VARTAL-1: NIRVIKALP SAMĀDHI
On Kārtik sudi 11, Samvat 1882 [21 November 1825], Swāmi Shri Sahajānandji Mahārāj was sitting on a cushion with a cylindrical pillow that had been placed on an ornate seat in the mango grove along the banks of Lake Gomti on the north side of themandir of Shri Lakshminārāyan in Vartāl. He was wearing a white survāl and a whiteangarkhu. He had also tied a blue reto around His waist. An orange reto with edges decorated with golden threads was tied around His head, and another orange reto with a brocaded border was resting upon His shoulder. In addition to this, a garland of roses was hanging around His neck, tassels of roses had been placed upon His head, and a string of rose flowers as well as an armlet had been tied around His arms. Beautifully adorned in this manner, Shriji Mahārāj sat facing north, while munis as well as devotees from various places gathered before Him in an assembly.
At that time, Shobhārām Shāstri of Vadodarā asked Shriji Mahārāj a question: "Mahārāj, when an aspirant attains nirvikalp samādhi, he becomes gunātit and an ekāntik bhaktaof God. What, then, becomes of one who does not attain nirvikalp samādhi?"
Thereupon Shriji Mahārāj replied, "It is not the case that nirvikalp samādhi is attained only when the prāns are controlled. There is another way to nirvikalp samādhi, which I shall explain to you; so please listen carefully. The Shrimad Bhāgwat states:
Atra sargo visargash-cha sthānam poshanam-ootayaha | Manvantareshānukatha nirodho muktir-āshrayaha ||1
This verse explains that when a spiritual aspirant establishes a firm conviction of Shri Krishna Bhagwān - who is worthy of being taken the refuge of and who can be realised through the nine characteristics of sarg, visarg, etc. - then he will never have a doubt. For example, once one has firmly realised that this is a mango tree, then even if one is overcome by lust, anger or avarice, one will not entertain any doubts such as, 'Is this a mango tree or not?' In the same manner, regardless of whether a person has controlled his prāns or not, if he has a firm conviction of the manifest form of Shri Krishna Bhagwān - without any form of doubts whatsoever - then he has attained nirvikalp samādhi.
"However, someone may repeatedly have doubts in his mind about God's nature. For example, he may think, 'What must God's form be like in Brahmapur? What must His form be like in Shwetdwip and Vaikunth? When will I have the darshan of that form?' He continues to harbour such doubts in his mind, but he does not feel fulfilled by realising that the incarnate form of God that he has attained is alone the cause of everything. Even if he attains samādhi by God's wish, his doubts are never eradicated. No matter what he sees in samādhi, he always desires to see something new; never are the desires of his mind subdued. Even if such a person experiences samādhi, it is savikalpsamādhi; and even if he does not experience samādhi, it is still savikalp samādhi. Therefore, such a person cannot be called a gunātit, ekāntik bhakta. One who does have the firm conviction of God, regardless of whether he has samādhi or not, can be said to have constant nirvikalp samādhi."
Then Dinānāth Bhatt asked, "What will become of one who, despite attempting to eradicate the desires in one's mind, fails to conquer the mind?"
Shriji Mahārāj replied, "As the war between the Kauravs and the Pāndavs was set to begin, the Kauravs and the Pāndavs thought, 'Let us engage in the battle in such a holy place that even if one is killed in the fighting, one's jiva will still benefit.' With this thought in mind, they eventually fought at Kurukshetra. Thereafter, those who won obviously benefited. Those who were killed in the battle, though, attained Devlok and obtained happiness greater than that of ruling over a kingdom.
"Hence, regarding one who takes up a fight with his mind - if he wins, then he attainsnirvikalp samādhi and becomes an ekāntik bhakta of God. But if he should lose to his mind, he falls from his spiritual endeavours. Then, maybe after one life or two lives or even after many lives, ultimately, he will become an ekāntik bhakta; but his efforts will not have been in vain.
"Thus, a person who is wise should definitely develop enmity towards his mind for the sake of his liberation. Thereby, if he conquers his mind, he is sure to benefit; but even if he is defeated by his mind, he will eventually return to the path of realisation, which is also beneficial in the end. Therefore, one who aspires for liberation should most certainly develop enmity towards his mind."
VARTAL-2: REALISING GOD THROUGH THE FOUR SCRIPTURES; KĀNDĀSJI'S QUESTION
On Kārtik sudi 13, Samvat 1882 [22 November 1825], Swāmi Shri Sahajānandji Mahārāj was sitting on a large, decorated cot under a mango tree on the banks of Lake Gomti, north of the mandir of Shri Lakshminārāyan in Vartāl. He was wearing a survālmade from yellow, silken cloth and a red dagli made from kinkhāb. He had also tied apāgh around His head using an orange cloth with a brocaded border. An orange sheluwith a brocaded border was placed upon His shoulder. In addition to this, His pāgh was decorated with garlands of champā flowers, and garlands of white flowers also adorned His neck. At that time, an assembly of munis as well as devotees from various places had gathered before Him.
Then Shriji Mahārāj said, "Please begin a question-answer session."
Thereupon Kāndāsji Patel of the village Bhuvā folded his hands and asked, "Mahārāj, by what means does God become pleased?"
Shriji Mahārāj replied, "If we do not malign God, then God becomes pleased. Then you may ask, 'What does it mean to malign God?' Well, God is the all-doer of this world. However, if one does not understand Him to be the all-doer and instead believes that it is kāl that is the all-doer of this world, or that it is māyā, or that it is karma, or that it isswabhāv that is the all-doer, then one is maligning God. This is because actually God is the all-doer. To ignore this and to claim that only kāl, karma, māyā and swabhāv are the all-doers of this world is serious slander against God.
"For example, you are the Patel1 of your village. If someone does not acknowledge your status in the village, then he can be said to be your slanderer. Also, if someone does not accept the sovereignty of an emperor of the world, but instead accepts the sovereignty of one who is not even a king, then that man is known as a slanderer of the emperor. If one writes and distributes letters stating, 'Our king has no nose and ears; he has no hands or feet,' and thereby describes the king as being deformed even though he has a normal body, then he is also known as a slanderer of the king. Similarly, God is complete, with limbs, hands, feet, etc. There is not the slightest deformation in any of His limbs. He eternally possesses a definite form. So, to say that He is not the all-doer and is formless, and that kāl and others are the cause of all - not God - is equivalent to maligning God.
"One who does not malign God in this manner is said to have performed perfect puja of God. Otherwise, without such an understanding, even if one performs puja by offering sandalwood paste, flowers, etc., one is still a slanderer of God. Therefore, God is only pleased upon one who realises God to possess a definite form and to be the creator, sustainer and destroyer of the cosmos.
"In the Vedas, God Himself has described His nature in many ways, but no one could comprehend it. Then the Sānkhya scriptures prescribed the 24 elementsEN-2 and said that God is the 25th. The āchārya of the Sānkhya philosophy, Kapil Muni, thought, 'Thejiva behaves as if it is one with the three types of bodies - i.e., sthul, sukshma and kāran- and it cannot remain separate from them. The ishwar also behaves as if it is one with its adjuncts in the form of its three bodies - virāt, sutrātmā and avyākrut - and it too cannot remain separate from them.' Thus, the Sānkhya scriptures count jiva and ishwaramongst the 24 elements and claim Paramātmā to be the 25th.
