Vartal-5

One Should Not Perceive Māyā in God; Performing Similar Service

On Māgshar vadi 4, Samvat 1882 [29 December 1825], Swāmi Shri Sahajānandji Mahārāj was sitting facing north on a large, decorated seat under a mango tree along the banks of Lake Gomti, north of the mandir of Shri Lakshminārāyan in Vartāl. He was dressed entirely in extremely fine, white clothes, and He had several garlands of roses hanging around His neck. Bunches of flowers, each made from two large roses, had been placed upon His ears, and tassels made from roses decorated His pāgh. At that time, an assembly of all of the munis as well as devotees from various places had gathered before Him.

Then Shriji Mahārāj said, “Please ask complex questions in order to relieve everyone’s lethargy.” Having said that, Mahārāj Himself put a pillow facing west and lied down.

Thereupon Muktānand Swāmi asked, “In the verse,

“Shri Krishna Bhagwān says, ‘A person who attains me transgresses my māyā - which is composed of the gunas and which cannot otherwise be transgressed even by suffering hardships.’ Yet, even after one has attained God, one is still disturbed by thoughts and desires in one’s heart during the worship of God. What else besides māyā could be causing this? That is the question.”

Shriji Mahārāj sat upright from his lying posture and with great compassion said, “Of the three gunas of māyā, the five bhuts and the five tanmātrās are tamogun-predominant; the ten indriyas, the buddhi and the prāns are rajogun-predominant; the man and the presiding deities of the indriyas and antahkaran are sattvagun-predominant. In the past, all those who have become devotees have possessed the products of the three gunas - the bhuts, the indriyas, the antahkaran and their presiding deities. Thus, the answer to the question is as follows: One who has the firm conviction of God - i.e., who has realized God completely by believing that there are no māyik qualities in His form and that that God transcends māyā and the products of māyā - the three gunas - has transcended God’s māyā. Despite the fact that he has within him the products of the gunas of māyā - i.e., the bhuts, the indriyas, the antahkaran and their presiding deities, each of which carries out its respective activities - he is still said to have transcended māyā. This is because even though the products of māyā are within him, he still realizes that the incarnate form of Shri Vāsudev Bhagwān, who is worthy to be worshipped by him, transcends the gunas of māyā; thus, he himself should also be known to have transcended māyā.

“Even the scriptures acknowledge that the gunas seem to have influenced all, including the deities such as Brahmā, etc., and the rishis such as Vasishtha, Parāshar, Vishwāmitra, etc. Does that imply that they cannot be called muktas? Also, does that imply that they cannot be said to have transcended māyā? In fact, they are all muktas, and they have all transcended māyā. If we do not answer in this manner, then there is no other possible solution to that question. Thus, this is the only answer.”

Then Nityānand Swāmi asked, “Mahārāj, people go to seek the refuge of God; what, then, are the characteristics of having the refuge of God?”

Shriji Mahārāj replied, “God has said in the Gitā,

“In this verse he says, ‘Abandon all other forms of dharma and surrender only unto me. I shall deliver you from all sins, so do not lament.’ One who has such a firm refuge of God, even if he were to experience pain equivalent to that of final dissolution, he would not believe anyone else to be his guardian against such misery except God. Moreover, whatever happiness he wishes for, he seeks to attain only from God. That is, he does not consider anyone but God to be the source of happiness. Moreover, he behaves only according to the wishes of God. Such a person can be known to have taken refuge in God. It is he who can be called a staunch devotee of God.”

Then Nājā Bhakta asked, “How can one recognize a person who, when he speaks, shows that he has faith in God like that of a devotee, yet does not truly have the total refuge of God?”

Shriji Mahārāj replied, “Only after staying together and working together can one recognize the strength or weakness of the faith of a devotee of God. One who has little faith would become agitated and find a path out of the Satsang fellowship. He would seek solitude where he could engage in worship to his capacity, but he would not be able to tolerate the pressures of living with the fellowship of devotees. Thus, refuge of God is of three levels: highest, medium, and lowest. Due to this, there are three levels of devotees.”

Thereafter, Nityānand Swāmi asked, “Can a devotee who is of the lowest level eradicate his deficiency and become a devotee of the highest level in this very life or not?”

Shriji Mahārāj replied, “Just as one performs the mānsi pujā of God, if one also performs the mānsi pujā of the ideal Bhakta along with God, by offering him the prasād of God; and just as one prepares a thāl for God, similarly, if one also prepares a thāl for God’s ideal Bhakta and serves it to him; and just as one donates five rupees to God, similarly, if one also donates money to the great Sant - then by performing with extreme affection such similar service of God and the Sant who possesses the highest qualities, even if he is a devotee of the lowest type and was destined to become a devotee of the highest type after two lives, or after four lives, or after ten lives, or after 100 lives, he will become a devotee of the highest caliber in this very life. Such are the fruits of the similar service of God and God’s Bhakta.”

