The conviction is indeed the same. [inaudible] One who has the desire for liberation. He may have the desire for liberation, but some offense might have been committed. He does have the desire for liberation, and through association, he has come into the 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 → And he has that much, let's say, intellect, like, this calculating intellect. Maharaj says intellect means calculation. It is better here than elsewhere. Look here, even if one does not have the desire for liberation, once they enter here, they never leave. They do not go home. Why would they go? Because they feel that instead of dying from hard labor there, here they get ready-made food. So they have that much calculating intellect. Right? [inaudible] What are you saying? [inaudible] If an offense has been committed, brother, if an offense has been committed unknowingly, it does not result in a cursed intellect. He incurs a fault because of it, but his intellect does not become cursed. An offense committed unknowingly. Whose offense is incurred? It is not incurred from everyone. It is incurred either from God or from great sadhus or great souls. Or the curse of parents is incurred, whom we should serve, if they are of that nature. And if one does not serve them and harasses them, their inner soul grieves. And either some poor person. Poor does not mean destitute of resources. Poor in nature, that is. So those three types of people do not easily curse. They do not easily curse. So even in that, if an offense is committed unknowingly, they are of the nature to forgive. When does their inner soul grieve? When it is done completely intentionally and repeatedly, then the other person, and even among them, sadhus do not easily curse, but if this is done intentionally, even if they do not curse, the curse is incurred. And he incurs the offense. The other person might not have cursed him. Like, 'Go, may this happen to you,' or they might not have felt that in their mind. They might not have even made that resolution in their mind. But the fruit of his action ruins him. And do parents ever curse their children? If they are good parents, they say, 'It is a child, let it be.' But God's will is there. And the poor are also such that they do not curse anyone. That is the very meaning of poor. Would Yudhishthir ever curse anyone? Would Yudhishthir ever curse anyone? He would not curse, but it is incurred. One who commits an offense against him incurs it. Even if he does not give it, it is incurred. Those three types of people are said to be such that they are not of the nature to curse anyone. So if it happens unknowingly, his intellect does not become cursed. An offense is incurred. That much is incurred. But the intellect becoming demonic, that happens because of the other thing. When done intentionally. And he thinks only in that way. Either he thought so due to association, or because some selfish motive in the world was frustrated, and he thought so. That can happen. Expounded topic: The reason for faults of God and God's devotees arising in the intellect. Main points: Having hurt some poor person, not having served parents, some true devotee... In almost all places, in two or three places, Maharaj has said this, but it is all the same. Among them, these two Vachanamruts, the 35th of Pratham Pratham First. Tap to open in glossary → That is to say, it is said in the form of repentance to remove the deficiency. And the Vachanamrut after this, Maharaj says Shuk Swami has an ever-increasing color. And Maharaj has said the exact same thing in the 34th Vachanamrut of Antya Antya End. Final. Tap to open in glossary → That if there is no spiritual knowledge and detachment, if there is spiritual knowledge and detachment, then his heart becomes free of worldly desires and his love remains only in God. Having love only in God is the title of that Vachanamrut. That is, if he has spiritual knowledge and detachment in God, then he has love in God, but what if those two are not there? Then Maharaj has said the same thing in that too. That he should observe the rules more than what everyone normally observes. Like, even if he is not a Sankhyayogi, he should observe the rules of a Sankhyayogi. That is, regarding prohibitions and regarding devotion to God, he should do a little more than others. Then he too becomes free of worldly desires like the other, and he develops love only in God. So both of these are of the genius class. But the means for both is the same. To do something more. To do something special to please God, more than what everyone else does. Then he becomes a genius, and if the intellect is cursed, the curse is also removed. If one has hurt some poor person, not served parents, or grieved the inner soul of some true devotee, the intellect becomes cursed. Then in his intellect, only faults of God and God's devotees arise. If they have been pleased and their blessings taken, the intellect becomes pure and only virtues of God and God's devotees arise. Even if the intellect has become cursed, if one repents deeply and makes extra effort, he recovers, otherwise he becomes demonic. This Vachanamrut is the Vachanamrut of the cursed intellect. By the command of Shreeji Maharaj, the junior paramhansas came forward and asked questions. Then Maharaj asked them a question, 'One's intellect is such that from the day he joined 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 → 'Thus virtues and faults keep arising. There is another devotee who has such...' He cannot go into the genius class. He remains just as he is. He has appreciation, Maharaj says, so he does not abandon the 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 → But he does not attain much in it. Virtues and faults keep arising, and virtues and faults of 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 → 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 → And the other one feels great wonder, 