GADHADA I-1: CONTINUOUSLY ENGAGING ONE'S MIND ON GOD
Nijairvacho'mṛutairloke'tarpayadyo nijāshritān |
prīto nah sarvadā so'stu shrī-harir-dharmanandanah ||
Teertha-kshetre krutam pāpam, vajra-lepo bhavishyati ||1
prīto nah sarvadā so'stu shrī-harir-dharmanandanah ||
On the night of Māgshar sudi 4, Samvat 1876 [21 November 1819], Shriji Mahārāj had come to the residential hall of the sādhus in Dādā Khāchar's darbār in Gadhadā. He was dressed entirely in white clothes. At that time, an assembly of sādhus as well as devotees from various places had gathered before Him.
Thereupon Shriji Mahārāj asked, "Which is the most difficult of all spiritual endeavours?"
The brahmachāris, sādhus and householders answered according to their own understanding, but none could give a satisfactory reply.
Shriji Mahārāj then said, "Allow Me to answer. There is no spiritual endeavour more difficult than to continuously engage one's mind on the form of God. The scriptures state that there is no greater attainment for a person whose mind's vrutti is constantly focused on the form of God, because the form of God is like a chintāmani. Just as a person who possesses a chintāmani attains whatever he desires, a person whose mind's vrutti is constantly focused on the form of God can instantly see, if he so wishes, the forms ofjiva, ishwar, māyā and Brahma. He can also see Vaikunth, Golok, Brahmamahol and the other abodes of God. Therefore, there is no spiritual endeavour more difficult nor is there any greater attainment than to continuously engage one's mind on the form of God."
Thereafter, the devotee Govardhanbhāi Sheth asked Shriji Mahārāj, "What is the nature of God's māyā?"
Shriji Mahārāj replied, "Māyā is anything that obstructs a devotee of God while meditating on God's form."
Then Muktānand Swāmi inquired, "What type of body does a devotee of God attain when he leaves his physical body, which is composed of the five bhuts, and goes to the abode of God?"
Shriji Mahārāj answered, "A devotee who has sought refuge in Dharmakul will attain, by the wish of God, a divine body composed of Brahma. When such devotees leave their body and go to the abode of God, some go by sitting on Garud, some go by sitting on a chariot and some go by sitting on a celestial vehicle. This is how they reach the abode of God. Those who have mastered yogic samādhi can actually witness these events."
Thereafter, the devotee Harji Thakkar asked Shriji Mahārāj, "Some have been practising satsang for quite some time, yet they do not harbour the same profound love for the Satsang fellowship as they do for their own body and relatives. What is the reason for this?"
Shriji Mahārāj explained, "Such a person has not fully realised the greatness of God. Consequently, when the Sant - by whose association God's greatness is fully realised - talks to him about his swabhāvs, the person is not able to overcome them. Instead, he bears an aversion towards the Sant. It is due to this sin that he does not develop intense love for the Satsang fellowship. After all, sins committed elsewhere are washed away through association with the Sant, but sins committed against the Sant are washed away only by the grace of the Sant himself, not by any other means. The scriptures also state:
Anya-kshetre krutam pāpam teerth-kshetre vinashyati | Teertha-kshetre krutam pāpam, vajra-lepo bhavishyati ||1
Therefore, if one does not bear an aversion towards the Sant, one develops profound love for the Satsang fellowship."
GADHADA I-2: THREE LEVELS OF VAIRĀGYA
On the night of Māgshar sudi 5, Samvat 1876 [22 November 1819], Shriji Mahārāj was sitting in Dādā Khāchar's darbār in Gadhadā. He was dressed entirely in white clothes. At that time, an assembly of sādhus as well as devotees from various places had gathered before Him.
Thereupon Mayārām Bhatt asked Shriji Mahārāj, "Mahārāj, please describe the characteristics of the highest, intermediate and lowest levels of vairāgya?"
Shriji Mahārāj explained, "A person who has the highest level of vairāgya engages in worldly activities, either by God's command or as a consequence of his prārabdha karmas. But, like King Janak, he is not affected by those activities. He may indulge in the most alluring of the panchvishays - sights, sounds, smells, tastes and touch - attained as a consequence of his own prārabdha, but he does so dejectedly and with total indifference towards them. Those vishays are unable to entice him; thus, his renunciation remains undiminished. He invariably views those vishays as flawed and treats them like enemies. Moreover, he constantly remains in contact with sādhus and the sacred scriptures, and remains in the service of God. Even if he were to encounter adverse places, times, company, etc., his understanding would not diminish. Such a person is said to possess the highest level of vairāgya.
"A person who has an intermediate level of vairāgya also indulges in the best of thepanchvishays and remains unattracted to them. But, if he were to encounter adverse places, times, company, etc., he would become attached to those vishays. Consequently, his level of vairāgya would diminish. Such a person is said to possess an intermediate level of vairāgya.
"As for a person who has the lowest level of vairāgya, if he were to encounter ordinary or inferior vishays, he may indulge in them, but he would not become bound by them. However, if he were to encounter and indulge in appealing vishays, he would become bound by them. Such a person is said to possess the lowest level of vairāgya."
GADHADA I-3: REMEMBERING THE DIVINE ACTIONS AND INCIDENTS OF GOD
On the night of Māgshar sudi 6, Samvat 1876 [23 November 1819], Shriji Mahārāj was sitting in Dādā Khāchar's darbār in Gadhadā. He was dressed entirely in white clothes. At that time, an assembly of munis as well as devotees from various places had gathered before Him.
Thereupon Shriji Mahārāj said, "Even one who can constantly see the form of God in his heart should recall the divine actions and incidents of God performed in His variousavatārs in various places. He should also maintain affection for the brahmachāris,sādhus and satsangis, and should remember them as well. Why? Because if at the time of death he forgets God's form, but remembers the divine actions and incidents performed by Him at various places, or if he remembers those satsangis, brahmachārisor sādhus, then by that association, God's form will also be remembered. Thereby, that person attains an elevated spiritual status and benefits tremendously. That is why I perform grand Vishnu-yāgs; annually celebrate Janmāshtami, Ekādashi and other observances; and gather brahmachāris, sādhus and satsangis on these occasions. After all, even if a sinner remembers these occasions at the time of his death, he will also attain the abode of God."
GADHADA I-4: JEALOUSY LIKE THAT OF NĀRADJI
On Māgshar sudi 7, Samvat 1876 [24 November 1819], Shriji Mahārāj was sitting in Dādā Khāchar's darbār in Gadhadā. He was dressed entirely in white clothes. At that time, an assembly of sādhus as well as devotees from various places had gathered before Him.
Then Shriji Mahārāj said, "Devotees of God should not harbour jealousy amongst themselves."
Thereupon Ānandānand Swāmi said, "But Mahārāj, even then, jealousy still remains."
Hearing this, Shriji Mahārāj explained, "If one does harbour jealousy, it should be like that of Nāradji. Once, both Nāradji and Tumbaru went to Vaikunth for the darshan of Lakshmi and Nārāyan. There, Tumbaru sang before them. As a result, both Lakshmi and Nārāyan were pleased and rewarded him with their clothes and ornaments. Seeing this, Nāradji became jealous of Tumbaru, and thought, 'I shall also learn to sing like Tumbaru and please God.'
"Then, Nāradji learned the art of singing and sang before God. But God commented, 'You do not know how to sing like Tumbaru.' Thereafter, Nāradji performed austerities to please Shiv and received his blessings to master the art of singing. However, when he sang before God again, God was still not pleased. In this way, Nāradji continued for seven manvantars. Despite this, God would not be pleased with his singing.
"Finally, Nāradji learned to sing from Tumbaru himself and then sang before Shri Krishna Bhagwān in Dwārikā. Only then was Shri Krishna Bhagwān pleased, and only then did he reward Nāradji with his own clothes and ornaments. Thereafter, Nāradji abandoned his jealousy towards Tumbaru.
"Thus, if one is to harbour jealousy, one should imbibe the virtues of the person towards whom one is jealous, and should also abandon one's own faults. If this cannot be done, then a devotee of God should at least totally abandon any form of jealousy that would result in harming another devotee of God."
GADHADA I-5: PERSISTENCE IN MEDITATION
On Māgshar sudi 8, Samvat 1876 [25 November 1819], Shriji Mahārāj was sitting in Dādā Khāchar's darbār in Gadhadā. He was dressed entirely in white clothes. At that time, an assembly of paramhansas as well as devotees from various places had gathered before Him.
Thereupon Shriji Mahārāj said, "One should meditate on Shri Krishna Bhagwān together with Rādhika. If during that meditation one cannot behold the form within one's heart, one should not lose faith and stop the meditation. Those who persist in this way will earn the immense grace of God. Moreover, God will be bound by their bhakti."
GADHADA I-6: ONE WITH WISDOM AND ONE WITHOUT WISDOM
On Māgshar sudi 9, Samvat 1876 [26 November 1819], Shriji Mahārāj was sitting in Dādā Khāchar's darbār in Gadhadā. He was dressed entirely in white clothes. At that time, an assembly of munis as well as devotees from various places had gathered before Him.
Thereupon Shriji Mahārāj said, "In this Satsang fellowship, a person who is wise increasingly finds flaws within himself and perceives virtues in God and His devotees. Moreover, when God and His Sant utter harsh words of advice for his own benefit, he accepts them as beneficial and is not hurt by them. Such a person steadily attains greatness in Satsang.
"Conversely, as a person who lacks wisdom practises satsang and listens to discourses in Satsang, he continually perceives virtues within himself. Moreover, when God and His Sant highlight his flaws and advise him, he misinterprets such advice due to his arrogance. On the contrary, he perceives flaws in God and His Sant. Such a person steadily declines and loses his reputation in Satsang. Therefore, if a person renounces the vanity of his own virtues, becomes brave, and keeps faith in God and His Sant, then his ignorance is eradicated and he attains greatness in Satsang."
GADHADA I-7: ANVAY-VYATIREK
On Māgshar sudi 10, Samvat 1876 [26 November 1819], Shriji Mahārāj was sitting in Dādā Khāchar's darbār in Gadhadā. He was dressed entirely in white clothes. At that time, an assembly of sādhus as well as devotees from various places had gathered before Him.
Thereupon Shriji Mahārāj said, "No one is able to understand the philosophical principles found in the scriptures; in fact, all are confused by them. Therefore, please listen as I explain those principles precisely as they are.
"Behaving as if united with the three bodies of sthul, sukshma and kāran is the anvayform of the jiva. The jiva as distinct from these three bodies and characterised by eternal existence is its vyatirek form.
"Ishwar when together with its three bodies of virāt, sutrātmā and avyākrut is its anvayform. Ishwar as distinct from those three bodies, and characterised by eternal existence, is its vyatirek form.
"When Aksharbrahma pervades māyā and the entities evolved from māyā - the countless millions of brahmānds - it is said to be in its anvay form. When it is distinct from everything and has the attributes of eternal existence, consciousness and bliss, that is said to be its vyatirek form.
