Jetalpur-2

Jetalpur-2

In the evening of Chaitra sudi 4, Samvat 1882 [11 April 1826], Swāmi Shri Sahajānandji Mahārāj was sitting on a large, decorated cot that had been placed in the middle of the courtyard of the mandir of Shri Baldevji in Jetalpur. He was dressed entirely in white clothes, and tassels of dolariyā flowers decorated His pāgh. In addition to this, He had a handkerchief in His left hand and was turning a rosary made of tulsi beads with His right hand. At that time, an assembly of munis as well as devotees from various places had gathered before Him.

Thereupon Brahmānand Swāmi bowed before Shriji Mahārāj and asked, “Mahārāj, please reveal who can be called a ‘yati’?”

Shriji Mahārāj said, “One who firmly observes brahmacharya and has conquered all of his indriyas should be known as a ‘yati’; i.e., one who is like Hanumānji and Lakshmanji should be known as a ‘yati’. When, on Rāmchandraji’s instruction, Hanumānji went to Lankā in search of Sitāji, in order to recognize Sitāji he looked at the faces of all of the women in Lankā. As he continued looking, he thought, ‘This is not Jānkiji... This one is not Jānkiji...’ Then, while he was thinking this, he saw Mandodari and thought, ‘Could this be Jānkiji?’ But then he concluded in his mind that because of her separation from Rāmchandraji, Jānkiji’s body would never be so healthy, and she would never be able to sleep so soundly. With this thought in mind, Hanumānji turned back. Then he doubted in his mind, ‘I am a ‘yati’, but could a flaw have developed in me by seeing all these women?’ But then he reconciled to himself, ‘How can there be any flaw in me? It is because of Rāmchandraji’s instruction to find Sitāji that I had to look at all of these women.’ He also thought, “By Rāmchandraji’s grace, no disturbance has arisen in my indriyas and in my vrutti.’ Thinking this, he wandered unreservedly to look for Sitāji. In this way, like Hanumānji, one whose antahkaran remains pure despite being faced by such vicious influences is called a ‘yati’.

“Moreover, while searching for Sitāji in the forest after she was abducted, Rāmchandraji and Lakshmanji came to the place where Sugriv was seated on the Fatak Shilā. There, they informed Sugriv, ‘We have come here because Jānkiji has been abducted. So if you know of her whereabouts, please tell us.’ Sugriv replied, ‘Mahārāj, I did hear the cries, ‘O Rām! O Rām!’ coming from the sky. Also, some pieces of jewelry, which are tied in this piece of cloth, were dropped from above. I have kept them with me.’ Thereupon Raghunāthji requested, ‘Please bring them here so that we can check them.’ Sugriv thus brought the jewelry to Raghunāthji. Raghunāthji took the pieces of jewelry and showed them to Lakshmanji. First he showed ornaments worn on the ears, then he showed bracelets and other ornaments worn on the arms, but Lakshmanji did not recognize any of these. He was then shown some anklets. Lakshmanji immediately exclaimed, ‘Mahārāj! These are Jānkiji’s anklets!’ Hearing this, Raghunāthji inquired, ‘Lakshmanji, how is it that you did not recognize the other ornaments and recognized these anklets?’ Lakshmanji replied, ‘Mahārāj, I have never seen Jānkiji’s body. In fact, except for her feet, I have not seen any other part of Sitāji’s body. The only reason I have been able to recognize the anklets is because whenever I used to go and bow at her feet every evening, I would see her anklets.’ In this way, despite the fact that for 14 years Lakshmanji was in their service, with the exception of Jānkiji’s feet, he had never intentionally seen her body. Such a person should be known as a ‘yati’.”

Having said this, Shriji Mahārāj commented, “This Brahmānand Swāmi is also like that.”

In this manner, as the assembly was listening, Shriji Mahārāj greatly praised Brahmānand Swāmi as being a ‘yati’. Thereafter, Shriji Mahārāj went to the outskirts of the village. There, He sat on a large, decorated cot that had been placed on top of a low, broad platform at the site where the sacrifices had been performed. At that time, an assembly of munis as well as devotees from various places had gathered before Him.

Then Shriji Mahārāj said, “Please begin a question-answer session.”

Thereupon Āshjibhāi Patel asked, “Mahārāj, what is the nature of the jiva? Please reveal it to me as it is.”

Shriji Mahārāj explained, “The jiva is uncuttable, un-pierceable, immortal, chaitanya, and the size of an anu. You may also ask, ‘Where does the jiva reside?’ Well, it resides in the hrudayākāsh, and while staying there it performs different functions. From there, when it wants to see, it does so through the eyes; when it wants to hear sounds, it does so through the ears; it smells all types of smells through the nose; it tastes through the tongue; and through the skin, it experiences the pleasures of all sensations. In addition, it thinks through the man, contemplates through the chitt and makes convictions through the buddhi. In this manner, through the ten indriyas and the four antahkarans, it indulges in all of the vishays. It pervades the entire body from head to toe, yet is distinct from it. Such is the nature of the jiva. It is due to the grace of the incarnate form of Purushottam, Shri Narnārāyan, that a devotee is able to see the jiva as it actually is. Others, on the other hand, cannot even begin to realize the nature of the jiva.”

Having answered the question in this manner and thereby pleasing everyone, Shriji Mahārāj bid ‘Jai Sachchidānand’ to the assembly and retired to the mansion to sleep.

