There, Akhandanand Swami asked, "O Maharaj, until when does the influence of a jiva's past life karmas remain after they become a devotee of Bhagwan?" Then Maharaj replied, "As that jiva associates with the Satpurush..." That means, in this, emotion also enters into this memory. If it is only to indulge in pleasures, then its memory does not form. Only if one has become emotionally attached, then its memory forms. Emotion. Emotion is the transaction. There are those three things, right? What is the definition of transaction? 'Tajjanyatve sati sati A widow who, out of her total dedication and commitment to her husband, voluntary kills herself by throwing herself on her dead husband’s burning funeral pyre. Tap to open in glossary → 'Tajjanyatve sati sati A widow who, out of her total dedication and commitment to her husband, voluntary kills herself by throwing herself on her dead husband’s burning funeral pyre. Tap to open in glossary → But if there is no emotion, if there is no emotion in the experience, then samskaras do not take root. If samskaras do not take root, then memory does not form. If they have just passed over superficially, Maharaj gave that illustration for it. Peace was attained. Huh? What did he say to him? No, no. Maharaj has used a special word, right? The state of upasham. When there is a state of upasham, then in the state of upasham, sensory pleasures are experienced. But? There is absolutely no emotional attachment to the sensory pleasures. Therefore, its memory does not form. Maharaj says that because its memory does not form, it does not cause them to undergo birth and death. If sensory pleasures are experienced and there is emotional attachment, then samskaras take root in him. And that becomes the cause of birth and death, or the cause of memory. And even if sensory pleasures are not experienced but there is emotional attachment, still samskaras take root in him. Samskaras take root and it becomes the cause of birth and death for him, and triggers memory. Therefore, the main cause in memory is emotional attachment. So, all that we do, for example, performing puja and prayers, but in that, Maharaj says if we do not do it with a choked voice and thrilled limbs, meaning with emotional attachment. Maharaj gave an explanation of emotional attachment. If we do not do it, then it feels as if we have forgotten all of that from our past life. And when one indulges in sensory pleasures, it feels as if, even if they are not from a past life, they have been experienced just now. That means, one becomes emotionally attached to sensory pleasures, but does not become so in this. If one becomes emotionally attached in this, then he will have no problem, then the memory of this will form. The memory of Bhagwan will form. So, experience, for example, no matter how much one experiences direct sensory pleasures, but if his emotional attachment is absolutely zero, then the memory becomes zero. Memory does not form. Then Maharaj replied, "As that jiva associates with the Satpurush..." Meaning, he becomes emotionally attached to Bhagwan and in satsang satsang 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company. Tap to open in glossary → In this way, that intense memory of sensory pleasures keeps going down. Until one becomes emotionally attached, in this, if his jiva is not poured into satsang satsang 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company. Tap to open in glossary → Bhagwan... meaning in this, Maharaj said that in Bhagwan and in Bhagwan's Satpurush, until... in this, only one was mentioned, right? If his jiva is not poured into Bhagwan's Satpurush, meaning until he conforms to his wishes, the memory of the other does not go away. If the memory of this begins, only then the other goes away, right? The platform is only one, the screen is only one. The screen is only one. Two or three files cannot open at the same time. And if two or three files open at the same time, then the computer is said to be corrupted. Only one file can appear on the screen. Therefore, if this file is loaded, then the other one goes down. Of sensory pleasures, of vasana. Then Maharaj replied, "As that jiva associates with the Satpurush, meaning his jiva lovingly becomes attached to the Satpurush and becomes attached to Bhagwan, the vasana related to past karmas gradually becomes old." The vasana lying in the heart of the jiva... the sensory pleasures experienced in past lives and the vasanas accumulated from them, they gradually become old if, at this time, one becomes emotionally attached to this. The vasana lying in the heart of the jiva cannot become old merely with the passage of time. In that way, the vasana... even if it lies there for an infinite time, and even if it is not experienced, still it does not become old. Vasana does not become old. Maharaj said that even if one observes rules, still vasana does not become old. It becomes old only in