"When Shri Krishna Bhagwān is the antaryāmi of and the controller of Aksharbrahma, the ishwars, the jivas, māyā and the entities evolved from māyā - the brahmānds - that is said to be the anvay form of God. When He is distinct from all and resides amidst the light of Brahma in His abode, Golok, that is said to be the vyatirek form of God.
GADHADA I-8: ENGAGING THE INDRIYAS IN THE SERVICE OF GOD AND HIS SANT
On Māgshar sudi 11, Samvat 1876 [27 November 1819], Shriji Mahārāj was sitting in Dādā Khāchar's darbār in Gadhadā. He was dressed entirely in white clothes. At that time, an assembly of sādhus as well as devotees from various places had gathered before Him.
Thereupon Shriji Mahārāj said, "If the vruttis of the indriyas are engaged in the service of Shri Krishna Bhagwān and His Bhakta, then the antahkaran is purified and the sins that have been attached to the jiva since time immemorial are destroyed. On the other hand, if the vruttis of the indriyas are directed towards women and other vishays, then one's antahkaran becomes polluted and one falls from the path of liberation.
"Therefore, one should indulge in the vishays only as prescribed in the scriptures; but one should never indulge in them by transgressing the regulations that are described in the scriptures. Also, one should keep association with the Sant and should shun bad company. In this manner, when a person shuns bad company and maintains association with the Sant, the sense of I-ness that he harbours towards his body and the sense of my-ness that he harbours towards his bodily relations are eradicated. He also develops profound love for God and vairāgya towards everything except God."
GADHADA I-9: DESIRING NOTHING EXCEPT GOD
On Māgshar sudi 12, Samvat 1876 [28 November 1819], Shriji Mahārāj was sitting in Dādā Khāchar's darbār in Gadhadā. He was dressed entirely in white clothes. At that time, an assembly of munis as well as devotees from various places had gathered before Him.
Thereupon Shriji Mahārāj said, "Suppose a person has developed a conviction of the manifest form of Shri Krishna Bhagwān, offers bbakti to Him and does His darshan. But, despite this, he still does not consider himself fulfilled, and instead, feels a deficiency within his antahkaran; that is, 'As long as I have not seen the radiant form of this very same God in Golok, Vaikunth and the other abodes, I have not attained ultimate liberation.' Even talks about God should not be heard from a person with such ignorance.
"Conversely, if a person has firm faith in the manifest form of God and believes himself to be fulfilled merely by His darshan, and desires nothing else, then God Himself forcefully shows him His divine powers and forms in His abodes.
"Therefore, one with singular faith in God should desire nothing except the manifest form of God."
GADHADA I-10: THE UNGRATEFUL SEVAKRĀM
On Māgshar sudi 13, Samvat 1876 [29 November 1819], Shriji Mahārāj was sitting in Dādā Khāchar's darbār in Gadhadā. He was dressed entirely in white clothes. At that time, an assembly of paramhansas as well as devotees from various places had gathered before Him.
Thereupon Shriji Mahārāj said, "Once, when I was travelling from Venkatādri to Setubandh Rāmeshwar, I encountered a sādhu by the name of Sevakrām. He had studied the Shrimad Bhāgwat and the other Purāns. But it so happened that during his journey, he fell ill. He had a thousand rupees worth of gold coins with him, but since he had no one to nurse him, he began to cry. I consoled him, saying, 'Do not worry about anything; I shall serve you.'
"On the outskirts of the village was a banana grove which had a banyan tree within which a thousand ghosts lived. Because that sādhu had become extremely ill and was unable to walk any further, I felt extreme pity for him. I prepared a bed of banana leaves one-and-a-half feet high under that banyan tree. As the sādhu was suffering from dysentery and was passing blood, I would wash him and attend to him.
"The sādhu would give Me enough of his money to buy sugar, sākar, ghee and grains for himself. I would bring the ingredients, cook them, and then feed him. As for Myself, I would go to the village for My meals. On some days, when I did not receive any food from the village, I had to fast. Despite this, that sādhu never once said to Me, 'I have enough money. Cook for both of us so that You may dine with me.'
"After serving the sādhu for two months in this way, he began to recover. Thereafter, as we walked towards Setubandh Rāmeshwar, he made Me carry his belongings weighing about 20 kgs, whereas he would walk with only a rosary in his hand. By then, he was healthy and capable of digesting half a kilogram of ghee, yet he would make Me carry his load while he walked empty-handed. In actual fact, My nature was such that I would not keep even a handkerchief with Me. But respecting him as a sādhu, I walked carrying his belongings weighing 20 kgs.
"Although I served that sādhu and helped him recover, he did not offer Me even a single paisa worth of food. Therefore, realising him to be ungrateful, I abandoned his company. In this way, a person who does not appreciate favours done by others should be known as an ungrateful person.
"In addition, if a person has committed a sin but has also performed the prescribed atonement for it as laid down in the scriptures, then whoever still considers him a sinner should himself be known as a sinner just like an ungrateful person."
GADHADA I-11: VĀSANĀ; AN EKĀNTIK BHAKTA
On Māgshar sudi 14, Samvat 1876 [30 November 1819], Shriji Mahārāj was sitting in Dādā Khāchar's darbār in Gadhadā. He was dressed entirely in white clothes. At that time, an assembly of munis as well as devotees from various places had gathered before Him.
Thereupon Brahmanand Swāmi asked, "Mahārāj, what is the nature of 'vāsanā'?"
Shriji Mahārāj explained, "A desire within the antahkaran to enjoy vishays that have been previously seen, heard or indulged in is called 'vāsanā'. Moreover, a desire within the antahkaran to enjoy those vishays that have not been previously indulged in is also called 'vāsanā'."
Shriji Mahārāj replied, "A person who has no 'vāsanā' except that of God and who offersbhakti to God realising himself to be brahmarup is called an ekāntik bhakta."
GADHADA I-12: THE ATTRIBUTES OF THE ELEMENTS; CREATION
On Māgshar sudi Punam, Samvat 1876 [1 December 1819], Shriji Mahārāj was sitting in Dādā Khāchar's darbār in Gadhadā. He was dressed entirely in white clothes. At that time, an assembly of sādhus as well as devotees from various places had gathered before Him.
Shriji Mahārāj then said, "When one understands the nature of the causes of the entire creation, specifically Purush, Prakruti, kāl; the 24 elements including mahattattva, etc., then one is released from the bondage of one's inherent avidyā and the entities evolved from it, the 24 elements."
Thereupon Muktānand Swāmi asked, "Mahārāj, how can their nature be known?"
Shriji Mahārāj replied, "Their nature can be realised by knowing their attributes. I shall now describe those attributes.
"Purush is the controller of Prakruti and is also distinct from her. He is indivisible, without a beginning, without an end, self-luminous, omniscient, satya, kshetragna and the cause of the activities of all objects that possess a form. He also has a divine body.
"Prakruti is composed of the three gunas. She is both jad and chaitanya, eternal,nirvishesh, the kshetra of all jivas and all elements including mahattattva, and also the divine power of God.
"That which disturbs māyā - which is nirvishesh and whose gunas are normally in a state of equilibrium - is known as kāl.
"Chitt and mahattattva should not be regarded as being different. The entire world inherently resides in a subtle form within mahattattva, which itself is unchanging, luminous, pure, passive and full of pure sattvagun.
"Now I shall describe the attributes of ahamkār. Ahamkār is composed of the threegunas, and is the cause of the evolution of all of the bhuts, indriyas, antahkarans, their presiding deities, and the prāns. It is passive, dense, and totally ignorant.
"I shall now describe the attributes of the man. The man is the site where all desires for women and other objects are generated. It is subject to fluctuating thoughts and is the governor of all of the indriyas.
"Now I shall describe the attributes of buddhi. It possesses the knowledge of all objects. The specific knowledge which all of the indriyas possess is also due to the buddhi. Its inherent features are doubts, conviction, sleep and memory.
"The attribute of the ten indriyas - the ears, the skin, the eyes, the tongue, the nose, the voice, the hands, the feet, the anus, and the genitals - is to engage themselves in their respective vishays.
"Now I shall describe the attributes of the five tanmātrās. The attributes of sound are that it is the indicator of all objects, and the cause of all social interactions. Sound also reveals the nature and class of the speaker. It dwells within ākāsh and is also thetanmātrā of ākāsh. It is perceived by the ears. These are the attributes of sound.
"I shall now describe the attributes of touch. It is the tanmātrā of vāyu. Softness, hardness, coldness, hotness and perception by the skin are the attributes of touch.
"Now I shall describe the attributes of sight. It reveals the forms of all objects. It resides subordinately in all objects, and changes as objects change. It is the tanmātrā of tej and is perceived by the eyes.
"Now I shall describe the attributes of taste. Sweetness, pungency, distastefulness, bitterness, sourness and saltiness are its attributes. It is the tanmātrā of jal and is perceived by the tongue.
"I shall now describe the attributes of smell. Fragrance and stench are its attributes. It is the tanmātrā of pruthvi and is perceived by the nose.
"Now I shall describe the attributes of pruthvi. It supports all jivas and, in the form of a celestial body, is their place of residence. It separates the other four bhuts, i.e. ākāsh, etc., and it gives a physical form to all life forms. These are the attributes of pruthvi.
"I shall now describe the attributes of jal. It binds pruthvi and other substances, and it also softens and moistens all objects. It satisfies and sustains all life forms. Quenching thirst, subduing heat and abundance are also the attributes of jal.
"Now I shall describe the attributes of tej. Luminance, causing the digestion of food, absorbing liquids, eliminating cold, drying, creating hunger and thirst, as well as burning wood, ghee and other sacrificial offerings are the attributes of tej.
"I shall now describe the attributes of vāyu. Vāyu causes trees to shake, and it gathers leaves and other objects. It also carries the panchvishays, i.e., sights, sounds, smells, tastes and touch, to their respective indriyas, i.e. eyes, ears, etc. It is the vital force of all of the indriyas.
"Finally, I shall describe the attributes of ākāsh. It provides space for all jivas, and is the cause of the internal and external activities of their bodies. It is also where the prāns,indriyas and antahkarans reside. These are the attributes of ākāsh.
"In this manner, by knowing the attributes of the 24 elements, Prakruti, Purush and kāl, one is freed from ignorance.
"Moreover, one should know the process of creation of all of these, which I shall now describe.
"While residing in His abode, Shri Krishna Bhagwān impregnates the womb of māyāthrough Akshar-Purush, through whom countless millions of Pradhāns and Purushes are produced. What are those Pradhān-Purush pairs like? Well, they are the cause of the creation of countless millions of brahmānds. Of these, I shall now tell you about onePradhān-Purush pair - the cause of the creation of one brahmānd.
"Firstly, Purushottam Shri Krishna Bhagwān, in the form of Purush, impregnated the womb of Pradhan. From that Pradhān, mahattattva evolved. From mahattattva, the three types of ahamkār evolved. Of these, from sāttvik-ahamkār, the man and the presiding deities of the indriyas evolved; from rājas-ahamkār, the ten indriyas, thebuddhi and the prāns evolved; and from tāmas-ahamkār, the five bhuts and the fivetanmātrās evolved. In this way, all of those elements were produced.
