KARIYANI-1: A WORM AND A BEE
On Bhādarvā sudi 12, Samvat 1877 [19 September 1820], a decorated, canopied cot that had been brought by Jādavji, a devotee from Surat, had been placed on the veranda outside the north-facing rooms of Vastā Khāchar's darbār in Kāriyāni. A mattress with a white, silken cover had been placed upon that cot. A white, cylindrical cushion and red, silken knee-cushions had been placed on top of the cushion. Also, frills of golden fabric were dangling on all four sides of the cot. Shriji Mahārāj was sitting facing north on this beautifully decorated cot. He was wearing a black-bordered, whitekhes and had tied a golden-bordered, white feto around His head. He had also covered Himself with a golden-bordered shelu. At that time, an assembly of munis as well as devotees from various places had gathered before Him. They were all enjoying thedarshan of Shriji Mahārāj and were captivated by His charming appearance.
Then Shriji Mahārāj said to the paramhansas, "Please ask and answer questions amongst yourselves."
Thereupon Bhudharānand Swāmi asked, "Does the conviction of God arise in theantahkaran or in the jiva?"
Shivānand Swāmi attempted to answer the question, but was unable to do so satisfactorily.
So Shriji Mahārāj said, "The jiva knows through the buddhi, which is the cause of all1and is greater than all. That buddhi resides in the man, in the chitt, in the ahamkār, in the ears, in the eyes, in the nose, in the tongue, in the mouth, in the skin, in the arms, in the legs, in the genitals and in the anus. It resides in the body in this manner, pervading it from head to toe. The jiva resides within this buddhi, but the jiva is not felt; only thebuddhi is felt.
"The following example will illustrate this: When the flames of a fire rise and fall, they do so because of the wind. The rise and fall of the flames are apparent, but the wind is not apparent. Also, when dung is placed in fire, the dung begins to burn. Then, when it is placed where there is no wind, smoke begins to rise. At that time, the rising smoke is apparent, but the wind within is not apparent. Also, the clouds that move in the sky are seen to do so because of the wind. But the wind that resides within them is not apparent. In this way, flames, smoke and the clouds represent the buddhi, and the wind represents the jiva.
"What is that jiva like? Well, it is the knower of the convictions formed by the buddhi; it also knows Brahmā, the cause of the convictions in the buddhi. It perceives the thoughts of the man, and also perceives Chandra, the cause of those thoughts in theman. It perceives the contemplation of the chitt, and also perceives Vāsudev, the cause of the contemplation in the chitt. It perceives the I-ness of the ahamkār; and also perceives Rudra, the cause of that I-ness. In this manner, the jiva perceives the fourantahkarans, the ten indriyas, their vishays and the presiding deities, who allow one to discriminate among those vishays. Moreover, it does all of this simultaneously.
"That jiva appears to be in one place; it appears to be as fine as the tip of a spear; and it appears to be extremely subtle. It appears so because it is associated with the buddhi. But when that jiva is known as the illuminator of the body, indriyas, antahkaran, their presiding deities and the vishays, it appears to be extremely vast, and it appears to be pervasive. That is when it is not associated with the buddhi.
"That jiva is known not by the indriyas, but by inference. For example, on seeing a sword weighing 200 kg, a person can infer, 'The wielder of this sword must be extremely strong.' Similarly, the jiva inspires the body, indriyas, etc., simultaneously; therefore it must be very powerful. This is how the jiva can be known by inference." Shriji Mahārāj answered the question in this manner.
Nityānand Swāmi then asked, "Mahārāj, what is the answer to the original question in what You have just said?"
Shriji Mahārāj clarified, "Well, the answer is that when the conviction of God has developed in the buddhi, one should realise that that conviction has also developed within the jiva. How does that happen? Well, the conviction initially develops in theindriyas, then in the ahamkār, then in the chitt, then in the man, then in the buddhi, and then finally, it develops in the jiva." Shriji Mahārāj replied in this manner.
Again Nityānand Swāmi asked, "Mahārāj, how can one know when there is conviction of God in the indriyas? How can one know when there is conviction of God in theantahkaran? How can one know when there is conviction of God within the jiva?"
Shriji Mahārāj replied, "The conviction of God which is in the indriyas should be known as follows: Of all of the objects in this world which are seen, heard, smelt or touched, some are pleasant and some are unpleasant; some give pleasure and some give misery; some are liked and some are disliked; some are appropriate and some are inappropriate. If no doubts arise even when all of these aspects are apparent in God, that should be known to be the conviction of God in the indriyas.
"Further, of the various effects of the three gunas of sattvagun, rajogun and tamogun, the effect of tamogun is laziness, sleep, etc.; the effect of rajogun is lust, anger, etc.; and the effect of sattvagun is tranquility, self-restraint, etc. If no doubts arise even when all of these are noticed in God, then that should be known as the conviction of God in the antahkaran.
"Due to nirvikalp samādhi, Rushabhdev Bhagwān wandered eccentrically, keeping a stone in his mouth. Although his body burned in a forest fire, he remained totally unaware of it. So, if no doubts arise even when such a gunātit state is apparent in God, then that should be known as conviction of God in the jiva.
"For example, ships which travel in the sea carry an iron anchor with them. When thrown into the sea, if that anchor is immediately retracted before it reaches the seabed, then not much effort is required; it comes out immediately. However, if it is allowed to reach the seabed before it is retracted, then it comes out only after much effort. But if it is allowed to descend gradually, and it settles and lodges itself into the seabed, then it cannot be pulled up by any means; it cannot be retracted. Similarly, when a person develops the conviction of God in his jiva, that conviction cannot be dislodged in any way whatsoever." In this way, Shriji Mahārāj spoke at length, but only a small portion has been mentioned here.
Then Chaitanyānand Swāmi asked, "Mahārāj, God is beyond the mind and speech; He is gunātit. How, then, can the māyik indriyas and antahkaran perceive Him?"
Shriji Mahārāj replied, "When the jiva - the knower of the body, indriyas and antahkaran- becomes eclipsed during the state of deep sleep, its indriyas and antahkaran also become eclipsed in that deep sleep. At that time, God inspires that jiva. When the jivaenters the dream state from the state of deep sleep, the dream-related locations, pleasures, vishays and the jiva are all inspired by God. He inspires them during the waking state as well. In this way, God inspires the jiva both when it is conscious of the body, and when it is not. Furthermore, from Pradhān, mahattattva was formed; frommahattattva, the three types of ahamkār were formed; from that ahamkār, the indriyas, deities, five bhuts and five tanmātrās were formed; all of these are also inspired by God.Virāt, who is composed of all these elements combined, is also inspired by God. When all of these merge into māyā, then God inspires that māyā as well.