"The āchārya of the Yoga scriptures, Hiranyagarbh Rishi, propounds that there are 24 elements, and that jiva and ishwar are the 25th; but Paramātmā is the 26th.
"This is how the Sānkhya scriptures and the Yoga scriptures described God's nature; still, no one attained realisation of the nature of God as He is. By inference it was accepted, 'According to the Sānkhya doctrine, whatever transcends the 24 elements issatya.' According to the Yoga doctrine it was inferred, 'Paramātmā, who transcends jivaand ishwar, who themselves transcend the 24 elements, is satya.' In this manner, through these two philosophies, the nature of God was realised by inference. However, is that God black or yellow? Is He tall or short? Does He possess a form, or is He formless? That was not realised.
"Thereafter, Vāsudev Bhagwān himself composed the Panchrātra Tantra, in which he explained, 'In his own Akshardhām, Shri Krishna Purushottam Bhagwān eternally possesses a divine form. This God gives darshan five times to the countless niranna-muktas, the residents of Shwetdwip. In Vaikunth, that same God assumes a four-armed form, holding a conch, a disc, a mace, and a lotus. Along with him is Lakshmiji. He is also served by Vishwaksen and other attendants. It is that same God who is worthy of being offered puja, worthy of worship and worthy of attainment. It is that same God who assumes the avatārs of Rām, Krishna, etc., and who appears in the four forms of Vāsudev, Sankarshan, Pradyumna and Aniruddha.' In this way, he propounded that God possesses a form.
"Then Nāradji revised that same Panchrātra Tantra, after which it came to be known as the Nārad Panchrātra. In that, God's form was explained in such a manner that not even the slightest doubt remained. Thus, the Shrimad Bhāgwat states:
Nārāyana-parā vedā devā nārāyanāngajāhā | Nārāyana-parā lokā nārāyana-parā makhāhā ||
Nārāyana-paro yogo nārāyana-param tapaha |
Nārāyana-param gnānam nārāyana-parā gatihi ||2
It also states:
Vāsudeva-parā vedā vāsudeva-parā makhāhā | Vāsudeva-parā yogā vāsudeva-parāhā kriyāhā ||
Vāsudeva-param gnānam vāsudeva-param tapaha |
Vāsudeva-paro dharmo vāsudeva-parā gatihi ||3
"Thus, the four scriptures have described the nature of Shri Krishna Vāsudev only. Only one who realises God through these four scriptures can be said to possess total gnān. For example, only when one sees with one's eyes does one come to know that milk is white; only when one smells with one's nose does one come to know its smell; only when one touches it with one's finger does one come to know whether it is hot or cold; and only when one tastes it with one's tongue does one come to know its taste. In this manner, only when milk is tested through all of the indriyas can one totally know its nature; it cannot be totally known through one indriya alone. Similarly, one realises God's nature totally when one realises it through the four scriptures, i.e., the Vedas, etc. To have such knowledge is called total gnān.
"God is pleased only upon someone who has such understanding; there is no other means of pleasing Him. Thus, only one who has such realisation can be said to possess total gnān, and God becomes extremely pleased only upon such a person."
VARTAL-3: FOUR TYPES OF EMINENT SPIRITUAL PEOPLE
On Kārtik vadi 11, Samvat 1882 [6 December 1825], Swāmi Shri Sahajānandji Mahārāj was sitting on an ornate seat in the mandir of Shri Lakshminārāyan in Vartāl. He was dressed entirely in white clothes. He was also wearing garlands of roses around His neck, and tassels decorated the pāgh upon His head. At that time, an assembly of all of the munis, as well as devotees from various places had gathered before Him.
Thereupon Shriji Mahārāj said, "In our Uddhav Sampradāy one who has the four virtues of dharma, gnān, vairāgya and bhakti towards God is called an ekāntik bhakta, and only he is worthy of being made eminent in our Satsang fellowship. But if those four virtues are not perfect and only one is predominant, then of the four, which is the best in that it incorporates the other three?"
Gopālānand Swāmi and Muktānand Swāmi replied, "Mahārāj, only dharma is such, because if there is dharma then the other three virtues will eventually develop in that person."
To this, Shriji Mahārāj countered, "Dharma may be present even in those who are non-believers. Does that mean that we should make them eminent in Satsang?"
Hearing this argument, no one could give a reply to the question. Shriji Mahārāj then explained, "If one has bhakti towards God coupled with knowledge of His greatness, one will never fall from dharma - even if one has a lesser degree of ātmā-realisation,vairāgya and dharma. This is because he who realises God's greatness thinks, 'IfBrahmā and all the other deities follow God's commands, then how can I not follow His injunctions?' Bearing this in mind, he always abides by the niyams prescribed by God."
Then Shuk Muni asked, "If bhakti coupled with the knowledge of God's greatness alone is enough, why are all four qualities prescribed as essential, and not just bhakti alone?"
Shriji Mahārāj replied, "If one has intense bhakti for God coupled with the knowledge of His greatness, then all three are incorporated in bhakti alone. But if one's bhakti is of a mediocre intensity, then the other three are not incorporated therein. Thus, it is said, 'One who has the type of bhakti which encompasses all four qualities can be called anekāntik bhakta.'
"King Pruthu had such extraordinary bhakti. When God conferred a boon upon him, he asked for 10,000 ears in order to hear discourses related to God, but he did not ask for anything else. Also, some gopis who were forbidden to go and play rās discarded their bodies and went to Shri Krishna in spirit. If one has such extraordinary bhakti, then the other three virtues of gnān, vairāgya, etc., are all incorporated in bhakti alone."
Thereupon, Shriji Mahārāj replied, "It is attained by serving an eminent spiritual person. There are four types of eminent spiritual people. One is like a small flame, the second is like a torch, the third is like lightning, and the fourth is like the vadvānal fire.
"He who is like a small flame is extinguished by the wind in the form of the vishays. He who is like a torch is extinguished by stronger gusts of wind in the form of the vishays. He who is like lightning is not extinguished even by rainwater in the form of māyā. Thevadvānal fire, however, stays in the ocean without being extinguished by the ocean water; it drinks the sea water and excretes it in the form of sweet water; in turn, the clouds carry this water and shower it upon the world; and from this many types of tastes are formed. Similarly, the great Purush, like the vadvānal fire, transforms even the 'salty'jivas who are like the saline sea water, into 'sweet' jivas.
"Of the four types of eminent spiritual people just described, if a person serves one who is like lightning or the vadvānal fire - by thought, word and deed, while staying within the tenets of one's dharma - then bhakti coupled with the knowledge of God's greatness develops in that person.
"Also, one should realise that the person who is like lightning is known as God's ekāntik sādhu - who is in the process of God-realisation. The person who is like the vadvānalfire is known as God's Param-Ekāntik Sant - who is perfectly God-realised."
VARTAL-4: A FOUNTAIN
On Māgshar sudi 10, Samvat 1882 [19 December 1825], Swāmi Shri Sahajānandji Mahārāj was sitting in the mandir of Shri Lakshminārāyan in Vartāl. He had donned all white clothes upon His body. At that time, an assembly of munis as well as devotees from various places had gathered before Him.
Then Shriji Mahārāj said, "Please begin a question-answer session."
