SARANGPUR 1 to 18

SARANGPUR-1: CONQUERING THE MIND

On Shrāvan vadi 5, Samvat 1877 [28 August 1820], Swāmi Shri Sahajānandji Mahārāj was sitting on the veranda outside the north-facing rooms of Jivā Khāchar's darbār in Sārangpur. He was dressed entirely in white clothes. At that time, an assembly of munisas well as devotees from various places had gathered before Him.

Thereupon Muktānand Swāmi asked a question: "Jitam jagat kena mano hi yena ||¹" explains that a person who has conquered his mind can be said to have conquered the whole world. But how can one know whether the mind has been conquered?"

Shriji Mahārāj replied, "When the indriyas withdraw from the panchvishays, i.e., sights, sounds, smells, tastes and touch, and no desire to indulge in those vishays remains, then all of the indriyas are said to be conquered. Moreover, when the indriyas do not come into contact with the vishays, the mind also does not come into contact with theindriyas, and its vrutti remains within the heart. In this way, one who has shunned thepanchvishays with absolute resolution should be known as having conquered one's mind. But if one does have some affection for the vishays, then even if one has conquered one's mind, it should not be known as having been conquered."

Again Muktānand Swāmi asked, "Is the means to defeat the vishays vairāgya, or is it affection for God?"

Then Shriji Mahārāj explained, "One way to defeat the vishays is ātmā-realisation, and the other is the realisation of God coupled with the knowledge of His greatness. Specifically, ātmā-realisation should be of the following type: 'I am chaitanya, while the body is jad; I am pure, whereas the body is the embodiment of narak; I am imperishable, while the body is perishable; I am the embodiment of bliss, whereas the body is the embodiment of misery.' In this manner, when one realises the ātmā to be totally distinct from the body in every way, one will never consider oneself to be the body nor will one harbour affection for vishays. This is how the vishays are subdued through knowledge of the ātmā.

"Also, one should think of the greatness of God in the following way: 'I am the ātmā, while the manifest form of God whom I have attained is Paramātmā. I have attained Shri Purushottam Bhagwān in person, the very Purushottam Bhagwān who is the lord ofGolok, Vaikunth, Shwetdwip and Brahmapur, as well as master of Brahmā and the other deities, who themselves are the lords of countless millions of brahmānds. ThatParamātmā forever resides in my ātmā. I would discard all of the pleasures of thevishays of countless millions of brahmānds just for one second's darshan of that God. Moreover, if one were to gather together all of the pleasures of the vishays of countless millions of brahmānds, even then it would not equal even one millionth of a fraction of the bliss which is present in just one pore of God. In fact, in the Moksh-dharma, it is said that the realms of the other deities are like narak compared to the Akshardhām of God. It is that very God whom I have attained in His incarnated form. So how can I possibly discard Him and wish for the pleasures of the vishays, which are like the pits of narak? In fact, the pleasures of the vishays are nothing but the embodiment of misery.' So, thevishays can be subdued by realising God's greatness in this manner.

"The vairāgya generated by such knowledge of ātmā and Paramātmā is such that it eradicates desires of the pleasures of all vishays. A person who has shunned the pleasures of the vishays by cultivating an understanding in this way never again develops affection for the vishays. Only such a person's mind can be said to be conquered.

"Without such understanding, it may appear that a person has much affection, but when he encounters an alluring vishay, he abandons God and develops affection for that object. Or, if he develops affection for his son, wife, etc., or he suffers on account of some illness or the pleasures of the vishays disappear, then his affection for God subsides, and he becomes disoriented. Just as a dog's puppy appears cute when it is young, the bhakti of such a person initially appears to be good, but ultimately it does not remain appealing."

SARANGPUR-2: DEVELOPING AFFECTION FOR THE FORM OF GOD

On Shrāvan vadi 6, Samvat 1877 [29 August 1820], Shriji Mahārāj was sitting facing north on a large, decorated cot which had been placed on the veranda outside the north-facing rooms of Jivā Khāchar's darbār in Sarangpur. He was wearing a white khesand had tied a white pāgh around His head. He had also covered Himself with a white blanket. At that time, an assembly of munis as well as devotees from various places had gathered before Him.

Then, addressing the munis, Shriji Mahārāj said, "Please begin a question and answer session amongst yourselves."

Thereupon Swayamprakāshānand Swāmi asked, "By what means can a devotee of God develop intense affection for the form of God?"

The munis then attempted to answer that question amongst themselves but were unable to do so satisfactorily.

So Shriji Mahārāj began to reply, "Affection can develop due to beauty, due to lust, due to avarice, due to some selfish motives or due to the other person's virtues. Of these, affection which stems from beauty lasts only until one sees the disfigurement caused by leprosy in the other person's body, or until the person develops leukoderma; thereafter, the affection which once existed would dissolve. In the same way, affection stemming from avarice, lust and selfishness also ultimately dissolves. Affection developed due to the other person's virtues, however, ultimately survives."

Then Somlā Khāchar asked Shriji Mahārāj, "Which virtues are these? External ones or internal ones?"

To this Shriji Mahārāj replied, "How is it possible to develop affection due to external virtues? Rather, it is affection stemming from the virtues of the person's speech, thoughts and deeds that does not dissolve. Now, are you asking only about a devotee developing affection for God? Or are you also asking about God developing affection for the devotee?"

Swayamprakāshānand Swāmi clarified, "We are asking about both."

Shriji Mahārāj then began to elaborate by saying, "One should not hurt any living being with one's speech. Moreover, during a question-answer session where principles are being debated with God and a senior sādhu, even then, those who are junior should yield to those who are senior. Also, in an assembly, one should not ask questions that may embarrass a sādhu who is senior to one. Rather, one should purposely accept defeat before God and a senior sādhu. Also, one should lovingly and immediately accept the command of God and a senior sādhu, regardless of whether it seems appropriate or inappropriate. Of these, one would not doubt an appropriate command. But even if it seems inappropriate and leads to doubts, one should not refuse to abide by it, at least at that time. One should certainly agree and say, 'Mahārāj! I will do just as You say.' If that command is such that one cannot accept it, and if it is the wish of God and a senior sādhu to hear one's plea, then one should fold one's hands before them and say with bhakti, 'Mahārāj! The command which You gave me is fine, but I have certain doubts about it.' In this manner, one should speak modestly. However, if it is not really the wish of God to hear one's plea, then one should tell a senior sādhu or devotee who is close to Him, 'Although God has given such a command, I simply cannot accept it.' Thereafter, the senior sādhu would find a compromise and would also speak to God to help make a compromise regarding that command. But regardless of whether the command seems appropriate or inappropriate, one should not immediately refuse to abide by it. Rather, one should use such courtesy to delay the following of the command given by those who are seniors; but when initially told, one should not immediately refuse. This is how one should behave regarding the virtue of speech. As a result, God and the senior sādhu develop affection for that devotee, and that devotee also develops strong affection towards God.

"Now, how should one behave physically? Well, if one's body seems to be hyperactive, one should weaken it by engaging in worship or by observing the chāndrāyan vow. Then, on noticing this, if God or a senior sādhu takes care of one's body, it is well and good, but one should not knowingly take care of one's own body. Also, one should physically serve God and His devotees. When God or that great sādhu notice a person behaving in this manner physically, they develop affection for him, and that devotee also develops affection for God.

"Now I shall describe the manner in which a person should behave regarding the virtues of the mind. When a devotee does darshan of God, he should do so with an attentive mind and concentrated vision. Instead, when a person disturbs, or a dog disturbs, or some other animal or bird disturbs while he is doing darshan of God, he breaks his vruttifrom God's darshan and begins to glance to and fro, up and down, and also sees them simultaneously. God and the senior sādhu are not at all pleased upon seeing a person with such wandering vision.

"So, when such a devotee does do darshan, how does he do it? Well, he does it just as any ordinary person does. One who has such a mundane vision should be known to be like a squirrel that squeaks and raises its tail simultaneously - he does darshan of God and notices other objects at the same time. When he begins to do darshan in such a mundane manner, he does not remain as pious as he previously was; in fact, he declines day by day. Therefore, while doing darshan of God one should not look from side to side. The novelty and divinity experienced in one's heart at the time of the firstdarshan of God should remain exactly the same. Moreover, one should look at the form with a fixed gaze and then closing one's eyes, one should internalise that form exactly as it is in one's heart. For example, in Dharmapur, Kushalkuvarbāi did My darshan, and at the same time, closed her eyes and internalised the form in her heart. Similarly, one should do darshan while keeping an attentive mind and a fixed gaze, but one should not do darshan as other ordinary people do. If, along with the darshan of God, one also looks at other people, cats, or dogs, then when one has a dream, one sees not only God, but also those other objects. That is why one should do darshan of God with a fixed gaze, not with a wandering gaze. One who does darshan of God while keeping one's sight under control will feel that darshan to be continually novel. In addition, one would also feel any commands that God may have given to be novel. On the other hand, a person who does darshan superficially, with a mundane vision, would feel God's darshan and commands to be commonplace. Although he may do darshan every day, for such a person it is as if he has not done darshan at all. When such a person engages in worship, his mind would not remain stable. Specifically, when he attempts to concentrate on God while his thinking is diffused, other objects he may have seen would spontaneously sprout in his mind along with God. Therefore, one should dodarshan only of God. The mind of one who does darshan in such a manner remains only on God during worship. His thinking does not become diffused; instead, it becomes concentrated.

"Furthermore, I am able to discern when one is doing darshan with wandering eyes. A great sādhu whose own sight and mind are kept under control also realises, 'This person is doing darshan in a superficial manner.' One who does darshan in such a mundane manner then begins to decline from this fellowship day by day.