this way. It does not become old by time; it becomes old by love for Bhagwan. People become, yes, to him of sensory pleasures. Then, does that inner vasana lying there not become old? No. It is said in this that it does not happen by time. So, if it does not happen by time, then certain samskaras, which are our certain karmas, may not have been experienced for many births. What is called sanchit karma sanchit karma Accumulated deeds. Immeasurable stock of all deeds performed, in infinite past lives and in the present life. The karmas are retained in the kãran body until the karmas ‘ripen’ to eventually give rewards as prãrabdha karmas, either later in the present life or in a future life. [Vadtãl – 6]. Tap to open in glossary → Then all of those should keep becoming dull. They should get automatically deleted. But not a single one gets automatically deleted. Not a single karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → Huh? The best. Why? He maintains this self-control, right? So, the vasana may not be becoming stable yet. How is the importance of observing rules? Because he observes rules, the vasana is at least kept in check, right? Because the vasana is kept in check, it does that much work of providing a platform for that vasana related to Bhagwan. If that is not there, then it does not become very meaningful. For example, Saubhari Rishi. Saubhari Rishi kept all vasanas in check and maintained good rules and dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → Right? But still, because he did not provide a platform for the vasana for Bhagwan, so the other one came at any time, it came onto the platform. Therefore, the duty of rules and dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → It provides a platform for that other vasana to active. If that does not active, if this does not make it active, then as long as it is kept in check, those others remain seated. It does not become old. The destroyer of that vasana is indeed this, this vasana. This is the very point. The destroyer of vasana can only be vasana. The destroyer of emotion can only be emotion. The cure for emotion can only be emotion. The destroyer of the causal body must be another opposing causal body. Causal body means conviction, rigidity. The causal body is filled with nothing but rigidity. But that is filled with all the rigidity of the world. In that, if the rigidity for Bhagwan enters, meaning firmness, rigidity related to Bhagwan is called firmness, and that is called conviction. If that enters, only then does it destroy the causal body. The causal body is destroyed by the causal body; no one else can destroy it. And bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → Therefore, emotion destroys emotion. One who is emotionally attached to this world, only if he becomes emotionally attached to Bhagwan, then only does the other go away, otherwise it does not go away. Therefore, Maharaj says that it becomes old. In that too, if one becomes properly emotionally attached once, then there is no going back for him, so the other becomes like completely old paddy, which does not sprout at all. It does not happen just like that. Such is the principle. Then Maharaj replied, "That jiva..." No matter how much time passes, it is not that this emotional attachment decreases. Memory may decrease. Memory may decrease. But still, that vasana, the meaning of memory decreasing is that as long as there is no trigger before it, there is no stimulus before it, and when the stimulus comes, immediately that other one awakens. Like that. That same one awakens. And it awakens in the exact same form. It is not in a weakened form at all. If it were in a weakened form, then this jiva, having taken eighty-four lakh births, so much time would have passed, then all the vasanas of the human body would have weakened. Nothing happens to it. It remains exactly as it is. If love for Bhagwan develops, immediately it weakens and immediately it becomes old. If one develops atmabuddhi with Bhagwan's Satpurush, then it immediately weakens. Maharaj says that in this, a diamond does not break by any means, but it breaks with the blood of a bug. That means, vasana does not go away by any means, but if this happens, it goes away. Like that. Maharaj gave the illustration of old paddy only to show that it does not sprout and is eaten. But in old paddy, in making it old, in making new paddy old, what is the means? Which means? Does paddy become old in a day by conforming to the wishes of the Satpurush? If one brings new rice and says, 'I am conforming to the wishes of the Satpurush today for one day, and all my rice should become old.' Does it happen like that? For that, it is time. In making paddy old, it is time; in making vasana old, it is this. Atmabuddhi in the Satpurush. Vasana does not become old by time. Paddy does not become old by atmabuddhi. Maharaj has taken the illustration, and from the illustration, he