"Then, inspired by God's will, each element, with its own constituents, helped create the bodies of the ishwars and the jivas. A particular ishwar's bodies are known as virāt,sutrātmā and avyākrut; and a particular jiva's bodies are known as sthul, sukshma andkāran.
"The body of the ishwar called Virāt has a lifespan of two parārdhs. Fourteenmanvantars elapse during one of Virāt-Purush's days. His night is of the same duration as the day. During his day, the lower ten realms of the brahmānd remain in existence, and after his night falls, they are destroyed. This is called nimitta-pralay. When the twoparārdhs of Virāt-Purush have elapsed, the body of Virāt is destroyed along withSatyalok and the other realms. At that time, Pradhān-Prakruti, Purush, and the 24 elements including mahattattva are absorbed back into mahāmāyā. This is calledprākrut-pralay. When that mahāmāyā is absorbed by the divine light of Aksharbrahma - like the night merges into the day - it is called ātyantik-pralay. Also, the day-to-day death of the bodies of individual deities, demons, humans and others is called nitya-pralay.
"In this manner, by knowing the process of the creation, sustenance and dissolution of the various realms, one develops vairāgya towards the world and bhakti towards God. In addition, when all of those brahmānds are destroyed, all other jivas lie dormant withinmāyā, whereas the devotees of God attain the abode of God."
Again, Muktānand Swāmi inquired, "What is the abode of God like?"
Shriji Mahārāj replied, "The abode of God is without a beginning and without an end; it is divine, infinite and indivisible; and it is characterised by eternal existence, consciousness and bliss. I shall describe it using an analogy. Imagine that this whole world, with all of its mountains, trees, humans, animals and all other forms, is made of glass. Also imagine that all of the stars in the sky are as bright as the sun. Then, just as this glass world would glow with extreme beauty amidst this radiance, the abode of God is similarly beautiful. Devotees of God see this in samādhi and attain that luminous abode after death."
GADHADA I-13: PLANTING THE BRANCH OF A BANYAN OR PIPAL TREE ELSEWHERE
On the night of Māgshar vadi 1, Samvat 1876 [2 December 1819], Shriji Mahārāj was sitting on a large, decorated cot placed on the platform beneath the neem tree near themandir of Shri Vāsudevnārāyan in Dādā Khāchar's darbār in Gadhadā. He was wearing a red survāl and a red dagli. He had tied a golden shelu around His head, and another golden shelu was tied around His waist. Pearl necklaces hung around His neck, and tassels of pearls were also dangling from His pāgh. At that time, an assembly of munisas well as devotees from various places had gathered before Him.
Thereupon Nityānand Swāmi asked Shriji Mahārāj, "Is there only one jiva within each body, or are there many? If You say there is only one, then when the branches of banyan, pipal or other trees are cut and planted elsewhere, exactly the same type of tree grows there as well. Has that one jiva been dissected into two, or has another jivaentered the new tree? If You say that it is the same jiva, then how has the jiva, which is whole and indivisible, been cut?"
Hearing this, Shriji Mahārāj said, "Here, I shall answer the question. Purush andPrakruti are the instruments of Shri Krishna Bhagwān. He is the cause of the creation, sustenance, and dissolution of this cosmos. Through His two instruments of Purush andPrakruti, He assumed the form of Virāt. Then, during the first Brāhma-kalp, from his body in the form of Virāt, God gave all beings from Brahmā to the smallest blade of grass their respective bodies. Thereafter, during the Pādma-kalp, God, through the form of Brahmā, gave Marichi and others their respective bodies. Then through Kashyap and Daksha, He gave the deities, demons, humans, animals, and all of the mobile and immobile life forms their bodies. That Shri Krishna Bhagwān, along with His instruments in the form of Purush and Prakruti, resides as the antaryāmi in all jivas and grants eachjiva a body according to its past karmas.
"That jiva, in its past lives, has performed many karmas - some with sattvagunpredominating, some with rajogun predominating and some with tamogunpredominating. As a consequence of those karmas, God grants that jiva a body of theudbhij category, or a body of the jarāyuj category, or a body of the svedaj category, or a body of the andaj category. God also grants it the fruits of its karmas in the form of happiness and misery.
In addition, God makes the body of that jiva give birth to another body - again, according to its own karmas. Just as God created the various life forms from the bodies of Kashyap and the other prajāpatis, similarly, that same God, while residing in all jivasas antaryāmi, creates other bodies from one body by methods appropriate to that particular body. However, the jiva, through which other bodies are created, does not itself multiply into many forms. So, in reality, God grants birth to a jiva, through an appropriate body of another jiva, according to the relation of the karmas between the two jivas."
GADHADA I-14: "ANTE YĀ MATIHI SĀ GATIHI"
On Māgshar vadi 2, Samvat 1876 [2 December 1819], Swāmi Shri Sahajānandji Mahārāj was sitting facing south on a large, decorated cot under the neem tree in front of the mandir of Shri Vāsudevnārāyan in Dādā Khāchar's darbār in Gadhadā. He had tied a white pāgh around His head. He was also wearing a white khes and had covered Himself with a white cotton cloth. Also, tassels of yellow flowers decorated His pāgh. Bunches of yellow flowers had been placed above both of His ears, with roses decorating those bunches. Garlands of yellow flowers adorned His neck as well. With His right hand, He was playing with a white sevanti flower. At that time, an assembly ofmunis as well as devotees from various places had gathered before Him.
Shriji Mahārāj then asked the munis, "Suppose there are two devotees of God. One has renounced worldly life, and although he does not have intense vairāgya, he does physically observe the religious vows thoroughly. Nevertheless, he still harbours a slight desire for worldly life in his mind, but he overcomes this by a thought process. He also has firm faith in God. Such is the renunciant. On the other hand, there is another devotee, a householder, who also has firm faith in God. Even though he has remained a householder by God's command, he is disinterested in worldly life. He has the same intensity of worldly desires as the renunciant. Of these two devotees of God, who is better?"
Muktānand Swāmi replied, "The renunciant devotee is better."
Shriji Mahārāj countered, "The renunciant has renounced of his own accord, out of frustration; so how can he be better? The householder, on the other hand, has stayed at home because of God's command; so how can he be inferior?"
Muktānand Swāmi attempted to answer Shriji Mahārāj's question in many ways but was unable to do so satisfactorily. Thus, he said, "Mahārāj, please answer the question Yourself."
Thereupon Shriji Mahārāj said, "If a renunciant who is weak-minded receives rich foods to eat, then desires for worldly life will be revived within his heart. Or, if he encounters many hardships, again, desires for worldly life will be revived. Compared to such a renunciant, a householder is much better, because whenever a householder encounters times of extreme hardship or even times of great pleasure, he is always cautious lest he becomes attached to these pleasures. With this awareness, he remains disinterested in worldly life. Therefore, a true renunciant is one who has no desires for worldly life having once renounced it.
"Keep in mind, though, that a householder is much better than a renunciant with worldly desires, provided he observes the dharma prescribed for householders. The householders' dharma, however, is extremely difficult to observe, because countless occasions of good and bad times are encountered. Despite this, a true householder's mind does not waver from serving the Sant or from observing his dharma. He also realises, 'The profound association of the Sant that I have attained is like a magnificentchintāmani and a kalpavruksh. My wealth, property, sons and daughters are all merely like a dream, whereas the profound association of the Sant that I have attained is the only true benefit of life.' Moreover, he remains undeterred amidst any type of adversity that may come his way. Such a householder is by far the better of the two. Therefore, of all things, becoming a devotee of God is very difficult. Moreover, to attain the association of the Bhakta of God is very rare, indeed."
Having spoken in this way, Shriji Mahārāj then arranged for the singing of devotional songs written by Muktānand Swāmi describing the glory of God and His Sant.
Thereafter Muktānand Swāmi asked, "The Shrutis state, 'Ante Yā Matihi Sā Gatihi |1'. They claim that if one's mind is fixed on God at the time of death, one will attain a favourable fate after death; otherwise, one will not. This seems to be the interpretation of that Vedic verse. If this is so, what is the significance of the bhakti one has performed throughout one's life?"
Shriji Mahārāj explained, "A person who has been graced with the attainment of the manifest form of God never falls from the path of liberation, regardless of whether he remembers God at the time of death. God invariably protects him.
"Conversely, a person who has turned away from God does not attain liberation even if he dies normally, while being conscious. Instead, he is consigned to Yampuri after death. Many sinful butchers die while still fully conscious. But if a devotee of God suffers an untimely death, does that mean he will not attain liberation? Moreover, will that sinner attain liberation? Certainly not. Therefore, that Vedic verse should be interpreted as follows: 'The outcome at the time of death is determined by the present state of the mind.' Thus, a devotee who realises in his mind, 'My liberation is guaranteed,' will, as a result, certainly attain liberation after death. In comparison, a person who has not been graced with the attainment of the Sant or the form of God will feel in his mind, 'I am ignorant, and I will not attain liberation.' As a result, his state of mind will determine his fate after death.
"Furthermore, a person who is a servant of God has nothing left to do. In fact, otherjivas attain liberation by his darshan, so what is surprising about he himself attaining liberation? But to cultivate servitude towards God is very difficult indeed. Why? Because a servant of God has the following characteristics: He realises the physical body isasatya, and his own ātmā is satya. He harbours no desires to indulge in the objects that are intended for his Master. Also, he never behaves contrary to the wishes of his Master. Such a person is called a true servant of God; whereas a servant of God who behaves as the body is a pseudo-devotee."
GADHADA I-15: NOT BECOMING DISCOURAGED IN MEDITATION
On Māgshar vadi 3, Samvat 1876 [4 December 1819], Shriji Mahārāj was sitting in Dādā Khāchar's darbār in Gadhadā. He was dressed entirely in white clothes. At that time, an assembly of all of the sādhus as well as devotees from various places had gathered before Him.
Thereupon Shriji Mahārāj said, "A person whose heart is filled with bhakti towards God feels, 'I want to act only according to God's and His Sant's commands.' Such is the spirit within his heart. Moreover, he never - even by mistake - utters, 'I will only be able to follow certain commands, but not others.'
"Furthermore, such a person remains determined to behold God's form in his heart. If, while meditating on that form, it cannot be beheld, he does not lose courage. Instead, he constantly maintains renewed shraddhā. While trying to behold that form, disturbing thoughts may arise, and, despite his efforts, they may not be suppressed. In this situation, by understanding the immense glory of God and believing himself to be completely fulfilled, such a person persists in overcoming those disturbing thoughts and beholding God's form within his heart. Even if this process takes 10 years, 20 years, 25 years, or even 100 years, he still does not become discouraged; and never does he abandon his attempts at beholding God's form. After all, Shri Krishna Bhagwān has mentioned in the Gitā:
Aneka-janma-sansiddhas-tato yāti parām gatim |1
Therefore, one who continues to behold God in this manner is called an ekāntik bhakta."