"For example, a man who is overcome by lust, firmly and with a focused mind, fixes his gaze on a beautiful woman. If at that time, some animal or bird were to pass by or make a noise, he would not notice it. In the same way, one should attach oneself to God with a similarly focused gaze, but one should not do darshan in a mundane manner."

Then Nirvikārānand Swāmi raised a doubt, "Mahārāj, we have to travel and speak to people all over the country. As a result, our mind does not remain concentrated."

In reply, Shriji Mahārāj questioned, "I have given a command for you to speak to people, but when have I ever given a command for you to disregard the darshan of this form and do darshan of other things?"

Having said this, Mahārāj continued, "The same divinity that one feels when one hasdarshan of the form of God for the first time can be retained if one keeps one's mind and gaze fixed on God. So, when one behaves in this manner, in accordance with the virtues of the mind mentioned previously, then the affection that God has for that devotee remains ever-fresh. Moreover, the affection which that devotee has towards God also constantly remains ever-fresh.

"Moreover, both the eyes and ears should especially be kept under control. This is because when worldly talks are prevalent everywhere, and if one is attracted towards them through the vrutti of the ears, and one listens to them, then all of those worldly words would be recalled when one attempts to engage oneself in worship. Furthermore, anything seen by one who has a wandering gaze is also recalled during worship. That is why both of these indriyas should be kept strictly under control. However, if, while doingdarshan of God's form, the vrutti of one's eyes and ears leaves the form aside and is attracted towards other things, one should reprimand them, saying, 'O fools! What are you going to achieve by looking at forms other than God and by listening to words other than the talks of God? As of yet, you have not attained any yogic powers whereby you can instantly receive whatever you wish. This is because you are still in the process of enlightenment. So, you are not going to be able to obtain those vishays that you desire; so why are you futilely grasping for them and leaving God aside? Moreover, even if you were to attain some insignificant vishay, then due to the sin incurred as a result, there will be no end to the beatings you will receive in Yampuri.' In this manner, one should reprimand one's eyes and ears.

"Furthermore, one should also tell them, 'When you become stabilised in the form of God, you will be enlightened in this very life. As a result, you will be able to naturally hear any talk occurring in any brahmānd. If you desire to have a charming form like that of Brahmā, Vishnu or Shiv, then you will be able to attain such a form. Or, if you wish to become a devotee like Lakshmi or Rādhikā, then you will become so. Moreover, if, while worshipping God, you do not attain enlightenment in this very life, you will attain enlightenment after death, when you become a mukta. But without becoming enlightened, even if you constantly look at some charming object until you die, you will still not be able to attain that charm. Furthermore, even if you listen to worldly talks until you die, you will still not attain anything; rather, your mind will become extremely polluted by it.' One should advise one's eyes and ears in this manner and keep them fixed only on the form of God. A person who behaves in such a manner increasingly develops affection for the form of God day by day. As a result, God's and the greatsādhu's affection for that devotee also increases day by day."

SARANGPUR-3: 'SHRĀVAN', 'MANAN', 'NIDIDHYĀS' AND 'SĀKSHĀTKĀR'

In the evening of Shrāvan vadi 7, Samvat 1877 [30 August 1820], Shriji Mahārāj was sitting on a large, decorated cot on the veranda outside the rooms of Jivā Khāchar'sdarbār in Sārangpur. He was wearing a white khes and had tied a white pāgh around His head. He had also covered Himself with a black-bordered khes. At that time, an assembly of munis as well as devotees from various places had gathered before Him.

Thereupon Swayamprakāshānand Swāmi asked Shriji Mahārāj a question: "Mahārāj, suppose there is a devotee who physically performs puja of the manifest form of God with various types of puja implements. Also suppose there is another devotee who performs mānsi pujā of God using various imaginary implements. Who is the better of the two devotees?"

Shriji Mahārāj replied, "If a person lovingly performs puja of God, with hair-raising sentiments and an emotion-filled voice, then regardless of whether he performs puja physically or performs mānsi pujā, both are superior. Conversely, if he performs puja mechanically - without feeling love or excitement, and without showing emotion in his voice - then regardless of whether he performs puja of God physically or performsmānsi pujā of God, both are inferior."

Then Somlā Khāchar asked, "By what characteristics can one recognise a devotee who, in the above manner, becomes overwhelmed with love while performing physical puja or mānsi pujā of God?"

Shriji Mahārāj replied, "Such a person has intense shraddhā in performing the puja of God and serving Him, in listening to discourses and talks related to God, and in singing devotional songs. He also understands the profound greatness of God. With each passing day, both of these two aspects remain ever fresh, but never diminish. For example, Muktānand Swāmi's shraddhā and understanding of God's greatness are exactly the same today and just as fresh as they were when I first saw him in Lojpur; they have not diminished in any way whatsoever. In the same manner, such a devotee should be recognised by these two characteristics.

"All of the Yādavs who stayed with Shri Krishna Bhagwān did not have such shraddhāor understanding of God's greatness; they served him just like they would serve other kings. Therefore, they did not achieve fame and are not even regarded as devotees. On the other hand, Uddhavji served Shri Krishna Bhagwān with shraddhā and an understanding of his greatness, and therefore he has been described as an eminent devotee of God and has been extremely renowned in the scriptures and in the world."

Thereafter Nirvikārānand Swāmi asked, "Mahārāj, what is 'shravan', 'manan', 'nididhyās' and 'sākshātkār'?"

Shriji Mahārāj explained, "To listen to a talk through one's ears is known as 'shravan'. Then, having heard the talk, to mentally ponder over the talk, and to discard that part of the talk which is fit to be discarded and to retain that part of the talk which is fit to be retained is known as 'manan'. Then, having mentally retained the talk with conviction, the practice of continuously recalling the talk day and night is known as 'nididhyās'. Finally, when one can recall that talk exactly as it was - as if it were manifest before one - with absolute clarity and spontaneity, that is known as 'sākshātkār'.

"If one engages in 'shravan', 'manan' and 'nididhyās' of the nature of the ātmā in this manner, then one will attain 'sākshātkār' of the ātmā. Furthermore, if one engages in 'shravan', 'manan' and 'nididhyās' of God in this manner, then one will attain 'sākshātkār' of God. 'Sākshātkār' cannot be attained by doing 'shravan' alone, without practising both 'manan' and 'nididhyās'.

"If a person does not practise 'manan' and 'nididhyās' following the darshan of God's form, then even if he does darshan for thousands of years, he will not attain 'sākshātkār' of that form. Why? Because such darshan is like having done only 'shravan'. On the other hand, if one had done darshan of God's entire body, and had subsequently done 'manan' and 'nididhyās' of all of the parts of His body, then one would be able to easily recall those parts even today. Conversely, one who had done only darshan of God's body would be unable to recall it, even if one attempted to recall it.

"Also, there are some devotees who say, 'We sit in meditation and try very hard to recall Mahārāj's form, yet we cannot visualise even a single part. How, then, can we possibly envision the whole form?' The reason for this is the same as above - they merely dodarshan of the form, without doing 'manan' and 'nididhyās'. How then can it be visualised? After all, if one has merely seen even a worldly object with one's eyes, or merely listened to it with one's ears, and it is not subsequently mentally recalled, it will be forgotten. How then can one expect to remember the form of God - which is divine and not worldly - without doing 'manan' and 'nididhyās'?

"Therefore, if one continuously engages in 'manan' and 'nididhyās' after doing darshanof God and listening to His talks, then one will attain 'sākshātkār' of them. Otherwise, even if one does darshan and 'shravan' for the rest of one's life, one will still not attain 'sākshātkār'."

SARANGPUR-4: WISDOM IN DISCERNING BETWEEN ĀTMĀ AND NON-ĀTMĀ

On Shrāvan vadi 8, Samvat 1877 [31 August 1820], Shriji Mahārāj was sitting facing north on a large, decorated cot on the veranda outside the rooms of Jivā Khāchar'sdarbār in Sārangpur. He was wearing a white khes and had tied a white pāgh around His head. Also, He had covered Himself with a white blanket. At that time, an assembly of munis as well as devotees from various places had gathered before Him.

Thereupon Swayamprakāshānand Swāmi asked a question: "Mahārāj, how should one clearly understand the distinction between the ātmā and non-ātmā, which, once understood, will never cause one to mistake ātmā and non-ātmā to be one?"

Shriji Mahārāj replied, "That which is understood clearly is beneficial - whether it is understood by one verse, or by two verses, or by five verses, or by a hundred verses, or even by a thousand verses. So, once one has cultivated such an understanding clearly, no misconception remains about the ātmā and non-ātmā being one. Furthermore, only such clear understanding leads to happiness, whereas a foolish understanding does not lead to happiness. Therefore, one should clearly understand, 'I am the ātmā, and not a single one of my characteristics can be found in the body. Moreover, not one of the characteristics of the body - which is jad, full of misery and perishable - can be found in me since I am chaitanya.' After making such a distinction and becoming totally free of worldly desires, one should believe oneself to be chaitanya and contemplate uponPurushottam Bhagwān. Discerning between that which is jad and that which ischaitanya in this manner should be known as true wisdom.

"However, a person who believes himself to be the ātmā for a while but then, believing himself to be the body for a while, fantasises about women, should be known as a fool. He will not experience happiness in his heart. For example, there may be some delicious food which is comparable to amrut, but if just a small amount of poison were to be mixed with it, then that food would never give one pleasure; on the contrary, it would lead to misery. In the same way, a person may think of the ātmā all day, but if he believes himself to be the body and fantasises about women, even for just a moment, then all of his thoughts are futile. Therefore, one should engage in contemplation purely of the ātmā so as to become totally free of worldly desires.

