The causal body, which is a form of Maya, is like a diamond.
It does not separate from the jiva in any way.
Therefore, when that jiva gets the company of a saint, then
What is the causal body made of?
Ignorance, nature, vasana.
Vasana, it is made of these three.
In that, the root is ignorance.
Then nature and then vasana.
It is made of those three.
Those three combine to form the causal body.
So, if it is absorbed in the womb of Maya, then it is also there.
Nature is always together.
Everyone has their own distinct nature, right?
Each jiva has so many, like there are seven billion jivas, so there are seven billion natures.
Everyone has their own special.
They have natures that don't mix with each other.
That's why it comes to a head, because they don't meet.
Each other's nature.
And ignorance.
Whose ignorance?
Of God.
He does not know what God is.
That's why desires cling to him, the desires of this world cling to him.
Demand arises.
So these three together are the causal body.
The Maya in the form of the causal body of that jiva is like a diamond.
It does not separate from the jiva in any way.
Natures do not separate.
Vasana does not separate.
Ignorance does not separate.
It all gets mixed up.
Is ignorance active or inactive?
It is active.
Huh?
It is active.
Ignorance is called the absence of knowledge, so how can there be activity in it?
That which is zero is nothing, right?
It is active.
Ignorance is not active.
This ignorance is not the absence of knowledge, it is its opposite, right?
It is not an absence.
It is an independent substance.
That is ignorance.
So when does it become active?
If knowledge is not active and is dormant, then this becomes active.
When knowledge is dormant, then ignorance becomes active.
If knowledge is active, then ignorance does not become active.
That is its nature.
It is afraid of that one.
So if the knowledge of God is active in him, then ignorance does not become active.
And when ignorance is active, then knowledge is dormant.
Therefore, when that jiva gets the company of a saint, and through the words of that saint, the form of God is recognized, then
And the conviction of Maharaj is formed.
And after conviction, he contemplates the form of God.
And he contemplates the words of God in his heart.
Then
That causal body is destroyed.
Therefore, when that jiva gets the company of a saint, and through the words of that saint, the form of God
Maharaj even said that if one merely contemplates His words, their causal body separates.
He contemplates the form of God in his heart.
And if he says that of God, then it will definitely separate.
But even if he contemplates the words of God, it separates.
That is what is said in the Vachanamrut.
That which does not separate through meditation.
That separates through knowledge.
When the talk of God is happening.
It is very well said in Setu Malatika.
Maharaj says that the questions and answers we did today, if one contemplates what question was asked and what answer was given, then their causal body separates.
Knowledge
Such a story is said.
Maharaj explained the meaning of the story.
He contemplates what the questions and answers were.
And applies it to himself.
He practices it.
Even then, his
The causal body separates.
The causal body does not separate by any other means.
That talk of God, by contemplating and reflecting on it, the causal body separates.
But there is no time to contemplate and reflect on it.
Shastriji Maharaj used to narrate discourses, and he would narrate them on Sundays.
Of the Vachanamrut, Swami.
At that time, discourses were not held daily.
The evening discourse would happen daily, but only if Swami was present.
Otherwise, it wouldn't be there.
Or if there's a workplace, then finally Swami
He was very old, so he didn't come much.
So there would be a Sunday discourse.
So if there's a Sunday discourse, I would read in advance which Vachanamrut is coming, two or three days in advance.
And I would think about it.
Then when the Sunday discourse happens, I remember it well.
Then I remember it for two or three days.
So one Vachanamrut would last for one week.
And what Swami explained in it, what we understood, that would last for a week.
If one thinks and contemplates, then one delves deeper into it.
One doesn't even concentrate.
Not even for a moment, not even for a second, does one concentrate.
What did Maharaj say in this?
And what was the question, and what did Maharaj say about it? Then, what to do like this, what to do like that, no.
If one thinks and contemplates like that,
then Maharaj says that is a very great means, Maharaj has said.
And he has called it a tremendous means.
The fruit of contemplating and thinking, as Maharaj has described it, no other fruit has been described anywhere else.
Not of meditation.
Not of penance, and all that.
This will come in the last paragraph.
But there is no such leisure.
All day long, if one wants to lift stones, one lifts stones.
But these are the words of God, one does not lift them.
It's new.
Otherwise, if we had been doing it for so many years, we would know that, okay, this Vachanamrut contains this.
How many years? Even after 100 years, one doesn't know.
Because one doesn't even think.
God, this talk of God, one doesn't even let it touch the jiva.
And if it touches, then Maharaj says, the result comes.
Vachanamrut is almost read daily.
Somewhere or the other, one hears it, or it happens by force.
So how many years have passed?
So these children in 12th grade memorize such big books in one year.
How many books are there in one year?