"That God inspires both jiva and ishwar when they identify themselves with their bodies. He inspires both jiva and ishwar even when they reside in the state of deep sleep and are eclipsed by Pradhān and are without any identity or form. He inspires kāl, which causes māyā and other entities to assume an identity and form, and also causes them to forsake identity and form. So, how can that God be known by the indriyas andantahkaran? Is that your question?"
Everyone confirmed, "Yes, Mahārāj, that is the question."
So Shriji Mahārāj continued, "The answer to that is as follows: God does not create and sustain the world for His own sake. In fact, it is said in the Shrimad Bhāgwat:
Buddheendriya-manah-prānān janānām-asrujat-prabhuhu | Mātrārtham cha bhavārtham cha hyātmane'kalpanāya cha ||2
This verse means: God created the buddhi, indriyas, man and prāns of all people to enable the jivas to indulge in the vishays, to take birth, to transmigrate to other realms, and to attain liberation. Therefore, God created this cosmos for the sake of the jivas' liberation; God sustains it for the sake of the jivas' liberation; in fact, God also causes its dissolution for the sake of the jivas' liberation. How is that? Well, He destroys it to allow the jivas - tired as a result of undergoing many births and deaths - to rest. That God, who acts in all ways for the benefit of the jivas, becomes like a human out of compassion. Then, when the jivas maintain profound association with the Sant of that God, why should they not be able to know Him? They certainly can know Him."
Thereupon Bhajanānand Swāmi asked, "Why then, Mahārāj, does the Vedic verse claim: 'Yato vācho nivartante aprāpya manasā saha3'?"
Shriji Mahārāj replied in a pleased tone, "Well, in that case, the facts are as follows:pruthvi resides in ākāsh, but does not become like ākāsh; jal also resides in ākāsh, but does not become like ākāsh; tej also resides in ākāsh, but does not become like ākāsh; and vāyu also resides in ākāsh, but does not become like ākāsh. In the same way, the mind and speech do not attain God."
Then Nityānand Swāmi raised a doubt: "Mahārāj, the Shrutis and Smrutis claim: 'Niranjanaha paramam sāmyam-upaiti ||4' and 'Bahavo gnāna-tapasā pootā mad-bhāvam-āgatāhā ||5'."
Shriji Mahārāj then said, "What I just mentioned is regarding the mind and the indriyasof non-devotees. The mind and indriyas of devotees of God, however, do attain God-realisation. For example, at the time of dissolution, pruthvi, which resides in ākāsh, becomes one with ākāsh; jal also becomes one with ākāsh; tej also becomes one with ākāsh; and vāyu also becomes one with ākāsh. Similarly, the bodies, indriyas,antahkarans and prāns of those who are devotees of God, due to their gnān of God, become like God. This is because God's form is itself divine. So, the bodies, indriyasand antahkarans of those devotees become like God's indriyas, antahkaran and body. That is why those devotees' bodies, indriyas, antahkarans and prāns become divine.
"The following example will clarify: A bee captures a worm, stings it and then buzzes over it. As a result, that worm - in the very same body - is transformed into a bee. Thereafter, none of its bodily parts remain like that of a worm; it becomes exactly like a bee. Similarly, a devotee of God, in that very same body, becomes divine like God."
Shriji Mahārāj then concluded by saying, "The essence of this talk that I have given is that for both a person with firmness in bhakti coupled with ātmā-realisation, and for a person with firmness in bhakti alone, progress is as described. However, the indriyasand antahkaran of a person with ātmā-realisation only, i.e., one who aspires for keval-gnān, do not become divine like God's form; he attains only brahmasattā."
Having spoken in this way, Shriji Mahārāj said, "Now let us stop this discourse, and as the assembly has become inert, someone please sing some pleasing devotional songs." Saying this, He Himself sat in meditation, while the sādhus began singing devotional songs.
KARIYANI-2: A CURSED INTELLECT
On Āso sudi 2, Samvat 1877 [9 October 1820], Swāmi Shri Sahajānandji Mahārāj was sitting on the veranda outside the north-facing rooms of Vastā Khāchar's darbār in Kāriyāni. He was dressed entirely in white clothes. At that time, an assembly ofparamhansas as well as devotees from various places had gathered before Him.
By Shriji Mahārāj's command, the junior paramhansas had come to the front of the assembly and were asking and answering questions amongst themselves.
Thereupon Shriji Mahārāj said, "Here, allow Me to ask one question."
Shriji Mahārāj then said, "One individual's intellect is such that since the day he joined the Satsang fellowship he may occasionally perceive a flaw in God and the Sant, but it does not persist; it passes away. Day by day, he may continue perceiving virtues and flaws, but he never abandons Satsang. Why? Because he is wise and realises, 'There is no Sant like this in the entire brahmānd, and there is no other God besides this Mahārāj.' Because he has realised this, he remains firm in Satsang. On the other hand, another individual's intellect is such that he never perceives a flaw in God or the Sant. But even though both individuals' intellects are similar outwardly and their faith in God is also similar, one individual continues perceiving flaws, while the other does not. What, then, is the fault in the intellect of the individual who keeps perceiving flaws? I put this question to Nānā Shivānand Swāmi."
Nānā Shivānand Swāmi then attempted to answer the question but was unable to do so satisfactorily.
Then Bhagwadānand Swāmi said, "That individual's intellect is cursed."
At that point, Shriji Mahārāj said, "He is correct; that is the correct answer to the question. In this world, do not people say, 'He has been cursed by someone'? In the same way, that individual has been cursed because he may have pained a great Sant, or he may have hurt a meek person, or he may not have served his parents. That is why his intellect is the way it is."
Then Bhagwadānand Swāmi asked, "Mahārāj, how can his cursed intellect be remedied?"
Shriji Mahārāj explained, "This piece of cloth which I wear on My head and a thick cloth like a carpet cannot be washed with the same amount of effort. Why? Because this thin cloth is cleaned immediately by washing it with only a small amount of soap. On the other hand, to wash a thick cloth, it must be soaked in water for two to four days, then boiled over a fire; only then, after it is washed with soap, does it become clean. Similarly, if a person whose intellect is cursed observes niyams only to the extent that everyone else does, then that flaw will not be eradicated. He should not remain only as free of lust, taste, avarice, attachment, and egotism as others. Rather, he should become more free of lust than others; he should become more free of avarice than others; he should become more free of taste than others; he should become more free of attachment than others; and he should become more free of egotism than others. Also, he should go to sleep later than others; he should chant the name of God with a rosary more often than others; and he should wake up a little earlier than others. In this manner, if he observes niyams more intensely than others, his cursed intellect will be remedied; otherwise it will not be remedied."
Then Motā Shivānand Swāmi asked Motā Yogānand Swāmi a question: "Do karmashave a form or are they formless?"
Motā Yogānand Swāmi replied, "I do not think I can answer that question."
