2.1 In the Samvat year 1877, on Ãso sud 2 [9th October, 1820], Swãmi Shree Sahajãnandji Mahãrãj was sitting on the veranda outside the north-facing rooms of Vastã Khãchar’s darbãr in Kãriyãni. He was dressed entirely in white clothes. A sabhã of paramhans, as well as haribhaktas from various places, had gathered before Him.
2.2 By Shreeji Mahãrãj’s ãgnã, the junior paramhans had come to the front of the sabhã and were asking and answering questions amongst themselves.
2.3 Then, Shreeji Mahãrãj said, “Allow me to ask one question.”
2.4 The junior paramhans responded by saying, “Mahãrãj, please do ask.”
2.5 Shreeji Mahãrãj then said, “One person’s intellect is such that since the day he joined satsang, he may occasionally perceive avgun in Bhagvãn and His sant, but it does not persist, and then passes away. Day by day, he may continue perceiving gun and avgun, but he never abandons satsang. This is because he is wise and realises, ‘There is no sant like this in the entire brahmãnd, and there is no other Bhagvãn besides his Mahãrãj’. As he has realised this, he remains firm in satsang. On the other hand, another person’s intellect is such that he never perceives avgun in Bhagvãn or His sant. But, even though the intellects of both bhaktas are outwardly similar, and their nishchay in Bhagvãn is also similar, one person continues perceiving avgun, while the other does not. What is the fault in the intellect of the person who keeps perceiving avgun? I put this question to Nãnã Shivãnand Swãmi.”
2.6 Nãnã Shivãnand Swãmi then attempted to answer the question, but was unable to do so adequately.
2.7 Then, Bhagvadãnand Swãmi said, “That person’s intellect is cursed.”
2.8 At that point, Shreeji Mahãrãj said, “He is correct. That is the correct answer to the question. In the world, do people not say, ‘He has been cursed by someone?’ In the same way, that individual has been cursed because he may have hurt a great sant, he may have hurt a humble person, or he may not have served his parents. That is why his intellect is the way it is.”
2.9 Then, Bhagvadãnand Swãmi asked, “Mahãrãj, how can his cursed intellect be healed?”
2.10 Shreeji Mahãrãj explained, “This piece of cloth which I wear on my head and a thick cloth like a rug cannot be washed with the same amount of effort. This is because this thin cloth is cleaned immediately by washing it with only a small amount of soap. On the other hand, to wash a thick cloth, it must be soaked in water for two to four days, and then boiled over a fire. Only then, after it is washed with soap, does it become clean. Similarly, if a person whose intellect is cursed follows niyams only to the extent that everyone else does, then that avgun will not be eradicated. He should not only remain free of kãm, svãd, lobh, moh, and mãn as others. Instead, he should become more free of kãm than others; he should become more free of lobh than others; he should become more free of svãd than others; he should become more free of moh than others. Also, he should go to sleep later than others; and he should chant the name of Bhagvãn with a mãlã more often than others; and he should wake up a little earlier than others. In this way, if he follows niyams more intensely than others, his cursed intellect will be healed; otherwise it will not be healed.”
2.11 Then, Motã Shivãnand Swãmi asked Motã Yogãnand Swãmi a question: “Do karmas have a form or are they formless?”
2.12 Motã Yogãnand Swãmi replied, “I do not think I can answer that question.”
2.13 Shreeji Mahãrãj then replied, “In reality, karmas are without a form, but the good or bad fruits which result from those karmas do have a form. Those who claim that karmas have a form are nãstiks. After all, a karma is an action, and so it cannot have a form.”
2.14 Shreeji Mahãrãj talked a great deal in this way, but only a small portion has been mentioned here.
End of Vachanãmrut Kãriyãni || 2 || 98 ||