If there are five or seven subjects, they memorize such big books.
It's not just that they memorize them.
Then, if they are asked, and they go into real life and become a doctor, do they remember what they learned in 12th grade when they become a doctor or not?
Do they remember it their whole life or not?
These people can't even do one book in 12 years.
Those guys, in one year, how many books do they memorize?
And these people can't even do one book in 12 years.
And Vachanamrut is not even that big a book.
And it's in simple language too.
Still, the reason is that they don't contemplate.
If they contemplate, the result comes immediately.
There is only one Vachanamrut, and its great saints have taken oaths on it.
That if there is anything beyond this, then it's an oath on their life.
Gopalanand Swami and all have taken oaths.
That's how it is.
And it's small.
From their perspective, it's small, isn't it?
These guys, the 12th graders, they have some books, we get scared thinking how they memorize them.
But still, they do it.
Not only do they do it, they also remember it.
They remember it until the exam, and some engineers and doctors have to remember what they studied in 12th grade.
And some engineers and doctors, they have to remember what they studied in 12th grade.
On the contrary, it becomes perfectly clear.
They contemplate it.
They don't contemplate this.
There's no interest in contemplating, so nothing happens.
Therefore, when the jiva gets the company of a saint, and through the words of that saint, the form of God is recognized.
These doctors, and all those who studied from 11th to 12th grade, that's considered very little from a doctor's perspective, then they study in college.
Still, what they studied, even if it's little, do they remember it when they become a doctor or not?
Huh?
So how much is that considered to be contemplated?
How much did he think?
He thought of this world.
We remember this.
Otherwise, we would have come for many years.
So there is no effort in this.
How is our effort affordable? It's not affordable.
There is no such resolve in this that we might think of it somewhere.
Nothing like that.
If someone forces it to sit, it sits and then runs away from above.
Nothing like what came or what I think.
Its hunger does not awaken.
Therefore, when that jiva gets the company of a saint, and through the words of that saint, the form of God is recognized, and that jiva meditates on the form of God, and holds the words of God in their heart, by doing so, that causal body burns and becomes like a husk.
Just as a tamarind seed has a peel that is very firmly attached to the seed.
Then, when it is roasted in fire, that peel burns and becomes like a husk, and then if you take it in your hand and rub it, it separates.
Similarly, by meditating on God and by God's word, the causal body gets roasted and separates like the husk of a tamarind.
And without that, even if one tries millions of other remedies, the ignorance that is the causal body is not destroyed.
Here.
When this is thought of, it becomes like a husk, and without it, even if one tries millions of other remedies, this causal body does not go away.
The causal body does not go away.
The subtle body might weaken.
But the causal body does not weaken.
We have brains, don't we?
Subconscious and conscious.
So, when does long-term memory happen?
If we put it in the subconscious mind, then it becomes long-term memory.
Then they won't forget for 100 years.
But to put it in.
Its mouth is closed, so it is said that the lotus is inverted.
It makes the lotus face downwards and upwards, doesn't it?
When that Kundalini awakens, the lotus becomes straight and proper.
So, in this, there is no need to awaken the Kundalini; if one keeps their mouth straight in the discourse, it's done.
It awakens.
Even if one keeps their mind happy.
It awakens, the Kundalini awakens.
And then it has to be made to enter the Kshetrajna (knower of the field) in memory.
Once it enters the subconscious mind, it enters the Kshetrajna.
And it becomes long-term memory.
Everyone has this procedure.
One short-term memory and one long-term memory.
And one is completely zero.
It's like there's nothing when they stand up.
But many keep short-term memory, so you write that down and ask everyone, so they keep short-term memory.
But to put the accumulated short-term memory into long-term memory, one has to put in effort.
What effort needs to be made?
Repeat and repeat, repeat and repeat.
What is today, repeat it tomorrow, repeat it the day after tomorrow.
Like that.
Then, what is from this month, repeat it after six months; then, what is from this year, repeat it in the next year.
If one does that for a little while, then it goes into long-term memory.
Once it goes into long-term memory, it doesn't go away.
And then it keeps working, just lying there.
Maharaj said that it breaks its causal body and makes it like a husk.
If it has gone into long-term memory.
Otherwise, it won't go.
Just now, that brother Mukta was talking to that Swami, he called and said that he had completed 100 recitations of the question-and-answer session.
He had memorized the questions and answers, saying he had done 100 recitations. I told him to do 100 recitations.
So it becomes good, so he did 100 recitations.
For that much time, everything, for as long as one recites, everything has to be stopped.
The inner.
One can only do it when thoughts and doubts stop, otherwise it won't happen.
And besides that, the words that Maharaj has spoken, the words of Maharaj, are sown as seeds in this jiva.