Shriji Mahārāj then replied, "In reality, karmas are without a form, but the good or bad fruits which result from those karmas do have a form. Those who claim that karmashave a form are nāstiks. After all, a karma is an action, and so, it cannot have a form."
Shriji Mahārāj talked a great deal in this manner, but only a small portion has been mentioned here.
KARIYANI-3: SHUK MUNI IS A GREAT SĀDHU; A PERSON CANNOT BE KNOWN BY HIS SUPERFICIAL NATURE
On the evening of Āso vadi 7, Samvat 1877 [14 October 1820], Shriji Mahārāj was sitting facing north on a large, decorated cot on the veranda outside the north-facing rooms of Vastā Khāchar's darbār in Kāriyāni. He was wearing a white khes and had tied a white feto around His head. He had also covered Himself with a white cotton cloth. At that time, an assembly of paramhansas as well as devotees from various places had gathered before Him.
Thereupon Shriji Mahārāj said, "This Shuk Muni is a very great sādhu. From the day he began staying with Me, his enthusiasm has been ever increasing; in fact, it has never diminished. Thus, he is like Muktānand Swāmi."
Shriji Mahārāj then continued, "The affection that people develop for each other is due to virtues, and the repulsion they experience for each other is due to faults. But those virtues and faults cannot be discerned from an individual's superficial behaviour. Because, outwardly, a person may walk like a cat, fixing his eyes on the floor as he walks, but inside, he may have intense lust. On seeing him behave in this manner, a person who is not wise would think, 'He is a very great sādhu.' On the other hand, someone else may walk with wandering eyes. On seeing him, a person who is not wise would think, 'He is a fake sādhu.' Inwardly, however, he may be extremely free of lust. Thus, a person cannot be judged by his superficial, physical behaviour; only after staying with him can he be judged. Because by staying with him, his activities can be observed - the way he talks, the way he walks, the way he eats, the way he drinks, the way he sleeps, the way he wakes, the way he sits, etc.
"Also, virtues and vices are more discernible during the period of youth, but they are not so obvious during childhood or during old age. Someone may be spoiled as a child, but as a youth he becomes virtuous. Conversely, someone may be good in his childhood, but becomes spoiled during his youth. A person who is determined in that he feels, 'It is not good that I am having these base thoughts,' and who makes an effort to eradicate those thoughts, and who remains determined until they have been eradicated, progresses in his youth. On the other hand, one who is complacent instead of being alert, will not progress. So, a virtuous person like the former can be recognised from his childhood."
Having said this, Shriji Mahārāj talked at length about His own inclination for renunciation in His childhood. He then continued, "One who is virtuous does not like the company of immature children from his childhood; he does not have an appetite for tasty food; and he continuously restrains his body. Just look, when I was a child, I had the same thoughts as Kārtik Swāmi; i.e., I felt, 'I want to eliminate all of the remnants of My mother - her flesh and blood - from My body.' So, after many spiritual endeavours, I emaciated My body so much that if something pierced My body, water would come out, but never blood. In this manner, one who is virtuous can be known from his childhood."
Then Bhajanānand Swāmi asked, "Mahārāj, is it better to maintain such a thought in one's mind, or is it better to expose the body to austerities?"
To that Shriji Mahārāj said, "Some faults are due to the body - these should he known; and some faults are due to the mind - these should also be known. Of these, which are the faults of the body? Well, repeated erections and itching of the genitals, excessive movement, rapid movement of the eyes, smelling many types of fragrances quickly, walking 20 or 25 miles quickly, embracing someone with such force that his bones break, ejaculating semen during dreams, and so on - all these are faults of the body, not the mind. Even if these faults of the body are greatly reduced, lustful desires, as well as desires for eating, drinking, walking, touching, smelling, hearing and tasting may remain. These should be known as the faults of the mind. So, the faults of the body and mind should be distinguished as just mentioned.
"Then, the faults of the body should be removed by imposing bodily restraints. Thereafter, once the body is weakened, the remaining faults of the mind should be eradicated by contemplating, 'I am the ātmā, separate from desires. In fact, I am completely blissful.' One who practises these two methods - bodily restraint and contemplation of the ātmā - is a great sādhu. If one has only bodily restraint, but does not contemplate, then it is not appropriate. Conversely, if one only contemplates, but does not restrain one's body, then that is also not appropriate. Therefore, one who has both is the best. Moreover, if these two methods - bodily restraint and contemplation - are necessary for even householder satsangis to practise, then a renunciant should definitely practise them."
Then Nishkulānand Swāmi asked, "Mahārāj, can one remain like that through contemplation or through vairāgya?"
Shriji Mahārāj replied, "One remains like that due to the company of a great sādhu. Furthermore, one who is unable to do so even with the company of a great sādhu is a grave sinner."
Saying that, Shriji Mahārāj continued, "If a renunciant desires to indulge in the worldly pleasures which are appropriate only for a householder, then he is as good as an animal eating dry grass. Why is that? Because even though he is never going to acquire those objects, he still harbours a desire for them. It seems, then, that he has not understood that fact properly, because, as the saying goes, what is the point in asking the name of a village which one is not going to visit? If he does harbour a craving for those objects that he has renounced, will it be possible for him to obtain them during this lifetime? He can attain them only if he falls from Satsang, but not while remaining inSatsang. So, one who maintains a desire for those pleasures while remaining inSatsang is a fool. Why? Because, whoever remains in Satsang is required to comply by its injunctions. For example, if a woman sets out to become a sati but turns back upon seeing the fire, would her relatives allow her to turn back? They would force her to burn on her husband's funeral pyre. Also, if a Brāhmin lady becomes a widow but continues to dress like a married woman, will her relations allow it? Certainly they would not. Thus, one who maintains indecent swabhāvs while remaining in Satsang has not understood this talk. Because, if he had understood it, such indecent swabhāvs would not remain."
Saying this, Shriji Mahārāj bid 'Jai Swāminārāyan' to everyone and departed to go to sleep.
KARIYANI-4: AWARENESS OF THE JIVA AND THE WITNESS
Four-and-a-half hours after sunrise on Āso vadi 8, Samvat 1877 [15 October 1820], Shriji Mahārāj was sitting on the veranda outside the north-facing rooms of Vastā Khāchar's darbār in Kāriyāni. He was dressed entirely in white clothes. At that time, an assembly of paramhansas as well as devotees from various places had gathered before Him.
Thereupon Shriji Mahārāj said, "Please ask and answer questions amongst yourselves."
So Gopālānand Swāmi asked Bhajanānand Swāmi, "In this body, how much awareness is of the jiva, and how much awareness is of the witness1?"
Bhajanānand Swāmi attempted to answer the question but was unable to do so.
