In this chapter, the true meaning of “Pragat” (manifest) worship, its uninterrupted continuity, and its indispensability for liberation are explained step by step through scripture, the Vachanamrut, and the words of saints. At the outset it is stated that Parabrahman Purushottam Narayan, out of immense compassion, manifested on earth and opened a simple path for the ultimate welfare of countless souls; by closing the doors to other realms that are reached through arduous spiritual means, he showed the straightforward path of Pragat worship and set the flow of the path to Akshardham. Thereafter, a clear distinction is presented between “Pragat” and “Paroksh” (indirect): when God resides in the divine abode it is Paroksh, and when he himself moves on earth it is Pragat; when Shriji Maharaj was visible to devotees, that form was called Pragat. However, if one were to accept the arrangement of Pragat-ness and liberation only for the period when Shriji Maharaj physically moved on earth, then the path of liberation would be closed for later souls and the sampraday would collapse; therefore Shriji Maharaj explained the scriptural principle that God’s Pragat-ness remains unbroken on earth, and souls can, for endless time, take refuge in the Pragat form and attain spiritual welfare. This unbroken arrangement is shown in connection with “sampraday” and “guru succession”—where one finds it, that alone is the true sampraday; if the guru succession is preserved, the sampraday and the path of welfare continue. God never becomes Paroksh; he remains Pragat in one form or another, and he has said directly, “In my eight kinds of images and in the Sant, I reside unceasingly.” Hence the conclusion is that within the sampraday, Shriji Maharaj’s murti is unbrokenly Pragat through the Brahmaswarup Satpurush. Although the components of satsang—murti, sant, and scripture—are all welfare-giving, the greatest among them is the Sant; the Bhagavat also declares the Sant superior to murtis and holy places, because holy places and murtis purify over time, whereas merely seeing a Sant purifies. Gunatitanand Swami clarifies further: in a Paroksh time, one has connection through discourse, kirtan, narratives, bhajans, and meditation, but greater than these is the company of a great Sadhu, which is direct connection with God, because God resides in every way within the Sant; even when present, if one does not know him as he truly is, it is not called a connection, and if one knows that God resides in every way within the Sant, then today is Pratyaksh (direct), otherwise today is Paroksh. Further, through questions and answers on murti and Sant, it is explained that if human-mindedness enters one’s view of the Pratyaksh God and the Sant’s conduct, it diminishes, but if one knows their divinity, it increases; the God who speaks and walks is called Pratyaksh, and it is the great Sant who instills divinity in a murti; if there is a great Sant, he makes murti, scripture, and pilgrimage efficacious—meaning, the Sant in whom God resides in every way is Pratyaksh God. Therefore, Shriji Maharaj’s statement is given: when God is not Pratyaksh on earth, taking refuge in the Sadhu who has met God also brings welfare to the soul, and the same principle is placed in Nishkulanand Swami’s verses—that the best path is to entrust oneself to the supreme Sant. Hence it is said that Shriji Maharaj remains wholly and perfectly Pragat only through the Sant, and among his six purposes for coming was the purpose that through a supreme ekantik Sant he could remain unbrokenly Pragat on earth and bring welfare to countless souls; thus, when he is personally present on earth he is called Pragat God, and after physical disappearance, when he continues to move on earth through the Sant, the Sant is called God’s Pragat form. Thereafter, the foundational point arises: “Recognizing the Pragat is knowledge” and “Without knowledge there is no liberation”; liberation occurs only after knowledge of God’s true form, and there is no other path. Here, the definition of knowledge is clarified: it is not merely scriptural, literal knowledge, but experience-based knowledge; knowing through scripture can lead to welfare in a future birth, but complete knowledge is to know and see the Pratyaksh God along with his glory. One is called a complete knower only when one truly knows the Pratyaksh God through the senses, the inner faculties, and lived experience—if even one is lacking, it is not ultimate knowledge and one does not cross birth and death; even if one has attained Brahmaswarup-ness, if one does not know the Pratyaksh God in this manner, one is not called a complete knower. A true knower is one who understands that God’s form in Akshardham is exactly the same as his human form on earth, and accepts not even the slightest difference; such a knower worships the Pratyaksh God exclusively, knowing him to be beyond Prakriti-Purush and beyond Akshar, the cause and support of all, and through that knowledge attains ultimate liberation—showing this principle, Gunatitanand Swami says that ultimate knowledge is simply recognizing