That's why Maharaj says that the causal body becomes like a husk.
If one does this for a long time, but if one does it for a short time and then stops, it won't work.
Do it for a long time.
Keep it in mind.
That is called 'dharvu' (to keep in mind).
To hold it for a long time is called 'dharvu'.
And in attaining ekantikpanu (oneness with God), in the Setumala Tika, it is about attaining ekantikpanu.
That this discourse is not successful with other means.
Not even meditation.
No meditation.
That's why Gunatitanand Swami said in his discourses that Maharaj's discourse, as it used to come, to do Maharaj's discourse is superior even to crores of meditations; he said that much.
Shukdevji was in this, having given up meditation.
And to keep Katha-Varta in mind is not even in Badrikashram or Shwetdwip.
It's not even in Golok Akshar, that Golok Vaikunth.
There, for a moment, they do seva and make a big show.
And in Shwetdwip and Akshardham, in Shwetdwip and Badrikashram, they do it for a short while.
Then they get to meditate.
Only in Akshardham is there contemplation of this.
And here, even great ekantiks contemplate this.
Such is the discourse of God.
And listening, contemplation, and deep meditation are only there.
Nowhere else.
Not even in other abodes.
It's not about breaking the causal body.
Breaking the causal body is only as long as it is here.
Chance.
After leaving here, there's nothing.
If I take a stroll here, it's fine.
Many Katha-Varta are very much Katha.
If Maharaj's words are contemplated and thought about in a scriptural way, then the causal body is like breaking a spell.
They do Katha-Varta; here it is said to listen.
He
They do Katha-Varta.
And here it is said to listen.
It is said, isn't it, that one should contemplate and then keep it in mind, or listen and then keep it in mind?
Without Maharaj, how would Maharaj's words be spoken?
Oh, it is said that even if one has gathered small pieces from all four sides, but they are not Maharaj's thoughts, Maharaj's... If Maharaj has said it, the meaning of 'dharvu' is not just to remember it.
One has to internalize it in the jiva.
To keep in mind
The meaning is just to remember; if one remembers, then this thing automatically works.
But now, whatever he has kept in mind, everything.
Otherwise, if it's the world's garbage that he has kept in mind and remembered, then later, when he goes inside, that garbage will only work, what else will it do?
So you're saying it becomes like a robbery.
By scriptural debate, Maharaj is supreme, Maharaj is like this, Maharaj is a figure, Maharaj is a figure.
That's just for bread.
It's not inside.
If it's inside, then one should do such work, as Maharaj said.
The result leads to an inference.
Not based on what he does, but on what his result is.
If there is a result, then they are right.
And if there is no result, then they are wrong.
In that, we, huh?
Which method is wrong in that?
Intention.
The intention is not to break the causal body.
The intention is not to please God.
The intention is to earn a living.
Bread is also in a pure business, so bread is there.
No matter how lustful, angry, greedy, or debauched a jiva may be.
And if he is a thief or a dacoit, he earns his bread by stealing.
If they are good people, they earn their bread by doing good business.
If he is a Brahmin, he earns his bread by performing puja and rituals.
In that, we have to earn our bread by doing Katha-Varta.
Everyone's business is just bread.
Nothing else.
We have to earn our bread by doing Katha-Varta.
We get better bread here, more easily than others.
In mango season, you get it at home too.
In other seasons, you get other things.
To earn bread.
Business.
What did Maharaj say? That a pandit knows all the scriptures.
All the points that Maharaj mentioned in this, he knows.
Then why don't his inner enemies decrease?
Maharaj said that all these make him leave his work.
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Maharaj said that when he sits down to study the scriptures at the starting point, he makes a resolution at the starting point: 'Why am I studying this?'
To earn bread.
So, we sadhus, when it's the starting point, we have decided from there.
I study to deliver discourses.
Because I memorize the Vachanamrut to deliver discourses.
When they come, they should be able to speak in the discourse.
And make everyone listen intently by making them hear.
Not by internalizing it in the jiva.
So, if the starting point is set incorrectly from the beginning,
it's like if the first button of a shirt is buttoned incorrectly,
even if you try to adjust it, one side will remain here and the other side there.
It never aligns properly.
The first button is buttoned incorrectly, right?
So, the first button is what matters.
Then people don't look much, but they just button it up and go on.
Then one side goes here and the other side goes there, so that's how it is for us.
If the first button is buttoned incorrectly,
then it will remain buttoned incorrectly all the way.
It won't look right.
The shirt might be very good, bought from Reliance.
Tell me,
but what's the point if the buttons are wrong?
So, Vedanta is all good, but the button has to be buttoned correctly.
Otherwise, it won't be right.