Shriji Mahārāj then replied, "The buddhi pervades this body from head to toe. As a result, it is simultaneously aware of the activities of all of the indriyas. The jiva resides within that buddhi by pervading it. So, the awareness of the buddhi is due to the awareness of the jiva. Similarly, since the witness resides within that jiva, the jiva's awareness is due to the witness's awareness."
Thereafter Nityānand Swāmi asked Shriji Mahārāj, "Mahārāj, the witness does reside within the jiva. But realising that that which is a witness must possess a form, the question is how can that which possesses a form also be pervasive?"
Hearing this, Shriji Mahārāj explained, "That which possesses a form can also be pervasive. For example, Agnidev possesses a definite form when residing in his realm, but through his powers, he is latent within wood. Similarly, God possesses a definite form in His Akshardhām, but through His antaryāmi powers, He pervades the jivas and functions as if He possesses a form. Therefore, even that antaryāmi form should be considered to possess a form."
KARIYANI-5: GOD'S PURPOSE FOR ASSUMING AN AVATĀR
On Āso vadi 14, Samvat 1877 [4 November 1820], Swāmi Shri Sahajānandji Mahārāj was sitting on a canopied cot on the veranda outside the north-facing rooms of Vastā Khāchar's darbār in Kāriyāni. He was dressed entirely in white clothes. At that time, an assembly of munis as well as devotees from various places had gathered before Him.
Then Shriji Mahārāj said, "I wish to ask a question."
Thereupon Shriji Mahārāj asked, "God assumes an avatār on earth to grant liberation to the jivas. But is He not capable of granting liberation while remaining in His abode, without assuming an avatār? After all, God can grant liberation in any manner He wishes. What, then, is the purpose of Him assuming an avatār on earth? Furthermore, if God can only grant liberation when He assumes an avatār, and He is incapable of granting liberation otherwise, it would suggest that much of a weakness in God. But in reality, God is capable of granting liberation to the jivas by assuming an avatār, and He is also capable of granting liberation to the jivas without assuming an avatār. So, then, what is the purpose of God assuming an avatār on earth? That is the question."
The senior sādhus answered according to their own understanding but were unable to answer Shriji Mahārāj's question satisfactorily. As Shriji Mahārāj raised doubts to their answers, their answers were all refuted. The munis then folded their hands and requested, "Mahārāj, only You are capable of answering this question."
So Shriji Mahārāj explained, "God assumes an avatār for only one reason: Having surrendered Himself to the bhakti of those devotees who have intense love for Him, God assumes whichever form the devotees wish for in order to grant them bliss. He then fulfills all of the desires of His devotees. Since the devotees are corporeal and have physical bodies, God also becomes corporeal, assumes a physical body and showers affection upon those devotees. In addition to this, He suppresses His powers and behaves with the devotees as a son, or as an intimate companion, or as a friend, or as a relative. Because of this, the devotee may not maintain much protocol with God. Nonetheless, God showers His affection upon the devotee in whichever manner he desires.
"Thus, the only reason God assumes an avatār is to fulfill the desires of His beloved devotees. Along with this, He grants liberation to innumerable other jivas and also establishes dharma. Now if there is any doubt in what I have just said, please speak."
KARIYANI-6: ONE WHO POSSESSES MATSAR
On Āso vadi Amās, the day of Diwāli, Samvat 1877 [5 November 1820], a row of oil lamps had been arranged around a dais which had been erected in front of the north-facing rooms of Vastā Khāchar's darbār in Kāriyāni. There, Swāmi Shri Sahajānandji Mahārāj was sitting on a decorated, canopied cot that had been placed on that dais. He was wearing a red survāl made of kinkhāb with golden embroidery. He was also wearing a black, kinkhāb dagli with the words 'Narnārāyan-Swāminārāyan' imprinted upon it. Around His head He had tied an orange pāgh with a border of golden threads. He had also tied a sky-blue coloured feto tightly around His waist. Moreover, garlands of yellow flowers adorned His neck. At that time, an assembly of munis as well as devotees from various places had gathered before Him.
A devotee from the island of Deev had come on that occasion. She requested Shriji Mahārāj to allow her to perform His puja. Accepting her request, Shriji Mahārāj came down from His ornate seat, approached the devotee and accepted her puja. Then, after accepting the clothes, a yellow umbrella and a pair of wooden chākhdis offered by her, He returned to His seat.
Then Shriji Mahārāj said, "For so many years devotees have been offering clothes and thousands of rupees worth of jewellery to Me, but never have I gone of My own accord to receive them as I just did. Moreover, never have I become as pleased by wearing the clothes and jewellery offered by others as I have just now. I have become extremely pleased upon that devotee today."
The munis commented, "That devotee truly does have such love." In the meantime, Dinānāth Bhatt arrived, bowed at the feet of Shriji Mahārāj and sat down. Subsequently, Shriji Mahārāj gave all of the richly embroidered clothes to him.
Muktānand Swāmi then asked, "Mahārāj, by which virtue is God pleased upon a devotee?"
Shriji Mahārāj replied, "God is pleased with a devotee who becomes free of lust, anger, avarice, deceit, egotism, jealousy and matsar, and then offers bhakti to God. But amongst all of those, matsar is the root of all vices. That is why in the Shrimad Bhāgwat, Shri Vyāsji has noted that only the sādhu who is without matsar is worthy to possess bhāgwat dharma. Consequently, matsar is subtler than all of the other vices. Also, it is extremely difficult to eradicate matsar."
Thereupon Brahmānand Swāmi asked, "What is the method for eradicating matsar?"
Shriji Mahārāj replied, "One who is a sādhu, and treads the path of a sādhu, will be able to eradicate matsar. However, if a person does not desire to tread the path of a sādhu, the matsar within him will never be eradicated."
Again Muktānand Swāmi asked, "What causes matsar?"
Shriji Mahārāj replied, "There are three causes of matsar: women, wealth and sumptuous food. But for one who does not have any of these three, egotism is the cause of matsar. Moreover, for one who possesses matsar, the fact that I have given these clothes to Dinānāth Bhatt must have led to matsar. Such a person would never think, 'The person who brought such richly embroidered clothes and offered them to Mahārāj should be commended. Mahārāj should also be commended since He immediately gave them away to a Brāhmin.' Such a thought would never arise in the heart of one who possesses matsar. Even if someone else gives something and someone else receives it, a person who possesses matsar burns with envy unnecessarily.