this Sadhu, and Nishkulanand Swami also says that only one who has seen the Pragat Lord is a true knower. Then, in “The glory of Pragat devotion,” it is said that God is always on earth, either personally or in another form; the one who recognizes the Pragat God is a devotee, and devotion is to recognize him and take firm refuge in him. Shriji Maharaj says that when a person obtains a human body in Bharat-khand, either God’s avatar or God’s Sadhu is certainly present on earth; when recognition happens, one becomes a devotee; likewise, to know the welfare-giving qualities of the Pratyaksh God and take firm refuge in him is devotion. Muktanand Swami calls Pragat worship the greatest, gives examples, and says that singing of the Pragat gives supreme happiness and destroys inner darkness. Nishkulanand Swami reinforces that devotion to the Pragat Lord is obtained by great fortune, and that devotion without Pragat devotion is pulled by opinion and attachment; in Bhaktinidhi, Pragat devotion is called the “essence of the essence,” and its glory is shown through examples such as the gods’ regret over the bliss of seeing and touching the Vrajvasis’ Lord, Brahma becoming a fish, and more. Gunatitanand Swami says: the Pragat God is real, the Pragat discourse is real; the rest are like the sun drawn in a picture. Further, Shriji Maharaj says that if one keeps firm conviction in the Pratyaksh God, considers him complete through darshan, and desires nothing else, then God forcefully shows the splendors and murtis of his own abode; and if one desires nothing but the murti of the Pratyaksh Shri Krishna, then even if one’s steadfastness in the self and dispassion are limited, one attains great bliss in the abode. As an example of removing दोष (defects) through Pragat connection, Gunatitanand Swami narrates the Indra–Narad–Vamanji incident—by taking refuge in the Pragat, the sin of brahmahatya was removed. Then, to explain Pragat devotion as a means to peace, the incident of Muktanand Swami appears: he asked Maharaj for the method to attain peace; Maharaj spoke of his own life and exploits; Muktanand Swami felt Maharaj had shifted to another topic; he asked again the next day, yet the same response came and he did not understand; finally Maharaj said, “Swami! Go and roam in the village; you will find peace.” Muktanand Swami departed, and Nityanand Swami explained that Maharaj is the Pragat God and peace lies in the Pragat Lord’s exploits—therefore Maharaj had spoken about his own exploits; the foundational mistake became clear. The example of Vyasa is also included: though he composed many scriptures, his inner unrest did not end; on Narad’s advice he composed the Shrimad Bhagavat, which sings the exploits of the Pragat Shri Krishna, and then he attained peace; therefore Shriji Maharaj commanded Muktanand Swami to continue producing, until the end of his body, the speech and scriptures relating to his sampraday and his Ishtadev, and Muktanand Swami served the sampraday’s literature and wrote that by singing of the Pragat one attains supreme happiness. Then comes the incident of Swaroopanand Swami: he was more attached to the murti he saw within than to the Pragat Maharaj; to explain the Pragat principle, Maharaj sent him to Mandvad and stopped that inner Pragat vision; Swaroopanand Swami became distressed and returned; Maharaj said, “Go to Parvatbhai,” and Parvatbhai said, “Meditate on Dada Khachar’s roof-tiles.” From these words he understood that due to Maharaj’s association even roof-tiles become worthy of meditation by attaining a trigun-bhava, and therefore one should keep greater attachment to the Pratyaksh murti—by doing so he found peace. Next, under the heading “For liberation: Pragat God or Pragat Sant,” it is firmly established, by harmonizing all scriptures, that without the Pragat God or the Pragat Sant there is no ultimate welfare; Shriji Maharaj says that if one understands the greatness of the Pratyaksh God and his devotee Sadhu to the same extent that one understands the greatness of Paroksh avatars and Paroksh sadhus, nothing remains lacking on the path of welfare; this discourse is the secret of all scriptures, and one with firm conviction never falls from the path of welfare. It is further stated that if the Pratyaksh guru-form Hari is regarded with faith like a Paroksh deity, then all aims are attained, and after receiving such Sant-samagam, what one would have received after leaving the body is received while still embodied—one attains moksha while yet in the body. Moreover, knowledge, meditation, kirtan, and discourse about the Pratyaksh form are the very cause of crossing maya, and thereby one attains Brahmaswarup-ness and reaches Akshardham. One who seeks welfare must recognize God by his marks, take refuge, keep firm faith, remain within his commands and practice devotion—this is the method; and when God is not Pratyaksh, one should take refuge in the Sadhu who has met God. The method of crossing maya is also shown similarly: when one attains either Sakshat Purushottam God or the Sant who has met him, maya is transcended through their