॥ શ્રી સ્વામિનારાયણો વિજયતે ॥

ભગવાન સ્વામિનારાયણનાં

॥ વચનામૃત ॥

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,

Daivee hyeshā guna-mayee mama māyā duratyayā |
Mām-eva ye prapadyante māyām-etām taranti te ||

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 realised 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 realises 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,

Sarva-dharmān-parityajya mām-ekam sharanam vraja |
Aham tvām sarva-pāpebhyo mokshayishyāmi mā shuchaha ||

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 recognise 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 recognise 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 calibre in this very life. Such are the fruits of the similar service of God and God’s Bhakta.”

Vachanamrut ॥ 5 ॥ 205 ॥

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This Vachanamrut took place ago.


FOOTNOTES

1. दैवी ह्येषा गुणमयी मम माया दुरत्यया ।
मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते ॥

A person who attains me transgresses my māyā - which is composed of the gunas and which cannot otherwise be transgressed even by suffering hardships. - Bhagwad Gitā: 7.14

2. सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज ।
अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥

Abandon all [other] forms of dharma and surrender only unto me. I shall deliver you from all sins; [so] do not lament. - Bhagwad Gitā: 18.66

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