"Now, someone may doubt: 'What will become of me if I do not become totally free of worldly desires and happen to die in that imperfect state?' Well, a devotee of God should never think like that. Instead, he should realise, 'If anything dies, it is this body. But as I am the ātmā, which does not age and is immortal; I will never die.' Having cultivated such an understanding, he should maintain courage, keep a resolute mind, and discard all desires other than those for God.

"Then, in the process of eradicating worldly desires in this manner, if a few desires do linger, he will attain the naraks described in the Moksh-dharma. Specifically, if a devotee of God retains any desires for the world, then he attains the realms of Indra and other deities. After transmigrating to those realms, he experiences the pleasures of celestial maidens, celestial vehicles, palaces decorated with jewels, and other luxuries - which are nonetheless comparable to narak before the abode of God. However, a devotee of God does not go to Yampuri in the manner of a non-believer, nor does he re-enter the cycle of births and deaths.

"Thus, even if a devotee of God harbours worldly desires, if nothing else, he will become a deity. Then, having become a deity, he will become a human again. As a human, after offering bhakti to God and becoming free of worldly desires, he will ultimately attain the abode of God. But he will not have to suffer from the miseries ofnarak or the cycle of births and deaths in the manner of non-believers. Bearing this in mind, a devotee of God should not become discouraged on seeing the force of worldly desires. Rather, he should joyfully continue to worship God, persevere in his attempts to eradicate his desires, and maintain absolute faith in the words of God and the Sant of God."

SARANGPUR-5: ANVAY-VYATIREK

On Shrāvan vadi 9, Samvat 1877 [1 September 1820], Swāmi Shri Sahajānandji Mahārāj was sitting on a large, decorated cot on the veranda outside the north-facing rooms of Jivā Khāchar's darbār in Sārangpur. 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: "Which method of eradicating worldly desires is so powerful that that method alone incorporates all other means?"

Shriji Mahārāj replied, "The worldly desires of a person who has the following four attributes in his heart will be eradicated: Shraddhā, faith in the words of God and His devotees, affection for God and the knowledge of God's greatness. Of these, if only the knowledge of God's greatness is extremely powerful and the other three - shraddhā, faith and affection - are weak, then they will also become extremely powerful. On the other hand, although one may appear to have intense bhakti, if it is not coupled with the knowledge of God's greatness, it will ultimately be destroyed. For example, a ten- or twelve-year-old girl who has contracted tuberculosis will certainly die before she matures into a young woman. Similarly, one whose bhakti lacks the knowledge of God's greatness will find that his bhakti will be destroyed before it matures.

"Furthermore, if a person has bhakti for God in his heart coupled with the knowledge of God's greatness, then even though he does not possess any other redemptive virtues, they will still develop in his heart. Conversely, if a person does not have bhakti in his heart coupled with the knowledge of God's greatness, then even though he possesses redemptive virtues such as tranquillity, self-restraint, etc., they are as good as being absent because they will ultimately be destroyed.

"Therefore, even if one possesses only bhakti coupled with the knowledge of God's greatness, the worldly desires which one harbours will still be eradicated, and all of the redemptive virtues will develop and reside within one's heart. Therefore, bhakti of God coupled with the knowledge of His greatness is the greatest and most steadfast means to eradicate one's worldly desires."

Then Swayamprakāshānand Swāmi asked, "What is the anvay nature of the jiva, and what is its vyatirek nature? What is the anvay nature of ishwar, and what is its vyatireknature? What is the anvay nature of Akshar, and what is its vyatirek nature? How should Purushottam Bhagwān be known in His anvay form, and how should He be known in His vyatirek form?"

Shriji Mahārāj explained, "When the jiva is said to be the experiencer of births and deaths, that should be known as the jiva's anvay form. When the jiva is said to be uncuttable, unpierceable and eternal, that should be known as the jiva's vyatirek form.

"When ishwar behaves as one with its three bodies of virāt, sutrātmā and avyākrut, that should be known as the anvay form of ishwar. When ishwar is described as being characterised by eternal existence, consciousness and bliss, and as transcending its body in the form of the brahmānd, that should be known as the vyatirek form of ishwar.

"That which is the inspirer of Prakruti-Purush and all of the deities such as Surya, Chandra, etc., should be known as the anvay form of Akshar. The form in which there is not even a trace of the influence of Prakruti-Purush, etc., and in which only PurushottamBhagwān resides - that should be known as the vyatirek form of Akshar.

"The anvay form of Purushottam is that which resides in the hearts of both bound jivasand released jivas as their witness; yet, He remains untouched by such states of bondage and release. In the same way, He also resides in the hearts of ishwars andAkshar as their witness; yet, He remains devoid of their influence. The form that transcends jiva, ishwar and Akshar should be known as the vyatirek form ofPurushottam. These are the anvay-vyatirek natures of the various entities."

Again, Muktānand Swāmi asked, "Does the importance of God's darshan, the importance of chanting His holy name, and the importance of the touch of God apply only to the devotees of God, or does it also apply to all beings?"

Shriji Mahārāj answered, "The modes of darshan, chanting, etc., are certainly different, so please listen as I explain them to you. When a person does darshan of God with his eyes coupled with his mind, then that darshan would be such that it could not be forgotten, even if he tried to forget it. In the same manner, if the skin is coupled with one's mind when one touches God, then that touch will also not be forgotten. For example, the Shrimad Bhāgwat narrates the words spoken by the gopis to God: 'O God! Since the day we touched your feet, all of the pleasures of the world, besides you, have seemed like poison to us.' Likewise, when all of the respective gnān-indriyas are coupled with the mind and are then engaged in darshan, listening, touching, etc., the experiences are never forgotten.

"To give another example, an ignorant person who indulges in the vishays when the fivegnān-indriyas are coupled with his mind can never forget them, even if he wants to forget them. Similarly, only that darshan of God, listening to the talks of God, etc., which have been done with the mind engaged should be known as darshan, listening, etc. On the other hand, a person may do darshan, but it is as good as not having done darshanat all. Why? Because at the time he was doing darshan, his mind was wandering elsewhere. Consequently, he will certainly forget that darshan within a day, or maybe within five days, or maybe within 50 days, or maybe within six months, or maybe after one year, or after five years. Ultimately, it will not remain.

"Therefore, only one who engages the five gnān-indriyas - the eyes, ears, etc. - coupled with the mind, in the darshan, touch, etc., of God with intense love and the understanding of His greatness attains the fruits of that darshan, touch, etc. Others who have the darshan, touch, etc., of God attain only the seeds. But the real importance applies only to those who engage in the darshan, touch, etc., together with the mind."

SARANGPUR-6: TWO STATES WITHIN EACH STATE; THE FOUR TYPES OF SPEECH

On Shrāvan vadi 10, Samvat 1877 [2 September 1820], Shriji Mahārāj was sitting on a large, decorated cot on the veranda outside the north-facing rooms of Jivā Khāchar'sdarbār in Sārangpur. 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 Nityānand Swāmi asked a question: "How do the two other states stay within each of the three states^EN-7?"

Shriji Mahārāj replied, "That in which the jivātmā dwells when it indulges in the vishaysis known as a 'state'. There are three types of states: waking, dream and deep sleep.

"Of these, the waking state is the result of the sustenance state of Virāt-Purush. It is full of sattvagun and is located in the region of the eyes. In that waking state, the jivātmā is known as 'vishwābhimāni'. Moreover, with the consciousness of its sthul body, via the ten indriyas and the four antahkarans, the jivātmā appropriately and with discretion indulges in the pleasures of the external vishays according to its past karmas. This is known as the waking state, wherein sattvagun is predominant.

"Now, if within that waking state the jivātmā indulges in the pleasures of the externalvishays inappropriately due to some misconception, then that is known as the dream state within the waking state. If in that waking state, the jivātmā indulges in the pleasures of the external vishays without discretion due to sorrow, fatigue, etc., then that is known as deep sleep within the waking state.

"The dream state is the result of the creation state of Hiranyagarbh. It is full of rajogunand is located in the region of the throat. In that dream state, the jivātmā is known as 'taijasābhimāni'. With the consciousness of its sukshma body, via the indriyas andantahkaran, the jivātmā indulges in pleasurable and miserable vishays - which are transient - according to its past karmas. This is known as the dream state, whereinrajogun is predominant.

"If within that dream state the jivātmā knowingly indulges in the pleasures of the transient vishays with discretion and awareness, exactly as it does during wakefulness, then that is known as the waking state within the dream state. However, if in that dream state the jivātmā, due to sluggishness, does not recognise those transient vishayswhich it experiences, then that is known as the state of deep sleep within the dream state.

"The state of deep sleep is the result of the dissolution state of ishwar. It is full oftamogun and is located in the region of the heart. When the jiva is in that state of deep sleep, the vruttis of the indriyas and the antahkaran, the desires for the pleasures of thevishays, as well as its sense of knowership and doership all become merged in thekāran body. When the jivātmā, which has the consciousness of its kāran body - known as 'prāgna' - remains fully absorbed in the bliss of sagun Brahma in the form ofPradhān-Purush, then that is known as the deep sleep state - wherein tamogun is predominant.

"If within that deep sleep state a sense of doership develops due to the impressions of one's karmas, then that is known as the dream state within the state of deep sleep. The opposing realisation of that sense of doership - which disrupts the bliss of deep sleep on account of the agony of the pain experienced during wakefulness and dreams - is known as the waking state within the state of deep sleep.

"In this manner, the other two states reside within each individual state. Moreover, that from whom the jivātmā obtains knowledge of these distinctions between the states, and who gives the jiva the fruits of its karmas accordingly within those states, is known asturyapad, as the antaryāmi, as the drashtā, as Brahma¹, and also as Parabrahma."