refuge. In short, Shriji Maharaj says that in the four Vedas, the Puranas, and the Itihasas, the same truth is taught: God and God’s Sant alone are welfare-giving; once they are attained, there is no welfare beyond that—that itself is the highest welfare. Gunatitanand Swami also firmly declares: “The givers of liberation are only two—God and the Sadhu,” and says that without the Pragat God, even if one follows crores of rules, one does not attain welfare; but by keeping even a single rule by the command of the Pragat God and the Pragat Sadhu, one attains welfare; ultimate moksha, the highest welfare, comes only by taking refuge in the Pragat God and the ekantik of the Pragat God. Nishkulanand Swami explains the indispensability of the Pragat through poetic analogies: darkness is removed by the manifest sun, thirst is removed by manifest water, and the burning of hunger is calmed by manifest food; likewise, once the Pragat is attained, welfare is decided—one must hear Pragat exploits and go and meet the Pragat. Citing the Skanda Purana, it is shown that ekantik dharma is obtained only through connection with Sakshat God or through connection with an ekantik devotee; and the Vachanamrut also firmly states that ekantik dharma is attained only through the word of a person who is free of desires and established in God, not merely because it is written in a book. Finally, in the section “The deficiency without recognizing the Pragat,” it is said that in the soul there has been an infinite deficiency from beginningless time; it is removed by truly recognizing and taking refuge in the Pragat form, but without recognition of and connection with the Pragat form, no obstacle is broken in any way. Shriji Maharaj says that if there remains a deficiency in one’s understanding of God’s form, the obstacle will not break; even after coming into satsang, retaining attachment to things other than God is for the same reason: the faith in the Pratyaksh does not become firmly like it is for the Paroksh. It is also shown that if one desires anything besides the murti of the Pratyaksh Shri Krishna, one receives inferior happiness. Gunatitanand Swami says that those who do not know Maharaj and the Sadhu as they truly are are unfortunate; even if one is a scholar or a narrator of Puranas, without recognition of the Pratyaksh God and the Pratyaksh Sant one is like a worthless thorn-tree; today there is Pragat God, Pragat Sadhu, and Pragat dharma—if one does not recognize them, one will later bang one’s head in regret. Muktanand Swami says that one cannot cross the ocean of existence through the Paroksh, and if one abandons the Pragat and worships the Paroksh, then even after austerities, pilgrimages, and temple visits, the mind does not settle; even after reading and hearing what is written in scriptures, sorrow and lack do not end—for that, the Lord must be Pragat. Nishkulanand Swami illustrates that reading without Pragat bliss is like meaningless paper-recitation, and compares one who abandons Pragat devotion and relies on Paroksh belief to someone who leaves real flowers and hopes for sky-flowers, or who abandons a nectar-tree and chooses to drink buttermilk; and in poetry he shows that without the Pragat a devotee remains trapped in worldly existence, like dry leaves—grinding yields no grain, hunger does not go, happiness does not come. In the end, Brahmanand Swami also says that without Pragat proof, beings keep wandering; other methods do not end the cycle of existence; the Puranas and the Gita point to Pragat proof; without Pragat proof the world remains deluded—thus the central conclusion of the entire writing remains that the true conviction in, firm refuge in, and recognition with glory of the Pragat God or the Pragat Sant—this alone is knowledge, this alone is devotion, this alone is peace, and this alone is the path to ultimate moksha.
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2) ONLY QUOTES
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“What is Pragat? And how is it?”
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“Parabrahman Purushottam Narayan, out of immense compassion, manifested on this earth.”
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“He opened the path for the ultimate welfare of countless souls and removed the toil of undertaking countless spiritual means.”
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“By closing the doors to other realms attained through disciplines, he showed the simple path of Pragat worship and set the path to Akshardham flowing.”
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“Bandh kothā̃ bījā̃ bāraṇā̃ re, vahetī kīdhī Aksharvāt Purushottam pragatī re.”
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“When God resides in the abode it is Paroksh; when he himself moves on earth it is Pragat.”
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“When Shriji Maharaj was Pragat on earth and visible to devotees, that form is called Pragat.”
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“The path of liberation for later souls would be closed, and the sampraday would collapse.”