Thereupon Muktānand Swāmi asked, "For a devotee of God who has taken the path ofbhakti, which one spiritual endeavour incorporates all of the other endeavours for liberation?"
Shriji Mahārāj replied, "All of the spiritual endeavours for attaining liberation are incorporated in keeping the company - by thought, word and deed - of a Sant who possesses the 30 attributes of a sādhu."
After replying to the question, Shriji Mahārāj asked, "Suppose there is an ekāntik bhaktayogi who realises that the philosophy of both the Sānkhya scriptures and the Yogascriptures is based upon only Vāsudevnārāyan. By what means does that yogi fix hisvrutti on God's form? How does he control his mind? How does he keep that form fixed in his mind? How does he keep his vrutti facing within? How does he keep his vruttifacing outwards? By which of his yogic abilities does he separate himself from the obstacles of disturbing thoughts and desires, as well as from the assimilation of sleep? Please answer these questions."
Then Muktānand Swāmi and Gopālānand Swāmi attempted to answer these questions to the best of their ability, but neither of them was able to give a satisfactory reply.
Therefore, Shriji Mahārāj said, "When water goes into a fountain, it first revolves in a spiral and then spurts upwards; in the same way, the vrutti of the jiva revolves in a spiral in the antahkaran, which acts like the fountain, and then spurts out through the fiveindriyas. A yogi does this in two ways: With one vrutti, he contemplates upon Shri Vāsudev Bhagwān who resides in his heart as a witness. The other vrutti he keeps facing outwards through his eyes. With this second vrutti, he contemplates upon God who is outside. He contemplates upon the whole form from head to toe; he does not contemplate separately upon any single part of the body. Just as when one looks at a large mandir, one sees it completely as a whole; or when one looks at a large mountain, one sees it totally; similarly, the yogi sees God's form in the same way, but he does not see each part of God's body separately.
"When he beholds the form at a distance from his eyes, if he sees some other object besides God, then he draws that form of God closer and beholds it at the tip of his nose. Even after doing this, if he still sees some object nearby, then he beholds the form of God between his eyebrows. If while doing this he feels lazy or sleepy, then he would again behold the form of God before his eyes. Then, in the same way that a child flies a kite, he would fly a kite in the form of God's form with a string in the form of his vrutti. He would make it rise upwards, then bring it down again, and then make it sweep from side to side. Using his yogic powers in this way, when he becomes alert, he would again behold the form at the tip of his nose, and from there he would bring it between his eyebrows, and then he would draw it into his heart. Then he would merge together both the form of God that resides in his heart as a witness, and the form of God that is outside. At this point, the two vruttis of the antahkaran become one.
"While doing this, if again he feels lazy or sleepy, then he would bring the form outside again using the two types of vruttis. In the same manner as with his eyes, he would use his ears, hands, tongue and nose to perfect yoga. Also, he would behold God's form with his man, buddhi, chitt and ahamkār. Using the sānkhya thought process, he would distinguish himself from his indriyas and antahkaran and would behold only the form of God in his chaitanya. If, while he is beholding the form, whether it be inside or outside, some disturbance regarding worldly affairs obstructs him, then he would remove the problem while continuing to behold the form; but he would not abandon his yogic endeavours because of the disturbance. This is how a yogi with such yogic powers behaves."
VARTAL-5: ONE SHOULD NOT PERCEIVE MĀYĀ IN GOD; PERFORMING SIMILAR SERVICE
On Māgshar vadi 4, Samvat 1882 [29 December 1825], Swāmi Shri Sahajānandji Mahārāj was sitting facing north on a large, decorated seat under a mango tree along the banks of Lake Gomti, north of the mandir of Shri Lakshminārāyan in Vartāl. He was dressed entirely in extremely fine, white clothes, and He had several garlands of roses hanging around His neck. Bunches of flowers, each made from two large roses, had been placed upon His ears, and tassels made from roses decorated His pāgh. At that time, an assembly of all of the munis as well as devotees from various places had gathered before Him.
Then Shriji Mahārāj said, "Please ask complex questions in order to relieve everyone's lethargy." Having said that, Mahārāj Himself put a pillow facing west and lied down.
Thereupon Muktānand Swāmi asked, "In the verse,
Daivee hyeshā guna-mayee mama māyā duratyayā | Mām-eva ye prapadyante māyām-etām taranti te ||1
Shri Krishna Bhagwān says, 'A person who attains me transgresses my māyā - which is composed of the gunas and which cannot otherwise be transgressed even by suffering hardships.' Yet, even after one has attained God, one is still disturbed by thoughts and desires in one's heart during the worship of God. What else, besides māyā, could be causing this? That is the question."
Shriji Mahārāj sat upright from his lying posture and with great compassion said, "Of the three gunas of māyā, the five bhuts and the five tanmātrās are tamogun-predominant; the ten indriyas, the buddhi and the prāns are rajogun-predominant; the man and the presiding deities of the indriyas and antahkaran are sattvagun-predominant. In the past, all those who have become devotees have possessed the products of the three gunas - the bhuts, the indriyas, the antahkaran and their presiding deities. Thus, the answer to the question is as follows: One who has the firm conviction of God - i.e., who has realised God completely by believing that there are no māyik qualities in His form and that that God transcends māyā and the products of māyā, the three gunas - has transcended God's māyā. Despite the fact that he has within him the products of thegunas of māyā - i.e., the bhuts, the indriyas, the antahkaran and their presiding deities, each of which carries out its respective activities - he is still said to have transcendedmāyā. This is because even though the products of māyā are within him, he still realises that the incarnate form of Shri Vāsudev Bhagwān, who is worthy to be worshipped by him, transcends the gunas of māyā; thus, he himself should also be known to have transcended māyā.
"Even the scriptures acknowledge that the gunas seem to have influenced all, including the deities such as Brahmā, etc., and the rishis such as Vasishtha, Parāshar, Vishwāmitra, etc. Does that imply that they cannot be called muktas? Also, does that imply that they cannot be said to have transcended māyā? In fact, they are all muktas, and they have all transcended māyā. If we do not answer in this manner then there is no other possible solution to that question. Thus this is the only answer."
Then Nityānand Swāmi asked, "Mahārāj, people go to seek the refuge of God; what, then, are the characteristics of having the refuge of God?"
Shriji Mahārāj replied, "God has said in the Gitā,
Sarva-dharmān-parityajya mām-ekam sharanam vraja | Aham tvā sarva-pāpebhyo mokshayishyāmi mā shuchaha ||
In this verse he says, 'Abandon all other forms of dharma and surrender only unto me. I shall deliver you from all sins, so do not lament.' One who has such a firm refuge of God, even if he were to experience pain equivalent to that of final dissolution, he would not believe anyone else to be his guardian against such misery except God. Moreover, whatever happiness he wishes for, he seeks to attain only from God. That is, he does not consider anyone but God to be the source of happiness. Moreover, he behaves only according to the wishes of God. Such a person can be known to have taken refuge in God. It is he who can be called a staunch devotee of God."
Then Nājā Bhakta asked, "How can one recognise a person who, when he speaks, shows that he has faith in God like that of a devotee, yet does not truly have the total refuge of God?"