"As for Me, not even the slightest bit of lust, anger, avarice, egotism, matsar or jealousy enters My heart. Also, in My heart, I experience a strong aversion for the panchvishays, namely sights, sounds, smells, tastes and touch. In fact, I do not have even the slightest interest in any one of the panchvishays. Whenever I accept food or clothes, I do so on seeing the bhakti of the devotees; never do I accept them for My own physical pleasure. In fact, all of My actions of eating, drinking, wearing, etc., are for the sake of all thesādhus and satsangis. If I feel that it is for My own sake and not for their sake, then I would immediately discard it. Actually, the only reason I keep this physical body is for the sake of the satsangis; besides that, there is no other reason. Devotees such as Mulji Brahmachāri, Somlā Khāchar and others who have been staying close to Me for so many years, know My nature and realise, 'Besides the devotees of God, Mahārāj does not have affection for anyone else. In fact, Mahārāj is unaffected by anything, just like ākāsh.' In this manner, those who constantly stay near Me know My nature. In fact, I have sacrificed My body for the sake of those who are devotees of God by word, thought and deed. Therefore, in all ways, I am attached to whosoever is a devotee of God. To Me the wealth of the 14 realms, without the devotees of God, seems as worthless as a blade of grass.
"In addition, even those who are devotees of God and have resolute love only for God, will not find pleasure in enticing vishays. Although they may sustain the body with ordinary vishays, they immediately become dejected by enticing vishays. So, only such a person can be considered a completely perfect devotee of God."
KARIYANI-7: VAIRĀGYA DUE TO OBSESSION; ULTIMATE LIBERATION
On the night of Kārtik sudi 1, Samvat 1877 [6 November 1820], a row of oil lamps had been arranged around a dais in front of the north-facing rooms of Vastā Khāchar'sdarbār in Kāriyāni. There, Shriji Mahārāj was sitting on a cot that had been placed on that dais. He was dressed entirely in white clothes. At that time, an assembly ofparamhansas as well as devotees from various places had gathered before Him.
Thereupon Kāshidās of the village of Bochāsan asked Shriji Mahārāj a question: "Mahārāj, renunciants follow the path of nivrutti; thus, they are able to keep their vrutticonstantly on God. But householders follow the path of pravrutti; hence, they are plagued with countless worldly problems. What understanding, then, must a householder maintain in order to fix his vrutti constantly on God?"
Shriji Mahārāj replied, "The householder should believe, 'Just as I had parents, wives and children during my past lives in the cycle of 8.4 million life forms, I have the same in this life as well. In fact, there must be many mothers, sisters and daughters from many past lives wandering around, and yet, just as I do not have any sense of my-ness for them, similarly, I should not keep any sense of my-ness for the relations of this body either.' Thinking in this manner, if he diverts his affection from everything else, and maintains firm affection only towards God, and keeps the company of a sādhu, then even a householder's vrutti can remain constantly fixed on God, just like the vrutti of a renunciant."
Hearing these words of Shriji Mahārāj, all of the householders present in the assembly folded their hands and asked, "Mahārāj, what will become of the householder who is unable to behave in that manner?"
Shriji Mahārāj answered, "I spoke in reference to a person who, having eradicated all desires for all objects except God, keeps his vrutti constantly on God. But someone who is not so strong should abide by the codes of dharma of Satsang. He should also rely on the strength of God and the Sant, whose refuge he has taken, by believing, 'God is the saviour of the sinners and the uplifter of the fallen, and I have attained Him in person.'" Hearing such words from Shriji Mahārāj, the devotees became extremely pleased.
The sādhus replied according to their understanding, but Shriji Mahārāj's question could not be answered satisfactorily. So the munis said, "Mahārāj, You will have to answer that question."
Shriji Mahārāj explained, "Upon hearing the words of the scriptures and the satpurush, developing an obsession that does not diminish once developed is the only cause for vairāgya; there is no other cause. Whoever is obsessed in such a manner will developvairāgya, regardless of whether he is tāmasik, rājasik or sāttvik. On the other hand, if a person does not have such an obsession, he will not develop vairāgya. Also, if someone's obsession diminishes after a few days, then the vairāgya that develops can cause tremendous harm. How? Well, when he does have the obsession, he renounces and leaves his home. Then, after he accepts the saffron robes, the obsession that he had previously developed subsides; but the house he left behind would be in ruins. Then, like the dog of a washerman who is fed neither at home nor at the river, he falls from both paths. On the other hand, those who have firm vairāgya attain the highest state of enlightenment."
Then Shriji Mahārāj, in an extremely pleased mood, asked another question to the paramhansas: "What is ultimate liberation? Also, how does one who has attained God-realisation and ultimate liberation feel in all of his activities?"
The munis answered according to their understanding, but Shriji Mahārāj's question was not answered satisfactorily. So, all of the munis folded their hands and said to Shriji Mahārāj, "Mahārāj, You will have to answer that question."
Thereupon Shriji Mahārāj said, "During the dissolution of the brahmānd, the 24 elements, which have evolved from Prakruti, are assimilated into Prakruti. ThenPrakruti-Purush also disappear in the divine light of Aksharbrahma, after which only the concentrated light characterised by eternal existence, consciousness and bliss remains. The divine form of Purushottam Bhagwān Vāsudev is constantly present in that divine light. Through that divine form, He Himself becomes visible to everyone and manifests on earth in human form for the purpose of granting liberation to the jivas. But the jivason earth who are ignorant fools claim that God has māyik gunas within Him. In reality, though, He does not have any māyik gunas within Him. He is forever gunātit and has a divine form. Moreover, it is that very same God, who has a form and is divine, that theVedānta scriptures propound as being uncuttable, unpierceable, nirgun, and pervading everywhere. It is to dispel the māyik view from the mind of the jiva that He has been propounded as being nirgun. That God remains as He is during the time of creation, sustenance and dissolution of the cosmos; i.e., He does not undergo any changes like worldly objects do. He always maintains a divine form. Having such a firm conviction of the manifest form of Purushottam is called ultimate liberation.
"One who has attained God-realisation through such a conviction experiences the following: Wherever he casts his eyes - among all the mobile and immobile forms - he sees the form of God as if it is before his eyes, the same form that constantly remains inAkshardhām even after the dissolution of the body, the brahmānd and Prakruti-Purush. Other than that form, he does not perceive even an atom. These are the characteristics of one who has attained God-realisation."
KARIYANI-8: THE SAGUN AND NIRGUN FORMS OF GOD
On Kārtik sudi 4, Samvat 1877 [9 November 1820], Shriji Mahārāj was sitting on a large, decorated cot on the veranda outside the north-facing rooms of Vastā Khāchar'sdarbār in Kāriyāni. He was dressed entirely in white clothes. At that time, an assembly of munis as well as devotees from various places had gathered before Him.
Thereupon Muktānand Swāmi asked a question: "Mahārāj, the Vedas, the Shāstras, thePurāns and the Itihās scriptures have described the sagun form of God and have also described His nirgun form. So how should one understand the nirgun form, and how should one understand the sagun form of Shri Purushottam? Also, how much does a devotee of God benefit by understanding the nirgun form of that God, and how much does he benefit by understanding the sagun form of that God?"
