But if a person has deeply settled into worldly desires, then it has entered into his soul. The affection for this world has entered, the five sensory pleasures of the world have entered, and then he keeps remembering them. He does not find liberation from them. When does he find liberation from them? If the sting of vasana is implanted in the soul, and an extremely intense activity takes place. Maharaj says, one who has for God and God's devotee's seva, darshan darshan Seeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2]. Tap to open in glossary → an extremely intense faith prevailing in them, strength comes into his soul. So this strength, even if there is a sting, removes it. If faith is not intense, and is like a dying animal twitching its ears, then the rust is scraped off, but it does not die. The rust gets scraped off. But it does not die. If those that have died and entered the soul are to be removed, then He must get a passion. Do or die. He must get a passion. Against whom? One's own impulses, one's own nature, temperament, flaws, desires, against them he must get a passion. To blow them away. Then Shriji Maharaj has said, that soul, in a past life or in this life, has come into contact with some extremely bad place, time, association, and action. Because of that, extremely intense karmas have been performed. The snare of those bad karmas has bound his mind. Intense karmas of indulgence have been performed, intense karmas of indulgence. Intense karmas of vasana have been performed. Intense karmas of vasana occur when there is extreme intensity in them, then they occur. Or else, when it is favorable and he keeps accepting it for a long time, keeps accepting it, keeps accepting it. Then he cannot separate himself, cannot detach himself from it at all. He liked it, and moreover, he got a lot of it. So, if he unknowingly leaves it, then it immediately starts sinking deeper inside again. He has to remove it once every two or three days, so Maharaj prescribed Ekadashi to observe this body-consciousness, one day in 15 days, if it has sunk very deep, then at least pull it out for one day. But it does not detach, does it? On Ekadashi, on the contrary, all those roots become tight on that day. The roots of body-consciousness become tight. So, if it remains for a long time, even then the sting settles. And if it prevails with intensity even once, the sting still settles. So the stings have indeed settled, many of them have settled. Because of that, extremely intense karmas have been performed. The snare of those bad karmas has bound his mind. This time when we went to London, a brother shared a very nice thing. Our student, a former student, a student from the very beginning. And a good one. He said, "Swami, we had gone on a tour, and I was in the program." "And we went to Dholera for darshan darshan Seeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2]. Tap to open in glossary → "And when we went to Dholera for darshan darshan Seeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2]. Tap to open in glossary → "the Mahant there must have honored the boys." "There, they served churma laddoos made of Bhalia wheat, offered to Madanmohanji Maharaj." "Churma laddoos." "So, I still remember those laddoos." His age now is 75 years, and back then he must have been 15 years old. So, from 60 years ago, he remembers those laddoos. These were offered to God, Dholera's Madanmohanji Maharaj, as prasad, but still, if only the taste is remembered and not the prasad, then that is called an intense 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 → He did it only once, ate them only once. Even after 60 years, its sting has not gone. So, at that time, only he remembers it, though there must have been many others eating, but for him not everyone would have had such a deep sting. At that time, he must have experienced a strong rajasic feeling and of the taste, an enthusiasm arose and he engaged in it, engaged with intensity, in the taste. So that soul, in his soul, the sting settled. That taste has entered into the soul. This taste is also good, and it can also be called weak. But when such a thing happens anywhere in the world, then 60 years ago, Maharaj says, even if something happened in childhood, still he cannot forget it. And he shared such a nice thing, I said, "This is a very nice thing shared." And sometimes we, when sadhus go to villages, they say, "You give up smoking bidi." So for bidi, he says, what argument does he make? "Swami, I have been addicted to bidi since I was young, today it has been 60 years." "It has been 60 years." "If I leave it, my heart will fail." So that is for a long time, not prevailing with intensity, but prevailing over a long life. Even then, it enters into his soul. And if it prevails with intensity even once, it still enters the soul. And all those stings, even if the wisdom of varnashrama and everything comes, they still obstruct. We get the wisdom that, "Brother, we are sadhus and we should not do this," "should not do this." But still, it throws him off. The sting. In this way, these stings are of many kinds. There is body-ego, body-consciousness, of sensory pleasures, all these are of the world, all those stings have affected him. Such stings. Yes? Can they be completely forgotten? Of what? Can this be totally