Shriji Mahārāj replied, "Only after staying together and working together can one recognise the strength or weakness of the faith of a devotee of God. One who has little faith would become agitated and find a path out of the Satsang fellowship. He would seek solitude where he could engage in worship to his capacity, but he would not be able to tolerate the pressures of living with the fellowship of devotees. Thus, refuge of God is of three levels: highest, medium, and lowest. Due to this, there are three levels of devotees."
Thereafter, Nityānand Swāmi asked, "Can a devotee who is of the lowest level eradicate his deficiency and become a devotee of the highest level in this very life, or not?"
Shriji Mahārāj replied, "Just as one performs the mānsi pujā of God, if one also performs the mānsi pujā of the ideal Bhakta along with God, by offering him the prasādof God; and just as one prepares a thāl for God, similarly, if one also prepares a thāl for God's ideal Bhakta and serves it to him; and just as one donates five rupees to God, similarly, if one also donates money to the great Sant - then by performing with extreme affection such similar service of God and the Sant who possesses the highest qualities, even if he is a devotee of the lowest type and was destined to become a devotee of the highest type after two lives, or after four lives, or after ten lives, or after 100 lives, he will become a devotee of the highest calibre in this very life. Such are the fruits of the similar service of God and God's Bhakta."
VARTAL-6: CHIMANRĀVJI'S QUESTION
On Māgshar vadi 11, Samvat 1882 [4 January 1826], Swāmi Shri Sahajānandji Mahārāj was sitting on a dais in front of the mandir of Shri Lakshminārāyan in Vartāl. He was dressed entirely in white clothes. Garlands of flowers had been placed around His neck, and tassels of flowers were also hanging from His pāgh. At that time, an assembly ofmunis as well as devotees from various places had gathered before Him.
Thereupon Chimanrāvji asked, "Mahārāj, initially, at the time of dissolution, the jivaswith their kāran bodies were absorbed within māyā. Then, at the time of creation, thejivas attained their sthul and sukshma bodies. Also, a variety of life in the form of deities, humans, animals, etc., was created. Was this due to karmas? Or was it due to God's wish? If we say that it was due to karmas, then that would prove the Jain doctrine to be true. On the other hand, if we say that it was due to God's wish, then it would suggest that God is biased and not compassionate. Therefore, please grace us by telling us how things really are."
Shriji Mahārāj said, "You have not been able to ask the question properly. The two types of bodies, sthul and sukshma, are both intimately associated with the kāran body in the same way that a tree is intimately associated with its seed. That is why it is called the kāran body. This kāran body is a form of avidyā; it is without a beginning; and it retains its sanchit karmas. Just as a seed and its shell have an eternal relationship, and just as pruthvi and smell have an eternal relationship, similarly, the jiva and the kāranbody have an eternal relationship. Just as when seeds which are planted in the earth sprout upwards after coming into contact with rainwater, similarly, during the period of creation, the jivas, which had resided within māyā together with their kāran bodies, attain various types of bodies according to their individual karmas by the will of God, the giver of the fruits of karmas.
"However, the Jains, who are nāstiks, claim that only karmas are the cause of this, but they do not propound God as the giver of the fruits of karmas. But, in reality, this belief of those nāstiks is wrong. Therefore, if someone claims that kāl is the only influencing force, then he is not correct. Or if someone claims that karma is the only influencing force, then he is not correct. Or if someone claims that God's wish is the only influencing force, then even he is not correct. Rather, the scriptures would propound the predominance of whichever influence is predominant at that time; but that same influence should not be accepted for all situations.
"This is because after the world was created, in the first Satyayug, everyone's wishes came true, all were Brāhmins and a child would be born merely by wishing for one mentally. There was a kalpavruksh in every home, and all people worshipped only God. Then, with the advent of Tretā-yug, people's wishes were no longer fulfilled; only when one went and stood under a kalpavruksh did one's wishes become fulfilled. Only after touching a woman would a child be conceived. Thereafter, when Dwāpar-yug arrived, children were born only after intercourse with a woman. In this manner, the ways ofSatya-yug and Tretā-yug are not to be found in all Satya-yugs and Tretā-yugs; rather, they were found only in the first Satya-yug and the first Tretā-yug.
"Therefore, when there is the predominance of favourable kāl, it diminishes the power of the impure karmas of the jivas. Yet, when a terrible famine strikes, everyone suffers; or when there is a horrendous war, hundreds of thousands of people are killed at once. In these cases were everyone's favourable karmas suddenly exhausted at the same time? Instead, it is the intense power of unfavourable kāl that overcomes the force of the favourable karmas of the jivas. So, when the influence of intense kāl prevails, karmashave no influence; due to the influence of kāl, karmas that should have resulted in happiness lead to misery, and karmas that should have resulted in longevity lead to death. In this manner, when the influence of a strong kāl is prevalent, everything occurs due to kāl. So it is mentioned in the scriptures.
"However, when many people become ekāntik bhaktas of God, then Satya-yug prevails even in Kali-yug. In these circumstances, the scriptures propound the strength of the favourable karmas that result from the ekāntik bhaktas doing bhakti of God, but the strength of kāl is not mentioned.
"Without understanding this principle, those who believe in the nāstik philosophy propound that only karmas are the cause of everything; but they do not realise that that is in reference to the strength of the karmas of ekāntik bhaktas of God; but karmas of non-believers are not said to have such strength. When God manifests with the wish, 'During this lifespan, I wish to grant liberation to all jivas, worthy or unworthy, who come into contact with My form,' then kāl and karma have no influence whatsoever. At that time, only God's influence prevails. When God assumed the avatār of Krishna, the evil Putnā tried to poison God; still, Shri Krishna Bhagwān gave her the same fate as his mother Yashodā. There were other evil demons who came to kill God; yet even they were granted the highest state of enlightenment by Shri Krishna Bhagwān. Others were also granted liberation according to the feelings by which they were associated with Shri Krishna Bhagwān. Thus, in those instances, only God's influence is said to be prevalent, but neither kāl nor karma is said to have any influence. Therefore, one should interpret situations according to the circumstances in which they occur."
VARTAL-7: THE CHARACTERISTICS OF GODLY AND DEMONIC PEOPLE; ANVAY-VYATIREK
On Māgshar vadi 14, Samvat 1882 [7 January 1826], Shriji Mahārāj was sitting on a dais in front of the mandir of Shri Lakshminārāyan in Vartāl. 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.
In the assembly, the devotees were talking about God amongst themselves wherein the topic arose that there are two types of people: godly and demonic. Of these, godly people always become devotees of God, whereas the demonic will always remain opposed to God.
Thereupon Chimanrāvji asked Shriji Mahārāj a question: "Mahārāj, is there any possibility for a demonic person to become godly?"
Shriji Mahārāj replied, "A demonic person most certainly does not become godly. This is because he has a demonic disposition from birth. Should such a person happen to somehow enter the Satsang fellowship, he still does not lose his demonic disposition. Then, when he leaves his physical body after staying in Satsang, he is absorbed intoBrahma and then emerges out again. Only after he does so countless times is his demonic nature destroyed; otherwise, it is not destroyed."
Then Shobhārām Shāstri asked, "Mahārāj, what is God's anvay nature, and what is Hisvyatirek nature?"