On Magshar vadi 4, Samvat 1882 [29 December 1825], Swami Shri Sahajanandji Maharaj was sitting facing north on a large, decorated seat under a mango tree along the banks of Lake Gomti, north of the mandir of Shri Lakshminarayan in Vartal. He was dressed entirely in extremely fine, white clothes, and He had several garlands of roses hanging around His neck. Bunches of flowers, each made from two large roses, had been placed upon His ears, and tassels made from roses decorated His pagh. At that time, an assembly of all of the munis as well as devotees from various places had gathered before Him.

Then Shriji Maharaj said, “Please ask complex questions in order to relieve everyone’s lethargy.” Having said that, Maharaj Himself put a pillow facing west and lied down.

Thereupon Muktanand Swami asked, “In the verse,

“Shri Krishna Bhagwan says, ‘A person who attains me transgresses my maya - which is composed of the gunas and which cannot otherwise be transgressed even by suffering hardships.’ Yet, even after one has attained God, one is still disturbed by thoughts and desires in one’s heart during the worship of God. What else besides maya could be causing this? That is the question.”

Shriji Maharaj sat upright from his lying posture and with great compassion said, “Of the three gunas of maya, the five bhuts and the five tanmatras are tamogun-predominant; the ten indriyas, the buddhi and the prans are rajogun-predominant; the man and the presiding deities of the indriyas and antahkaran are sattvagun-predominant. In the past, all those who have become devotees have possessed the products of the three gunas - the bhuts, the indriyas, the antahkaran and their presiding deities. Thus, the answer to the question is as follows: One who has the firm conviction of God - i.e., who has realized God completely by believing that there are no mayik qualities in His form and that that God transcends maya and the products of maya - the three gunas - has transcended God’s maya. Despite the fact that he has within him the products of the gunas of maya - i.e., the bhuts, the indriyas, the antahkaran and their presiding deities, each of which carries out its respective activities - he is still said to have transcended maya. This is because even though the products of maya are within him, he still realizes that the incarnate form of Shri Vasudev Bhagwan, who is worthy to be worshipped by him, transcends the gunas of maya; thus, he himself should also be known to have transcended maya.

“Even the scriptures acknowledge that the gunas seem to have influenced all, including the deities such as Brahma, etc., and the rishis such as Vasishtha, Parashar, Vishwamitra, etc. Does that imply that they cannot be called muktas? Also, does that imply that they cannot be said to have transcended maya? In fact, they are all muktas, and they have all transcended maya. If we do not answer in this manner, then there is no other possible solution to that question. Thus, this is the only answer.”

Then Nityanand Swami asked, “Maharaj, people go to seek the refuge of God; what, then, are the characteristics of having the refuge of God?”

Shriji Maharaj replied, “God has said in the Gita,

“In this verse he says, ‘Abandon all other forms of dharma and surrender only unto me. I shall deliver you from all sins, so do not lament.’ One who has such a firm refuge of God, even if he were to experience pain equivalent to that of final dissolution, he would not believe anyone else to be his guardian against such misery except God. Moreover, whatever happiness he wishes for, he seeks to attain only from God. That is, he does not consider anyone but God to be the source of happiness. Moreover, he behaves only according to the wishes of God. Such a person can be known to have taken refuge in God. It is he who can be called a staunch devotee of God.”

Then Naja Bhakta asked, “How can one recognize a person who, when he speaks, shows that he has faith in God like that of a devotee, yet does not truly have the total refuge of God?”

Shriji Maharaj replied, “Only after staying together and working together can one recognize the strength or weakness of the faith of a devotee of God. One who has little faith would become agitated and find a path out of the Satsang fellowship. He would seek solitude where he could engage in worship to his capacity, but he would not be able to tolerate the pressures of living with the fellowship of devotees. Thus, refuge of God is of three levels: highest, medium, and lowest. Due to this, there are three levels of devotees.”

Thereafter, Nityanand Swami asked, “Can a devotee who is of the lowest level eradicate his deficiency and become a devotee of the highest level in this very life or not?”

Shriji Maharaj replied, “Just as one performs the mansi puja of God, if one also performs the mansi puja of the ideal Bhakta along with God, by offering him the prasad of God; and just as one prepares a thal for God, similarly, if one also prepares a thal for God’s ideal Bhakta and serves it to him; and just as one donates five rupees to God, similarly, if one also donates money to the great Sant - then by performing with extreme affection such similar service of God and the Sant who possesses the highest qualities, even if he is a devotee of the lowest type and was destined to become a devotee of the highest type after two lives, or after four lives, or after ten lives, or after 100 lives, he will become a devotee of the highest caliber in this very life. Such are the fruits of the similar service of God and God’s Bhakta.”

FOOTNOTES