GADHADA I-16: WISDOM
On Māgshar vadi 4, Samvat 1876 [5 December 1819], Shriji Mahārāj was sitting in Dādā Khāchar's darbār in Gadhadā. He was dressed entirely in white clothes. At that time, an assembly of sādhus as well as devotees from various places had gathered before Him.
Thereupon Shriji Mahārāj said, "A wise devotee of God who can discern between satand asat identifies the flaws within himself and thoughtfully eradicates them. He also rejects any apparent flaws he perceives in the Sant or a satsangi and imbibes only their virtues. Moreover, he never perceives any faults whatsoever in God. In addition, he accepts whatever words of advice God and the Sant offer as the highest truth but does not doubt their words in any way. Thus, when the Sant tells him, 'You are distinct from the mind, body, indriyas and prāns; you are satya; you are the knower of the body,indriyas and prāns, which are all asatya' - he accepts this to be the truth. He then behaves as the ātmā - distinct from them all - but never follows the instincts of his own mind.
"Furthermore, such a person identifies those objects and evil company that may cause bondage or raise deficiencies in his ekāntik dharma and shuns them; but he does not become bound by them. Also, he imbibes positive thoughts and avoids negative thoughts. One who behaves in this manner should be known to possess wisdom."
GADHADA I-17: NEGATIVE INFLUENCE IN SATSANG; NOT UTTERING DISCOURAGING WORDS
On Māgshar vadi 5, Samvat 1876 [6 December 1819], Shriji Mahārāj was sitting in a west-facing room of Dādā Khāchar's darbār in Gadhadā. He was wearing a white khesand had covered Himself with a white cotton cloth. He had also tied a white pāgharound His head, and a tassel of yellow flowers was inserted into that pāgh. Wearing a garland of yellow flowers, Mahārāj was seated in this manner in a very cheerful mood while a passage from the Shrimad Bhāgwat was being read.
At that time, Shriji Mahārāj called for Muktānand Swāmi, Gopālānand Swāmi and some other sādhus. Addressing them, He said, "In our Satsang fellowship, a small element of negative influence remains, which I wish to eliminate today. I want to conduct this matter in such a manner that it encompasses all satsangis, paramhansas, sānkhya-yogis and karma-yogis.
"Now, what is this negative influence in Satsang? Well, those who preach in Satsangspeak discouragingly. That is the negative influence in Satsang. What do they say? They say, 'Who can follow God's commands thoroughly? Who can possibly observe the religious vows perfectly? No one. Therefore, we should observe only as much as we possibly can. After all, God is the redeemer of even the wicked, and so He will grant liberation to us as well.'
"Moreover, they say, 'Attempting to behold God's form in the heart is not possible by one's own efforts. It is only beheld by those whom God helps out of compassion.' With such complacent words, they discourage others from practising dharma, gnān,vairāgya, bhakti, and other spiritual endeavours for pleasing God.
"Therefore, from this day onwards, no one in our Satsang fellowship should utter such discouraging words. Instead, always speak courageously. Those who do speak such words should be known as impotents. In fact, on days when one speaks such discouraging words, one should observe a fast."
GADHADA I-18: DENOUNCING THE VISHAYS; A HAVELI
Three hours before sunrise on Māgshar vadi 6, Samvat 1876 [7 December 1819], Swāmi Shri Sahajānandji Mahārāj was sitting on a large, decorated cot in the courtyard in front of the veranda outside the west-facing rooms of Dādā Khāchar's darbār in Gadhadā. He was dressed entirely in white clothes.
After summoning the paramhansas and satsangis, Shriji Mahārāj sat engrossed in thought for quite some time. Then He said, "I wish to tell all of you something, so please listen." He then said, "In My mind I feel that I should not talk about this matter, but understanding all of you to be Mine, I shall tell you anyway. The matter is such that only one who understands it and acts exactly according to it will become a mukta. Otherwise, even by listening to, or studying and understanding the meanings of the fourVedas, six Shāstras, eighteen Purāns, and the Mahābhārat and other Itihās scriptures, one cannot become a mukta. I shall now talk about that matter, so please listen.
"Regardless of the tempting objects which may appear before Me, if there is no desire for them in My mind, I am not worried. Besides, My nature is such that even if the slightest desire for an object arises within, I feel at ease only after shunning it.
"For this reason, I thought about what actually causes disturbances within the hearts of God's devotees. I considered the man, buddhi, chitt and ahamkār as possible causes. However, the antahkaran is not the cause of these disturbances. The only fault of theantahkaran is the complacency that it harbours - due to either the power of its faith in God or the strength derived from knowledge of the ātmā. Due to this complacency, it feels, 'I have found God, and so I have nothing left to do.'
"Actually, the greater fault lies with the five gnān-indriyas, which I shall now elaborate in detail. Of the many varieties of foods that a person eats, each has differing tastes and differing intrinsic qualities. When he eats that food, the intrinsic qualities of the food pervade and affect the antahkaran as well as the entire body. For example, if someone drinks bhang, then even if he is a devotee of God, he loses awareness of his religious vows and the worship of God due to the stimulation caused by that bhang. Similarly, the intrinsic qualities of the countless types of food are, like bhang, of a countless variety. So much so, that they seem endless.
"In the same way, a person also hears a countless variety of sounds with his ears. Those sounds also have a countless variety of intrinsic qualities. Consequently, the qualities of whatever sounds he listens to pervade and affect his antahkaran. For example, there may be an armed and violent person, an adulterous person, a prostitute, or a person who transgresses the rules of the Vedas and society. Listening to the talks of such vicious persons is like drinking bhang or alcohol; i.e., such talks pollute theantahkaran of the listener and make him forget the worship of God as well as his religious vows.
"Similarly, there are countless varieties of touch sensations. They too have countless varieties of intrinsic qualities. The touch of a sinful person also has an effect like that of bhang and alcohol. Therefore, even if a devotee were to touch such a person, that devotee would lose all of his virtues.
"There are also countless varieties of things to see. They too have countless varieties of intrinsic qualities. If one looks at an immoral person, the effect is just as detrimental as drinking bhang or alcohol, i.e., looking at an immoral person certainly does pollute one's mind and cause harm.
"In the same way, there are countless varieties of smells, with countless varieties of intrinsic qualities. If one smells the fragrance of a flower or some sandalwood paste from the hands of a sinful person, it pollutes one's mind in the same way as drinking bhang.
"Conversely, just as one's mind is polluted by association with the immoral, association with God or His Sant purifies one's mind. Even if one's mind is polluted, it is purified by listening to the words of God and His Sant. The mind is similarly purified by their touch. If, however, due to the constraints of one's religious vows, one is unable to touch such a great Sant, then merely touching the dust of his feet to one's head makes one pure. Likewise, one is purified by the darshan of the great Sant; but of course one should dodarshan while respecting one's religious vows. One is also purified by eating his prasād. Here also, prasād should be taken in accordance with the niyams of one's caste andāshram as set by God. If one is unable to take prasād, one should offer sākar and take that as prasād. In the same manner, smelling the fragrance of the flowers and sandalwood paste offered to the great Sant also purifies the mind.
"On the other hand, if one indulges in the panchvishays thoughtlessly, without distinguishing good from bad, then even if one is as great as Nārad and the Sanakādik, one's mind will surely become polluted. What is so surprising, then, about the mind of one who believes oneself to be the body becoming polluted? Therefore, if one gives liberty to the five indriyas without applying the discrimination of what is suitable or unsuitable, one's antahkaran will become polluted. On the other hand, if one indulges only in pure vishays through the five indriyas, then one's antahkaran becomes pure. If the antahkaran becomes pure, one will be able to constantly remember God.
"However, if the objects of indulgence of just one of the five indriyas is impure, theantahkaran will also become impure. Therefore, the sole cause of any disturbance experienced by a devotee of God during worship is the vishays of the five indriyas, not the antahkaran.
"Another factor that determines the nature of a person's antahkaran is the type of company he keeps. If he sits in a gathering of materialistic people in a lavish seven-storey haveli decorated with beautiful mirrors and comfortable seats, and if those materialistic people are seated wearing various types of jewellery and fine clothes, and are exchanging alcohol amongst themselves, with prostitutes performing vulgar dances to the accompaniment of various musical instruments - then the person's antahkaranwill unquestionably be adversely affected. On the other hand, if a person sits in an assembly where a paramhansa is seated on a torn mattress in a grass hut and discourses of God, dharma, gnān, vairāgya and bhakti are in progress - then the person's antahkaran will surely be favourably affected.
"Therefore, if one thoughtfully examines the influence of good company and evil company on the antahkaran, their effects can be realised. A fool, however, cannot realise this. Indeed, this fact will not be understood by those who behave irresponsibly like animals. In comparison, one who has even a little wisdom and has sought at least some refuge in God will immediately understand. Therefore, all paramhansas, sānkhya-yogis and karma-yogis should not associate with evil people.
"Regardless of how evil a person may be before joining the Satsang fellowship, he should be accepted into Satsang after he takes the appropriate vows. If after joiningSatsang, however, that person retains his evil nature, he should he removed fromSatsang. If he or she is not removed, then much harm will result. For example, if a person's finger is bitten by a snake, or if it develops gangrene, and if the affected part is immediately removed, then the rest of the body remains healthy. But if it is not removed, much harm results. Similarly, if a person is recognised as evil, you should immediately shun him.
"In conclusion, be wise enough to accept these words of Mine. If you do so, I shall consider it to be equivalent to you having served Me in every way. I will also bless all of you and be extremely pleased with you. Why? Because thereby you will have justified My efforts. Moreover, all of us will dwell together in the abode of God. However, if you do not behave in this manner, we will be greatly distanced. Consequently, you will be reborn as a ghost or a demon, and you will have to suffer. Of course, the fruits of whatever bhakti you may have previously offered to God will be rewarded eventually, but only after much misery. Even then, you will become a mukta and go to the abode of God only by behaving as I have described.
"Furthermore, if anyone attempts to imitate Me, he will definitely suffer. Why? Because Narnārāyan resides within My heart. Moreover, I am eternally liberated. I have not become a mukta through the preaching of others. I exercise complete control over Myman, buddhi, chitt and ahamkār. In fact, I seize My antahkaran just as a lion clutches a goat, whereas others cannot even see their antahkaran. Therefore, imitating Me, believing that one can remain pure even amidst alluring pleasures is just not possible, even for the likes of Nārad and the Sanakādik. So what can be said of others?
"Countless have become muktas and countless more will become so. Amongst them, none have been able to indulge in pleasures of the senses and yet remain uninfluenced by them; none will be able to do so in the future; nor is there anyone like that presently. Even one who has endeavoured for countless millions of years is incapable of remaining uninfluenced amidst temptations. Therefore, if you behave as I have described, you will benefit."