has taken only this much principle: if it becomes old, it does not sprout. How it becomes old, that is another matter. How vasana becomes old and how paddy becomes old, both are different. If vasana becomes old, it does not sprout, and if paddy becomes old, it does not sprout; Maharaj took only this much. Both must become old. And how each becomes old, the method for both is very different. This vasana does not become old like paddy. Even if many years pass. That other one becomes old in three or four years, but for this, even if three or four births pass, still it does not happen. As that jiva associates with the Satpurush, meaning his jiva lovingly becomes attached to the Satpurush and becomes attached to Bhagwan, the vasana related to past karmas... In the Vachanamrut, it is only said that his jiva becomes attached to the Satpurush. His jiva becoming attached to the Satpurush, the meaning of that is that it becomes attached to Bhagwan. If, by appreciating his virtues, he becomes attached to Bhagwan, then if he becomes attached to this, he certainly becomes attached to Bhagwan. Maharaj said in the Vachanamrut of Vartal, right? If he appreciates his virtues greatly, then that jiva immediately becomes pure, and his jiva becomes attached to Bhagwan. the vasana related to past karmas... If they are attached to Bhagwan, then this happens to him, otherwise if they are attached somewhere else, even if they die appreciating his virtues, still they do not become attached. On the contrary, they become attached somewhere else. the vasana related to past karmas gradually becomes old. The vasana lying in the heart of the jiva cannot become old merely with the passage of time. In that way, the vasana sometimes takes on newer and newer forms and even becomes young. When one grows old, does the vasana become old or young? Those who have grown old, and those who have experienced sensory pleasures in youth, then when they grow old, much time is said to have passed. If there is vasana in youth and one grows old, then much time has passed, so in those many years, it should become old, right? Suppose one is young, then after 30-40 years, he is said to have become old. If he is 25 years old and becomes 40 years, meaning 75 years... that is, 65 years, then he is said to have become completely old. So, at 65 years, has his vasana become old, or what happens? On the contrary, desire, like that? In a new way, huh? It increases. It increases. Old... time does not make vasana old. This vasana, Gunatitanand Swami had said that it does not burn by the heat of the digestive fire. It does not burn in the fire of pralaya. It does not burn in the fire of mahapralaya. It is like that. If one wants to burn it, it burns only in this way. If one wants to burn it, just as a diamond breaks with the blood of a bug. If he appreciates his virtues, then his vasana decreases. And if atmabuddhi develops, it goes away completely. Therefore, to... such a means of overcoming vasana as Maharaj described, if you look in the Gita or the Bhagavat, do you find it directly? You do not find it directly anywhere. That is indeed Maharaj's specialty. That itself is Maharaj's supremacy. Where is such a thing found? Maharaj spoke directly. Therefore, time cannot make vasana old. Bhagwan's ekantik devotee or saint... these examples are all very, like, amazing examples. Saubhari Rishi sat sat 1) True. Real. 2) Permanent, imperishable and unchanging. Is unbound by the past, the present, and the future. Tap to open in glossary → If vasana became old merely by time, then his vasana should have become old. Observing rules means not allowing the vasana to contact sensory pleasures at all. Then it should have become old by time. It does not. On the contrary, it becomes hungry. On the contrary, it becomes hungry. The more lovingly the jiva of Bhagwan's ekantik devotee or saint becomes attached to the Satpurush and Paramatma, the more the vasana becomes worn out and weak. Then that vasana does not remain such as to cause birth and death. Maharaj gave the illustration that just as three or four-year-old paddy is eaten but if sown, it does not sprout. Similarly, when the vasana of past karmas is worn out, it does not remain such as to cause birth and death. There are two results of the past karmas of Bhagwan's devotee. One is, if it is a strong result, it pushes one into the cycle of birth and death, and a worn-out result only, as long as prarabdha remains, bodily... It pushes through prarabdha. It pushes the body until the last breath. AI translation of the Gujarati transcript above, produced in the same pass that transcribed the audio, one English segment per Gujarati segment. Devotional and technical terms with no precise English equivalent (kirtan, satsang, vasana, samskara, and similar) are kept as their plain transliteration rather than force-translated. Not human-proofread., AI-translated, unverified · Source details