Gadhada II-32

A Cactus Plant; Unhindered Bhakti

On Shrāvan sudi 5, Samvat 1880 [11 August 1823], Swāmi Shri Sahajānandji Mahārāj was sitting in His residence in Dādā Khāchar’s darbār in Gadhadā. He was dressed entirely in white clothes. He had also tied a black-bordered cloth around His head. In addition to this, garlands of flowers adorned His neck, bunches of flowers were placed upon His ears and tassels of flowers were placed upon His head. At that time, an assembly of paramhansas as well as devotees from various places had gathered before Him.

Then addressing all of the devotees, Shriji Mahārāj said, “In worldly life, the affection one has for family members is like that of a cactus plant or the branch of a banyan or pipal tree. That is, if they are cut and transplanted elsewhere, they would once again grow into trees. In comparison, once a mango tree or a neem tree is cut, it does not take root again. The affection that one has for those other than the members of one’s family is like that of the mango tree or the neem tree. Again, the affection one has for the members of one’s family is like the cactus plant and banyan tree in that if they have been cut down, they unfailingly do grow again, even while lying in the soil.

“For this reason, the affection that a person harbors for his family is only uprooted when he realizes his true form to be the jivātmā, distinct from the three bodies of sthul, sukshma and kāran; when, discarding all vanity of gender, caste and āshram, he beholds God’s form within it; and when he becomes eager to engage only in the worship of God. Only then will the affection that he harbors for his family be completely cut. Besides this, though, there are no other means to do so.”

Then Shriji Mahārāj continued, “The sole cause behind the jiva attaining liberation, transcending māyā and becoming brahmaswarup is its engagement in the gnān, meditation, devotional songs, spiritual discourses, etc., of the manifest form of Vāsudev Bhagwān, who is Purushottam. It is due to these that the jiva transgresses māyā, attains an extremely elevated state, and also attains God’s Akshardhām. In this, ātmā-realization, vairāgya and dharma are merely helpful auxiliaries in offering bhakti to God. Without the bhakti of God, though, vairāgya, ātmā-realization and dharma alone are not capable of allowing the jiva to transcend māyā. In fact, even if one does not possess intense dharma, ātmā-realization or vairāgya, if one possesses only bhakti towards God, then one would still attain liberation and transcend māyā. Such is the superiority of bhakti over dharma, ātmā-realization, and vairāgya.

“Nevertheless, only with the help of dharma and the other attributes is unhindered bhakti possible. Without those other attributes, though, there will definitely be difficulties in offering bhakti during times of adverse circumstances. That is why one should offer bhakti coupled with dharma, ātmā-realization and vairāgya.

“Having said this, though, even if a devotee who offers such bhakti happens to be confronted by adverse places, times, actions and company, then although he is a devotee of God, his heart would indeed become disturbed, and he would become whimsical. Therefore, one should forsake such adverse places, adverse times, adverse actions and adverse company and forever associate with favorable places, favorable times, favorable actions and favorable company; but never should one associate with adverse circumstances.”

On Shravan sudi 5, Samvat 1880 [11 August 1823], Swami Shri Sahajanandji Maharaj was sitting in His residence in Dada Khachar’s darbar in Gadhada. He was dressed entirely in white clothes. He had also tied a black-bordered cloth around His head. In addition to this, garlands of flowers adorned His neck, bunches of flowers were placed upon His ears and tassels of flowers were placed upon His head. At that time, an assembly of paramhansas as well as devotees from various places had gathered before Him.

Then addressing all of the devotees, Shriji Maharaj said, “In worldly life, the affection one has for family members is like that of a cactus plant or the branch of a banyan or pipal tree. That is, if they are cut and transplanted elsewhere, they would once again grow into trees. In comparison, once a mango tree or a neem tree is cut, it does not take root again. The affection that one has for those other than the members of one’s family is like that of the mango tree or the neem tree. Again, the affection one has for the members of one’s family is like the cactus plant and banyan tree in that if they have been cut down, they unfailingly do grow again, even while lying in the soil.

“For this reason, the affection that a person harbors for his family is only uprooted when he realizes his true form to be the jivatma, distinct from the three bodies of sthul, sukshma and karan; when, discarding all vanity of gender, caste and ashram, he beholds God’s form within it; and when he becomes eager to engage only in the worship of God. Only then will the affection that he harbors for his family be completely cut. Besides this, though, there are no other means to do so.”

Then Shriji Maharaj continued, “The sole cause behind the jiva attaining liberation, transcending maya and becoming brahmaswarup is its engagement in the gnan, meditation, devotional songs, spiritual discourses, etc., of the manifest form of Vasudev Bhagwan, who is Purushottam. It is due to these that the jiva transgresses maya, attains an extremely elevated state, and also attains God’s Akshardham. In this, atma-realization, vairagya and dharma are merely helpful auxiliaries in offering bhakti to God. Without the bhakti of God, though, vairagya, atma-realization and dharma alone are not capable of allowing the jiva to transcend maya. In fact, even if one does not possess intense dharma, atma-realization or vairagya, if one possesses only bhakti towards God, then one would still attain liberation and transcend maya. Such is the superiority of bhakti over dharma, atma-realization, and vairagya.

“Nevertheless, only with the help of dharma and the other attributes is unhindered bhakti possible. Without those other attributes, though, there will definitely be difficulties in offering bhakti during times of adverse circumstances. That is why one should offer bhakti coupled with dharma, atma-realization and vairagya.

“Having said this, though, even if a devotee who offers such bhakti happens to be confronted by adverse places, times, actions and company, then although he is a devotee of God, his heart would indeed become disturbed, and he would become whimsical. Therefore, one should forsake such adverse places, adverse times, adverse actions and adverse company and forever associate with favorable places, favorable times, favorable actions and favorable company; but never should one associate with adverse circumstances.”