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“God’s Pragat-ness remains unbroken on earth, and souls can, for endless time, take refuge in that Pragat form and attain their welfare.”
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“Where it is found—only that is the (true) sampraday.”
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“Only if such guru succession is preserved does the sampraday continue, and the path of welfare also continues.”
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“God never becomes Paroksh. He remains Pragat in one form or another.”
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“In my eight kinds of images and in the Sant, I reside unceasingly.” (Vach. G.Pr. 68)
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“In this sampraday, his murti is unbrokenly Pragat through the Brahmaswarup Satpurush.”
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“The components of satsang—murti, sant, and scripture—are welfare-giving, but the greatest among them is the Sant,”
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“Because by merely seeing a Sant one is purified.”
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“How does one have a connection when God is Paroksh?”
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“Connection is through discourse, kirtan, narratives, bhajans, and meditation.”
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“The company of a great Sadhu is direct connection with God, and one experiences God’s own bliss.”
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“God resides in every way within him, and even when present, if one does not know him as he truly is, it is not called a connection.”
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“Is the murti not Pratyaksh?”
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“If human-mindedness enters one’s view of the Pratyaksh God and the Sant’s conduct, it diminishes like the new-moon’s moon; if one knows their divinity, it grows like the second-day moon.”
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“The God who speaks and walks is called Pratyaksh.”
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“Murti, scripture, and pilgrimage together cannot accomplish what one Sadhu does.”
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“Therefore, the Sant in whom God resides in every way is Pratyaksh God.” (Swa.Va. 5/392)
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“When God is not Pratyaksh on earth, taking refuge in the Sadhu who has met God also brings welfare to the soul.” (Vach. Var. 10)
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“Spoken in many ways is welfare—immeasurable, countless, beyond measure.”
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“But the best is to place the matter in the most excellent Sant.”
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“Even after physical disappearance, when he moves on earth through the Sant, that Sant is called God’s Pragat form.”
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“The Sant is I, and I am the Sant—so says the Lord.”
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“Consider the Sant to be my murti; there is not even a particle of difference.”
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“Without knowledge, liberation does not occur.”
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“Only after knowledge of God’s true form does a soul become free from worldly existence. There is no other path to liberation besides this.”
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“One who knows God through scripture also attains welfare in a future birth.” (Vach. Lo. 7)
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“Complete knowledge is to know and see God along with his glory.” (Vach. Lo. 7)
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“Only when one truly knows the Pratyaksh God through senses, inner faculties, and experience is one a complete knower.” (Vach. Lo. 7)
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“Such a knower serves the ever-embodied Pratyaksh God exclusively.”
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“Ultimate knowledge is simply recognizing this Sadhu.” (Swa.Va. 5/7)
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“Only one who has seen the Pragat Lord is the true knower, the true knower of reality.”
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“Devotion is to recognize the Pragat God and take firm refuge.”
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“When a soul attains a human body in Bharat-khand, either God’s avatar or God’s Sadhu certainly moves on earth,” (Vach. Var. 19)
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“To know the welfare-giving qualities of the Pratyaksh God and take firm refuge in him—that alone is devotion.” (Vach. G.M. 10)
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“Pragat worship is the greatest.”
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“By singing of the Pragat, we attain supreme happiness.”
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“By great fortune one attains devotion to the Pragat Lord, the true proof.”
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“Without it, devotion is pulled by opinion and attachment.”
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“The Pragat God is real; the Pragat discourse is real; the rest are like a sun drawn in a picture.” (Swa.Va. 5/64)
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“One who keeps firm conviction in the Pratyaksh God… God himself forcefully shows him his abode…” (Vach. G.Pr. 9)
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“Indra killed Vishvarup and incurred four killings… then Narad met him.”
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“Then Indra resolved upon Vamanji; thus brahmahatya was removed.”
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“Swami! Go and roam in the village; you will find peace.”
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“Shriji Maharaj is the Pragat God, and peace lies in the Pragat Lord’s exploits.”
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“You too should, until the end of your body, continue producing the words and scriptures relating to your sampraday and your Ishtadev.” (Vach. G.M. 58)
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“Go to Parvatbhai; you will find peace.”
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“Meditate on Dada Khachar’s roof-tiles.”
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“Without the Pragat God or the Pragat Sant, ultimate welfare does not happen.”