Shriji Mahārāj explained, "The principle of anvay-vyatirek is not that God has become half anvay within māyā and half vyatirek from His abode; rather, God's form is such that He is anvay within māyā and yet, at the same time, He is vyatirek. God is not afraid, 'What if I enter māyā and thereby become impure?' Instead, when God associates withmāyā, even māyā becomes like Akshardhām; and if He associates with the 24 elementsEN-2, then they also become brahmarup. Hence, the Shrimad Bhāgwat states: 'Dhāmnā svena sadā nirasta-kuhakam satyam param dheemahi ||1'. Likewise, there are countless such statements which describe God's form.
"For example, there is ākāsh in the seed of a tree; and when a tree grows from that seed, ākāsh will still remain within all of its branches, leaves, flowers and fruits in ananvay manner. Yet, when the tree is cut, ākāsh is not cut along with it; and when the tree is burnt, ākāsh is not burnt. In the same manner, God is anvay within māyā and the entities that have evolved from it; yet, He is also vyatirek from it just like ākāsh. This is the anvay-vyatirek nature of God's form."
VARTAL-8: A SPIDER'S WEB
On Posh sudi 4, Samvat 1882 [12 January 1826], Swāmi Shri Sahajānandji Mahārāj was sitting on a dais in front of the mandir of Shri Lakshminārāyan in Vartāl. 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.
In the assembly, Shriji Mahārāj was sitting in a meditative posture and contemplating while some munis were singing devotional songs to the accompaniment of a dukad andsarodā. He gave darshan in this manner for a short while. Then He opened His eyes and, facing the assembly, said, "Everyone please listen as I wish to speak to you. Thevrutti of these eyes is formless; yet, if some solid object comes in its way, that vrutti is obstructed. Thus, that vrutti is actually gross and is composed predominantly of the element pruthvi. When a devotee of God fixes that vrutti on God's form, initially the vruttiappears like a thin yellow rope. Just as a spider stretches its web from one pillar to another, and then sometimes goes to one pillar, then to the other pillar, or sometimes sits between the two pillars, similarly, the jiva is like the spider; God's form is one of the pillars; one's antahkaran is the other pillar; and the vrutti is the web. That is to say, through that vrutti, a meditating yogi sometimes becomes absorbed in God's form; at times he stays within his own antahkaran; and at other times he stays between hisantahkaran and God.
"While doing this, when the yellow vrutti, which is composed predominantly of the element pruthvi, becomes jal-predominant, it appears to be white. When it becomes tej-predominant, it appears to be red. When it becomes vāyu-predominant, it appears to be green; and when it becomes ākāsh-predominant, it appears to be dark. Finally, when the vrutti sheds the predominance of the five bhuts and becomes nirgun, it appears to be extremely radiant and assumes the form of God.
"Therefore, one who tries to maintain his vrutti on God's form in this manner should remain perfectly pure. For example, when one wishes to offer puja to a deity, the deity accepts the puja only after one becomes as pure as the deity. Similarly, one who keeps his vrutti on God's form should, according to the method prescribed in the Sānkhyascriptures, realise his own self to be distinct from the three bodies - sthul, sukshma and kāran; and only after attaining ātmā-realisation, should he fix his vrutti on God's form. While repeatedly fixing his vrutti in such a manner, when his vrutti is eventually absorbed into God's form, that state has been defined as sleep for a meditating yogi; but a yogi's sleep is never like the state of being eclipsed during deep sleep."
VARTAL-9: HOW CAN ONE EXPERIENCE THE NIRGUN BLISS OF GOD?
On Posh sudi 8, Samvat 1882 [16 January 1826], Swāmi Shri Sahajānandji Mahārāj was sitting on a cushion with a cylindrical pillow that had been placed on a dais in front of the mandir of Shri Lakshminārāyan in Vartāl. 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.
Then Shriji Mahārāj asked the munis, "Just as one can experience the three kinds ofmāyik pleasures - rājasik, tāmasik and sāttvik - in the three states, how can one experience the nirgun bliss of God?"
All of the munis conferred amongst themselves in order to answer the question, but they were unable to do so satisfactorily.
Thereupon Shriji Mahārāj said, "Suppose there is ākāsh alone, without the other fourbhuts - pruthvi, jal, etc. Also, suppose that in that ākāsh there are as many moons as there are stars. Then, the intensity of that light would be equal to the intensity of the divine light of Chidākāsh. The form of God is always seated at the centre of thatChidākāsh.
"When one attains samādhi of that form, then even if one experiences it for only a moment, the person who is engaged in worship feels, 'I've enjoyed the bliss of God insamādhi for thousands of years.' This is how one experiences the nirgun bliss of God's form. On the other hand, even if one indulges in māyik pleasures for a long time, ultimately one feels as if it was momentary. Therefore, the nirgun bliss of God is eternal and imperishable, whereas the māyik pleasures are perishable."
VARTAL-10: HOW THE JIVA ATTAINS LIBERATION
On Posh sudi 11, Samvat 1882 [19 January 1826], Swāmi Shri Sahajānandji Mahārāj was sitting on a cushion with a cylindrical pillow which had been placed on a wooden cot under the neem tree in the campus of the mandir of Shri Lakshminārāyan in Vartāl. 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, Bhagubhai Pātidār of the village Bhādran arrived in the assembly. He then asked Shriji Mahārāj a question: "Mahārāj, how can the jiva attain liberation?"
Shriji Mahārāj said, "God assumes an avatār on this earth in one of two forms - either in the form of a king or in the form of a sādhu. When He assumes an avatār upon the earth as a king, He possesses the 39 characteristics of a kingEN-8, and when He assumes an avatār upon the earth in the form of a sādhu, He possesses the 30 characteristics of a sādhuEN-11.
"When God appears in the form of a king, He is adept in the 64 arts and skills1; the four methods of ruling - reconciling with one's enemies, suppressing one's enemies, instigating divisions within one's enemies and punishing one's enemies - as well as thenine types of sentiments2, such amorousness, etc. However, when God appears in the form of a sādhu, he does not have these characteristics. When God is in the form of a king, then in times of calamity He may even take to hunting to survive. He may punish thieves by strangling them, and He may also keep many women in His household. But in the form of a sādhu, God strictly follows a non-violent lifestyle; in fact, He would not even pluck a blade of green grass. Also, He would not touch even wooden statues of women or paintings of women. Thus, the behaviour of God in the form of a sādhu is not the same as that of God in the form of a king.
"The 39 characteristics of God's avatārs in the form of a kingEN-8 - such as Shri Krishna, etc. - are listed in the first canto of the Shrimad Bhāgwat through the dialogue between Pruthvi and Dharma. The 30 characteristics of God's avatārs in the form of a sādhuEN-11- such as Dattātreya, Kapil, etc. - are listed in the 11th canto through the dialogue between Shri Krishna Bhagwān and Uddhav.
"Thus, one who aspires for liberation should recognise God through these characteristics and seek refuge of that God. One should have complete faith in Him. One should perform His bhakti while remaining within the framework of his injunctions. This is the only means of attaining liberation.
"However, when God is not manifest on this earth, one should seek the refuge of theSant who has the realisation of God - because the jiva can also attain liberation through him. When even such a Sant is not present, one should keep firm faith in God's murtiand perform bhakti while observing swadharma - because doing so can also grant liberation to the jiva."