Continuing, Shriji Mahārāj said, "When I lovingly call someone near, it is for the benefit of their jiva. When I look at someone affectionately, or eat the tasty meals they have prepared, or sit on a decorated cot arranged by them, or accept from them clothes, ornaments, garlands of flowers and other offerings - it is all for the good of their jiva, but not for the sake of My personal enjoyment. In fact, I swear by the name of Rāmānand Swāmi that I do not accept those objects for My personal pleasure. Therefore, realising this, none of you should imitate Me.
"Also, keep the activities of your five indriyas extremely pure. Please accept this command of Mine without fail. This fact is simple in that it is comprehensible to all; so all of you will immediately understand it. Moreover, if you extensively propagate it throughout Satsang, I shall be very pleased indeed."
Having delivered this discourse, Shriji Mahārāj bid 'Jai Sachchidānand' to all and returned to His residence.
GADHADA I-19: THE INTERDEPENDENCY OF ATMA-REALISATION AND OTHER VIRTUES
On the evening of Posh sudi 1, Samvat 1876 [17 December 1819], Shriji Mahārāj was sitting in Dādā Khāchar's darbār in Gadhadā, He was dressed entirely in white clothes. At that time, an assembly of paramhansas as well as devotees from various places had gathered before Him.
Thereupon Shriji Mahārāj said, "In this Satsang fellowship, those devotees seeking their own ultimate liberation cannot fulfill that aim by ātmā-realisation alone; nor can they fulfill that aim by lovingly offering the nine types of bhakti alone; nor can they fulfill that aim by vairāgya alone; nor can they fulfill that aim by swadharma alone. Thus, all four virtues, i.e., ātmā-realisation, bhakti, vairāgya and swadharma, should be perfected since all are dependent upon each other.
"Now please listen as I describe how these four virtues are interdependent.
"One may have the virtue of ātmā-realisation, but if one does not have love1 towards God, then one does not attain the favour of God, which can only be attained by such love. Such favour results in the attainment of the desirable and great divine power of not being overpowered by the gunas of māyā. If, on the other hand, one does have love for God, but has not attained ātmā-realisation, then due to the belief that oneself is the body, that love cannot be perfected. One may have both the virtue of ātmā-realisation and love for God, but if one lacks firm vairāgya, then the desires for worldly vishays will prevent the perfection of ātmā-realisation and love for God. Then again, one may havevairāgya, but if one lacks the virtues of ātmā-realisation and love for God, one does not experience the profound bliss associated with the form of God. Also, one may haveswadharma, but if love for God, ātmā-realisation and vairāgya are absent, then one will not be able to transcend Bhurlok, Bhuvarlok and all of the other realms up to Brahmā'sSatyalok. That is to say, one will not be able to transcend the brahmānds and attain God's Akshardhām, which transcends the darkness of māyā. On the other hand, one may have the three virtues of ātmā-realisation, love for God and vairāgya, but ifswadharma is lacking, the other three cannot be perfected.
"In this manner, ātmā-realisation and the other three virtues are dependent upon each other. A devotee who has extremely firmly established these four virtues within himself through the profound association with God's Ekāntik Bhakta has completed all spiritual endeavours. Only he should be known as an ekāntik bhakta. Therefore, a devotee having any deficiency in these four virtues should overcome that deficiency by serving and profoundly associating with the Ekāntik Bhakta of God."
GADHADA I-20: AN IGNORANT PERSON; SEEING ONE'S OWN SELF
On Posh sudi 2, Samvat 1876 [18 December 1819], Shriji Mahārāj was seated on a cushion with a cylindrical pillow on the veranda outside the east-facing rooms of Dādā Khāchar's darbār in Gadhadā. He had tied a white pāgh around His head, and a tassel of yellow flowers had been placed in that pāgh. A garland of yellow flowers had been placed around His neck, and bunches of white and yellow flowers had been placed upon His ears. He had also covered Himself with a thick, white cotton cloth and was wearing a black-bordered khes. At that time, scriptural reading had commenced, andparamhansas as well as devotees from various places had gathered before Shriji Mahārāj.
Then Swāmi Shri Sahajānandji Mahārāj said, "Please listen, I wish to ask all of you a question."
Hearing this, all of the devotees said with folded hands, "Please do ask."
Thereupon Shriji Mahārāj asked, "Who is the most ignorant of all ignorant people?"
Everyone pondered over the question, but no one was able to reply. So Shriji Mahārāj said, "Here, I shall answer Myself."
Hearing this, everyone was pleased and said, "Mahārāj, only You will be able to give a precise answer; so please explain."
Shriji Mahārāj then began, "The jiva, which resides within the body, observes both the attractive and the unattractive. It witnesses childhood, youth and old age, as well as a countless number of other things. However, the observer fails to observe its own self. The jiva looks at objects externally; but it does not look at its own self. Therefore, it is the most ignorant of the ignorant.
"Furthermore, just as the jiva indulges in a countless variety of sights with the eyes, it similarly indulges in and knows the pleasures of the other vishays with the ears, skin, tongue and nose; but it does not indulge in the bliss of its own self; nor does it know its own nature. For this reason, it is the most ignorant of the ignorant, the most senseless of the senseless, the most foolish of fools and the vilest of the vile."
At that point, Shuk Muni raised a doubt. He asked, "Is it truly in one's own hands to see one's own self? If it is, why does the jiva remain ignorant?"
Shriji Mahārāj replied, "For a person who has attained satsang, realisation of his jivātmādoes, indeed, lie in his own hands. In fact, when has he attempted to see his own self and failed to see it? Having become dependent to and made helpless by māyā, that jivadraws within and enters the dream and deep sleep states, but never does it draw within of its own accord to see its own self. On the other hand, one who contemplates on the greatness of God and draws within oneself sees one's own self as extremely pure and luminous. In the midst of that luminance, one beholds the form of the manifestPurushottam Bhagwān and experiences bliss in the manner of Nārad and the Sanakādik. Therefore, all deficiencies which do remain in a devotee are due to his own lethargy."
GADHADA I-21: ONE POSSESSING EKĀNTIK DHARMA; THE TWO FORMS OF AKSHAR
On the evening of Posh sudi 3, Samvat 1876 [19 December 1819), Shriji Mahārāj was sitting facing east on a large, decorated cot on the veranda outside the east-facing rooms of Dādā Khāchar's darbār in Gadhadā. He was wearing a black-bordered khesand had covered Himself with a thick, white cotton cloth. He had also tied a white pāgharound His head. At that time, some sādhus were singing devotional songs to the accompaniment of a jhānjh and pakhwāj. Many other sādhus as well as satsangis from various places had assembled before Him.
Thereupon Shriji Mahārāj quietened the assembly and said, "Please listen; I wish to tell you something." Having said this, He sat in contemplation with His eyes closed for quite some time.
Thereafter, He began, "A devotee who in his mind desires to intensely please God can do so by the following means: unshakeable resolve in observing the dharma of one's caste and āshram; intensely firm ātmā-realisation; dislike for all objects except God; andbhakti which is devoid of all desires for fruits, and which is accompanied with an understanding of God's greatness. It is through these four spiritual endeavours that God can be extremely pleased. They are collectively known as ekāntik dharma. At present, there are many devotees possessing such ekāntik dharma in our Satsang fellowship.
"In addition, a devotee of God should contemplate on the form of God while eating, drinking, bathing, washing, walking and sitting - in fact, during all activities. He should particularly contemplate on God and continuously behold His form when there is no mental disturbance within. However, when there is some internal disturbance due to fluctuating thoughts, he should realise his own self to be distinct from the body, theindriyas, the antahkaran, their presiding deities and the vishays. Only when those disturbing thoughts subside should he contemplate on the form of God.
"Furthermore, this body should not be believed to be one's true self. Nor should one's bodily relations be regarded as one's true relations. This is because the jiva has previously taken birth in each of the 8.4 million life forms. In fact, the jiva has taken birth in the wombs of all females in this world; it has also taken birth numerous times in the wombs of all of the dogs, cats, monkeys and other types of life forms in the cycle of 8.4 million life forms. Moreover, of all the different types of females in this world, which has it not previously made its wife? All have been its wife at one time or another. Similarly, assuming numerous female bodies, that jiva has also made all of the different forms of males its husband. Hence, just as one does not believe the relations of those previous 8.4 million life forms to be one's true relations, and just as one does not believe the bodies of those 8.4 million life forms to be one's true body, similarly, one should not believe this present body to be one's true self, nor should one believe the relations of this body to be one's true relations. Why? Because just as no relationship remains with bodies from the previous 8.4 million life forms, similarly the relationship with this body will not remain either. Therefore, having realised the body, all possessions and all objects to be asatya; and having realised one's own self to be distinct from the body,indriyas and antahkaran; and while observing one's own dharma, one should offerbhakti to God which is devoid of all desires for its fruits. Moreover, in order to increasingly understand the profound greatness of God day by day, one should also constantly keep the company of a sādhu.
"A person who does not have this understanding, who identifies his self with the body, and who has a mundane attitude should be thought of as an animal - even if he is presently in the Satsang fellowship. Yet, in this Satsang, even animals attain liberation by the profound grace of God. What is so surprising, then, about humans attaining liberation? However, such a person cannot be called a true ekāntik bhakta of God. Only one possessing the understanding previously described can be called an ekāntik bhakta. After such an ekāntik bhakta leaves his body and becomes free of all influences of māyā, he attains Akshardhām via the archimārg."
Continuing, Shriji Mahārāj explained, "That Akshar has two forms. One, which is formless and pure chaitanya, is known as Chidākāsh or Brahmamahol. In its other form, that Akshar remains in the service of Purushottam Nārāyan. A devotee who has reached Akshardhām attains qualities similar to those of Akshar and forever remains in the service of God. Furthermore, Shri Krishna Purushottam Nārāyan is forever seated in that Akshardhām. The countless millions of muktas, who have attained qualities similar to those of Akshar, reside in that Akshardhām, and all of them behave as servants ofPurushottam. Purushottam Nārāyan Himself is the master of them all and the Lord of the lords of countless millions of brahmānds.
"Keeping this in mind, all of our satsangis should develop the following singular conviction: 'We also wish to join the ranks of the aksharrup muktas and go toAkshardhām to forever remain in the service of God. We have no desire for the temporary and vain worldly pleasures; nor do we wish to be tempted by them in any way.' Keeping such a firm conviction, one should offer ekāntik bhakti to God.
"Furthermore, by thoroughly understanding the profound greatness of God, one should, in this very life, eradicate one's desires for women, wealth and all objects other than God. Otherwise, if desires for objects other than God do remain, then after one dies, if one encounters enticements along the path to the abode of God, one will forsake God and be lured by those enticements instead. This would prove to be a major obstruction. Therefore, one should worship God after overcoming desires for all objects."
GADHADA I-22: SINGING WITHOUT REMEMBERING GOD IS AS GOOD AS NOT SINGING AT ALL; THE DIGIT '1'
[The title refers to the importance of the digit '1'. A long row of zeros has no value, but when a single '1' is placed before the zeros, the value of the composite figure is exponentially increased with each zero.]