Again, Nityānand Swāmi asked, "How should one understand the four types of speech - 'parā', 'pashyanti', 'madhyamā' and 'vaikhari'?"

Shriji Mahārāj replied, "That is a vast, as well as an extremely subtle subject, but in the 11^th canto of the Shrimad Bhāgwat, Shri Krishna Bhagwān explains it to Uddhavji. Please listen as I explain it in brief.

"At the time of the first creation, after entering the thousand-petalled lotus which lies on the head of Virāt-Purush, Purushottam Bhagwān produced the primordial divine sound - which resembled the form of Aksharbrahma. Then, via the sushumnā path, that divine sound pervaded the navel of Virāt-Purush. Then, along with mahāprān, it rose upwards, and thus caused Virāt-Purush's lotus-navel - which was previously facing downwards - to face upwards. In this way, the divine sound produced in the navel of Virāt-Purush is known as the 'parā' speech. For the purpose of creating the Vedas, God Himself has inspired that 'parā' speech - thus it is like a seed. That 'parā' speech is like a stream of light, and is the cause of the 'ardhamātrā².'

"From there, that speech known as 'parā' reached the hrudayākāsh of Virāt, where it was known by the name of 'pashyanti'. From there, it reached the region of the throat and became known by the name of 'madhyamā'. From there, it reached the mouth ofVirāt and received the name of 'vaikhari'. It then became the form of pranav by becoming the three sounds of 'A', 'U' and 'M'. It then became the 52 syllables and took the form of the four Vedas. In this way, one should understand the four types of speech - 'parā', 'pashyanti', 'madhyamā' and 'vaikhari' - in Virāt-Purush.

"Now I shall describe these four types of speech which also dwell within the body of thejiva, so please listen. That same Purushottam Bhagwān resides in the jiva as antaryāmi. He is independent, yet interwoven with the three states of the jiva. That same God assumes an avatār on this earth to liberate the jivas. At that time, those jivas describe the form of that God as well as His abodes, virtues and divine powers. They describe His divine actions and incidents, make a distinction between ātmā and non-ātmā, and also individually explain the differences between jiva, ishwar, māyā, Brahma andParabrahma. Such speech is known as 'parā'. Speech that gives a complete explanation of worldly entities and vishays with discretion is known as 'vaikhari'. Speech that gives an incomplete explanation, thus creating confusion, of entities and vishays is known as 'madhyamā'. Finally, speech which blindly describes those entities andvishays as being the same, and which cannot be understood, is known as 'pashyanti'.

"In this manner, the details of those four types of speech can be known in the waking state of the jiva. The details of those four types of speech in the dream and deep sleep states can only be known by one who has mastered samādhi; it cannot be known by others."

SARANGPUR-7: NAIMISHĀRANYA KSHETRA

On the night of Shrāvan vadi 11, Samvat 1877 [3 September 1820], Shriji Mahārāj was sitting on a large, decorated cot on the veranda outside the north-facing rooms of Jivā Khāchar's darbār in Sārangpur. 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.

In the assembly, Shriji Mahārāj had requested the first canto of the Shrimad BhāgwatPurān to be read. During the reading, the following statement was encountered: 'Wherever the jagged edges of the manomay chakra are worn away, that place should be known as Naimishāranya Kshetra.' Hearing this, Muktānand Swāmi inquired, "Mahārāj, what exactly is the manomay chakra, and what should one understand its jagged edges to be?"

Thereupon Shriji Mahārāj explained, "One should understand the mind to be themanomay chakra, and the ten indriyas to be its jagged edges. Wherever those jagged edges of the mind, in the form of the indriyas, wear away and become blunt, that place should be known as Naimishāranya Kshetra. Pious deeds such as chanting the name of God, austerities, observances, meditation, puja, etc., commenced there flourish rapidly, day by day. Furthermore, that Naimishāranya Kshetra should be known to be wherever God's Ekāntik Sant resides.

"When the jagged edges of the manomay chakra are worn away, no affection remains towards any of the panchvishays, i.e., sights, sounds, smells, tastes and touch. Then, even if one sees a beautiful woman or extremely enticing clothes, ornaments and other objects, a strong aversion develops towards them deep within one's mind. But never would the indriyas' vruttis cling to them.

"For example, an extremely sharp arrow pierces and lodges into its target; then it cannot be removed. However, if that same arrow, with its tip removed so that only its shaft remains, were to be shot at a mud wall, it would rebound and fall to the ground; it would not penetrate the wall like the sharp-tipped arrow. Similarly, when the jagged edges of the manomay chakra; i.e., the indriyas, are worn away, then no matter how alluring the vishays may be, the indriyas' vruttis would not be drawn towards them. Instead, they would rebound like the blunt arrow-shaft. When one is able to behave in this manner, the jagged edges of the manomay chakra can be said to have been worn away.

"So, one should seek liberation wherever one sees such a Naimishāranya Kshetra in the form of the association of the Sant, and one should remain there with an absolutely resolute mind."

SARANGPUR-8: THE CHARACTERISTICS OF JEALOUSY

On Shrāvan vadi 12, Samvat 1877 [4 September 1820], Swāmi Shri Sahajānandji Mahārāj was sitting on a large, decorated cot on the veranda outside the north-facing rooms of Jivā Khāchar's darbār in Sārangpur. 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 Chaitanyānand Swāmi asked, "Mahārāj, what are the characteristics of jealousy?"

Shriji Mahārāj replied, "Jealousy develops from the egotism that a person harbours within his heart. In fact, anger, matsar and asuyā also arise out of egotism. But the characteristic of jealousy is that one cannot bear to see even someone greater than oneself being honoured. A person who has such a nature should be known to have jealousy within his heart. Moreover, one who has extreme jealousy cannot bear anyone's greatness."

SARANGPUR-9: THE PREVALENCE OF THE DHARMA OF THE YUGS; 'STHĀN'

On Shrāvan vadi 13, Samvat 1877 [5 September 1820], Swāmi Shri Sahajānandji Mahārāj walked from Sarangpur and arrived at Kundal to please His devotees. There, He was sitting facing north on a large, decorated cot on the veranda outside the west-facing rooms of Amrā Patgar's home. He had tied a white pāgh around His head. Also, He had covered Himself with a white blanket and was wearing a white survāl and a white angarkhu. At that time, an assembly of munis as well as devotees from various places had gathered before Him.

Thereupon Muktānand Swāmi asked, "Mahārāj, why do the dharma of the yugs prevail in a person's heart?"

Shriji Mahārāj replied, "The dharma of the yugs prevail because of the three gunas. When pure sattvagun is prevalent, Satya-yug prevails in the heart. When sattvagun andrajogun are prevalent together, Tretā-yug prevails in the heart. When rajogun andtamogun are prevalent together, Dwāpar-yug prevails in the heart. Finally, whentamogun alone is prevalent, Kali-yug prevails in the heart. In this way, the prevalence of the yugs is due to the gunas."

Muktānand Swāmi asked further, "What causes the activities of the gunas?"

Shriji Mahārāj replied, "The cause of the activities of the gunas are karmas. Specifically, the type of karmas one has performed previously determines the guna that will prevail. Hence, if a person in whom rajogun and tamogun are prevalent attempts to concentrate and meditate on God, he will not be able to do so. In such situations, he should utilise the strength of ātmā-realisation and God's greatness. He should realise, 'I am the ātmā. Since I am gunātit, there can be no māyik influence within me.' Furthermore, he should realise God's greatness in the following way: 'Ajāmel was a terrible sinner and yet, because of his son, he uttered the name of Nārāyan. As a result, he was freed from all his sins and attained the highest state of enlightenment. I have attained that God in His manifest form, and I chant His holy name day and night. Therefore, I am fulfilled.' Thinking in such a manner, one should always remain joyful.

"However, a person in whom rajogun and tamogun are prevalent should not insist on meditating or concentrating; instead, he should engage in physical worship as much as possible. Moreover, he should physically serve God and the Sant with shraddhā. At the same time, he should abide by his dharma and believe himself to be fulfilled."

Again Muktānand Swāmi asked, "Kali-yug prevails in the heart of a person who has accumulated many tāmasik karmas. Is there any method to eradicate those karmas, or not?"

Shriji Mahārāj answered, "If he has intense shraddhā and extremely firm faith in the words of God and the Sant, then whatever type of tāmasik karmas he may have performed, they will be destroyed; the dharma of Kali-yug will also vanish, and thedharma of Satya-yug will prevail. Therefore, if one practises satsang with absolute sincerity, then no fault will remain in one's heart, and one will become brahmarup in this very lifetime."

Thereafter Swayamprakāshānand Swāmi asked, "What can be called 'sthān'?"

Shriji Mahārāj replied, "An individual's dharma according to the four castes and the fourāshrams should be known as 'sthān'. You are all renunciants; but if you were to leave this fold and tread the path of householders, then you would be known to have diverted from your 'sthān'. So, even in the most difficult circumstances, or even if I were to issue a command, you should not deviate from your dharma. Moreover, while householders wish to perform My puja by offering clothes and ornaments, you should not wish to do so. Rather, you should offer puja by using leaves, flowers, fruits and water, and you should experience joy by performing such puja. It would not be appropriate for you to deviate from your dharma to perform puja of God. Thus, all of you should remain within your own dharma and offer puja within your capacity. This is My command, so resolve to abide by it firmly."