VARTAL-11: THE DESTRUCTION OF THE JIVA; LOVE FOR THE SATPURUSH IS THE ONLY MEANS TO REALISING THE ĀTMĀ
On Posh sudi Punam, Samvat 1882 [23 January 1826], Swāmi Shri Sahajānandji Mahārāj was sitting on a cushion with a cylindrical pillow that had been placed on a wooden cot under the neem tree in the campus of the mandir of Shri Lakshminārāyan in Vartāl. He was dressed entirely in white clothes. He was also wearing garlands of white flowers around His neck. In addition to this, bunches of flowers were placed above His ears, and tassels of flowers were also hanging from His pāgh. At that time, an assembly of all of the munis as well as devotees from various places had gathered before Him.
Thereupon Shriji Mahārāj said, "My nature is such that I feel extremely afraid of harming any of the following: firstly, God; secondly, a devotee of God; thirdly, a Brāhmin; and fourthly, one who is meek. Other than these four, I am afraid of no one. This is because even if one were to harm anyone else, one's body would be destroyed; the jiva would not be destroyed. However, if a person harms one of these four, then his jiva is also destroyed."
Hearing this, Muktānand Swāmi questioned, "Mahārāj, the jiva is said to be indestructible; what, then, should one understand by its 'destruction'?"
Shriji Mahārāj replied, "He would attain the body of a mountain or any other similar object that has a jad form. Hence, that jiva never attains liberation. This should be understood as the 'destruction' of that jiva. Thus, anyone who aspires for his own liberation should never harm any of these four.
"Also, one should never keep egotism of any sort before God or His devotee. Why? Because egotism is the cause of anger, matsar, jealousy and slander. In fact, even thebhakti of an egotist is said to be demonic. Moreover, if a person oppresses a devotee of God, then even if he himself is a devotee, he should be known to be a demon. My nature is such that I detest even the sight of one who harms a Brāhmin, a meek person or a devotee of God. Such a person will never attain My company, either in this realm or in other realms."
Having spoken in this manner, Shriji Mahārāj asked for two devotional songs to be sung. One was, 'Mārā harji shu het na dise re, tene gher shid jaiye...1'. The second was, 'Mārā vahālāji shu vālap dise re, teno sang kem tajiye...2'. He then gave a command that all satsangis should learn these two devotional songs, and added, "One should constantly sing these two devotional songs and remember their message."
Gopālānand Swāmi then asked, "Why is it that despite reading the Shāstras, the Purānsand other scriptures, the pundits of the world still do not understand the greatness of God and the Sant as it really is?"
Shriji Mahārāj replied, "Though such a person reads the Shāstras and Purāns, he does not have the refuge of God. Thus, his jiva has been overpowered by lust, anger, avarice, jealousy and matsar; and the inner enemies in the form of lust, anger, etc., never allow him to even raise his head. As a result, the pundits perceive God and HisSant to be just like themselves. They think, 'Just as the inner enemies of lust, anger, etc., within us are never eradicated, similarly, the same enemies are probably not eradicated from them either.' In this manner, they perceive faults in God and His Sant. So, even though they read the Shāstras and Purāns, they fail to realise the greatness of God and His Sant as it really is."
Next, Shriji Mahārāj posed a question to Dinānāth Bhatt and all of the munis: "TheSatpurush, who is brahmaswarup, behaves above the three bodiesEN-6 and the three statesEN-7; moreover, he does not believe any of the actions of the 14 indriyas to affect him. However, an ignorant person cannot realise this. Only when he attains a spiritual state similar to that of the great Purush does he behave like the great Purush, and only then does he understand the great Purush's behaviour. However, as long as one has not realised the greatness of the Satpurush, one does not attain the state of being brahmaswarup; yet, without ātmā-realisation, one cannot realise the greatness of theSatpurush. Hence, there seems to be a paradox. Now please explain how this paradox can be reconciled?"
Everyone attempted to answer to the best of their ability, but no one was able to give a solution to the question.
Then Shriji Mahārāj said, "Here, allow Me to answer. The answer is that when one develops intense affection for the Sant who has realised the avatār of God on this earth, then one never perceives any kind of fault in the Satpurush. For example, when one has strong affection for someone, one will never see the person's flaws, and one will always believe the person's words. This is natural on the worldly path and it is also natural on the path of liberation. Therefore, intense love for the Satpurush is the only means to realising one's ātmā; it is the only means to realising the greatness of the Satpurush; and it is also the only means to having the direct realisation of God."
VARTAL-12: FAITH COUPLED WITH THE KNOWLEDGE OF GOD'S GREATNESS
On Posh vadi 2, Samvat 1882 [25 January 1826], Swāmi Shri Sahajānandji Mahārāj was sitting on a decorated cot with a cushion and cylindrical pillow on a wooden platform under the neem tree in the campus of the mandir of Shri Lakshminārāyan in Vartāl. He was wearing a white khes and had covered Himself with a rose-coloured shawl over a white blanket. He had tied a white pāgh around His head and was wearing a garland of roses around His neck. At that time, an assembly of munis as well as devotees from various places had gathered before Him.
In the assembly, Shriji Mahārāj sat contemplating for quite some time. He then opened His eyes and, looking compassionately at the assembly of devotees, said, "Today I wish to talk to all of you about faith in God, so please listen carefully. Shri PurushottamBhagwān, whose form is forever divine, is seated in Akshardhām, which is as luminous as countless millions of suns, moons, and flames of fire. That same God assumes theavatārs of Rām, Krishna, etc., upon this earth for the sake of granting liberation to thejivas. Then, the jiva that develops firm faith in that God by profoundly associating with the Sant progresses spiritually day by day, just like the waxing moon on the second day of the bright half of the lunar month. As the sun's effect on the moon increases, the waxing moon continues increasing; finally, when Punam arrives, the moon becomes full. Similarly, before developing total faith in God, the jiva is as dim as the new moon ofAmās - only as bright as a glow-worm. Then, as a person develops faith coupled with the knowledge of God's greatness, his jivātmā progresses and becomes like the full moon of Punam. Thereafter, his indriyas and antahkaran are no longer capable of dislodging him from his faith. Regardless of the type of action God performs, he does not perceive any fault in God. In addition, one who has faith in God coupled with the knowledge of His greatness becomes a fearless devotee.
"However, if at some time that same devotee harbours doubts in the divine actions and incidents of God, either by the influence of unfavourable places, times, company, scriptures, etc., or due to his identification with the body, then his jiva, which was like the full moon of Punam, becomes like the unlit moon of Amās. Therefore, some minor flaw in oneself will not really harm the jiva very much; but if one somehow doubts the divine actions and incidents of God, or if one somehow develops dislike for God, then that jiva instantly falls from the path of liberation. Just as when the roots of a tree are cut, the tree automatically becomes dry, similarly, a jiva who in any way perceives faults in God can never stay without falling from the Satsang fellowship.
"Moreover, one whose faith in God is weak, despite being in Satsang, still doubts, 'Who knows whether I will attain liberation or not? When I die, will I become a deity? Or will I become a king? Or will I become a ghost?' One who does not have absolute faith in God has such doubts. But one who does have absolute faith believes, 'I have attained liberation ever since the day I attained God; in fact, whoever has my darshan or listens to my talks will also be freed from all of his sins and will attain the highest state of enlightenment.' So, maintaining such faith coupled with the knowledge of God's greatness, one should believe oneself to be fulfilled. All of you should constantly be aware of this fact."
