॥ શ્રી સ્વામિનારાયણો વિજયતે ॥

ભગવાન સ્વામિનારાયણનાં

॥ વચનામૃત ॥

Gadhada III-2: The Attainment of All Purushārths; Incarnate God in the Form of the Guru

Nirupan

Gunātitānand Swami says, “Where there is the great Sadhu, moral codes are observed, dharma is practiced and spiritual wisdom is attained. Also, where there is the Sadhu there are infinite virtues, and also God. So, as a result, the jiva becomes divine. In the Vachanāmrut, it is noted that God has said, ‘I am not as pleased by austerities, renunciation, yoga, observance of vows, donations or other endeavors as I am by the association of a Sadhu of complete inner purity.’ Having attained this satsang, the merits are limitless. Ajāmil was a grave sinner, but he met Sanakādik, bowed to them and said, ‘I will not be able to do anything.’ But sadhus are compassionate, so they named his son Nārāyan, and in this way he attained moksha.”

[Swāmini Vāto: 1/181]

After having Vachanāmrut Gadhadā III-2 read, Gunātitānand Swāmi said, “One who sees worth in anything else except Mahārāj, and desires to see something else (e.g. other wonders) is like one who lights a small lamp before the sun. Could he be called a satsangi? When this talk is understood, one will become mad. The fact that one does not become mad after understanding God’s glory is due to God’s will. To attain the company of the Ekāntik Sant is rare. All the work that God can do can be done by him. Not everyone has the company of God. Therefore, understand the virtues of the Ekāntik Sant.”

[Swāmini Vāto: 5/112]

August 1961, Mumbai. One morning, Yogiji Mahārāj explained Vachanāmrut Gadhadā III-2 saying, “If Mahārāj willed, he would have placed everyone into samādhi and shown them the radiance (of Akshardham); however, he did not do so and swore (by the assembly of sadhus) instead (to believe this assembly is divine). The reason (for not showing radiance) was that everyone would become mad and divert from the path. Mahārāj says, ‘We are able to see the divinity; hence, we are swearing by the assembly.’”

[Brahmaswarup Yogiji Mahārāj: 3/220]

January 15, 1967, Mumbai. After completing his morning pujā in Kapolvādi, Yogiji Mahārāj explained Vachanāmrut Gadhadā III-2, “In this Vachanāmrut, Mahārāj has pointed everyone in the direction of Gunātit. One has to talk for a long time to help one recognize the Satpurush. Everyone understood Mahārāj to be a sadguru! Only Gunātit did not understand as such. If someone came and said, ‘All five Pāndavas have arrived at the seashore, as tall as five arms!’ Everyone would run. Once, a faucet burst in Rājkot and without investigating what happened, someone exclaimed, ‘Ganga erupted.’ (i.e. the water of Ganga erupted from the ground there). Everyone ran (to see it). Everyone ran to the Muslim in Jāmnagar who [claimed that] he could cure tuberculosis! However, no one is astonished that the Gunātit, who hails from Akshardhām, sits here. Just as a son is the successor of his father, the successor of Mahārāj is the Satpurush. What is wrong in recognizing just Mahārāj? No! One has to understand the Satpurush along with him. Even today, one cannot understand Gunātit. How can one discern north or east if one has lost all sense of direction? There are only a few who remain close yet do not perceive any human traits.” In this way, Swāmishri spoke very meaningfully.