SARANGPUR-10: A PHYSICAL PERSPECTIVE VERSUS THE ĀTMĀ'S PERSPECTIVE; BEING BEATEN BY SHOES

On Shrāvan vadi 14, Samvat 1877 [6 September 1820], Shriji Mahārāj walked with all of the sādhus from Kundal and, along the way, arrived at Khāmbhdā. There, they settled themselves under a pipal tree. The people of the village then brought a decorated cot and had Shriji Mahārāj sit upon it. He was dressed entirely in white clothes. At that time,sādhus as well as devotees from various places gathered around Him in an assembly while other sādhus were singing devotional songs.

Shriji Mahārāj then asked the sādhus to stop singing and addressed the village folk, "In this world there are two types of people: those who follow the path of righteousness and those who follow the path of unrighteousness. Of these, one who follows the path of righteousness forsakes stealing, adultery, slander and all other forms of sin. Fearing God, such a person remains within the disciplines of dharma. As a result, everyone in the world trusts him, be it a member of his family or anyone else, and whatever he says is accepted by all as the truth. Only such a person who observes dharma likes the company of a true sādhu.

"On the other hand, a person who follows the path of unrighteousness is engrossed in evil deeds such as stealing, adultery, eating meat, drinking alcohol, changing someone's caste by force and having one's own caste changed by force. As a result, no one in the world ever trusts him. In fact, even his own relatives do not trust him. Such an unrighteous person never likes the company of a true sādhu. In fact, if someone else were to keep the company of such a sādhu, the unrighteous person would spite him too.

"Therefore, one who aspires to attain liberation should not follow the path of unrighteousness; instead, one should follow the path of righteousness and keep the company of a true sādhu. As a result, one would certainly, without a doubt, attain liberation."

Hearing this discourse, many people of the village accepted the refuge of Shriji Mahārāj.

Thereafter, Shriji Mahārāj returned to Sārangpur and sat on a decorated cot on the veranda outside the north-facing rooms of Jivā Khāchar's darbār. He was dressed entirely in white clothes. At that time, munis as well as devotees from various places had gathered before Him.

Thereupon Shriji Mahārāj said, "If one looks at the abodes of God - Golok, Vaikunth,Shwetdwip, Brahmapur - from a physical perspective, they appear to be very far away. However, if one looks at them from the ātmā's perspective, they are not even an atom's distance away. Therefore, the understanding of one who views from a physical perspective is false, and the understanding of one who views from the perspective of the ātmā is true. Indeed, God and the abode of God are not even an atom's distance away from a sādhu who believes, 'God is forever present in my chaitanya,' and 'Just like the jiva resides in the body, God resides within my jiva. My jiva is the sharir, and God is the shariri of my jiva.' Such a sādhu also believes that his jivātmā is distinct from the three bodies - sthul, sukshma and kāran - and that that God forever resides within hisātmā. Such a Sant is like a mukta of Shwetdwip. When one has the darshan of such aSant, one should realise, 'I have had the darshan of God Himself.' A Sant who has such an understanding has nothing more to attain.

"If a person is unable to attain such an understanding, then he should maintain profound association with such a Sant. If that Sant were to daily beat him five times with a pair of shoes, he should still tolerate such insults, but just as an opium addict cannot abandon his addiction, in no way should he abandon his association with the Sant. Such a person should be known to be equal to the Sant mentioned earlier. Moreover, whatever that Sant attains, one who continues to profoundly associate with such a Santalso attains."

SARANGPUR-11: PERSONAL ENDEAVOUR

On Shrāvan vadi Amās, Samvat 1877 [7 September 1820], Swāmi Shri Sahajānandji Mahārāj was sitting on a large, decorated cot on the veranda outside the north-facing rooms of Jivā Khāchar's darbār in Sārangpur. 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: "Personal endeavour is mentioned in the scriptures, but how much is actually achieved by personal endeavour, and how much is achieved by God's grace?"

Shriji Mahārāj explained, "One who, by the words of the Sadguru and the scriptures, has attained firm vairāgya, has firm shraddhā, strictly observes the eight aspects ofbrahmacharya, has affinity towards non-violence and absolutely firmly realises oneself to be the ātmā is relieved of the burden of births and deaths which hangs over one's head. Then, just like a grain of rice that has had its outer chaff removed does not grow, a mukta who has the virtues just mentioned is freed from eternal ignorance in the form of māyā. He is thereby freed from the cycle of births and deaths and attains the state of ātmā-realisation. This much can be achieved by personal endeavour.

"In fact, God's grace is only bestowed upon one who has such characteristics. When one attains the grace of God, one becomes an ekāntik bhakta. Even the Shrutisproclaim: 'Niranjanaha paramam sāmyam-upaiti ||¹'. The meaning of this Vedic verse is that a person who is free from the blemishes of māyā attains qualities similar to those of God. That is, just as God is never bound by any pure or impure karmas that He may perform, the mukta is also never bound by pure or impure karmas.

"Because of her affection, Lakshmiji sometimes becomes absorbed in God's form, whereas on other occasions, while remaining separate from God, she remains in God's service. In the same manner, out of intense love, the devotee also sometimes becomes absorbed in God, and at other times he remains separate and serves God. Moreover, just as God is independent, that devotee also becomes independent. Such powers can be attained only by the grace of God."

Thereafter Nityānand Swāmi asked, "God's grace is bestowed upon one who has imbibed all of these characteristics perfectly. But what becomes of one who has some deficiency in cultivating these characteristics?"

Shriji Mahārāj replied, "If a person has a deficiency in any of the virtues of vairāgya,brahmacharya, shraddhā, non-violence and ātmā-realisation, then he does not attain ultimate liberation, i.e., God's Akshardhām; instead, he attains some other abode of God. If he has even more worldly desires remaining, he attains the realms of the deities, which, in the Moksh-dharma, are described as being like narak compared to the abode of God. Then, after being a deity, he returns to being a human, and from being a human he again becomes a deity. The verse 'Aneka-janma-sansiddhas-tatoh yāti parām gatim ||²' explains that a devotee of God who has worldly desires does not go to narak; nor does he have to undergo births and deaths in the cycle of 8.4 million life forms^EN-3; instead, he takes innumerable births as a deity and a human being. Then, only when he develops the previously described virtues of vairāgya, brahmacharya, etc., does he become worthy of attaining the grace of God. He then becomes an ekāntik bhakta of God and attains His gunātit abode, Akshardhām.

"Hence, whether it takes one life or innumerable lives, only when one develops the previously described characteristics and becomes extremely free of worldly desires, does one become worthy of attaining the grace of God, and only then will one attain ultimate liberation. Without it, one will definitely not attain it."

Then Nrusinhānand Swāmi asked, "Is there a method by which one can eradicate all of one's deficiencies within this very lifetime?"

Shriji Mahārāj replied, "If a person becomes extremely vigilant and determined, then all of his deficiencies can be eradicated within this very lifetime. If his deficiencies have not been eradicated while alive, and if he were to become free of worldly desires and develop intense love for God during his last moments, then even in those last moments God would shower His grace upon him, and he would attain the abode of God.

"Thus, whether after one life, or after countless lives, or even in the last moments before one dies, should a devotee's vruttis become intensely focused on God, no deficiency would remain in that devotee."

SARANGPUR-12: THINKING ABOUT THE ĀTMĀ

On Bhadarvā sudi 1, Samvat 1877 [8 September 1820], Swāmi Shri Sahajānandji Mahārāj was sitting on a large, decorated cot on the veranda outside the north-facing rooms of Jivā Khāchar's darbār in Sārangpur. 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 Nirvikārānand Swāmi asked a question: "Which virtues constantly remain in a sādhu, and which virtues come and go?"

Shriji Mahārāj replied, "First, there is ātmā-realisation; second, swadharma; and third, faith in God. These three virtues constantly remain in a sādhu, whereas other virtues may come and may go. Thus, while other virtues come and go, these three virtues always remain."

Thereafter Muktānand Swāmi asked, "Why is it that even after understanding the distinction between the body and the ātmā, one forgets that distinction and continues to identify oneself with the body?"

Shriji Mahārāj explained, "Once a person has clearly understood the distinction between the body and the ātmā, it cannot be forgotten. Even if he believes, 'I am the body,' he can no longer accept himself as the body. Also, once he has firmly established the conviction of God, even if he tries to discard it, it cannot be discarded. Furthermore, the notion that his realisation of himself as ātmā has been lost and the belief that he is the body has begun to prevail is simply a misconception of his mind; the belief never actually returns. Such a devotee with perfect gnān is conscious only of his ātmā. Also, he believes his ātmā to be brahmarup and that Purushottam Bhagwān - also known asParabrahma - forever resides in that brahmarup ātmā. Also, his conviction of God remains forever steady."

Then Swayamprakāshānand Swāmi asked, "How should one think of one's ātmā?"

Shriji Mahārāj replied, "When the drashtā, i.e., the jivātmā, focuses on the antahkaran, it becomes oblivious to the outer, physical body and all of the vishays related to it. Then, with the thought that rests between the antahkaran and the drashtā, one should realise the nature of the man, the buddhi, the chitt and the ahamkār. Then, observing the various thoughts within the antahkaran through such a thought process, only when those thoughts cease should one meditate on God's form. However, as long as those thoughts and desires persist, one should keep observing them, but one should not engage in meditation at that time.

"In addition, when the five gnān-indriyas of the outer, physical body are drawn towards their respective vishays, one should think in two ways: Firstly, one should think about the vishay towards which the indriyas have been drawn; secondly, one should think about the drashtā who watches from the indriyas' organs. Then, when the former thought of the vishay and the latter thought of the drashtā merge into one, one's vruttibecomes completely detached from the vishays. However, if one does not think in this way and attempts to break one's vrutti from the vishays forcefully, then the vrutti's attraction towards the vishays will not be eradicated. On the other hand, if one withdraws one's vrutti by applying this thought process, one's vrutti will never again become attached to the vishays. Therefore, as long as one's indriyas' vruttis have affection for the vishays, one should avoid meditating on God. Only when the indriyas'vruttis become stable should one engage in the meditation of God.

