॥ શ્રી સ્વામિનારાયણો વિજયતે ॥

ભગવાન સ્વામિનારાયણનાં

॥ વચનામૃત ॥

Additional-8

Jetalpur-1

About an hour-and-a-half after sunrise on Chaitra sudi 3, Samvat 1882 [10 April 1826], Swāmi Shri Sahajānandji Mahārāj was sitting on a large, decorated cot that had been placed under an āsopālav tree in the mansion in Jetalpur. He was dressed entirely in white clothes. Around His neck He was wearing several garlands of guldāvadi flowers, tassels of dolariyā flowers were dangling from His pāgh, and two karnikār flowers had been placed upon both of His ears. Also, He was playing with a beautiful lemon in His hands. At that time, an assembly of sādhus as well as satsangi men and women from various places had gathered before Him.

Then addressing the entire assembly, Shriji Mahārāj asked, “Everyone in this world accepts some doctrine or other. Basically, though, there are two major doctrines: One is the Dvait doctrine and the other is the doctrine of Advait. Please explain which doctrine a spiritual aspirant should accept.”

Thereupon Purushottam Bhatt said in reply, “Mahārāj, in the Advait doctrine, by believing their ātmā to be God, people behave as they please. Consequently, they fall from the path of liberation. Thus, an aspirant should accept the Dvait doctrine.”

Shriji Mahārāj then raised a doubt. He questioned, “According to the Dvait doctrine, jiva, ishwar and māyā are satya. But as long as māyā persists, how can the jiva attain liberation?”

Purushottam Bhatt replied, “By performing pure karmas one attains liberation.”

Again Shriji Mahārā6j raised a doubt: “The two types of karmas, namely nivrutti and pravrutti, become assimilated in māyā in the form of deep sleep. What is that state of deep sleep like? Well, just as no one is capable of conquering Mount Lokālok, similarly, no jiva is capable of conquering that deep sleep. Above that still is māyā in its state of equilibrium, which is extremely immense. No jiva can conquer it. Thus, the means to transcend māyā is as follows: When the jiva comes into contact with the manifest form of Shri Purushottam Bhagwān - who is beyond māyā and who is the destroyer of māyā and all karmas - or the Sant who has attained that God, then by accepting their refuge, the jiva can transcend māyā.”

After delivering this discourse, Shriji Mahārāj went up into the mansion to His meals. After dinner, He returned and sat on a large, decorated cot under the āsopālav tree. Then, looking lovingly at all of the sādhus and devotees, He said, “In the beginning, when no one honours a person, imagine what his nature is like. Then, when 100 people begin to follow him, his self-conceit becomes of a different type. Further, when 1,000 people or 100,000 people follow him, or 10 million people follow him, his self-conceit becomes of a different type altogether. Then, if he becomes like Brahmā, or Shiv, or Indra, and if he is rational, he would realise, ‘My greatness is not due to this status.’ What is it due to? Well, greatness is due to the ātmā; and secondly, it is due to association with the Sant. This is because even though Brahmā and the others are all great, they still crave for the dust from the feet of the Sant.

“So then, wherein lies the greatness of the Sant? Allow Me to explain. The greatness of the Sant is not due to wealth or objects or any kingdom; rather, his greatness is due to his bhakti and upāsanā of God. Secondly, the Sant has ātmā-realisation. It is due to these virtues that he is great.

“If one cannot realise this, then one should develop a conviction within one’s ātmā that one should be profoundly attached to the Sant who has attained the incarnate form of God, and one should believe only that Sant to be one’s own self. One may doubt, though, ‘How, then, is the master-servant relationship maintained?’ Well, take the example of King Gālav. He wanted to perform a sacrifice for which he specifically required black-eared horses. It so happened that those black-eared horses were at the home of Varun. But since that region was beyond his reach, he called upon Garud. Then, having mounted Garud, he went there and brought back the horses. So does this mean that King Gālav’s servitude towards Garud diminished? No, it did not diminish. Similarly, the purpose of being profoundly attached to the Sant, who is a knower of Brahma, is that he has the ability of penetrating the barriers. That is the reason for being profoundly attached to such a Sant.”

Shriji Mahārāj then added that all should imbibe this principle, as it is the very life of everyone.

Vachanamrut ॥ 8 ॥ 270 ॥

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This Vachanamrut took place ago.

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