Shriji Mahārāj replied, "The nirgun form of God is much subtler than that which is subtle. It is the ātmā of all of the elements such as pruthvi, jal, etc.; it is the ātmā of Pradhān-Purush, which are higher than those elements; and it is the ātmā of pure Purush andPrakruti which are themselves higher than Pradhān-Purush; it is the ātmā of evenAkshar who is higher than them. All of these constitute the sharir of God. Just as thejiva is subtler, purer and of greater luminosity than the body, in the same manner, compared to all of the other entities, God is much more subtle, pure, unaffected and luminous. For example, ākāsh pervades the four bhuts - pruthvi, jal, etc. Moreover, it remains unaffected by those four bhuts, and the influences of those four bhuts do not affect ākāsh. In fact, despite dwelling in those four bhuts, ākāsh remains absolutely unaffected. In the same way, Purushottam Bhagwān dwells in all as their ātmā. Despite this, He is absolutely unchanged and untainted, and He maintains His own unique characteristics; no one is capable of becoming like Him. For example, ākāsh dwells in the four bhuts, yet the four bhuts are incapable of becoming unaffected and untainted like ākāsh. Similarly, Purushottam Bhagwān is the ātmā of all, yet no one up to and including Akshar is capable of becoming as powerful as Purushottam Bhagwān. In this manner, being extremely subtle, extremely unaffected, extremely pure, extremely untainted, extremely luminous, and possessing tremendous, divine powers is the nirgunaspect of the form of that God. For example, if Mount Girnār were to be placed next to Mount Lokālok it would appear extremely small. Mount Girnār does not become smaller in any way, but before the extreme vastness of Lokālok, it appears small. In the same manner, before the vastness of Purushottam Bhagwān, countless millions ofbrahmānds, each encircled by the eight barriers, appear extremely minute, like mere atoms. Those brahmānds do not become smaller, but before the vastness of God they appear small. In this way, the extreme vastness of the form of God is the sagun aspect of God.
"Then someone may doubt, 'In His nirgun form, God is subtler than the extremely subtle, and in His sagun form, He is more vast than the extremely vast. What, then, is the nature of the original form of God, who assumes both of these forms?'
"The answer to that is that the manifest form of God visible in a human form is the eternal and original form of God. His nirgun and sagun aspects are the special, divine powers of that form. For example, Shri Krishna Bhagwān and Arjun sat in a chariot and went to retrieve the son of the Brāhmin. After crossing Mount Lokālok, they reached the darkness of māyā. Shri Krishna pierced that māyā using his Sudarshan Chakra. Then, reaching the light of Brahma, which transcends that māyā, he retrieved the son of theBrāhmin from Bhumā-Purush who resides there. In that situation, the chariot and horses were māyik and physical, but through contact with Shri Krishna Bhagwān, they became extremely subtle and like chaitanya; thereby, they reached the nirgun Brahmadhām of God. In this way, to impart subtlety to physical objects is the nirgun aspect of Shri Krishna Bhagwān's form.
"Furthermore, that same Shri Krishna Bhagwān showed the whole brahmānd, including the eight barriers which encircle it, in his own mouth to his mother, Yashodāji. To Arjun, he also revealed the Vishwarup form in his own form. At that time, with the exception of Arjun, others saw the form of God as being three-and-a-half arms in height. Moreover, when God assumed the avatār of Vāman, he initially gave darshan in the form of a dwarf. After he made Bali relinquish as much land as could be covered in three footsteps, he increased the size of his own form to such an extent that one footstep alone covered the seven pātāls, with his own body covering the entire sky. With his second footstep, he covered the seven swargs and pierced the outer shell of thebrahmānd. King Bali saw this vast form of God, but others only saw the dwarf form assumed by God - exactly as it was visible. In this way, God's vastness, which is even more vast than the extremely vast, is the sagun aspect of God's form. For example, the sky is cloudless during winter and summer, but when monsoon arrives, it becomes overcast with innumerable clusters of clouds. With time, these clouds form in the sky and later disperse again. In the same way, by His own will, God reveals His divine powers from Himself in their nirgun and sagun aspects and also withdraws them back within Himself. That God appears to be like a human, but no one is able to fathom the limits of His greatness. If a devotee realises the nirgun and sagun aspects in God's form in this manner, then kāl, karma and māyā would be incapable of binding him, and throughout the day he would continuously experience wonder in his heart."
KARIYANI-9: OBSTINACY LIKE A BUFFALO
On Kārtik sudi 5, Samvat 1877 [10 November 1820], Swāmi Shri Sahajānandji Mahārāj was sitting on a large, decorated cot on the veranda outside the north-facing rooms of Vastā Khāchar's darbār in Kāriyāni. He was dressed entirely in white clothes. At that time, an assembly of munis as well as devotees from various places had gathered before Him.
Thereupon Shriji Mahārāj asked a question to Nityānand Swāmi and Brahmānand Swāmi: "Suppose there is someone who has such a spiteful obstinacy that once he develops a grudge for someone, he never forsakes that grudge; instead, he continues to be obstinate like a buffalo. Can such a person be called a sādhu or not?"
Both replied, "One who is like that cannot be called a sādhu."
Then Muktānand Swāmi asked a question: "Mahārāj, it may be the case that a devotee of God finds a fault in some other devotee, and due to that, he develops spite for that devotee. How can one eradicate the perception of that flaw?"
Shriji Mahārāj replied, "A person who possesses the bhakti of God in his heart and realises the greatness of God would never find a fault in a devotee of God, and he would never develop a spiteful obstinacy towards a devotee of God. For example, Uddhavji had understood the greatness of God, and therefore asked for a boon: 'May I be reborn as any of the vines, blades of grass or shrubs in Vrundāvan in order to have the privilege of being touched by the dust of the feet of these gopis.' Also, Shri Krishna Bhagwān told Baldevji that the trees, birds and deer in Vrundāvan are extremely fortunate. Even Brahmā asked for a boon from Shri Krishna Bhagwān: 'O God! May I be so highly blessed to be able to serve your holy feet in the midst of your servants, either in this life, or in the life of an animal or bird.'
"Therefore, one who understands the greatness of a devotee of God in this way will never develop a grudge due to a person's flaws. Moreover, one who understands such greatness never takes into account even minor drawbacks that are present in a devotee of the manifest form of one's own Ishtadev. In fact, one who realises the greatness of God looks upon even animals, trees, shrubs, etc., which have come into contact with God as equivalent to deities. If that is so, what can be said of those people who are engaged in the bhakti of God, abiding by religious vows, and chanting the name of God? He would certainly look upon them as equivalent to deities and would not think ill of them.
"Therefore, one who understands the greatness of God does not develop animosity towards devotees of God. On the other hand, one who does not understand such greatness does develop animosity towards them. Therefore, one who does not realise the greatness of God and God's devotees should be known as being half-fallen, even if he is a satsangi. Moreover, only one who understands the greatness of God and the devotees of God should be known to be a perfect satsangi."