'Oh, we have attained 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 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 → Virtues, faults, deficiencies, plus, minus, all that is bound to remain. And even in great souls, Maharaj says, just as Shishupal could not see it in Lord Krishna Krishna 1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan. Tap to open in glossary → But this one's intellect is pure, so he does not see any deficiency. He has taken someone's blessings, so he does not see any deficiency. And the other one, he has taken someone's blow, so even if there is nothing, trouble arises. The thing is, what the reality is, he does not care much, like, it does not depend much on what the reality is. There is another devotee who has such an intellect that faults of the sadhus or of God never arise at all. The intellect of both is the same, and the conviction in God of both is also the same. But one keeps getting faults and the other does not. So what is the defect in the intellect of the one who gets faults? We ask this question to junior Shivanand Swami. He could not answer. Then Bhagvadanand Swami answered, 'His intellect is cursed.' Then Maharaj said, 'He speaks correctly. That is indeed the answer. He must have hurt some great sadhu, or hurt some poor person, or not served his parents, for which they cursed him...' Even if he was capable of doing so, he did not do it. Often there are two or three brothers, and the eldest brother has separated from the beginning. And he earns well. And the others are still in the same condition. If he wished, he could have served his parents. But he does not. Either he is under the control of his wife. Or if he himself does not have such a feeling, he does not do it. So then, let's say, in the world it is like this, they enjoy luxury while the parents suffer. And the parents, the parents must have worked hard for him, worked hard to bring him forward. So then, if they felt that way in their mind, then he does not find the path to liberation. He is cursed. He is capable of serving his parents. And the parents suffer, and he does not even look at them. So the parents think, 'Does he have any regard for us?' 'Or does he value or appreciate our hard work?' The parents feel that way. He does not find any path to liberation. Does it not affect one who becomes a sadhu? For a sadhu, that debt is gone, so to speak. When they are becoming a sadhu, parents might curse. The parents' curse does not affect him. No one's affects him. And because of his debt, from the moment he made the resolution that 'I want to go on the path of God,' there are three debts. If he remains in the householder stage, and if he does not pay those three debts, he becomes guilty. Once he has become a sadhu, the debt to ancestors does not affect him. Their curse also does not affect him. If he does not please his guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → Instead of the whole ashram ashram 1) Stage of life. There are four ãshrams in total, each with their duties and responsibilities – brahm-chãrya, grahastha, vãnprasth, and sannyãs. 2) Hermitage. Place where tyãgis live. Tap to open in glossary → ashram ashram 1) Stage of life. There are four ãshrams in total, each with their duties and responsibilities – brahm-chãrya, grahastha, vãnprasth, and sannyãs. 2) Hermitage. Place where tyãgis live. Tap to open in glossary → guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → Otherwise, he becomes free of debt. If he walks on the path of God, all the ancestors resign, saying, 'No problem, we release him, we free him from our debt.' All the deities free him from their debt. Debt to ancestors, debt to deities, all debts are freed from him. He has no need. He must walk on the path of God, otherwise he loses both. If he comes here and does nothing, he loses both. Right? The other debts remain standing. And in this, he has eaten for free. It goes into the negative instead. If he has not sung devotional songs and has eaten for free, then that happens. If he sings devotional songs, does some service, then God looks after him, and then even if he has some minor deficiencies, Maharaj overlooks them. If one has hurt some great sadhu, or hurt some poor person, or not served his parents, for which they cursed him, because of that, the intellect becomes such. Shreeji Maharaj has asked a similar question in the 35th Vachanamrut of Gadhada Pratham Pratham First. Tap to open in glossary → The question asked there is that he protects his liberation. The intellect of both is the same, so one protects his liberation, his own liberation, and the other, who has much intellect, it is not even said that their intellect is the same, one does not even have intellect, yet he protects his own liberation. And the other is so intelligent that he finds faults in the greatest of people. Yet he does not protect his own liberation, what is the reason for that? In that too, Maharaj gave this same answer. That he has been cursed, let's say, struck. And there too Maharaj has shown the same reason, that his intellect is defiled. He has taken faults of some great sadhu or of God, and that defect has entered his intellect, therefore he cannot walk on the path of liberation. On the contrary, even by listening to the words of his mouth, the listener's intellect falls back from 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 → He might be speaking well, speaking of 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 → And he has betrayed his own guru guru A teacher. He will guide you on the path of kalyãn. Tap to open in glossary → He might be speaking of 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 → Yet, listening to that good talk of 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 → Maharaj said so. What is written? Therefore he cannot walk on the path of liberation. On the contrary, even by listening to the words of his mouth, the listener's