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“Therefore, this discourse is the secret of all scriptures.” (Vach. G.M. 21)
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“Attained even while still in the body.” (Vach. G.Añ. 2)
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“A soul’s welfare… lies in knowledge, meditation, kirtan, and discourse of the Pratyaksh form.” (Vach. G.M. 32)
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“Maya is transcended.” (Vach. Jetalpur 1)
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“In the four Vedas, Puranas, and Itihasas, the same truth is taught: God and God’s Sant alone are welfare-giving…”
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“That alone is the highest welfare.”
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“The givers of liberation are only two—God and the Sadhu.” (Swa.Va. 1/20)
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“Without the Pragat God, even if one follows crores of rules, welfare does not occur.” (Swa.Va. 4/36)
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“Ekantik dharma is attained only through the word of such a person, not merely because it is written in a book.” (Vach. G.Pr. 60)
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“The deficiency without recognizing the Pragat”
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“From beginningless time, the soul has an infinite deficiency.”
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“If there remains any deficiency in understanding God’s form, the obstacle will not break in any way.” (Vach. G.M. 13)
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“Faith does not become firm in the Pratyaksh.” (Vach. G.Añ. 2)
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“Today there is Pragat God, Pragat Sadhu, Pragat dharma,”
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“One cannot cross worldly existence through the Paroksh,”
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“Abandoning the auspicious Pragat, the one who worships the Paroksh…”
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“Even doing austerities, pilgrimages, and temple-visits, the mind does not settle…”
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“Even if God’s matters are written in scripture… no happiness comes, no deficiency ends.”
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“Therefore, the Lord must be Pragat.”
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“Reading is like paper around the neck…”
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“Yet the bliss of Pragat does not come even by a particle.”
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“Like leaving garden-flowers and hoping for sky-flowers,”
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“Like abandoning the nectar-tree and wishing to drink buttermilk.”
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“Without the Pragat, the devotee is like dry leaves, trapped in worldly existence,”
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“Hunger does not go; happiness does not come,”
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“Without Pragat proof, Brahmanand says, the entire world remains deluded.”
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3) ONLY PRASANG (IN SUMMARY FORMAT)
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According to Gunatitanand Swami’s narration, when Indra killed Vishvarup he incurred four grave sins; later Narad met him and told him that his brother Vamanji is God’s avatar, so he should take refuge in him; Indra resolved upon Vamanji, and by taking refuge in the Pragat, the sin of brahmahatya was removed—this incident shows the defect-removing power of connection with the Pragat God.
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When Muktanand Swami asked Shriji Maharaj for the method to attain peace, Maharaj spoke from his birth onward about his own exploits; Muktanand Swami felt Maharaj had shifted to another topic, so he asked again the next day, yet the same response came and he did not understand; finally Maharaj said, “Swami! Go and roam in the village; you will find peace.” Muktanand Swami left Gadhada, and Nityanand Swami explained that Maharaj is the Pragat God and peace lies in the Pragat exploits; therefore Maharaj had spoken about his own exploits—thus Muktanand Swami understood his foundational mistake.
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Vyasa composed many scriptures, yet his inner unrest did not end; on Narad’s advice he composed the Shrimad Bhagavat, which sings the exploits of the Pragat Shri Krishna, and then he attained peace—this incident shows the peace-giving glory of Pragat charitra and kirtan.
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Swaroopanand Swami became more attached to the inner vision of Maharaj’s murti than to the Pragat Maharaj; to teach the Pragat principle, Maharaj sent him to Mandvad and stopped that inner Pragat vision, so he became distressed and returned; Maharaj said, “Go to Parvatbhai,” and Parvatbhai said, “Meditate on Dada Khachar’s roof-tiles”; from this Swaroopanand Swami understood that due to Maharaj’s association even roof-tiles become worthy of meditation by attaining trigun-bhava, and therefore one should keep greater attachment to the Pratyaksh murti—doing so brought him peace.
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4) LAST-MINUTE REVISION POINTS (STRICT WORD RULE)
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Parabrahman Purushottam Narayan
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immense compassion
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manifested on earth
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path of ultimate welfare for countless souls
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removed toil of countless means
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closing doors to other realms
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simple path of Pragat worship
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Akshardham path set flowing
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“Bandh kothā̃ bījā̃ bāraṇā̃ re”
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Aksharvāt
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What is Pragat?