KARIYANI-10: CHECKING THE PULSE; AUSTERITIES
On the night of Kārtik sudi 10, Samvat 1877 [15 November 1820], Swāmi Shri Sahajānandji Mahārāj was sitting in one of the east-facing rooms of Vastā Khāchar'sdarbār in Kāriyāni. At that time, ten or twelve senior sādhus and five or six devotees were sitting before Him. Shriji Mahārāj seemed to have a fever, and so He was warming Himself in front of a charcoal stove that had been placed before Him.
Thereupon Shriji Mahārāj told Muktānand Swāmi, "Please check My pulse. It seems as if there is a slight illness in My body."
Then, after checking His pulse, Muktānand Swāmi said, "Mahārāj! It seems to be a serious illness." Saying this, he continued, "Mahārāj, it seems that the times are tough for the satsangis right now; after all, Mahārāj! You are as vital to the satsangis as their lives, and any illness in Your body is the very definition of a difficult period for allsatsangis."
Hearing this, Shriji Mahārāj said, "In order to please God, Nāradji performed stringent austerities by enduring cold and heat, hunger and thirst for many yugs; and due to this, he was able to please God. In the same way, a person who is wise deliberately performs austerities by restraining his body and indriyas. Thus, a sādhu who is wise should also behave so as to deliberately induce suffering to his body and indriyas. If that is so, why should he wish to relieve whatever suffering comes his way due to God's wish?
"Moreover, a renunciant sādhu should firmly maintain the following wish in his mind: 'I do not desire the pleasures of the panchvishays found in Devlok, Brahmalok, Vaikunthand other realms. In this very body, or by going to Badrikāshram and Shwetdwip after I die, I wish to please God by performing austerities. Furthermore, even if it takes one life or two lives or a thousand lives, I wish to please God only by performing austerities.'
"Furthermore, the jiva's liberation is attained only by the following understanding: 'Everything happens by the will of the incarnate form of Shri Krishna Nārāyan, not bykāl, karma, māyā, etc.' In this manner, understanding only God to be the all-doer is the supreme cause of liberation. Performing austerities, however, earns God's pleasure. Yet even while performing austerities, one should keep such feelings as Rādhikāji and Lakshmiji keep for God when offering profound, loving bhakti. Still, if a person understands only God to be the all-doer, then even if he does not perform austerities, his jiva overcomes the misery of births and deaths. But without performing austerities, God's pleasure is not bestowed upon that jiva.
"There is no sinner worse than the person who does not realise God to be the all-doer. In fact, he should be known to be a sinner worse than one who has killed a cow, killed aBrāhmin, associated with the wife of one's own guru or maligned a true guru who is a knower of Brahma. Why? Because he believes kāl, karma, etc., to be the cause of everything, not God. In fact, one should not even stand in the shadow of such persons who are nāstik outcasts, nor should one listen to their talks, even unknowingly.
"Furthermore, by the grace of God, those who are devotees of God may become likeBrahmā, Shiv, Shukji or Nārad; they may even become like Prakruti-Purush; or they may become like Brahma or Akshar. However, no one is capable of becoming like ShriPurushottam Nārāyan. Therefore, just as one shuns a vile person, one should immediately shun the company of those persons and those scriptures that refute theupāsanā of God and break one's master-servant relationship with God."
Then Muktānand Swāmi asked, "Mahārāj, a devotee who serves God by offering beautiful clothes, jewellery, various types of food, etc., also desires to please God. Yet, you are saying that one can only please God through austerities. What, then, is inappropriate about pleasing God through such offerings, without resorting to austerities?"
Shriji Mahārāj replied, "If the person who is offering bhakti to God with such lavish objects does so without any desires, solely for the purpose of earning God's pleasure, then it is all right. If, on the other hand, he is tempted by those objects, viewing them to be God's prasād, and, leaving God aside, if he develops affection for those objects, then by indulging in the vishays, he will become engrossed in them and corrupted by them - that is what is inappropriate. Therefore, a renunciant should realise God to be the all-doer and strive to please God only by performing austerities. He should also worship God by offering profound, loving bhakti in the manner of Rādhikāji and Lakshmiji. That is My principle."
Thereafter, Brahmānand Swāmi asked, "Mahārāj, please tell us how we can benefit in this realm and in the realm we attain after death?"
Shriji Mahārāj replied, "The principle that I have just explained is itself the only means to attain supreme bliss, in this realm and in other realms."
Then Gopālānand Swāmi asked, "Mahārāj, in one's mind one may have great zeal to cultivate the virtue of renunciation and perform austerities. But if some obstacle is encountered in the process, what should one do?"
Shriji Mahārāj replied, "A person who has great zeal in any endeavour would never be hindered, even if he were to face thousands of obstacles. That should be known to be true zeal. Just see, it has been 21 years since I first met Rāmānand Swāmi. During this period, I have come across countless devotees who have been offering a countless variety of clothes, jewellery, food and drink, etc. Despite this, My mind has never been tempted by any of those objects. Why? Because I have zeal only for renunciation.
"Furthermore, in this world there are so many widows who, following the death of their husbands, continue to lament bitterly; on the other hand, there are also many women who renounce their wedded husbands and engage themselves worshipping God. Similarly, there are so many foolish men who mourn the loss of their own wives and continue hankering after other women; on the other hand, there are so many men withvairāgya, who renounce their own wedded wives and engage themselves in worshipping God. In this manner, each and every person has a different type of zeal.
"But My zeal and principle is just this: One should strive to please God by performing austerities. And realising God to be the all-doer, one should offer bhakti to Him while maintaining a master-servant relationship. Also, one should not allow the upāsanā of that God to be violated in any way. All of you should accept these words of Mine as the most supreme principle."
KARIYANI-11: THE CHARACTERISTIC OF AFFECTION
On the night of Kārtik sudi 11, Samvat 1877 [16 November 1820], Shriji Mahārāj was sitting on the veranda outside the east-facing rooms of Vastā Khāchar's darbār in Kāriyāni. He was wearing a white khes and a white dagli made of chhint. He had also tied a white pāgh around His head and was wearing garlands of yellow and redguldāvadi flowers. Tassels of yellow flowers were also dangling from His pāgh. In addition to this, two barbers holding torches were standing before Him, one on either side. At that time, an assembly of munis as well as devotees from various places had gathered before Him.
Thereupon Sachchidānand Swāmi asked Shriji Mahārāj, "What are the characteristics of a person who has affection for God?"