intellect falls back from 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 → Yes. Maharaj has written the exact same words in the 35th. His intellect falls back. He too becomes alienated. So if he is speaking 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 → And he must be speaking of Shreeji Maharaj, right? If he does not speak of Shreeji Maharaj, who would give him food? But even if he speaks well, the defect in his intellect touches the other person. The good talk does not touch him. His defect touches him. Thus, two elements are working specially in the intellect. One is... Once, brother Tyag Swami said, "So-and-so Swami has written a very good book." He is well-known, he has written a very good book. He says, "Whatever he may be like, his writing is very good." Thus he was satisfied. I said, "Instead of satisfaction," I said, "Ravana too has written a guide to the Vedas." Then Ravana too was intelligent, and he wrote a guide to the Vedas. So he started laughing. No one gets satisfied by that. It was well written. But what do the scriptures say? In the world it appears that we should accept the good talk, right? But it is not a good talk. Otherwise, why would Maharaj have said so? 'One should not listen to discourses from the mouth of an alienated soul.' One should not listen even to God's discourses from the mouth of an alienated person. One should not listen even to good talk. I never feel inclined at all. No matter how good the talk is, even if I take the book in my hand, I cannot open it. Like that. I do not feel inclined at all. Because the person's intention is visible, that's why. Right? When we open the book, the person's intention is visible. Since we have lived together, the intentions are visible. Thus, in the intellect, two... But suppose we see the intention, but for one who does not see the intention, it should be beneficial, right? Yet Maharaj said no. Right? Maharaj indeed said no. That by listening to his talk or by reading his writing, it cannot happen that anyone gets the benefit of 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 → What if one is not aware? Right? What if one is not aware? If one is not aware, then after knowing, one should act accordingly. If one is not aware, it may not cause much damage, but it does cause some damage, Maharaj, this is the view of Maharaj's scriptures. That, brother, even if jaggery is eaten in the dark, it tastes sweet. And if poison is eaten in the dark, does it become friendly? So that does happen. Damage is indeed caused. So one who desires liberation must think, one who wants to attain his liberation in this very birth. He must indeed think. Ignorance is innocent... It cannot be called innocent. Ignorance, it cannot be said that because of it the crime is forgiven. On the contrary, ignorance is considered a crime. Ignorance is a crime. [inaudible] Right? [inaudible] Like a simpleton, that is. And the inner enemies... Yes. So what are you saying? [inaudible] That is because of having enjoyed worldly pleasures in the past, that is the past cause. He has enjoyed them a lot in the past. So, regarding inner enemies, what did Maharaj say? That we ourselves have put them inside at some point. They do not enter inside from outside on their own. At some point, he has put them inside through the senses, through the heart, he has enjoyed worldly pleasures, so they obstruct him. [inaudible] If one has betrayed, if one has taken blessings, then it is easy for him to conquer the inner enemies. And one who has betrayed, he cannot conquer them at all, Maharaj has said no to that. A devotee of God has this special advantage, that if he wants to conquer them, he can, and the other one cannot conquer them, Maharaj has said this in one place in the Vachanamrut. That if he wants to conquer them by his own strength, then by one's own strength, inner enemies cannot be conquered by anyone. If he takes refuge in God and takes refuge 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 → So a devotee of God can conquer them, Maharaj said so. Thus, two elements are working specially in the intellect. One is the sharpness or fertility of the intellect, and the second thing is the purity of the intellect. With the sharpness of the intellect, a person can advance in worldly affairs, in scriptures, or in politics. But on the path of liberation, sharpness is not so successful. Whereas the purity of the intellect is useful for walking on the path of liberation. If one wants to attain liberation, he must make his intellect pure. And to make it pure, one must take the blessings of these three. A great sadhu of God, someone who is poor by nature, parents, if he serves them and takes their blessings, then his intellect automatically becomes pure. And he finds the path of liberation. Then, even if he knows nothing of this world, he still achieves his own liberation. And that comes from the blessings of God and great sadhus. And Shantanand Swami and Atintyanand Brahmachari Maharaj, we often tell their story, right? Shantanand Swami did not know anything. But he had served Brahmachari Maharaj a lot. So when going to the village, he became very pleased, and later he was such a scholar that even though he was not highly educated, everyone preferred to listen only to his discourses. All the others would pale in comparison. Blessings. By pleasing the poor or by pleasing parents or elders, such good intellect is attained. And the intellect becomes pure. And with a pure intellect, the path of liberation is found. The nourishment of a sharp intellect is different, and the nourishment of purity is different. How a sharp intellect is attained and how a pure intellect is attained, the means for both are different. Here Maharaj said that the intellect of both is the same, the conviction is also the same, and by remaining 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 → 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