[Brahmaswarup Yogiji Mahārāj: 4/376]

While explaining Vachanāmrut Gadhadā III-2, Yogiji Mahārāj said, “Who is the eternal Satpurush? The Gunātit Sant. One attains sanskārs through the association of the Satpurush. One who has attained the association of such a Sant, yet cannot understand his greatness as it is has an extremely dull intellect. An ant that climbs into a bag of sugar crystals will merrily keep eating them all the way to Kāshi. Similarly, one should sit in this bag (in the form of the Satpurush). Mahārāj says: ‘This is not an ordinary assembly. I regard this spiritual assembly higher than Golok, Vaikunth, etc.’ One should perform austerities, observe renunciation and religious vows. One should focus on the divine form of God. One should believe oneself to be Brahma and do darshan - this is service in itself. We may not believe what has been said; thus Mahārāj swears. I (Mahārāj) see everyone resplendent with divine light. What do we mean by that? It does not mean a blaze of light, but it means due to one’s association with God. Otherwise, we would perceive manushyabhāv.”

[Yogi Vāni: 12/34]

June 23, 1962. Mumbai. In the afternoon discourse, Yogiji Mahārāj had Gadhadā III-2 read and said, “Satsang means Satpurush. Before acquiring the association of the Satpurush, one encounters three paths - the three inclinations (ātmā-realization, vow of fidelity, and servitude). Toward which one of these should one turn? One becomes confused (not knowing which of these three is their inclination). If someone showed them, then one’s confusion would be cleared. The Satpurush shows one which is their inclination and their confusion is cleared by trusting his words.

“One becomes deluded by anger. One would hit their own brother with an ax (being deluded with anger). One accumulates wealth due to greed. One would commit a similar sin being deluded by greed. One should ask the Motā-Purush, ‘Which is my inclination?’ Then one should offer bhakti in that direction. When one offers bhakti remaining within their inclination, then lust, etc. become weak. ‘I am a servant of Sahajānand.’

“Who is the eternal Satpurush? The Gunātit Sant. One attains sanskārs through the association of the Satpurush. One who has attained the association of such a Sant, yet cannot understand his greatness as it is has an extremely dull intellect. An ant that climbs into a bag of sugar crystals will merrily keep eating them all the way to Kāshi. Similarly, one should sit in this bag (in the form of the Satpurush). Mahārāj says: ‘This is not an ordinary assembly. I regard this spiritual assembly higher than Golok, Vaikunth, etc.’ One should perform austerities, observe renunciation and religious vows. One should focus on the divine form of God. One should believe oneself to be Brahma and do darshan - this is service in itself. We may not believe what has been said; thus Mahārāj swears. I (Mahārāj) see everyone resplendent with divine light. What do we mean by that? It does not mean a blaze of light, but it means due to one’s association with God. Otherwise, we would perceive manushyabhāv.”

[Brahmaswarup Yogiji Mahārāj: 3/362]

SELECTION 
TYPE * History * Mahima * Nirupan * Prasang * Summary * Akhyan VAKTA * Aksharbrahma Shri Gunatitanand Swami * Brahmaswarup Mahant Swami Maharaj * Brahmaswarup Pragji Bhakta * Brahmaswarup Pramukh Swami Maharaj * Brahmaswarup Shastriji Maharaj * Brahmaswarup Yogiji Maharaj REFERENCE * Aksharamrutam * Aksharbrahma Shri Gunatitanand Swami: Part 1 * Aksharbrahma Shri Gunatitanand Swami: Part 2 * Brahmaswarup Pramukh Swami Maharaj: Part 2 * Brahmaswarup Shastriji Maharaj: Part 1 * Brahmaswarup Shastriji Maharaj: Part 2 * Brahmaswarup Shri Pragji Bhakta * Brahmaswarup Yogiji Maharaj: Part 1 * Brahmaswarup Yogiji Maharaj: Part 2 * Brahmaswarup Yogiji Maharaj: Part 3 * Brahmaswarup Yogiji Maharaj: Part 4 * Brahmaswarup Yogiji Maharaj: Part 5 * Brahmaswarup Yogiji Maharaj: Part 6 * Chalo Chale Ham Akshardham * Parabhakti * Sanjivani * Satsang Saurabh: Part 1 * Swabhavvash Sansar * Swamini Vato * Yogi Gita Marma * Yogi Vani PLACE YEAR

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