Shriji Mahārāj replied, "He who has affection for his beloved, God, will never disobey the wishes of his beloved. That is the characteristic of affection. To take an example, the gopis had affection for Shri Krishna Bhagwān. So, when Shri Krishna Bhagwān prepared to leave for Mathurā, all of them together decided, 'We will infringe the norms of family traditions and society, and we will keep God here by force.' However, at the time of Shri Krishna Bhagwān's departure, they looked into his eyes and realised that it was not his wish to stay. As a result, all of them remained far away, because in their hearts, they feared, 'If we do not act according to God's liking, God's affection for us will subside.' Thinking in this way, none of them were able to utter a word.
"Then, after God went to Mathurā, even though Shri Krishna was only three gāus away, the gopis never disobeyed his wishes by going for his darshan. They realised, 'If we do go to Mathurā contrary to God's wish, then the affection that God has for us will diminish.'
"Therefore, the characteristic of affection is exactly this: One who has true affection for a person acts according to the person's wishes. If he realises his beloved to be pleased by his staying nearby, then he stays nearby. On the other hand, if he realises his beloved to be pleased by his staying away, then he stays away; but in no way does he behave contrary to his beloved's wish. That is the characteristic of affection. So, since the gopis had true affection for God, they did not go for God's darshan without his command. Only when God sent for them in Kurukshetra did they have the darshan of God, but in no way did they disobey God's command. Therefore, a person who has affection for God would never disobey God's command. He would only act according to God's wishes. That is the characteristic of affection."
Then Shriji Mahārāj said, "Now let Me ask a question."
Shriji Mahārāj then said, "Except for those vishays which are related to God, a devotee of God treats all other vishays as vain. Thus, he associates in the five ways1 only with God. Now, suppose God were to issue the following command to such a devotee: 'Live away from Me.' In that situation, if he keeps a selfish desire for God's darshan, it would amount to disobeying the command; and if he does not follow the command, then the love that God harbours towards that devotee would not remain. Therefore, just as that devotee has forsaken the worldly vishays, i.e., sights, sounds, smells, tastes and touch, does he also forsake the vishays related to God, or does he not? That is the question."
Each of the munis gave an answer according to his level of intelligence, but the question was not answered satisfactorily. They then said to Shriji Mahārāj, "Mahārāj, You will have to provide the answer."
Thereupon Shriji Mahārāj replied, "If a devotee has deep affection for God and treats the worldly panchvishays that are not related to God as vain, and if he is firmly attached to God via the panchvishays, then wherever such a devotee goes by God's command, the form of God also goes with him. Moreover, just as that devotee cannot remain without God, in exactly the same way, God also cannot remain without that devotee. In fact, He does not leave the heart of that devotee even for a fraction of a second. Therefore, such a devotee does, in fact, constantly maintain contact with God in the five ways. How? Because the same panchvishays that no being can stay without, that devotee has considered to be vain; instead, he has attached himself to God in the five ways. Therefore, that devotee maintains a constant relationship with God."
KARIYANI-12: DESTROYING THE KĀRAN BODY; A TAMARIND SEED
On Kārtik sudi Punam, Samvat 1877 [20 November 1820], Swāmi Shri Sahajānandji Mahārāj was sitting on a large, decorated cot on the veranda outside the east-facing rooms of Vastā Khāchar's darbār in Kāriyāni. He was wearing a white khes and a whitedagli made of chhint. He had also tied a white feto with a bokāni around His head. At that time, an assembly of paramhansas as well as devotees from various places had gathered before Him.
Thereupon Shriji Mahārāj said, "Please initiate a question-answer session."
Thereafter, the munis asked questions amongst themselves for quite some time, wherein the topic of the three bodies of the jiva - sthul, sukshma and kāran; and the three bodies of ishwar - virāt, sutrātmā and avyākrut, arose.
Shriji Mahārāj then commented, "The kāran body is the māyā of the jiva. That samekāran body evolves into the sthul and sukshma bodies. Thus, all three - the sthul,sukshma and kāran bodies - can be said to be the māyā of the jiva. In the same manner, virāt, sutrātmā and avyākrut can be said to be the māyā of ishwar.
"This māyā of the jiva, i.e., the kāran body, is attached so strongly to the jiva that they cannot be separated by any means whatsoever. However, if a person attains the company of the Sant, realises the form of God through the words of that Sant, meditates on that form of God and imbibes the words of God in his heart, then the kāranbody attached to his jiva is burnt completely.
"For example, the skin of a tamarind seed is extremely firmly attached to the seed. But when the seed is roasted over a fire, the skin is burnt and becomes detached. It can then be peeled off easily by rubbing the seed in one's hands. Similarly, when the kāranbody is 'roasted' by the meditation and words of God, it becomes separated from thejiva just as easily as one rubs off the skin of a roasted tamarind seed. However, even if one were to try a million other methods, one could not destroy the jiva's ignorance in the form of the kāran body."
Thereafter, Shriji Mahārāj asked a question to the munis: "During the waking state,sattvagun prevails and one has knowledge of all objects. However, despite having heard something in the state of wakefulness, only when one contemplates on it in thesukshma body does whatever one has heard become consolidated. But rajogunprevails in the sukshma body, and during the state of rajogun, complete knowledge is not possible. Yet, in the sukshma body, when one contemplates on what one has heard during the waking state, it becomes complete knowledge. How can this apparent contradiction be resolved?"
The munis collectively attempted to explain to the best of their understanding, but none could provide a satisfactory answer to Shriji Mahārāj's question. Thus, they folded their hands and said, "Mahārāj, this question can only be answered by You."
Shriji Mahārāj thereupon explained, "The answer is that the jiva, which is thekshetragna, dwells within the heart. The kshetragna enlightens the 14 indriyas; of these, the antahkaran dwells extremely close to the kshetragna. As a result, whatever one hears is consolidated when one contemplates on it in the antahkaran. After all, thekshetragna is more powerful than all of the indriyas and the antahkaran, and so whatever it endorses becomes thoroughly consolidated."
Having heard this answer, the munis remarked, "Mahārāj, You have given a precise answer. No one besides You could have answered that question."
Thereafter, Shriji Mahārāj said, "Regardless of how lustful, angry, greedy or lewd a person may be, if he listens to these types of discourses with faith and love, all of his flaws would be eradicated. For example, if a man with teeth strong enough to chew rawchanā were to eat a great many sour mangoes, then he would not be able to chew even boiled rice. In the same way, if a person who is strongly overpowered by lust, anger, etc., were to listen to these discourses with faith and persistence, then that person would no longer be capable of indulging in the panchvishays. Moreover, the mind does not become as free of desires for vishays by subjecting the body to austere observances such as tapta-kruchchhra, chāndrāyan or other vows as it does by listening to these discourses of God. In addition, your minds must not be becoming as stable while meditating or by turning the rosary as perfectly as they do while you are listening to these discourses. Thus, one should listen to the discourses of PurushottamNārāyan with faith and love. There is no better method to stabilise the mind and to free it of the desires for vishays."
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