appear to be just a piece of paper, but we perceive it as money. Seeing the cheque as simply paper is called Avarbhāv. Similarly, anything that is seen but not true or permanent is termed as Avarbhāv.

All forms, objects, and individuals that arise from nature are Avarbhāv, meaning they are materialistic and temporary.

Lord Swāminārāyan has stated: “Whatever is enjoyed through the five senses and the four antahkaranas (conscience)—such sensory pleasures—should be considered extremely trivial. One should not be impressed or bound by any such material aspect. Even if someone claims, ‘This object is extraordinary,’ one should reflect and realize that it is merely something perceived through the senses and conscience. Anything grasped through the senses and conscience is untruthful and perishable.” This is what is called Avarbhāv.

Parbhāv

Parbhāv refers to a divine perception, a transcendental outlook.

It is not something visible, tangible, experienced, or attainable through the material senses or conscience, but is understood and is truly eternal; this is called Parbhāv.

Therefore, Parbhāv signifies ultimate truth.

Parbhāv signifies permanence.

Parbhāv signifies reality.

Parbhāv signifies supreme bliss.

Parbhāv signifies experiential knowledge.

So, Parbhāv refers to what is real but not visible, and what is not seen but is the truth. It may appear as one thing, but it should be understood differently.

For instance, a cheque is essentially a piece of paper, but we understand it represents money. The money is not visible on the cheque, but it is understood to be present. This understanding is called Parbhāv. Similarly, what is unseen but understood, and what is true and eternal, is Parbhāv.

Therefore, the Murti of Shriji Maharaj, seated within the cluster of divine radiance, represents Parbhāv.

7.2 Conviction of Avarbhāv – Conviction of Parbhāv

Conviction of Avarbhāv

The conviction of Avarbhāv means conviction that comes from understanding.What kind of understanding should be developed? It is as follows:

To recognize Shriji Maharaj’s form as supremely divine in both Anvaya and Vyatireka aspects, and to firmly believe, “For me, there is no other eternal God besides Lord Swāminārāyan.” This understanding is called the conviction of Avarbhāv. Additionally, all the infinite deities related to the Anvaya form were created and are sustained only through the Anvaya Shakti (divine power) of the eternal Lord Swāminārāyan. Therefore, the Lord is the origin of all avatars, the cause of all causes, and the only doer-destroyer. When this understanding becomes unshakeable, there is no weight, importance, or belief in anything other than Shriji Maharaj’s form, which is the conviction of Avarbhāv.

With this conviction, the devotee develops a Vyatireka (direct) relationship with His form. In this way, the conviction of Shriji Maharaj’s Avarbhāv leads to attaining His Vyatireka form.

So, the conviction of Avarbhāv means:,

Conviction of Shriji Maharaj’s form through understanding.

True knowledge of Shriji Maharaj’s form.

Attainment of Shriji Maharaj’s form.

The beginning of ultimate salvation.

Assurance of salvation in this very life (Chhate Dehe Moksha).

Once the conviction of Shriji Maharaj’s Avarbhāv is established, there is no sense of importance or belief in anyone connected to the Anvaya form. A constant sense of fulfillment arises, leaving nothing else to be attained. Even in the midst of worldly problems, unwavering devotion to Shriji Maharaj continues. Attaining this conviction of Avarbhāv is essential.

Only after achieving the conviction of Avarbhāv can someone firmly establish the conviction of Parbhāv. Without the former, the latter cannot develop directly. Thus, conviction of Avarbhāv is the foundation for conviction of Parbhāv.

For example, before building an apartment or flat, one must first own a piece of land—it is the foundation. Similarly, conviction of Avarbhāv lays the foundation for conviction of Parbhāv. Therefore, it is necessary to attain the conviction of Avarbhāv in Shriji Maharaj.

How is the conviction of Avarbhāv attained?

Shriji Maharaj explains in Gadhadā First 51:“Just as a diamond can only be cut by another diamond and not by anything else, in the same way, conviction of My form can only be established by Me.”

This means the conviction of Swāminārāyan Bhagwan is given only by Himself. Today, Shriji Maharaj gives Darshan in the form of an idol (Pratima). Those who have recognized Shriji Maharaj’s form as supremely divine in Anvaya and Vyatireka aspects, and for whom all doership lies with Shriji Maharaj, and through whom Shriji Maharaj speaks, can establish this conviction. Even if it appears the conviction was established by someone else, ultimately it is Shriji Maharaj who gives this conviction.

In summary, conviction of Avarbhāv means recognizing Shriji Maharaj as he truly is—supremely divine in Anvaya and Vyatireka aspects—and firmly understanding that Lord Swāminārāyan is the eternal God.

This conviction is given only by Shriji Maharaj’s blessings through the Vyatireka relational saints, i.e., Satpurush, or saints and devotees connected with the Satpurush. It may seem these saints and devotees establish this conviction, but the actual source is Shriji Maharaj Himself.