"Also, when the drashtā is active in the outer sthul body, one should be absolutely clear in making the distinction that when one is active in the sthul body one should never look towards the desires arising in the sukshma body, and when one is active in theantahkaran, one should become oblivious of one's sthul body. Moreover, using the thought which rests between the drashtā and drashya, one should realise, 'The drashtāand drashya are absolutely distinct.' With this understanding, one should ascribe the attributes of the body unto the body and the attributes of the drashtā - which ischaitanya - unto chaitanya. Also, childhood, youth, old age, stoutness, thinness, birth and death are all aspects of the body; so they should never be thought of as belonging to the ātmā. On the other hand, being uncuttable, being unpierceable, not aging, being immortal, being the embodiment of gnān, being the embodiment of bliss, and being characterised by eternal existence are all aspects of the ātmā; they should in no way be considered to belong to the body. Instead, those attributes should be understood to belong to the ātmā.

"Such thoughts should not be abandoned as long as desires and thoughts persist in theantahkaran. Take the example of a king: As long as he is confronted by an enemy, he cannot preside on his throne in peace, nor does he indulge in any pleasures. Only when all of his enemies are conquered does he enjoy the luxuries of his kingdom. Similarly, a devotee of God should firmly keep the aforementioned thought as long as the enemies in the form of his mind and indriyas continue to trouble him. Only when all desires of his mind and indriyas have subsided should he meditate on God."

SARANGPUR-13: LOSING FAITH AND NOT LOSING FAITH

On Bhādarvā sudi 2, Samvat 1877 [9 September 1820], Swāmi Shri Sahajānandji Mahārāj was sitting on a large, decorated cot on the veranda outside the north-facing rooms of Jivā Khāchar's darbār in Sārangpur. 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, "Can a person who previously had faith in God, but later lost it, really be said to have had faith in the first place?"

Swayamprakāshānand Swāmi replied, "If a person has developed faith within hisjivātmā, he would not lose it by any means. However, if his faith is based on the writings in the scriptures, then when God performs some action that is not mentioned in the scriptures, he would lose his faith in God."

Hearing this, Shriji Mahārāj counter-questioned: "In the scriptures, there are an endless variety of talks describing God as being powerful as well as weak, as being the all-doer as well as a non-doer, etc. So then, which action not mentioned in the scriptures could God possibly have performed that one loses one's faith? Please answer this question."

The munis replied, "No action of God is outside the scriptures. So, Mahārāj, what is the reason behind a person developing faith and then losing it?"

Shriji Mahārāj explained, "Whosoever develops faith in God does so only through the scriptures. Why? Because the scriptures describe the characteristics of God as well as the characteristics of the Sant. So, only faith developed through the scriptures remains staunch. On the other hand, faith developed by one's own mind, without the help of the scriptures, eventually dissolves.

"In fact, the scriptures are also the inspiration behind the activities of dharma. Even the fact that an ignorant person who has never heard the scriptures has been able to observe to this day the disciplines of dharma in the form of making distinctions between his mother, sister, daughter and other women is due to the scriptures. How is that? Well, it has been passed down through the generations after someone initially heard such a talk from the scriptures. From that it has spread throughout society through successive generations. Therefore, one who develops faith in God and loses it afterwards has no faith in the words of the scriptures. Such a person is obstinate and anāstik.

"On the other hand, if one does have faith in the scriptures, one would never turn away from God. Why? Because the scriptures describe an endless variety of divine actions and incidents of God; so, regardless of which action God performs, it will never be outside of the scriptures. Therefore, only one who has faith in the scriptures is able to develop unshakeable faith in God, and only such a person attains liberation. In addition, such a person would never deviate from dharma."

SARANGPUR-14: LAZINESS AND INFATUATION

On Bhādarvā sudi 3, Samvat 1877 [10 September 1820], Swāmi Shri Sahajānandji Mahārāj was sitting facing west on a large, decorated cot on the veranda outside the rooms of Jivā Khāchar's darbār in Sārangpur. He was wearing a black-bordered, whitekhes and had covered Himself with a white cotton cloth. He had also tied a white pāgharound His head. Bunches of yellow flowers adorned His ears, and tassels of yellow flowers had been placed upon His pāgh. In addition to this, a garland of yellow flowers was swinging from His neck down to His navel. At that time, an assembly of munis as well as devotees from various places had gathered before Him.

Thereupon Swayamprakāshānand Swāmi asked a question: "It is said in the Gitā that once a devotee attains the abode of God, i.e., Vaikunth, etc., he never falls back from it. But which flaw causes some to fall back?"

Shriji Mahārāj asked in return, "Who has attained the abode of God and then fallen back? Give Me even one example!"

Swayamprakāshānand Swāmi replied, "First of all, there are Jay and Vijay, the attendants of God who fell from Vaikunth; and then there are Rādhikāji and Shridāmā, who fell from Golok."

Shriji Mahārāj then clarified, "Jay and Vijay did fall, but it was only because God wanted to illustrate the glory of a sādhu; that is, if one maligns a sādhu like the Sanakādik, then even if one has attained an abode such as Vaikunth, one can still fall from it. That is why they fell. Besides, Jay and Vijay did return to God's abode, Vaikunth, in their third life. Therefore, they cannot be said to have fallen. Rather, it happened because it was God's wish. In any case, one can only be said to have fallen when one never again retains any contact with God.

"Also, when Rādhikāji fell from Golok, that too was by God's wish, as he himself wished to manifest in a human body to uplift countless jivas and perform redemptive actions. Thus, if someone claims that Rādhikāji fell, then God could be said to have fallen along with her. That is why she cannot be said to have fallen, because it was God's wish that they both came to earth from Golok. So, in that instance, it should be recognised as being the wish of God only.

"Of course, if it is His wish, a mukta may manifest in a body even from Akshardhām. Moreover, by His will, that which is jad can become chaitanya, and that which ischaitanya can become jad. God is, after all, extremely powerful, and whatever He wishes, occurs. Therefore, no one who has attained the abode of God falls back from it without it being God's wish. However, he who does fall is a worldly, incomplete devotee who falls during the course of his spiritual endeavours. Such a person is called 'yoga-bhrasht'. In contrast, those who have become enlightened through vairāgya, ātmā-realisation, bhakti towards God, brahmacharya, etc., are equal to the muktas ofShwetdwip. They never fall."

Having explained this, Shriji Mahārāj said, "Here, now I shall ask a question."

The munis responded, "Please do ask."

Thereupon Shriji Mahārāj said, "In the Udyog-parva of the Mahābhārat, Sanatsujāt Rishi says to Dhrutrāshtra, 'He who abandons both laziness and infatuation has completely transgressed God's māyā. In fact, laziness and infatuation are māyā itself.' Now, we are known to be renunciant devotees of God. If someone amongst us has laziness and infatuation, and if that person is not particularly vigilant in eradicating them by using the strength of God's glory, then what type of bliss does such a devotee experience in this body? Also, what type of bliss does he attain after he dies? That is My Question."

Swayamprakāshānand Swāmi replied, "A person who is a devotee of God need not worry too much if his laziness and infatuation are not eradicated by the deep thought of God's glory."

At that point Shriji Mahārāj questioned, "What is wrong with a devotee of God who has laziness and infatuation and is vigilant in his efforts to eradicate them? What makes one who is not so vigilant better than the one who is?"

Swayamprakāshānand Swāmi explained, "That devotee of God relies on the strength of God, not on the strength of his spiritual endeavours; that is why he is better."

Shriji Mahārāj questioned further, "You are claiming that one who is careless, despite the enemies of laziness and infatuation being prevalent in him, is superior. Well, consider the example of a faithful wife. Due to the fear of her husband and the fear of preserving her fidelity, she remains very conscious in her mind, lest she smiles at or touches another man. Moreover, in her mind lies the following fear: 'If I behave permissively, my husband will think of me as an adulteress and will no longer accept my service. This would be a breach of my fidelity.' Bearing this in mind, she remains ever vigilant. Now you are claiming that a devotee who keeps bhakti just like the faithful wife and who is conscious in his efforts to eradicate laziness and infatuation is at fault. Furthermore, you are suggesting that a devotee who is not concerned about eradicating laziness and infatuation, like a woman who flirts with any man she fancies and is not concerned about preserving her fidelity, is actually superior! Is this because of a misunderstanding on your behalf, or what?

"Remember, if a person remains careless, then even if he is a devotee of God, the two enemies of laziness and infatuation would not fail to hinder him. For example, when one drinks alcohol or bhang, then just as a non-believer becomes intoxicated, a devotee of God would also become intoxicated and delirious. In the same manner, just as alcohol and bhang in the form of laziness and infatuation hinder a non-believer, they hinder a devotee of God as well. The only difference, however, between a non-believer and a devotee of God is that a non-believer cannot eradicate these two enemies, whereas a devotee can overcome them if he remains vigilant in his efforts. That is the advantage a devotee of God has. Nevertheless, he is not better if he remains careless, even if he is a devotee of God."

Thereafter, Shriji Mahārāj asked another question: "How many elements is the sthulbody composed of, and how many elements is the sukshma body composed of? Are there equal elements in both, or does one have more or less than the other? Please describe the nature of these two bodies."

Swayamprakāshānand Swāmi attempted to answer the question, but was unable to do so satisfactorily. Thereupon, all of the munis said, "Mahārāj, please be kind enough to answer this question Yourself."