No matter how lustful, angry, greedy, or immoral a jiva may be, if he listens to such talks with faith and affection, all his vices are removed. Just as a man who can chew raw chickpeas with his teeth, if he eats a raw mango properly, he cannot even chew rice. Similarly, no matter how attached one is to lust and other vices, if one listens to such talks with faith and devotion, that person will not be able to enjoy the pleasures of the senses. And even if one dries up the body by observing vows like Taptakruchhra and Chandrayana, the mind of such a person does not become detached from worldly pleasures as it does for one who listens to such divine discourses.
Just as a man
first has the strength in his teeth to chew raw chickpeas.
And if he eats a raw mango properly, he cannot even chew rice because of it.
Similarly, no matter how attached one is to lust and other vices, if one listens to such talks with faith and devotion, that person will not be able to enjoy the pleasures of the senses.
And even if one dries up the body by observing vows like Taptakruchhra and Chandrayana, the mind of such a person does not become detached from worldly pleasures as it does for one who listens to such divine discourses. Saubhari Rishi performed penance for 60,000 years.
Saubhari Rishi performed penance for 60,000 years.
The causal body was not destroyed.
No sin occurred.
The sin of the causal body occurred.
Even though the Rishi had anthills formed on his head, his causal body was not destroyed.
He only performed penance.
He hadn't listened by reading and hearing; he hadn't done manan (contemplation).
No Rishi would have gone to tell him to come to the discourse every morning.
Our Rishis usually run away, and it's not often that we have to drag them here by their ears.
Otherwise, we would have to drag the Rishis by their ears and tell them to come to the discourse.
But that Rishi had no one to hold his ear; he was alone.
So he performed a lot of penance, but his causal body was not broken.
Even if it boils, it won't break.
Maharaj has said that even if one meditates, it won't break.
If one dries up the body by performing penance, Taptakruchhra, and Chandrayana,
and daily performs japa and wears out the rosary,
even then the causal body does not break.
The causal body breaks only if one performs manan, shravan, and nididhyasan as Maharaj has said, otherwise it does not break.
You say that one contemplates and thinks about the discourses, but
it is only when one contemplates and thinks about the discourses of someone whose causal body has been broken that it happens.
If one's causal body is like a boathouse and one contemplates its discourses, what else will happen to this person?
And even if one dries up the body by observing vows like Taptakruchhra and Chandrayana, the mind of such a person does not become detached from worldly pleasures as it does for one who listens to such divine discourses.
And by listening to such talks, your minds will become free from doubts, which will not happen when you are meditating or chanting on a rosary.
I remember when I used to take the Vachanamrut's narrow path.
The peace that comes from that is not achieved by anything else.
If one has cultivated a good habit of contemplation through it, then the work will be good.
It doesn't happen in a single day for anyone.
But one needs long-term persistence.
What does it take to become a genius?
It requires hard work.
Hard work means not just doing it in one day.
But 10 years, 20 years, 25 years.
I contemplate the Vachanamrut, so how many years has it been for me? It's been 50 years.
When Shastriji Maharaj used to talk, it was 50 years.
25 years
Maharaj has spoken about it for many births.
It doesn't finish in 25 years.
We haven't even finished it in 50 years yet.
It's said to be for many births.
That's called hard work.
Then one becomes a genius.
Goes to Akshardham.
A genius goes to Akshardham, right?
Everyone doesn't go.
The Vachanamrut's chain is such that they just speak it.
But along with that, one should remember a little.
What thoughts, what feelings, what did I understand from this Vachanamrut?
What did I remember?
What did Maharaj say?
What would Gopal Anand Swami and Gunatitanand Swami have thought about this?
What is left for me?
One should do it from different angles.
Do it from different angles.
One time keep this angle, second time keep this angle, third time keep this angle.
If one remembers from different angles, then it will sink in a little.
Otherwise, it won't sink in.
Suppose, let's say, of unbroken remembrance.
So what did I understand from that?
How does this word of Maharaj apply to me?
This Vachan, speak the whole chain.
One by one, keep resolving, what does this apply to me?
What would others understand in this?
Others, meaning not all others are useless.
What did Maharaj understand in this, what did Nityanand Swami understand, what did Gopal Anand Swami, Gunatitanand Swami, Muktanand Swami understand?
Did I understand anything from that?
If one meditates from such an angle, then what one desires automatically sinks in.
After hearing such talk, your mind, all of your minds, must be becoming nirvikalp (free from doubts), but it might not be happening when you are meditating or chanting on a rosary.
Therefore, with faith and love, listening to the words of Bhagwan Purushottam Narayan, there is no greater means than this for the mind to become stable and detached from worldly objects.
Maharaj said that there is no greater means than this for the causal body to break.
We need leisure.
To break the causal body,
there is no greater means than this.
Maharaj said the same thing