Conviction of Parbhāv (Experiential Knowledge)

The conviction of Parbhāv signifies the ultimate state of Anādimukta.

After recognizing and understanding Shriji Maharaj as supremely divine in both Anvaya and Vyatireka aspects, it is important to progress toward the state of spiritual realization (Sthiti). This is the result of attaining conviction in Shriji Maharaj and truly knowing Him. Without establishing the conviction of Parbhāv, one cannot become an enjoyer of the bliss of His form.

The conviction of Parbhāv means achieving unity with Shriji Maharaj’s form at an atomic level (Rom Rom). This union with His form is the conviction of Parbhāv, which is the state of Anādimukta.

When this conviction of Parbhāv in Shriji Maharaj’s form is achieved, the devotee sees nothing but the Murti of Shriji Maharaj. The soul becomes universally Purushottamrup (identical to His form), reaching complete identicality (Sādharmya). The soul exists only to enjoy the bliss of the form and is focused only on Murti—not even on other Anādimuktas.

Shriji Maharaj states in Gadhadā First-51:“From the perspective of the cause of all causes, Purushottam Bhagwan (Lord Swāminārāyan), nothing other than Purushottam Bhagwan appears to exist.”What does viewing from the perspective of Purushottam mean? It means to firmly believe that the eternal Lord Swāminārāyan has transformed my soul into the state of Anādimukta, residing in His form by practicing Pratilom meditation, aligning my being entirely with His (His head at my head, His eyes at my eyes, His hands at my hands, His feet at my feet). After such meditation, one becomes Purushottamrup at an atomic level, which is called the ultimate state of Anādimukta. This is the conviction of Parbhāv and experiential knowledge.

When Pratilom meditation is practiced with focus on the Murti, one sees through the vision of Purushottam. Since the soul is in Murti, Maharaj’s eyes are their eyes, which means they see through the eyes of Shriji Maharaj. This is why it is called Purushottam’s vision. For someone who achieves this state, nothing exists apart from the divine Murti. Such a person experiences only the bliss of the form, as nothing else remains. Through this Pratilom meditation, the soul becomes as divine and takes a form as that of Purushottam, experiencing the complete bliss of the Murti.

When can one achieve such vision of Purushottam? It is only when one attains the Purushottam form and resides within the divine Murti as an Anādimukta. Once residing in the Murti, the Anādimukta has nothing else remaining apart from the one divine form. This is called the conviction of Parbhāv.

So, the Conviction of Parbhāv:

Is the state of an Anādimukta.

Represents complete alignment with Shriji Maharaj’s form.

Means enjoying the complete bliss of Shriji Maharaj’s divine form.

Is the experiential knowledge of the Vyatireka form of Lord Swāminārāyan.

Is ultimate salvation, i.e., the state of an Anādimukta.

Without the conviction of Parbhāv, the state of Avarbhāv (Dehbhāv) is not eliminated, and until that is eliminated, one cannot enjoy the bliss of His form. Therefore, to be eligible for the bliss of Murti, one must firmly establish the conviction of Parbhāv through Pratilom Dhyan of Shriji Maharaj.

In conclusion, the conviction of Parbhāv signifies the state of Anādimukta. This conviction is achieved only through Pratilom Dhyan of Shriji Maharaj. This meditation is received and guided by Anādimukta Satpurush.

7.3 Understanding Avarbhāv and Parbhāv

Regarding the Form of Shriji Maharaj

Avarbhāv

Avarbhāv means perceiving Shriji Maharaj with human attributes. It involves viewing Shriji Maharaj as having taken a physical body made up of the five elements, associating Him with flesh, bones, blood, or other bodily features, and seeing flaws within that form. Such an understanding considers Shriji Maharaj as being subject to Maya, or illusion, which is Avarbhāv. Similarly, today, if one views the divine Murti of Shriji Maharaj as just an idol—whether made of stone, metal, wood, or painting—that is also Avarbhāv.

Parbhāv

Even though Shriji Maharaj appeared in human form, He was never truly human or became so. Shriji Maharaj is always a divine, radiant being, always existing in a luminous state. His nature never changes. Likewise, in the present era, while Shriji Maharaj appears as an idol, that idol form is fully filled with divine radiance and is truly in Parbhāv. That same form holds infinite light, beauty, brilliance, and countless Anādimuktas. This form is eternally radiant, always residing in Akshardham. To hold this understanding means perceiving the Parbhāv of the idol form of Shriji Maharaj.

Regarding the Form of the Satpurush

Avarbhāv

Avarbhāv in relation to the Satpurush means seeing them as ordinary human beings, connecting them with human traits like anger, greed, or pride, and doubting their words or actions. All of this is Avarbhāv.