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God in the abode = Paroksh
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God moving on earth = Pragat
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visible to the eyes
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path of liberation closes
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sampraday collapses
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Pragat-ness unbroken on earth
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endless time
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refuge in Pragat form
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meaning of sampraday
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where found = true sampraday
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guru succession
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sampraday continues
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welfare path continues
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God never becomes Paroksh
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Pragat in one form or another
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eight kinds of images
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the Sant
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unbroken residence
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his murti
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Brahmaswarup Satpurush
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unbrokenly Pragat
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satsang components—murti, sant, scripture
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welfare-giving
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Sant is greatest
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Sant superior to murti and tirth
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purified by mere darshan
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when God is Paroksh
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discourse, kirtan, narratives, bhajans, meditation
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company of a great Sadhu
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direct connection with God
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God resides in every way
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even when present
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is murti Pratyaksh?
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human-mindedness
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divine-mindedness
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speaking-walking God
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called Pratyaksh
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great Sant
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instills divinity in murti
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murti, scripture, pilgrimage
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Sant in whom God resides
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is Pratyaksh God
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when God not Pratyaksh
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refuge in the Sadhu who met God
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soul’s welfare
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“spoken in many ways is welfare”
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“best Sant”
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supreme ekantik Sant
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unbrokenly Pragat on earth
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countless souls’ welfare
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personally present
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Pragat God
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after physical disappearance
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Sant as God’s Pragat form
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“Sant is I, and I am Sant”
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“Sant is my murti”
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no liberation without knowledge
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knowledge of God’s form
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experience-based knowledge
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not merely literal scriptural knowledge
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welfare in a future birth
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with glory
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complete knowledge
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senses, inner faculties, experience
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truly knowing Pratyaksh God
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complete knower
-
ultimate knowledge
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birth-death
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Akshardham
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human form
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no slightest difference
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knower-devotee
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exclusive service
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ultimate liberation
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recognizing this Sadhu
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glory of Pragat devotion
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always present in one form or another
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firm refuge
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that is devotion
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human body in Bharat-khand
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avatar or Sadhu present
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recognition
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God’s devotee
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welfare-giving qualities
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firm conviction
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complete through darshan
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desires nothing else
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God forcefully shows
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in his abode
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great bliss
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removal of दोष
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Indra killed Vishvarup
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Narad
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Vamanji
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brahmahatya removed
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refuge in Pragat
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means to peace
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story of his exploits
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“Go roam in the village; you will find peace”
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Nityanand Swami
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peace in Pragat exploits
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Shrimad Bhagavat
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sampraday-related
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Ishtadev-related
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words and scriptures
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until the end of the body
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supreme bliss by singing the Pragat
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inner vision of murti
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Mandvad
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inner Pragat stopped
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Parvatbhai
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meditate on roof-tiles
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trigun-bhava
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Pratyaksh murti
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for moksha: Pragat God or Pragat Sant
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Paroksh devotion
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scriptural harmonization
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without Pragat God/Sant
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ultimate welfare
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secret of all scriptures
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firm conviction
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never falls
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Pratyaksh guru-form Hari
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Sant-samagam
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received while embodied
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moksha in the body
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Pratyaksh knowledge-meditation-kirtan-discourse
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crossing maya
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Brahmaswarup-ness
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Akshardham
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take refuge
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firm faith
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devotion within commands
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maya is transcended
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four Vedas, Puranas, Itihasas
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God and God’s Sant alone welfare-giving
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highest welfare
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givers of moksha—God and Sadhu
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crores of rules
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one rule
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ekantik dharma
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connection with Sakshat God
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connection with ekantik devotee
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attained through the word
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not by being written
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deficiency without recognizing Pragat
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infinite deficiency since beginningless time
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removed by true recognition
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refuge removes it
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without recognition
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obstacle does not break
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deficiency in understanding
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satsang
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attachment to other things
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faith
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not firm in Pratyaksh
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inferior happiness
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unfortunate
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scholar/narrator
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no recognition of Pratyaksh God/Sant
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like a worthless thorn-tree
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today is Pragat God
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today is Pragat Sadhu
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today is Pragat dharma
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later regret
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cannot cross through Paroksh
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abandoning Pragat
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worshipping Paroksh
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austerities/pilgrimages/temples
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mind does not settle
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scripture reading/hearing
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no bliss, no deficiency ends
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therefore Pragat Lord needed
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reading like meaningless paper
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Pragat bliss not even a particle
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leaving real flowers
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hoping for sky-flowers
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leaving nectar-tree
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choosing buttermilk
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without Pragat, devotee like dry leaves
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hunger not gone, no happiness
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Pragat proof
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Purana
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Gita
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world deluded
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