At noon on Posh sudi 4, Samvat 1876 [20 December 1819], Shriji Mahārāj was sitting facing east 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. A tassel of flowers had been inserted in His pāgh, and bunches of flowers had been placed upon both of His ears. He was also wearing a garland of guldāvadi flowers around His neck. At that time, while some paramhansas were singing devotional songs, otherparamhansas as well as devotees from various places had gathered before Him in an assembly.
Thereupon Shriji Mahārāj said, "Please listen; I wish to tell you something."
Shriji Mahārāj then said, "If one does not remember God while singing to the accompaniment of a mrudang, sārangi, sarodā, tāl or other instruments, then that singing is as good as not having sung at all. Besides, there are many people in this world who sing and play instruments without remembering God; but they do not attain peace of mind. Therefore, whichever activity one performs - whether it be singing devotional songs, reciting God's holy name, chanting the 'Nārāyan' dhunya, etc. - one should only perform that activity while remembering the form of God.
"If a person specifically attempts to engage himself in worship, he may be able to focus his vrutti on God; however, after completing those acts of worship, if he does not maintain his vrutti on God while engaged in other activities, then his vrutti will not become steadied on the form of God even when he attempts to engage in worship again. Therefore, one should practise maintaining one's vrutti on the form of God while walking, eating, drinking - in fact, during all activities. If one does this, one's vruttibecomes steadied on God when one engages in worship as well. Moreover, when one'svrutti begins to remain on God, it remains so even during other work. If one is complacent, though, one's vrutti will not remain on God even when one specifically attempts to engage oneself in worship. Therefore, a devotee of God should vigilantly practise maintaining his vrutti on the form of God."
Having said this, Shriji Mahārāj requested, "Now please sing devotional songs."
GADHADA I-23: EMPTYING A POT OF WATER; REMAINING IN AN ELEVATED SPIRITUAL STATE
On Posh sudi 5, Samvat 1876 [21 December 1819], Shriji Mahārāj was sitting on a large, decorated cot on the veranda outside the east-facing rooms of Dādā Khāchar'sdarbār in Gadhadā. He had tied a white feto around His head and was wearing a whiteangarkhu and a white survāl. He had also tied a deep orange shelu around His waist. At that time, paramhansas as well as devotees from various places had gathered before Him.
Out of compassion, Shriji Mahārāj then began to speak to the paramhansas, "TheVāsudev Māhātmya scripture is extremely dear to Me because it describes all of the methods of how devotees of God should worship Him."
Shriji Mahārāj then continued, "There are two types of devotees of God: One has a complete conviction of God, yet worships God identifying himself with the body. The other, however, believes his own self to be chaitanya, transcending the influences of the three states - waking, dream and deep sleep, and the three bodies - sthul, sukshma andkāran. This devotee worships God while beholding God's form within his own self. As a result, he sees his own self, which transcends the three states and the three bodies, as being extremely full of divine light. Within that light, he sees the form of God, just as it is in its incarnate form, as being extremely luminous. Such is the elevated spiritual state of the latter devotee.
"As long as one has not attained this elevated spiritual state, one is subject to obstacles, even if one is a devotee of God. Shivji, for example, did not behave in such an elevated spiritual state and was therefore enticed by the beauty of Mohini. Brahmāalso did not behave in such a state and thus became infatuated on seeing Saraswati. Nāradji also did not behave in such an elevated spiritual state and consequently harboured a desire to marry. Moreover, because Indra, Chandra and others were not behaving in such a state, their reputations were also blemished due to their mistakes.
"Furthermore, if a person has not developed this elevated spiritual state, he will perceive worldly attributes even in God, even if he himself is a devotee of God. King Parikshit, for example, was not such a devotee, and so he raised doubts about the divinity of Shri Krishna Bhagwān after hearing of the rās episode. On the other hand, because Shukji was such an elevated devotee, he had no doubts whatsoever. Such a devotee firmly realises, 'If no flaws can affect me or bind me in any way, how can there possibly be any māyik flaws in God, by whose worship I have become like this?' Such a devotee firmly realises this.
"When such a devotee of God focuses his vrutti on the form of God, that vrutti is divided into two. Of these, one vrutti focuses on the form of God, while the other focuses within the worshipper himself. The vrutti that is fixed on God's form is applied lovingly, whereas the vrutti that is fixed on the worshipper himself is full of contemplation. This latter vrutti negates all other thoughts and desires - except those of worshipping God - that may arise in the worshipper. It also negates all of the flaws within the worshipper himself. In this manner, the vrutti of such a devotee constantly remains on God.
"A person who at times worships God with a concentrated mind and, at other times, indulges in worldly thoughts does not develop such an elevated spiritual state. Consider, for example, a pot that is filled with water and emptied somewhere. If another pot of water is subsequently emptied at the same place on the following day or the day after that, a pool of water will not collect there. Why? Because the water poured on the first day dries up on that very day, and the water poured on the second day also dries up on that same day. On the other hand, if a trickle of water were to flow continuously, a large pool of water would soon be formed. Therefore, while eating, drinking, walking, engaging in any activity whatsoever - whether it be pure or impure - in fact, at all times, one should constantly keep one's vrutti on God. While maintaining one's vrutticonstantly on God in this manner, one attains that abiding elevated spiritual state."
GADHADA I-24: THE ELEVATED SPIRITUAL STATE OF GNĀN; 'SOURNESS' IN THE FORM OF THE UNDERSTANDING OF GOD'S GREATNESS
On the evening of Posh sudi 6, Samvat 1876 [22 December 1819], Shriji Mahārāj was sitting on a large, decorated cot on the veranda outside the east-facing rooms of Dādā Khāchar's darbār in Gadhadā. He had tied a white feto around His head and was wearing a white khes. Also, He had donned a warm, red dagli and had covered Himself with a thick, white cotton cloth. At that time, paramhansas as well as devotees from various places had gathered before Him.
Thereupon Shriji Mahārāj said to the paramhansas, "I shall explain how an elevated spiritual state can be attained by gnān. What is that gnān like? Well, it transcendsPrakruti-Purush. When an elevated spiritual state is attained by this gnān, Prakruti-Purush and the entities evolved from them do not come into view. This is known asgnān-pralay. One who has attained such an elevated spiritual state sees only purechaitanya - within which only the form of God resides, with no other forms remaining. At times, one cannot see even the form of God within that divine light; only the light is seen. At other times, however, both the divine light and the form of God are seen. This is known as the elevated spiritual state attained by gnān. Such an elevated spiritual state is attained by constantly maintaining one's vrutti on the form of the incarnate God visible at present."
Continuing, Shriji Mahārāj said, "The extent to which one has understood the greatness of God determines the intensity of both the divine light experienced in the heart and the divine sound of pranav that is heard. Furthermore, the extent of one's faith and understanding of the greatness of God determines the extent to which vicious thoughts are curbed. Thus, when one develops absolute faith in God and thoroughly understands His greatness, all of one's vicious thoughts are eliminated.
"For example, if a person has sucked a slice of lemon, his teeth become a little sensitive, but he is still able to chew soft chanā. However, if he has sucked a whole lemon, he is unable to chew even chanā; in fact, he chews even a mung bean with much difficulty. If, however, he has sucked many lemons, he would be unable to chew even cooked rice. In the same manner, when one has developed 'sourness' in the form of faith in God and an understanding of His greatness, one's gums - in the form of the four antahkarans and ten indriyas - become sensitised. In that state, the jiva is unable to chew chanā in the form of thoughts for the vishays with its gums in the form of the man. With its gums in the form of the chitt, the jiva becomes incapable of contemplating on the vishays. With its gums in the form of the buddhi, the jiva becomes incapable of developing a resolve for the vishays. With its gums in the form of the ahamkār, the jivabecomes incapable of developing any form of consciousness related to the vishays. Similarly, the jiva, with its gums in the form of the five gnān-indriyas and five karma-indriyas, becomes incapable of chewing chanā in the form of the vishays of the respective indriyas.
"Conversely, the indriyas and the antahkaran of a person who does not have absolute faith in God and who has not fully realised the greatness of God do not withdraw completely from their respective vishays."
Shriji Mahārāj then explained, "The form of God transcends māyā and its gunas, and is free of all types of flaws, but it is for the sake of the liberation of jivas that He appears to be like a human. In fact, God is devoid of each of the flaws that senseless people attribute to Him. However, the intellect of the person attributing such flaws will never be freed of those flaws that he attributes to God. Specifically, a person who believes God to be full of lust will himself become intensely full of lust; a person who believes God to be full of anger will himself become intensely full of anger; a person who believes God to be full of avarice will himself become intensely full of avarice; and a person who believes God to be full of jealousy will himself become intensely full of jealousy; etc. In fact, whatever types of flaws a person attributes to God will ultimately cause misery to the person himself - just as a fistful of sand thrown at the sun falls back into the thrower's eyes. On the other hand, if a person realises God to be absolutely flawless, then regardless of his own swabhāvs, he himself becomes absolutely flawless as well."
Thereafter, Brahmānand Swāmi asked, "Suppose there is a person whose indriyas are not drawn towards any of the vishays; nor do vicious thoughts arise in his antahkaran. He also has absolute faith in God. Despite this, though, a feeling of unfulfillment remains, and he feels despondent within. What can be the reason for this?"
Shriji Mahārāj replied, "That is also a major deficiency in the devotee; i.e., despite the fact that his mind has become stable and despite the fact that he has intensely firm faith in God, he still fails to experience profound happiness in his heart. Specifically, he does not feel, 'I am extremely fortunate and completely fulfilled, whereas others in the world are constantly being troubled by lust, anger, avarice, infatuation, arrogance, matsar, desires and cravings. They are subject to the three types of sufferings1 day and night. As for me, the incarnate form of Purushottam has compassionately revealed His own form to me. He has also freed me from lust, anger and all of the other vicious natures. He has also placed me in the company of sādhus similar to Nārad and the Sanakādik. Indeed, I am very fortunate.' Failing to think in this manner, and failing to remain extremely elated throughout the day is a major deficiency. In fact, such a devotee is like a child who has been given a chintāmani in its hand, yet derives no happiness from it because it does not realise the chintāmani's value. Similarly, the major drawback of that devotee is that despite having attained Purushottam Bhagwān, he does not feel constant elation within by realising, 'I am completely fulfilled.'
"Moreover, when a fault is noticed in a devotee, one should think, 'His swabhāv is such that it is not suitable in the Satsang fellowship; nevertheless, he has attained satsang. Regardless of what he is like, he has still remained in the Satsang fellowship. Surely, then, his sanskārs from past lives or from this very life must be extremely favourable for him to have attained this satsang.' With this understanding, one should highly appreciate even such a person's virtues."
After this discourse, Shriji Mahārāj bid 'Jai Sachchidānand' to everyone and returned to His residence.
GADHADA I-25: THE FLOW OF TWENTY PAILS OF WATER
On the morning of Posh sudi 7, Samvat 1876 [23 December 1819], Shriji Mahārāj arrived at the residence of the paramhansas in Dādā Khāchar's darbār in Gadhadā. He was wearing a white khes and had covered Himself with a thick, white cotton cloth. He had also tied a white feto around His head. He was sitting facing east on the western veranda. At that time, paramhansas as well as devotees from various places had gathered before Him.