Parbhāv

The Satpurush always resides in the divine form of Shriji Maharaj. All their actions are performed entirely by Shriji Maharaj. Just as Shriji Maharaj is beyond Maya (materiality) or flaws, so is the Satpurush, who lives in the divine Murti. The Satpurush is also a completely divine form and embodies the Purushottam form (Purushottamrup). Understanding this truth is seeing the Parbhāv of the Satpurush.

Regarding the Form of Saints and Devotees with Vyatireka Association

Avarbhāv

Avarbhāv regarding saints and devotees with a Vyatireka relationship means seeing faults or human traits in their physical form, judging them by appearance, or forming attachments, aversions, or criticisms based on those traits.

Parbhāv

Shriji Maharaj, by His grace, has made all saints and devotees associated with the Vyatireka form attain the status of Anādimukta. This means their spiritual attainment is complete. Any apparent flaws or tendencies are just connected to their material bodies. Understanding their attainment as Anādimukta is perceiving their Parbhāv.

Regarding One’s Own Self

Avarbhāv

Avarbhāv in oneself means identifying with the body, believing with ignorance that “I am this body,” and therefore associating oneself with its flaws such as anger, greed, or pride. Perceiving oneself in terms of gender—male or female—or even age is Avarbhāv.

Parbhāv

To understand, “Shriji Maharaj, through His grace, has made me an Anādimukta,” to fully accept this attainment, and to perform all actions while letting go of personal attributes, living as an Anādimukta, and practicing Pratilom Dhyān of Shriji Maharaj’s divine form to become Purushottamrup, which includes:

“Deh nahi hoon Mukta Anadi; Akhand manan rakhāvjo;

Rasbas karine Moorti ma rākhya, Maharaj j thasāvjo;

Maharaj j thasāvjo, bas tav sukhmā dubādjo.”

The above means: I am not this body; I am the eternal Anādimukta. Maintain this constant contemplation; Residing fully within the form of the Moorti, let Maharaj establish this realization; Let Maharaj establish it, and immerse me completely in His bliss. Living with this awareness is perceiving Parbhāv regarding oneself.

Regarding Places

Avarbhāv

To think, “This is Gadhadā, this is Ahmedabad, I am in Gandhinagar, or I am at my house,” is Avarbhāv.

Parbhāv

As stated in Gadhadā Middle 13th Vachanāmrut:

“Ā Gaḍhaḍu shaher ke osari kāi nathi” meaning, “This is not Gadhadā nor the courtyard.” Understanding that “Shriji Maharaj, with His blessings, has placed me only within His form, and therefore, beyond that form, there is nothing else,” means there is no place or location beyond His divine form where I exist. I reside eternally within the Murti. This understanding is Parbhāv regarding places.

7.4 Vishishtādvaita Philosophy

Advaita means one, and Dvaita means two or more.

Vishishtādvaita means “distinctly Advaita,” implying “two entities but appearing as one.”

Maharaj’s unique doctrine and philosophy—the philosophy of Parbhāv (transcendental nature).

Those who are bound by Avarbhāv (material and worldly perception) cannot grasp this idea. Only those who receive Shriji Maharaj’s exclusive grace and blessings can experience and believe in this Vishishtādvaita philosophy, which is the state of an Anādimukta.The two entities are Shriji Maharaj’s Murti and the Anādimukta. The two are distinct only in the context of their Swami-Sevak (Lord-Disciple) relationship.

Anādimuktas, residing within Shriji Maharaj’s Murti, remain immersed, absorbed, and unified, both internally and externally. That is why Shriji Maharaj does not allow their forms to appear outwardly. However, within the Swami-Sevak relationship and the dynamic of Giver-Enjoyer, there is a distinction. So, the two entities are Maharaj and the Mukta. Because the Mukta resides within the Murti in the Swami-Sevak relationship, only the form of Maharaj is seen. This is what is called the Vishishtādvaita philosophy.

7.5 Pratyakshārth (Present Meaning) vs. Indirect Meaning (Historical Meaning)

Parokshārth (Historical Meaning) :

Shriji Maharaj, in the Vachanamrut, gave four types of teachings: delightful (rochak), divisive (bhedak), fear-inducing (bhayānak), and realistic (vāstavik). Similarly, in various scriptures, Shriji Maharaj and great Satpurushas delivered messages based on the assembly and what was understandable to the devotees present. Any statements that are not self-explanatory and do not clearly reveal their meaning—which may cause confusion—are referred to as Parokshārth.

Pratyakshārth (Direct Meaning) :

The teachings given by Shriji Maharaj and great Satpurushas in the scriptures—why were they given, for what purpose, and what is their real intent, essence, and deeper meaning? Understanding this is called Pratyakshārth (present meaning). Only an Anādimukta Satpurush, who enjoys the bliss of Maharaj’s divine form, can explain the true meaning of those words (Pratyakshārth), because their speech is entirely performed by Maharaj, and Maharaj is the full doer of their actions. No ordinary person (Dehdhāri) can understand or communicate this meaning.