Shriji Mahārāj then explained, "The sthul body is composed of the five elements known as the five mahābhuts¹: pruthvi, jal, etc. The sukshma body is composed of 19 elements: the five gnān-indriyas, the five karma-indriyas, the five prāns and the fourantahkarans. Yet, only when the sukshma body is interwoven with the sthul body can all activities be carried out properly, but not otherwise. This is because only when thesukshma body, together with the indriyas, joins the sthul body - which includes theindriyas' organs, i.e., the eyes, ears, etc. - can the respective vishays of those indriyasbe indulged in. This is not possible by the indriyas' organs of the sthul body alone. Thus, the sukshma body composed of the 19 elements is interwoven with the sthul body composed of the five elements. That is why the sthul body is also said to be composed of 24 elements^EN-2.

"In the same manner, the pleasures of the sukshma body can only be indulged in when the sukshma body behaves as one with the sthul body, which is composed of the five elements. That is why the sukshma body, which is composed of 19 elements, is also said to be composed of 24 elements. Moreover, because the sthul body is inherent within the sukshma body, when a person associates with a woman through hissukshma body, he ejaculates semen from his sthul body. Thus, there is oneness between the sthul body and the sukshma body during the waking state and the dream state."

Thereupon the munis remarked, "Mahārāj, this suggests that the sukshma body is the same as the sthul body. So, just as there is an effect of karmas on the sthul body, is there a similar effect on the sukshma body as well? Or is there a difference?"

Shriji Mahārāj replied, "If one has just as strong a belief that the sukshma body is mine, as one has that this sthul body is mine, then the law of karmas would apply to thesukshma body just as it does to the sthul body. Indeed, it is only to encourage the individual that the karmas of the sukshma body have been said to be insignificant.

"In comparison, neither the sthul body nor the sukshma body of one who has no consciousness of his sthul and sukshma bodies is affected by karmas. This is because such a person behaves only as the ātmā. Thus, one who has such realisation of one'sātmā remains unaffected by karmas related to the sthul and sukshma bodies. Nonetheless, such a person would never physically perform any impure karmas. Furthermore, he endures any joy or pain resulting from his prārabdha. Even while experiencing them, he believes, 'I am not the one who experiences; I am the ātmā.'

"Conversely, a person who is ignorant and who identifies his self with the body is affected by all karmas related to the sthul and sukshma bodies, and therefore he experiences joy and pain according to his karmas. This is because an ignorant person, while experiencing whichever vishays he indulges in, believes the body to be his true form, and feels, 'I am the one who experiences these vishays.'

"Then, in his final moments, such an ignorant person sees the servants of Yam. He then becomes unaware of his body and enters a state of unconsciousness. Thereafter, the servants of Yam force him to leave his body and thus separate his jiva. The jiva then receives the body of an evil spirit, in which it suffers the torments of Yampuri. A devotee of God possessing gnān, on the other hand, sees God or His Sant in his last moments. He also becomes unaware of his body and enters a state of unconsciousness. However, when that devotee discards his body and becomes separate from it, God grants him a divine body like that of God, with which he resides in the abode of God."

SARANGPUR-15: OBSTINATE, MEDIOCRE AND MATURE GOPIS

On Bhādarvā sudi 4, Samvat 1877 [11 September 1820], Shriji Mahārāj was sitting on a large, decorated cot on the veranda outside the rooms of Jivā Khāchar's darbār in Sārangpur. He was dressed entirely in white clothes. At that time, an assembly of munisas well as devotees from various places had gathered before Him.

Thereupon Shriji Mahārāj said, "Here, I shall ask a question. There are two types of devotees of God: One has such deep love for God that he cannot bear even a second without His darshan. His love is very obviously noticeable. Another devotee of God possesses knowledge of the ātmā as well as total vairāgya. He also has love for God, but his love does not appear to be like the love of the previously mentioned devotee. Furthermore, although the former devotee's bhakti is extremely appealing, he possesses neither knowledge of the ātmā nor vairāgya. The latter may have knowledge of the ātmā and vairāgya, but his bhakti is not as appealing as the former devotee's. Of these two devotees, whose bhakti is superior, and whose bhakti is inferior? That is the question."

To this, Swayamprakāshānand Swāmi replied, "He who has intense love for God is better, even if he does not have knowledge of the ātmā and vairāgya."

Shriji Mahārāj then countered, "With what understanding do you say that he who does not have knowledge of the ātmā and vairāgya is better? Such a person believes his self to be the body, and so whenever he comes upon any of the panchvishays that comfort his body, he will develop affection for them. Consequently, his love for God will diminish. So why do you consider him to be superior?"

Swayamprakāshānand Swāmi clarified, "I do not consider one who develops affection for the vishays to be a devotee who loves God; rather, I consider one who is like thegopis to be such a devotee."

Thereupon Shriji Mahārāj explained, "The gopis were not so naïve. They were so wise that their wisdom could transcend the understanding of those who do possess knowledge of the ātmā and vairāgya. They also spoke as eloquently as those who are well-versed in diplomacy. In addition they knew God precisely as he should be known. Even Uddhav, the wisest of the Yādavs and God's agent, became overwhelmed when he realised the gopis' understanding. That same Uddhavji later said, 'God has shown great mercy to me by sending me to impart gnān to the gopis.' He had actually gone to preach to the gopis, but upon hearing their words, he himself imbibed the gopis' preaching.

"Though you may say that the gopis were not very intelligent, there were, in fact, three distinctions amongst them: obstinate, mediocre, and mature.

"Of these, the characteristics of the obstinate gopis are as follows: They would often rebuke God and say. 'We have gone out of our way doing things for you, yet you do not take even the slightest notice of us.' Furthermore, if they were teased further, they would be upset with God and speak such harsh words that one would feel they will soon fall from the path of God. Those gopis who are described as such in the scriptures should be known as obstinate gopis.

"Those who are mediocre gopis, however, would never become angry with God and would never speak such harsh words. But by using their shrewdness, they would employ cunning ploys to conceal their selfishness from others and do whatever they please while also doing whatever pleases God; i.e., they would not do only that which pleases God. Furthermore, even if they have to do something that pleases only God, they would definitely use a cunning method to do whatever pleases themselves as well. Those gopis who are described as such in the scriptures should be known as mediocregopis.

"In comparison, mature gopis would do only that which pleases God. In no way, though, would they use any cunning methods to satisfy their selfishness. Their only wish would be to please God. Therefore, they remain happy with whatever pleases God. Furthermore, they would never become angry at or jealous of the gopis who are their equals. They would also renounce vicious natures such as egotism, matsar, etc., and remain alert in the service of God. They would never do anything by thought, word or deed that would displease God. Those gopis who are described as such in the scriptures should be known as mature gopis. In this manner, there are three distinctions amongst the gopis.

"Overall, the gopis had extreme wisdom in their understanding, and thus their love cannot be said to be without understanding. Also, they had thoroughly realised the greatness of God. Due to the power of that realisation of God's greatness, the virtues of ātmā-realisation and vairāgya naturally flourished in their hearts. Therefore, it was due to the power of realising God's greatness that countless redemptive virtues such as ātmā-realisation, vairāgya, etc., were fully developed in the gopis.

"Now the characteristics of such a devotee are as follows: He wishes for only thosepanchvishays, i.e., sights, sounds, smells, tastes and touch, which are related to God, but not for those which are related to anything else. Then through those vishays, he develops intense affection for God. So much so, that even though he does not possess the virtues of ātmā-realisation and vairāgya, he still does not harbour any desire in his heart except for that of God.

"Consider the following example: When it has not rained, the seeds of different types of grass cannot be seen anywhere on the earth. But when it does rain, so much grass grows that even the earth cannot be seen. Similarly, when one who does not possess the virtues of ātmā-realisation and vairāgya meets with bad company, though he may seem to have no desire for vishays other than God, he will begin to harbour desires for those objects. Furthermore, his mind will become corrupted, and he will not remember God in his heart. Instead, he will constantly crave for the vishays. As a result, that devotee who loves God but does not possess the virtues of ātmā-realisation andvairāgya will feel, 'I do not have even the slightest love for God.' Thus, a devotee who has love for God but does not possess the virtues of ātmā-realisation and vairāgya is extremely inferior.

"In comparison, one who has the virtues of ātmā-realisation and vairāgya, even though his love for God seems ordinary, feels, 'The form of God is forever present within myjivātmā.' Because of this realisation, he may not seem outwardly enthusiastic for thedarshan, touch, etc., of God's form; in fact, he may appear to be very quiet. However, the roots of his love are very deep. Moreover, his love is not of the type that would diminish due to the influence of bad company. Therefore, this devotee is superior and isekāntik."

SARANGPUR-16: NARNĀRĀYAN'S AUSTERITIES

On Bhādarvā sudi 5, Samvat 1877 [12 September 1820], Shriji Mahārāj was sitting on a large, decorated cot on the veranda outside Jivā Khāchar's room in Sārangpur. 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 Paramānand Swāmi asked a question: "It is said in the Shrimad Bhāgwat, 'While residing in Badrikāshram, Shri Narnārāyan is performing austerities for the sake of the liberation and happiness of all of the people in Bharat-khand.' Why is it, then, that everyone does not tread the path of liberation?"

Shriji Mahārāj explained, "The answer lies in the fifth canto of the Shrimad Bhāgwat. It is said therein, 'God is performing austerities, but he does so only for the sake of his devotees, not for those who are not devotees of God.'