Thereupon Shriji Mahārāj said out of compassion, "A devotee of God who observes only swadharma does not feel completely fulfilled within his heart. That feeling of fulfillment can only be attained by ātmā-realisation and the knowledge of God's greatness. Moreover, the extent of the deficiency in these two attributes determines the extent of the deficiency in his experience of fulfillment. Therefore, a devotee of God should firmly cultivate these two qualities.
"Moreover, the extent of the deficiency remaining in these two factors also determines the extent of the hindrances experienced during samādhi. Recently, I granted samādhito a devotee in which she saw intense divine light. Seeing that light, she began to scream; she shouted, 'I'm burning!' Therefore, even those who experience samādhirequire ātmā-realisation. If one does not realise one's own self to be the ātmā and instead believes one's self to be the body, much deficiency will remain. I explained to that devotee, 'Your self is the ātmā, not the body. You are not this Lādkibai of the Bhātsub-caste. Rather, your self is the ātmā, which is unpierceable and uncuttable.' I then placed her into samādhi again and told her, 'Go to the four-petalled lotus at the site of Ganapati and behold your own self there.'
"When a person in samādhi enters the site of Ganapati, that person hears divine sounds and sees divine light. When he enters the higher site of Brahmā, he hears louder sounds and sees brighter light. When he enters the still higher site of Vishnu, he hears even louder sounds and sees even brighter light. In this manner, as he enters higher and higher locations, he hears increasingly louder sounds and sees increasingly brighter light. As a result of the intense divine light seen in samādhi, and the loud thunderous sounds that occur, even the most resolute become timid. For example, despite being a devotee of God and despite being extremely brave, Arjun was still incapable of beholding God's Vishwarup form. He therefore pleaded, 'O Mahārāj! I am incapable of beholding this form of yours. Please grant me darshan of your former form.' Similarly, in samādhi, when thundering noises like those of an entire brahmāndexploding are heard, and masses of intense light like overflowing oceans are seen, even the brave lose their patience. Therefore, one should understand one's own self to be distinct from the body.
"Samādhi experienced in this manner is achieved in two ways. One is controlling theprāns through prānāyām, whereby the chitt is also controlled. The other is by controlling the chitt, whereby the prāns are also controlled. When is control over the chittachieved? It is achieved when one's vruttis are detached from everything else and focused only on God. However, these vruttis can be focused on God only when desires for everything else are overcome and only a singular desire for the form of God remains. Thereafter, those vruttis will not be deflected from God's form by any means whatsoever. For example, if twenty pails of water are drawn from a well, and the flow of water from each pail allowed to flow in separate directions, then there would be little force in each flow. However, if the flow of all twenty pails of water are combined, then the resultant flow would become extremely powerful - like that of a river - and would not be able to be diverted by any means whatsoever. Similarly, when a person's vruttishave become free of worldly desires, his chitt focuses only on God's form.
"Conversely, when a person has desires in his chitt for the pleasures of the world, hisvrutti is widely dispersed among countless types of sounds via the ears. Similarly, via the skin, the vrutti is dispersed among thousands of different types of touch sensations; the vrutti of the eyes is dispersed among thousands of different types of things to see; the vrutti of the tongue is dispersed among thousands of different types of tastes; and the vrutti of the nose is dispersed among countless types of smells. In the same manner, the vruttis of his karma-indriyas are dispersed among their respective vishaysin thousands of different ways. In this way, via the ten indriyas, his antahkaran is dispersed in thousands of different ways. Only when his chitt contemplates on God, and his man generates thoughts of God, and his buddhi establishes the conviction of God, and his ahamkār harbours the consciousness, 'I am the ātmā, and a devotee of God,' can his desire for God be known to have become singular.
"Alternatively, the control of the chitt by controlling the prvāns is achieved by ashtāng-yoga, which comprises of eight stages: yam, niyam, āsan, prānāyām, pratyāhār, dhyān,dhārnā and samādhi. This ashtāng-yoga is a means, and its fruit is the nirvikalp samādhi of God. When this nirvikalp samādhi is achieved, the chitt is controlled by controlling the prāns. On the other hand, if the chitt focuses on God after becoming free of worldly desires, then the prāns are controlled by control of the chitt. Therefore, just as the chitt is controlled by mastering ashtāng-yoga, similarly, the chitt can also be controlled by focusing on the form of God. A devotee whose chitt's vrutti becomes focused on the form of God masters ashtāng-yoga without even attempting to master it. Therefore, the spiritual endeavours of ātmā-realisation and the knowledge of God's greatness that I have just described should be firmly practised.
"Furthermore, one's religious vows - which are God's injunctions - should certainly be observed. For example, the dharma of a Brāhmin is to bathe, lead a pure life and never drink even water from a Shudra's house. Similarly, a satsangi should never falter in observing God's injunctions. Why? Because God will be pleased with him if he behaves accordingly.
"Moreover, a person should very firmly maintain both the knowledge of God's greatness as well as the knowledge of the ātmā coupled with vairāgya. He should also feel fulfilled by realising, 'Now I have no deficiencies remaining.' With this understanding, he should constantly offer bhakti to God. Having said this though, he should not get carried away in the elation of this understanding. Nor should he feel unfulfilled. If he does feel unfulfilled, then the blessings that have been showered upon him by God can be considered as not having germinated - like a seed sown in saline soil. Conversely, if he gets carried away and begins to behave waywardly, then that is like having thrown a seed into a fire, which burns it. Therefore, if one understands as I have explained, then no form of deficiency will remain whatsoever."
After saying this, Shriji Mahārāj returned to His seat.
GADHADA I-26: A GENUINE AMOROUS DEVOTEE; THE NIRGUN STATE
On the afternoon of Posh sudi 11, Samvat 1876 [27 December 1819], Shriji Mahārāj was sitting on a large, decorated cot on the veranda outside the east-facing rooms of Dādā Khāchar's darbār in Gadhadā. He had tied a white pāgh around His head. He was wearing a white khes and had covered Himself with a thick, white cotton cloth. Two large guldāvadi flowers had been placed upon His ears, and a tassel of flowers had been inserted in His pāgh. At that time, while some paramhansas were singing devotional songs to the accompaniment of a tāl and pakhwāj, other paramhansas as well as devotees from various places had gathered before Him in an assembly.
Shriji Mahārāj then said, "Now please stop singing and listen as I sing a devotional song in the form of a discourse."
Thereupon Shriji Mahārāj said, "If, while singing amorous devotional songs, a person is attracted only by God's form, then that is fine. But, being attracted to anything except God's form constitutes a major deficiency. Why? Because just as that devotee develops affection for and is attracted by sounds related to God, he also develops affection for and is attracted by worldly songs, musical instruments, talks related to women, etc. Such a devotee should be known to lack wisdom. Thus, a person who is attracted to an equal extent by the words of God and His Sant, and by worldly speech should forsake such foolishness. Having forsaken such foolishness, he should experience happiness through sounds and speech related only to God. Such a person is a genuine amorous devotee.
"Furthermore, just as that devotee wishes for sounds related only to God, he desires the touch only of God. When he realises other types of touch to be like touching a black cobra or a blazing fire, then he is a genuine amorous devotee. Similarly, if a person experiences profound bliss on seeing God, realising everything else to be like a pile of filth or a decomposed dog, then he is a genuine amorous devotee. Similarly, if a person experiences profound bliss on tasting the prasād of God, not enjoying the various other types of tastes, then he is a genuine amorous devotee. Furthermore, such a devotee experiences profound bliss on smelling tulsi, garlands of flowers, sandalwood paste, the many varieties of fragrant perfumes, etc., that have been offered to God. He is not pleased on smelling the perfume, sandalwood paste, or garlands of flowers worn by materialistic people. In this manner, a person who has intense love for God-relatedvishays and an intense aversion for worldly vishays is a genuine amorous devotee.
"On the other hand, a person who becomes an amorous devotee and yet derives the same pleasure from other types of sights, sounds, smells, tastes and touch as he does from God-related vishays is a false amorous devotee. Why? Because he experiences the same type of joy from vishays as he does from God. Therefore, such amorousness and mode of worship should be forsaken. Why? Because it is not God who is at fault; it is the amorous devotee's attitude that is at fault; i.e., he has believed God to be exactly like other objects. As a result, his bhakti and amorousness are flawed.
"Now, just as I have described discretion in indulging in the five types of vishays for thesthul body in the waking state, similarly, subtle vishays exist for the sukshma body in the dream state. A devotee may experience happiness from God-related sights, sounds, smells, tastes and touch on seeing the form of God in his dream, but if he also derives exactly the same pleasure on seeing other vishays in his dream, then that devotee's amorousness is false. If, on the other hand, a person in his dream experiences happiness only by association with God and feels an aversion for othervishays as if they were vomited food, then he can be said to be a genuine amorous devotee. If he does not experience this, then although the form of God seen in his dream is true, that devotee's understanding is flawed. Why? Because he has equal love for God and for other vishays. Thus, true understanding is to remain attracted only towards the form of God, and not towards other vishays.
"In this way, when only thoughts of God remain while contemplating, a state of void is attained wherein, with the exception of the form of God, that devotee does not perceive the body or the brahmānd at all. Thereafter, while seeing the form of God within that void, divine light is generated, and the form of God is seen within that light. So, affection towards only the form of God in this manner is called faithful bhakti."
In conclusion, Shriji Mahārāj added, "When you sing amorous devotional songs, I also close My eyes and think about just this. These thoughts of Mine may be simple, but nothing is able to persist in those thoughts except God. In fact, so powerful are My thoughts that if any vishay were to come in the way of the amorous love that I have for God's form, it would be decapitated. Just as you sing devotional songs, I have also sung a devotional song in the form of this discourse, which I have shared with all of you today."
In this way, using Himself as an example, Shriji Mahārāj delivered this discourse for the benefit of His devotees.
GADHADA I-27: THE UNDERSTANDING BY WHICH GOD ETERNALLY RESIDES WITHIN ONE
Before sunrise on Posh sudi 12, Samvat 1876 [28 December 1819], Shriji Mahārāj arrived at the residential hall of the paramhansas in Dādā Khāchar's darbār in Gadhadā. There, He sat on a platform facing west. He had tied a white feto around His head. He had also covered Himself with a thick, white cotton cloth and was wearing a khes. At that time, an assembly of paramhansas had gathered before Him.
After a few minutes of contemplation, Shriji Mahārāj said, "Everyone wishes to worship God, but their understanding differs. But God fully resides in the heart of a person who possesses the following understanding: 'The earth remains stable and trembles; the stars remain steady in the sky; the rains fall; the sun rises and sets; the moon appears and disappears, waxes and wanes; the vast oceans remain constrained within their boundaries; a drop of liquid develops into a human possessing hands, feet, a nose, ears and the rest of the ten indriyas; the clouds, through which lightning strikes, float unsupported in the sky - these and a countless variety of other wonders are due only to the form of God that I have attained.' With this understanding, he has the conviction that no one except the incarnate form of God is the cause of these wonders. He realises, 'The countless wonders which have occurred in the past, those which are currently taking place, and those which will occur in the future are all only due to the manifest form of God that I have attained.'
