॥ શ્રી સ્વામિનારાયણો વિજયતે ॥

ભગવાન સ્વામિનારાયણનાં

॥ વચનામૃત ॥

Gadhada II-56

A Lightly Dyed Cloth

On Āshādh sudi 5, Samvat 1881 [1 July 1824], Swāmi Shri Sahajānandji Mahārāj was sitting on a cushion with a cylindrical pillow that had been placed on a large, decorated cot on the veranda outside the east-facing rooms of Dādā Khāchar’s darbār in Gadhadā. He was dressed entirely in white clothes. At that time, some sādhus were singing devotional songs to the accompaniment of a dukad and sarodā, while munis as well as devotees from various places had gathered before Him in an assembly.

After the singing had finished, Shriji Mahārāj said, “Upon hearing these devotional songs, My ātmā delved into deep thought, from which I have concluded that profound love for God is indeed a great thing. I then remembered Gopālānand Swāmi and all of the devotees who have such love for God, and in all of their antahkarans and jivas I could see their love towards God. Thereafter, I examined My own ātmā, and it appeared to Me that others do not seem to have as much love for God as I do. After all, if they were to encounter adverse circumstances, then even though they are great, their mind would at least be slightly affected. Thus I felt that ultimately their foundation appears to be weak. In fact, if they were to encounter extremely adverse circumstances, their love for God would not remain stable at all.

“So after examining everyone, it seems to Me that My position is better, in the sense that regardless of the extent of adverse circumstances that I may encounter, in no way will My antahkaran ever be affected.”

Continuing, Shriji Mahārāj said, “Only his love for God is true who never develops love for anything other than God. In fact, the essence of all scriptures is simply this: God is the sole source of eternal bliss and the supreme essence of everything. Excluding God, all other objects are absolutely worthless and totally unsubstantial.

“If a person does have as much love for other objects as he does for God, then his foundation is indeed very weak. Consider the analogy of a piece of lightly dyed cloth. It may look very nice initially, but if water happens to fall on it, and it is then put out to dry in the sun, then it becomes utterly useless. So much so, that it would not even remain like a white piece of cloth. In the same way, then, when a person who has affection for the panchvishays encounters evil company, one can never be certain about him.

“Thus, to please God, a devotee should totally discard the panchvishays. He should also abandon any affection for objects which may hinder his love for God.”

Vachanamrut ॥ 56 ॥ 189 ॥

* * *

This Vachanamrut took place ago.


FOOTNOTES

1. Shriji Maharaj says here, “I examined My own ātmā.” Here, ātmā means swarup. And a gnāni is the ātmā of God as according to Gita 7/18. Moreover, Aksharbrahma is the personified form of gnān; meaning, Aksharbrahma is a complete gnāni. Therefore, Aksharbrahma is the ātmā of Parabrahma, who is Maharaj. In this way, Aksharbrahma and Maharaj have a oneness. Shriji Maharaj is Parabrahma Purushottam Narayan and the Lord of Akshardham. Therefore, it is not necessary for him to have love toward any other God. Therefore, his statement: “...it appeared to Me that others do not seem to have as much love for God as I do...” should be understood as: Others do not seem to have as much love for God as Aksharbrahma Gunatitanand Swami, who is my swarup.

Similarly, “...it seems to Me that My position is better...” means the position of Aksharbrahma is better. And “...in no way will My antahkaran ever be affected...” means the Gunatit will never be affected.

The intent of Maharaj’s words in these two paragraphs is that both Parabrahma, which is himself, and Aksharbrahma, who is Gunatitanand Swami, are eternally transcendental to māyā. Therefore, they are not affected by adverse influence of unfavorable place, time, etc. Other than these two, no matter how great another may be, he will be affected by adverse place, time, etc.

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