In the evening of Chaitra sudi 4, Samvat 1882 [11 April 1826], Swami Shri Sahajanandji Maharaj was sitting on a large, decorated cot that had been placed in the middle of the courtyard of the mandir of Shri Baldevji in Jetalpur. He was dressed entirely in white clothes, and tassels of dolariya flowers decorated His pagh. In addition to this, He had a handkerchief in His left hand and was turning a rosary made of tulsi beads with His right hand. At that time, an assembly of munis as well as devotees from various places had gathered before Him.

Thereupon Brahmanand Swami bowed before Shriji Maharaj and asked, “Maharaj, please reveal who can be called a ‘yati’?”

Shriji Maharaj said, “One who firmly observes brahmacharya and has conquered all of his indriyas should be known as a ‘yati’; i.e., one who is like Hanumanji and Lakshmanji should be known as a ‘yati’. When, on Ramchandraji’s instruction, Hanumanji went to Lanka in search of Sitaji, in order to recognize Sitaji he looked at the faces of all of the women in Lanka. As he continued looking, he thought, ‘This is not Jankiji... This one is not Jankiji...’ Then, while he was thinking this, he saw Mandodari and thought, ‘Could this be Jankiji?’ But then he concluded in his mind that because of her separation from Ramchandraji, Jankiji’s body would never be so healthy, and she would never be able to sleep so soundly. With this thought in mind, Hanumanji turned back. Then he doubted in his mind, ‘I am a ‘yati’, but could a flaw have developed in me by seeing all these women?’ But then he reconciled to himself, ‘How can there be any flaw in me? It is because of Ramchandraji’s instruction to find Sitaji that I had to look at all of these women.’ He also thought, “By Ramchandraji’s grace, no disturbance has arisen in my indriyas and in my vrutti.’ Thinking this, he wandered unreservedly to look for Sitaji. In this way, like Hanumanji, one whose antahkaran remains pure despite being faced by such vicious influences is called a ‘yati’.

“Moreover, while searching for Sitaji in the forest after she was abducted, Ramchandraji and Lakshmanji came to the place where Sugriv was seated on the Fatak Shila. There, they informed Sugriv, ‘We have come here because Jankiji has been abducted. So if you know of her whereabouts, please tell us.’ Sugriv replied, ‘Maharaj, I did hear the cries, ‘O Ram! O Ram!’ coming from the sky. Also, some pieces of jewelry, which are tied in this piece of cloth, were dropped from above. I have kept them with me.’ Thereupon Raghunathji requested, ‘Please bring them here so that we can check them.’ Sugriv thus brought the jewelry to Raghunathji. Raghunathji took the pieces of jewelry and showed them to Lakshmanji. First he showed ornaments worn on the ears, then he showed bracelets and other ornaments worn on the arms, but Lakshmanji did not recognize any of these. He was then shown some anklets. Lakshmanji immediately exclaimed, ‘Maharaj! These are Jankiji’s anklets!’ Hearing this, Raghunathji inquired, ‘Lakshmanji, how is it that you did not recognize the other ornaments and recognized these anklets?’ Lakshmanji replied, ‘Maharaj, I have never seen Jankiji’s body. In fact, except for her feet, I have not seen any other part of Sitaji’s body. The only reason I have been able to recognize the anklets is because whenever I used to go and bow at her feet every evening, I would see her anklets.’ In this way, despite the fact that for 14 years Lakshmanji was in their service, with the exception of Jankiji’s feet, he had never intentionally seen her body. Such a person should be known as a ‘yati’.”

Having said this, Shriji Maharaj commented, “This Brahmanand Swami is also like that.”

In this manner, as the assembly was listening, Shriji Maharaj greatly praised Brahmanand Swami as being a ‘yati’. Thereafter, Shriji Maharaj went to the outskirts of the village. There, He sat on a large, decorated cot that had been placed on top of a low, broad platform at the site where the sacrifices had been performed. At that time, an assembly of munis as well as devotees from various places had gathered before Him.

Then Shriji Maharaj said, “Please begin a question-answer session.”

Thereupon Ashjibhai Patel asked, “Maharaj, what is the nature of the jiva? Please reveal it to me as it is.”

Shriji Maharaj explained, “The jiva is uncuttable, un-pierceable, immortal, chaitanya, and the size of an anu. You may also ask, ‘Where does the jiva reside?’ Well, it resides in the hrudayakash, and while staying there it performs different functions. From there, when it wants to see, it does so through the eyes; when it wants to hear sounds, it does so through the ears; it smells all types of smells through the nose; it tastes through the tongue; and through the skin, it experiences the pleasures of all sensations. In addition, it thinks through the man, contemplates through the chitt and makes convictions through the buddhi. In this manner, through the ten indriyas and the four antahkarans, it indulges in all of the vishays. It pervades the entire body from head to toe, yet is distinct from it. Such is the nature of the jiva. It is due to the grace of the incarnate form of Purushottam, Shri Narnarayan, that a devotee is able to see the jiva as it actually is. Others, on the other hand, cannot even begin to realize the nature of the jiva.”

Having answered the question in this manner and thereby pleasing everyone, Shriji Maharaj bid ‘Jai Sachchidanand’ to the assembly and retired to the mansion to sleep.