"Moreover, he also has the following understanding: 'Even if someone were to throw dust on me, or were to humiliate me in any way, or were to seat me on a donkey after cutting off my nose and ears; or even if someone were to honour me by seating me on an elephant - all these situations would be equal for me.' Such a devotee views a beautiful young woman, an unattractive woman and an old woman with equality; he treats a heap of gold and a pile of stones with equality; he also possesses countless noble virtues such as gnān, bhakti, vairāgya, etc. God eternally resides in the heart of such a devotee.
"Consequently, by the grace of God, that devotee attains countless types of powers and liberates countless beings. Despite these powers, though, he tolerates the praises and insults of other people. This itself is also a great feat, because to tolerate despite being so powerful is not easy for others to achieve. Therefore, one who tolerates in this manner should be considered to be extremely great.
"The powers of such a person are such that since it is God who sees through his eyes, he empowers the eyes of all of the beings in the brahmānd; and since it is God who walks through his legs, he is also capable of endowing the strength to walk to the legs of all of the beings in the brahmānd. Thus, since it is God who resides in all of theindriyas of such a Sant, that Sant is able to empower the indriyas of all beings in thebrahmānd. Therefore, such a Sant is the sustainer of the world. His greatness lies in the fact that he tolerates the insults delivered even by insignificant people. Only those who are forgiving in this manner should be considered to be extremely great.
"On the other hand, those who threaten and frighten those meeker than themselves and believe, 'I have become great,' are not truly great. In fact, those people in this world who frighten others by showing yogic powers should not be considered to be devotees of God; rather, they are beings lost in māyā and suitable only for Yampuri. Their greatness is limited to the worldly realm. For example, in society, a person with one horse is considered to be greater than someone with no horses at all; whereas a person with five horses is considered to be greater than someone with only one horse. In this way, the wealthier a person is, the greater he is considered to be in society. However, such a person is not great in the spiritual realm."
Continuing, Shriji Mahārāj said, "Householders and renunciants who believe, 'This woman is very beautiful; these clothes are extremely fashionable; this house is very nice; this gourd is very nice and this utensil is very nice' are all petty-minded. Then you may ask whether such people will attain liberation or not. Well, in this Satsangfellowship, even the wretched attain liberation. However, the former persons never develop the virtues of a sādhu, or the noble virtues of the Sant previously described. Why? Because they have not become suitable for such nobility."
After delivering this discourse, Shriji Mahārāj bid 'Jai Sachchidānand' to all and returned to His residence in Dādā Khāchar's darbār.
GADHADA I-28: A SMOULDERING LOG; PROGRESSING AND REGRESSING
On Posh sudi 14, Samvat 1876 [30 December 1819], Shriji Mahārāj was sitting on a large, decorated cot on the veranda outside the room in line with the room of Shri Vāsudevnārāyan in Dādā Khāchar's darbār in Gadhadā. He was dressed entirely in white clothes. At that time, the sādhus had sat down to eat in His presence.
Thereupon Shriji Mahārāj said, "When a satsangi is likely to regress in the Satsangfellowship, vicious desires steadily flourish within him. At first, he begins to perceive flaws in all of the satsangis day by day. In his heart, he feels, 'All of these satsangis lack understanding; only I have true understanding.' In this way, he considers himself to be superior to all. Such a person remains constantly uneasy, day and night. He cannot sit peacefully anywhere during the day; nor can he sleep at night. Moreover, his anger never subsides. In fact, he constantly smoulders like a half-burnt log. A person who behaves in this manner should be known to be on the verge of falling out of Satsang. No matter how many days he spends in Satsang, he will never experience peace in his heart; ultimately, he will fall from Satsang.
"Conversely, when a person is likely to progress in Satsang, pure desires steadily flourish within him. Day by day, he sees only virtues in all of the satsangis. He views all devotees as superior to himself and considers himself to be insignificant. Moreover, he experiences the bliss of Satsang in his heart 24 hours a day. Such characteristics indicate that pure desires have flourished. In fact, the more such a person practisessatsang, the more he benefits; and eventually, he attains profound greatness."
Having delivered this discourse, Shriji Mahārāj bid 'Jai Sachchidānand' to all and returned to His seat.
GADHADA I-29: INTENSIFYING THE FORCE OF DHARMA, GNĀN, VAIRĀGYA AND BHAKTI; PRĀRABDHA, GRACE AND PERSONAL ENDEAVOUR
On the evening of Posh sudi Punam, Samvat 1876 [31 December 1819], Shriji Mahārāj was sitting on a large, decorated cot on the veranda outside the west-facing rooms of Dādā Khāchar's darbār in Gadhadā. He was wearing a white khes and had covered Himself with a thick, white cotton cloth. He had also tied a white pāgh around His head. He was wearing garlands of white flowers, and tassels of white flowers were dangling from His pāgh. At that time, an assembly of sādhus as well as devotees from various places had gathered before Him.
Shriji Mahārāj then said, "Please ask a question."
Thereupon Gopālānand Swāmi asked, "How can the force of bhakti coupled withdharma, gnān and vairāgya be intensified?"
Shriji Mahārāj replied, "There are four means to accomplish this: One is a pure place, the second is an auspicious time, the third is pious actions, and the fourth is the company of a holy person. Of these, the influence of actions is slight, whereas the influences of place, time and company are more powerful. Why? Because, if a place is pure, and the time is pure and one also keeps the company of a sādhu like yourself, then actions will naturally be pure as well. Conversely, if a place is impure - like the region of Sindh, if the time is impure, and if one also keeps the company of prostitutes and perverted people, or of those who consume alcohol and meat, then actions will certainly be impure as well. Therefore, one should stay where there is a pure place and should abandon - by whatever means necessary - a place where the time has become unfavourable. One should keep the company of devotees of God as well as the company of the Sant who is a knower of Brahma and who observes the five religious vows. As a result, a devotee's bhakti for God gains tremendous vigour. This is the answer to your question."
Thereafter Muktānand Swāmi asked, "Mahārāj, initially a devotee may be very impure at heart, but he later becomes extremely pure. Is this due to his previous sanskārs, the grace of God or the devotee's personal endeavours?"
Shriji Mahārāj explained, "The good or bad that occurs due to one's previous sanskārsis apparent to everyone in the world. For instance, the case of Bharatji becoming attached to a deer can be understood to be due to prārabdha. Or if a poor person were to receive a large kingdom, then everyone would come to know of it. That should be known as prārabdha."
Then, narrating His own story, Shriji Mahārāj continued, "Now, considering the spiritual endeavours I had performed, it is inconceivable that My body should survive such austerities, yet even in those circumstances it did survive. That can be considered to be due to prārabdha. What were those circumstances? Well, while staying in Purushottampuri, I spent many months surviving merely on air. On one occasion, I allowed My body to be carried away by a river that was three to four gāus wide. During the winter, summer and monsoon, I stayed without any shelter whatsoever, wearing only a loincloth. I also used to wander in the jungle amongst wild animals such as tigers, elephants and wild buffaloes. I travelled in countless such arduous conditions, yet My body did not perish. In these situations, one should consider prārabdha to be responsible.
"Now consider the son of the Brāhmin named Sāndipani who was saved from narak and also five-year-old Dhruvji, to whom the meanings of the Vedas and other scriptures were spontaneously revealed when he began to utter the praises of God. In these situations, as well as when one's mind is purified by the wish of God, or by His grace, or by the grace of His Ekāntik Sant who has been pleased by one's extremely pure sentiments - the influence of God's grace should be considered to be responsible.
"If one keeps the company of a pious sādhu and becomes virtuous through one's own thoughts, then that is known as 'personal endeavour'."
Having said this, Shriji Mahārāj bid 'Jai Sachchidānand' to the assembly and returned to His seat laughing.
GADHADA I-30: THOUGHTS THAT LEAVE A LASTING IMPRESSION
On Posh vadi 1, Samvat 1876 [1 January 1820], Shriji Mahārāj was sitting on a large, decorated cot on the veranda outside the room facing north, in line with the mandir of Shri Vāsudevnārāyan in Dādā Khāchar's darbār in Gadhadā. He was wearing a whitekhes and had covered Himself with a white cotton cloth. He had also tied a white fetoaround His head. Around His neck were garlands of white flowers, and tassels of white flowers were dangling from both of His ears. He was also wearing a string of white flowers around His wrists. At that time, while some munis were singing devotional songs, other munis as well as devotees from various places had gathered before Him in an assembly.
Shriji Mahārāj then requested, "Please begin a question-answer dialogue."
Thereupon Dinānāth Bhatt asked, "Mahārāj, at times, thousands of thoughts1 arise, yet they do not leave a lasting impression in the mind. At other times, however, only an insignificant thought arises, yet it leaves a strong impression on the mind. What is the reason for this? Also, by what means can a devotee eradicate such disturbing thoughts?"
Shriji Mahārāj answered, "The reason is the influence of the gunas. Thoughts occurring when tamogun is predominant induce a state similar to that of deep sleep. Therefore those thoughts do not leave a lasting impression in the mind. When sattvagun prevails, one experiences a state of awareness; so, any disturbing thoughts that occur at that time are dispelled by contemplation. Therefore, those thoughts do not leave a lasting impression either. However, thoughts that arise when rajogun is prevalent do leave a lasting impression in the mind. Therefore, the reason some thoughts do leave a lasting impression in the mind and others do not is due to the prevalence of the various gunas.
"If an intelligent person reflects on this matter and examines his thoughts whenever they arise, he will be able to recognise which guna is predominant in him at that particular time. However, subtle thoughts that arise repeatedly from moment to moment cannot be grasped by anyone. At the most, someone intelligent like yourself may be able to discern two, three, or four of the more superficial thoughts that arise during the course of a day.
"So, if a person examines the predominant guna under whose influence his thoughts arise and contemplates on and imbibes the spiritual discourses which take place inSatsang, then the power of practising satsang is such that any disturbing thoughts arising under the influence of the gunas are dispelled. Thereafter, becoming free from all doubts, he is able to continuously concentrate on the form of God. Without satsang, however, even if he endeavours in a million other ways, disturbing thoughts and the influence of rajogun and the other gunas will not be eradicated. Therefore, if someone sincerely practises satsang and reflects upon and tries to imbibe the discourses relating to God, then his vile thoughts are eradicated. In this manner, the influence of satsang is extremely powerful. In fact, no other spiritual endeavour can compare with satsang. Why? Because thoughts which cannot be eradicated by any other spiritual endeavour can be removed by engaging in satsang. Therefore, one who wishes to rid the mind of base thoughts related to rajogun should sincerely practise satsang by thought, word and deed. As a result, those thoughts will be eradicated due to the power of satsang."
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