Then Shriji Mahārāj said, "Please sing the following devotional song describing God's greatness: 'Dhanya Vrundāvanavāsi vatni chhāyā re, jyā Hari bestā...1'." Thereupon, that song was sung.
Then Shriji Mahārāj said, "In the same manner as the song, Shri Krishna Bhagwān has also said in the Shrimad Bhāgwat:
Aho amee devavarāmarārchitam pādāmbujam te sumanah-falārhanam | Namantyupādāya shikhābhir-ātmanas-tamo'pahatyai taru-janma yat-krutam ||2
So, even one who is born as a tree becomes fulfilled by being associated with God. In fact, even the tree under which God has sat should be understood to be entitled to attain the highest state of enlightenment.
"One who, in his heart, does not have such firm faith coupled with the knowledge of God's greatness should be known to be impotent - no jiva is ever going to be uplifted by his words. For example, a king who is impotent, and who is about to lose his kingdom, and whose family line is about to cease, will still not be able to beget a son with his wife. In fact, even if he summons impotents like himself from his entire kingdom and allows them to associate with his wife, she still will not beget a son. Similarly, no one attains liberation by hearing even holy scriptures like the Gitā and the Shrimad Bhāgwat from one who does not have faith in God coupled with the knowledge of His greatness. Just as death is assured to whoever drinks sweetened milk into which a snake's venom has fallen, similarly, no one can ever attain liberation by listening to the Gitā or the Shrimad Bhāgwat from a person who does not have faith in God coupled with the knowledge of His greatness. On the contrary, only harm can come from it."
VARTAL-13: IF BRAHMA PERVADES, HOW CAN IT POSSESS A FORM?
On Posh vadi 7, Samvat 1882 [30 January 1826], Swāmi Shri Sahajānandji Mahārāj was sitting on a cushion with a cylindrical pillow that had been placed on a wooden cot under the neem tree in the campus of the mandir of Shri Lakshminārāyan in Vartāl. He had donned all white clothes upon His body and was also wearing garlands of white flowers around His neck. In addition to this, a decorated umbrella with a golden, egg-shaped top-piece had been placed above His head. Shriji Mahārāj sat> adorned in such a beautiful manner, tossing a pomegranate fruit in His hand. At that time, an assembly of munis as well as devotees from various places had gathered before Him.
Thereupon Bhagubhāi Pātidār of Bhādran approached Shriji Mahārāj, and asked, "Mahārāj, how does samādhi actually occur?"
Shriji Mahārāj replied, "God assumes an avatār in Bharatkhand for the liberation ofjivas. When He appears in the form of a king, he possesses the 39 attributes of a king; and when he appears in the form of a sādhu, such as Dattātreya or Kapil, he possesses the 30 attributes of a sādhu. By appearance, God's form appears similar to that of any human; however, it is an exceptionally divine form. For example, a magnetic rock appears similar to all of the other rocks on the earth; yet there is an intrinsic magical property in it - when a ship sails past a mountain of magnetic rock, then all of the iron nails of the ship are drawn towards the magnetic rock. Similarly, when a person doesdarshan of God's form with shraddhā, be it the form of a king or the form of a sādhu, hisindriyas are drawn towards God. Then one attains samādhi.
"Upon having the darshan of Shri Krishna Bhagwān, all of the residents of Gokul attained samādhi; and in that samādhi, God showed them his own abode. In this manner, whenever there is an avatār of God, then at that time, God's form definitely possesses certain magical properties. Moreover, all of the indriyas of anyone who doesdarshan of God with shraddhā are drawn towards God, and he instantly enterssamādhi. At the same time, if God wishes to attract many people towards Him, then even people who are not devotees, and even animals, attain samādhi upon seeing Him. So what is so surprising about this happening to a devotee of God?"
Thereafter, Muktānand Swāmi asked, "It is generally said that Brahma pervades everywhere. But how can something that is pervasive be said to possess a form? Also, how can something that possesses a form be called pervasive? That is my question."
Shriji Mahārāj replied, "Brahma resides in only one place, but not everywhere. ThatBrahma is Shri Krishna Bhagwān; He is in all places while still residing in only one place. For example, when a person worships Surya, Surya grants the person a vision like his own. Then, that person can see as far as Surya's vision reaches. Also, a person who has attained yogic powers can hear people who may be thousands or millions of miles away as if they are speaking next to him. In fact, he is able to pick up an object that may be millions of miles away, even though his arms are the same size as any other human's. Similarly, when Shri Krishna Bhagwān wishes to give darshansomewhere, He gives His darshan there while still residing in one place. Even though He has only one form, He appears in countless forms. In fact, if a person who is a realised yogi has extraordinary powers such as long-distance hearing and long-distance vision, then what is so surprising about God also possessing such powers?
"So, even though the scriptures describe God as pervasive, He actually possesses a definite form. In those scriptures, He is described as pervasive in the sense that using His own powers, He gives His darshan to all while still residing in one place. But He is not pervasive in the sense of being formless like ākāsh. So, in reality, God eternally possesses a form. It is that God with a definite form, who, while always residing inAkshardhām, appears in countless millions of brahmānds."
VARTAL-14: WHOM A NON-BELIEVER CONSIDERS A SINNER IS NOT A SINNER, AND WHOM HE CONSIDERS TO BE SINCERE IN HIS DHARMA IS NOT REALLY SO
On Posh vadi 9, Samvat 1882 [1 February 1826], Swāmi Shri Sahajānandji Mahārāj was sitting in front of the mandir of Shri Lakshminārāyan in Vartāl. 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 Rāmchandra Vāghmodiā of Vadodarā asked Shriji Mahārāj, "Mahārāj, why does one who seems to be an unworthy person still attain samādhi?"
Shriji Mahārāj replied, "Everyone believes that one who infringes the dharma of one's caste and āshram as prescribed in the scriptures is an 'unworthy person'. However, if that unworthy person sincerely appreciates the virtues of God and His Sant, he earns great merits. As a result, the sins that he had committed by transgressing the dharma of his caste and āshram are eradicated, and his jiva becomes extremely pure. Thereafter, when his mind is fixed on God's form, he attains samādhi.
"Moreover, when a person abides by the dharma of one's caste and āshram as prescribed in the Dharma-shāstras, everyone considers that person to be one who is sincere in his dharma. However, if he maligns God or His Sant, then the result of committing the sin of maligning the Satpurush is such that all the merits earned by abiding to the dharma of one's caste and āshram are burnt to ashes. So, one who maligns the Satpurush is a worse sinner than one who has committed the five grave sins. This is because he who has committed one of the five grave sins can be redeemed of the sin by seeking the refuge of the Satpurush; but there are no means to be redeemed for one who has maligned the Satpurush. This is because when one goes to a place of pilgrimage, one is freed of the sins one has committed elsewhere; but the sins committed at a place of pilgrimage are totally irredeemable - it is as if they are etched in iron.
"Thus, by seeking the refuge of the Satpurush, regardless of how terrible a sinner a person may be, he becomes extremely pure and attains samādhi. On the other hand, a person who maligns the Satpurush is still a terrible sinner, regardless of how sincere he may seem to be in abiding by dharma; moreover, he can never have the darshan of God in his heart. Therefore, whom a non-believer considers to be a sinner is not a sinner, and whom he considers to be sincere in his dharma is not really so."