"Shri Narnārāyan Bhagwān, who is clad in the attire of an ascetic, performs harsh austerities out of extreme compassion for and for the benefit of those people who realise the rarity of attaining a human body in this Bharat-khand and thus attain the refuge of God and offer bhakti to him. While performing such austerities, and endowed with the virtues of dharma, gnān, vairāgya, upsham, divine powers, etc. that are constantly inherent in him to a great extent, he dwells in Badrikāshram until the dissolution of the cosmos. Thus, even if his devotees who live in Bharat-khand may possess the virtues of dharma, gnān, etc. to a lesser degree, they flourish greatly in just a short span of time due to the power of God's virtuous austerities. Thereafter, by the will of God, such devotees have the darshan of the manifest form of Shri Krishna Bhagwān amidst the divine light of Aksharbrahma that is in their hearts. In this way, due to God's austerities, devotees attain liberation without any hindrances. However, those who are not devotees of God do not attain liberation. This is the answer to your question."

SARANGPUR-17: DIFFERENCES AMONG MUKTAS; THE BRANCH OF A TAMARIND TREE

On the evening of Bhādarvā sudi 6, Samvat 1877 [13 September 1820], Shriji Mahārāj was sitting facing north on a large, decorated cot on the veranda outside the rooms of Jivā Khāchar's darbār in Sārangpur. 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 said, "As the vision of a person who worships God becomes increasingly subtle, he realises the unlimited nature of God, and he increasingly realises the greatness of God. When that devotee identifies himself with the body, he sees God as the witness of his waking, dream and deep sleep states. Later, when he realises himself as transcending the waking, dream and deep sleep states, he realises God as transcending them too. Then, as his vision becomes increasingly subtle, he realises God as being far beyond himself and understands the greatness of God even more. Then, as his vrutti attaches itself more and more to God with love, his upāsanā of God becomes even more firmly established.

"For example, ants, birds, men, cattle, horses, elephants, large crocodiles and fish all drink water from the ocean and become healthy; yet the ocean's level is not even slightly reduced. Thus, the greater the capacity of the being, the more it realises the vastness of the ocean.

"Here is another example: a mosquito, a sparrow, a kite, a hawk, an analpakshi andGarud all fly in the sky, yet to all of them the sky is limitless. However, the greater the strength of their wings, the more they realise the vastness of the sky and their own inferiority.

"Similarly, a devotee whose upāsanā is like that of Marichi and the other prajāpatis can be compared to the mosquito. A devotee whose upāsanā is higher, like that of deities such as Brahmā, can be compared to the sparrow. A devotee whose upāsanā is higher still, like that of deities such as Virāt-Purush, can be compared to a kite. A devotee whose upāsanā is higher still, like that of Pradhān-Purush, can be compared to a hawk. A devotee whose upāsanā is still higher, like that of pure Prakruti-Purush, can be compared to an analpakshi. A devotee whose upāsanā is even higher, like that of anakshar-mukta in Akshardhām, is like Garud. As the powers of these devotees increase, they realise the greatness of God more and more. Moreover, as their own powers increase, their master-servant relationship with God is also consolidated.

"Also, when the person engaged in worship identified himself with the jiva, the jivapossessed the luminosity of a firefly. As he continued worshipping God, barriers were gradually overcome, and he became increasingly luminous; first like an oil lamp, then like a torch, then like the flames of a fire, then like the flames of a forest fire, then like lightning, then like the moon, then like the sun, then like the fire of dissolution, and finally, he became as radiant as the transcendental light¹.

"In this manner, the luminosity, powers and bliss of such a devotee constantly increase. In the example, the succession from firefly to transcendental light refers to the differences among the level of the muktas. As one reaches a higher spiritual state, God's greatness is realised to a greater extent and one attains a higher mukta-level."

So saying, Shriji Mahārāj bid 'Jai Sachchidānand' to everyone and stood up. Then, holding a branch of the tamarind tree, He stood facing east and said, "From here, the full moon appears like a small plate. But as one approaches it, it appears to get increasingly larger. Then, when one comes extremely close to it, it becomes so vast that one is unable to see its limits. Similarly, as obstacles in the form of māyā are overcome, and one increasingly attains the proximity of God, one realises the unlimited greatness of God, and one's sense of servitude towards Him is increasingly strengthened."

SARANGPUR-18: SALINE LAND

On Bhādarvā sudi 8, Samvat 1877 [15 September 1820], Swāmi Shri Sahajānandji Mahārāj was sitting facing north on the veranda outside the north-facing rooms of Jivā Khāchar's darbār in Sārangpur. He was wearing a white khes and had covered Himself with a white cotton cloth. He had also tied a white pāgh around His head. At that time, an assembly of munis as well as devotees from various places had gathered before Him.

Thereupon Shriji Mahārāj said, "If a person with shraddhā encounters the company of a true Sant and develops shraddhā in the words of that Sant, then all of the redemptive virtues of swadharma, vairāgya, gnān, bhakti, wisdom, etc., would develop in his heart, and the vicious natures of lust, anger, etc., would be burnt away. Conversely, if he encounters evil company, and if he develops shraddhā in their words, then all of the virtues of vairāgya, wisdom, etc., would be destroyed. It is rather like the analogy of saline land. No matter how much rain falls upon it, no grass, or anything else, can grow upon it. However, if a flood were to sweep across that same land, then all of the salt would be washed away. As a result, where there was once salt, there would now be silt. Then, if the seeds of banyan, pipal, or other trees were to fall into that silt, they would grow into large trees. Likewise, if a person who has the previously mentioned virtues ofswadharma, vairāgya, etc., firmly rooted in his heart and who has not even the slightest desire for the pleasures of this world were to meet with evil company, then waters in the form of evil company would sweep across his heart and leave behind silt in the form of worldly talks, etc. Subsequently, the seeds of lust, anger, avarice, infatuation, arrogance, matsar, etc., which are dormant in the silt, would grow into large trees. Therefore, a devotee of God should never keep bad company."

Then Shriji Mahārāj continued, "If a person has some swabhāvs, and he thoughtfully attempts to eradicate them by associating with the Sant, then they can be destroyed. However, a person's vicious swabhāvs will not be eradicated if he foolishly applies any other methods. When such a fool becomes depressed, he either sleeps, cries, takes out his frustrations on someone else, or he may even fast. He will use any of these four methods to try to overcome his depression. If he becomes severely depressed, he may even resort to committing suicide. These are the ways in which a fool attempts to overcome depression. However, such methods neither reduce the pain, nor do they eradicate one's swabhāvs. On the other hand, if one were to attempt to eradicate them with understanding, then both the distress and the swabhāv would be eradicated. Thus, only those who have understanding become happy."

Thereafter, Shriji Mahārāj continued with another example and said, "Large flames of a fire are extinguished when water is poured over it, whereas even a slight flash of lightning can never be extinguished, even though it is in the midst of dense rain clouds. Similarly, regardless of how much vairāgya one may have, or how much love for God one may have, if one does not have understanding, then like the flames of the fire, all of one's virtues will be lost due to water in the form of bad company. In comparison, one who has vairāgya and love compounded with understanding is like the fire of lightning. It may be slight, but it is never destroyed."

Thereafter Nirvikārānand Swāmi asked, "Mahārāj, if a person has the vicious swabhāvsof lust, anger, etc., can they be eradicated, or not?"

Shriji Mahārāj replied, "Just as a merchant keeps an account of all his transactions, if one keeps an account of one's swabhāvs from the very day one entered the Satsangfellowship, then they can be eradicated. That is, one should think, 'When I was not inSatsang, I had these vicious swabhāvs. But ever since I have entered Satsang, they have diminished.' Thereafter, every year one should check to see if one has progressed or if there is still some deficiency remaining. However, a fool does not keep an account like the merchant does. Thus, any swabhāv which one may have can be eradicated if one continuously examines oneself while doing satsang."

Thereupon Muktānand Swāmi asked, "If one keeps bad company then it is obvious that one will develop vicious swabhāvs. But why is it that such vicious swabhāvs arise even after one associates with the Sant?"

Shriji Mahārāj explained, "During one's childhood, one does not face the inner enemies of lust, anger, avarice, etc. Moreover, at that age, one also tends to have more love for God. However, when one enters youth, the inner enemies of lust, anger, etc., increase along with the belief that one is the body. If during that period one keeps the company of a sādhu who does not have vicious natures such as lust, the belief that one is the body, etc., then one will cross the ocean of youth. However, if the youth does not do this, the inner enemies of lust, anger, etc., will defeat him, and he will consequently turn vile.

"However, if an older person is spoilt while doing satsang, it is because whichever faults he perceives in the great Purush all return to dwell in his own heart. Conversely, if one imbibes the virtues of the great Purush and thinks: 'Any swabhāv the great Purushexhibits is only for the sake of the jiva's liberation. He is, in fact, flawless; but my perceiving flaws in him is, in fact, due to my own personal foolishness' - and thinking thus, if he imbibes the virtues of the Satpurush and asks for forgiveness for his mistakes, then the deficiencies of that person will diminish."

Thereafter Mahānubhāvānand Swāmi asked, "Can rājasik, tāmasik and sāttvikswabhāvs be eradicated by doing satsang?"

Shriji Mahārāj replied, "All swabhāvs can be eradicated if one tries to eradicate them."

Muktānand Swāmi asked further, "If that is the case, then despite the fact that Durvāsā and others have become muktas, why do they still remain tāmasik?"

Shriji Mahārāj explained, "The gunas of tamogun, etc., which are seen in Durvāsā and others are only present because they choose to keep them. They feel, 'If someone is misbehaving, tamogun is actually very necessary in order to reprimand him. That is why we keep it.' Thus, they purposefully retain such gunas. Nevertheless, when a swabhāvis prevalent in oneself, one should bear an aversion towards it. One should think, 'I am a devotee of God and such a vicious swabhāv does not befit me.' In this way, by the grace of God, one's swabhāvs can be eradicated if one regards them as flaws and strives to discard them."