forgotten? If those stings are applied, yes. Then he would not remember it at all. Then it is not remembered. No. Maharaj says, whatever they were like in a past life, if he recalls, they come back. But a taste that beats that should come in this. Taste beats taste. Nothing else beats it. Maharaj has stated a straightforward fact, whether it is of the world or of that. Taste beats taste. In this, he gets so much intensity, that in this, he prevails for such a long life, and the taste of this should be such, not just equal to that, but a taste that beats it should come. And in God, such a taste definitely comes. Because it is like darkness and light. Darkness cannot say, "that I have been here for a thousand years," "so I will not go." It cannot say that. In truth, there is such a resonance, in truth, there is such a resonance that it beats the other in a short time, then there is no need for so much. The vasana of the world, not to mention a thousand years, a thousand births have passed like that, and its stings have affected him. And the upasana of God, even if we have engaged in it for one birth, then it is not necessary that he has to do that for thousands of births. In the talk of God, in the vasana of God, there is such strength. But it must be applied with intensity. It must be applied with intensity, that much intensity is needed. If there is intensity, it makes him completely forget the other. Its forgetfulness, like that of a past life, Maharaj says, it brings about. In a past life, then it does not bother him, does not hurt him. He realizes that in this, like when we look outside through a glass wall, if there is a glass wall, we see that, "This brother, so-and-so brother is coming." But he cannot be touched. If it is proper glass, one cannot even talk. Like that. He can only be seen. That is what happens. That is what happens, Maharaj says. Those of vasana, of devotion to God and of upasana, Stings must be applied with intense velocity. Stings must be applied with intense velocity. Gunatitanand Swami was talking, and Balmukund Swami took a vow like, Swami said, he took a vow, Swami took a vow that, "We must conduct discourses daily and never let them be repeated." For four months, Chaturmas. So Balmukund Swami took a vow that, "We must not sleep for four months." How much is his intensity? If there is intensity, we do not get that much intensity, so even daytime sleep does not go away. Sleep during discourses does not go away either. If there is intensity in the discourse. I used to sleep a lot. Sleep, meaning falling asleep even while walking. But I have never dozed off during Shastriji Maharaj's discourse, never dozed off at all. No matter how much sleep-deprived I was. I have never dozed off. I have not dozed off during Swami's discourse. Then in other discourses, actually I have never dozed off in any discourse, but in someone else's discourse, if I want to doze off sometime, it comes. If we feel that, "This discourse is worth dozing off in," then it comes. Extreme intensity is needed. Intensity of the inner self, if there is inner intensity, it brings intensity in the body as well. So, the discourse he has listened to with intensity, now if I listened, then for me at that time, back in '71-'72, "Swami conducted this discourse at this place, and this discourse at this place, and this discourse at this place," that too is remembered, it is remembered like that. When Swami was speaking in the discourse, how his echo resonated, even that is remembered. When there was a peaceful atmosphere and it was a morning discourse, during Dhanurmas, Swami used to come in the morning for the discourse. So the entire assembly would be packed to capacity. Wearing shawls, everyone would be seated like that, and then Swami would arrive, then pin-drop silence. As if not even a fly buzzed, if a fly buzzed it would make a sound, such silence would prevail. And in that, when Swami spoke powerfully and echoes resonated, even those echoes are remembered. That such echoes resonated. He would speak now, Swami had such a style of speaking. "So-and-so brother!" Then he would pause for a moment. So the echo would resonate back. So how that echo resonated, even that I remember. So, activity must be with intensity. Activity with intensity. Then how would sleep come? I used to sleep more than anyone else. More than everyone. Everyone had the same impression, that if he is not present at that time, look for him, he must be sleeping in some corner. In a corner, meaning I would be in my own place, I never slept in any corner. But they would say, "He must be sleeping, go anywhere." Meaning, I would indeed be sleeping. But I have never slept during a discourse. Never, never. So that is called intensity. And with intensity, a sting is created. And with that sting, those other stings go away. And those stings that have settled, have not settled with the intensity of that day. But this must be such that it beats them. Then they are forgotten. From his, from his soul they go away, the stings go away. If they did not go away, then it would not be that those remained and these also remained. These two are contradictory. The stings of God and the stings of the world, these two are contradictory. Those two cannot remain together. 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