VARTAL-15: THE REASONS FOR BECOMING GODLY AND DEMONIC
On Posh vadi 11, Samvat 1882 [3 February 1826], Swāmi Shri Sahajānandji Mahārāj was sitting on a cushion with a cylindrical pillow that had been placed on a dais under the neem tree in front of the mandir of Shri Lakshminārāyan in Vartāl. He was wearing adagli and a survāl made of kinkhāb. A rich, orange shelu with wide, golden edges had been tied around His head, and another orange shelu with very wide, golden edges rested upon His shoulder. In addition to this, a decorated umbrella with a golden, egg-shaped top-piece had been placed over His head. At that time, an assembly of all of themunis as well as devotees from various places had gathered before Him.
Thereupon Shobhārām Shāstri asked a question: "Mahārāj, there are two types of jivas: godly and demonic. Have they always been so since eternity, or have they become so due to association?"
Shriji Mahārāj replied, "In the beginning, during the period of dissolution, both types ofjivas, godly and demonic, are absorbed within māyā. Then, when the cosmos is created, both types of jivas emerge, each with its own nature. There are also those ordinary jivas who become godly or demonic due to association with godly or demonicjivas. Also, there are some godly and demonic jivas who gradually develop such a nature due to the karmas they perform.
"But mainly, the cause of such godly and demonic natures is the grace or the wrath of the Satpurush. For example, Jay and Vijay were attendants of God, but since they maligned holy persons such as the Sanakādik, they attained a demonic nature. Prahlādji, on the other hand, was a demon, but since he imbibed the preaching of Nāradji, he was known as an eminent devotee of God. Thus, whomever the wrath of the great Purush falls upon, that jiva becomes demonic; and whomever the great Purush is pleased upon, that jiva becomes godly. There is no other reason for becoming godly or demonic. Thus, one who desires to attain liberation should by no means malign God or God's Bhakta; rather, he should do only whatever pleases God and God's Bhakta."
VARTAL-16: NOT FEELING COMFORTABLE WITH WORLDLY GREAT MEN
On Posh vadi 13, Samvat 1882 [4 February 1826], Swāmi Shri Sahajānandji Mahārāj was sitting on a cushion with a cylindrical pillow that had been placed on a dais under the neem tree in front of the mandir of Shri Lakshminārāyan in Vartāl. He was dressed entirely in white clothes. At that time, an assembly of all of the munis as well as devotees from various places had gathered before Him.
Also sitting in the assembly was a pundit from Vadodarā. He said, "Mahārāj, if you show a miracle to some worldly, eminent man then its impact will be very beneficial for the development of the Satsang fellowship."
Thereupon Shriji Mahārāj said, "I do not get along very well with such worldly, eminent men. After all, they have pride of their power and wealth, whereas I have pride of renunciation and bhakti. Thus, neither is in a position to yield to the other. Even if I did send some great man into samādhi, then at most he would give some village or a part of his kingdom, neither of which I have the slightest desire for in My heart. Even if I were to wish for a village or a part of a kingdom for the sake of happiness, still when I close My eyes and contemplate upon God's form, that bliss cannot be found even in a kingdom consisting of the 14 realms.
"Besides, if there is as much bliss in ruling a kingdom as there is in worshipping God, then why would great kings such as Swāyambhuv Manu and others leave their kingdoms and go into the forests to perform austerities? If there is as much bliss in women as there is in worshipping God, then why would King Chitraketu abandon 10 million women?
"Compared to the bliss of worshipping God, the bliss of the 14 realms is said to be like that of narak. Thus, one whose happiness is based on the bliss of God feels that the pleasures of all of the vishays in the entire brahmānd are like narak. Even I feel that the bliss of worshipping God is the only real bliss - everything else seems to be full of misery. Hence, while worshipping God, if I encounter someone who is naturally drawn into the Satsang fellowship, then I encourage him; but there is no type of insistence in My heart. I only insist upon engaging in the worship of God and keeping the company of devotees of God. What I have disclosed before you is My deep-seated inner belief."
VARTAL-17: AN ENLIGHTENED PERSON HAS CONQUERED HIS INDRIYAS
On Posh vadi Amās, Samvat 1882 [6 February 1826], Swāmi Shri Sahajānandji Mahārāj was sitting on a cushion with a cylindrical pillow that had been placed in thehaveli facing the mandir of Shri Lakshminārāyan in Vartāl. 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.
Then Shriji Mahārāj asked a question: "Each of the five gnān-indriyas and the fivekarma-indriyas have total knowledge of their respective vishays. Furthermore, both an enlightened person and an unenlightened person behave in the same manner through their indriyas; i.e., the indriyas of the enlightened do not behave in a different manner from those of the unenlightened. However, the enlightened person is said to have conquered the indriyas; how can this be so? That is the question."
Muktānand Swāmi replied, "It seems that a person conquers his indriyas when he attains nirvikalp samādhi."
Thereupon Shriji Mahārāj said, "Even one who has attained nirvikalp samādhi indulges in the panchvishays through the indriyas just like everyone else; so how can he be said to have conquered his indriyas?"
Muktānand Swāmi made many attempts to answer the question, but he was unable to give a satisfactory solution.
Then Shriji Mahārāj said, "The answer is that he realises that there is only misery in thepanchvishays, i.e., sounds, touch, etc. He also realises that there are only redemptive attributes in the form of God. He even realises that by indulging in worldly vishays, thejiva is condemned to the pits of narak, where he is compelled to suffer terrible miseries. Having realised this, he develops an intense aversion and a sense of enmity towards the panchvishays. There is no way one will harbour affection towards something with which one has such enmity. One who realises this, and then develops an extreme aversion in his mind towards the panchvishays can be said to have conquered hisindriyas. Subsequently, he spends the rest of his life offering bhakti to God in the form of listening to talks of God, singing devotional songs, etc. But, unlike a non-believer, he does not become attached to the panchvishays. Such a person is known to have conquered his indriyas."
Then Shriji Mahārāj asked another question: "Suppose there is a renunciant who has adopted the path of nivrutti. He realises himself to be the ātmā and does not believe his body to be his true form. Also, his physical behaviour is rather eccentric and erratic. This man does not harbour any vanity of gender, caste or āshram. The manner in which he eats, drinks, rises and sits is all rather eccentric - it does not seem to match the norms of society. Such a renunciant does not stay in anyone's company; he is like a young deer in a forest wandering alone in a carefree manner. In no way can he be bound by anything.
"On the other hand, there is another renunciant who, despite also having adopted the path of nivrutti, behaves in accordance with the path of pravrutti. In fact, when he engages in pravrutti that brings out vicious natures such as lust, anger, avarice, infatuation, arrogance, matsar, desires, cravings, etc., in his heart, it even causes some sort of disturbance in his heart. So, is it appropriate for such a renunciant to continue following the path of pravrutti? If he does remain on the path of pravrutti, how could he remain undisturbed? If you say, 'If he follows the path of pravrutti by God's command then he will not become attached to anything,' then one can argue, 'If one drinks bhang by God's command, does that mean he will not become delirious? Of course, he will become delirious.' How, then, can that renunciant follow the path of pravrutti and not become attached to anything? That is the question."
Hearing this, Nityānand Swāmi and Shuk Muni attempted to give an explanation but were unable to present an accurate reply.
Then Shriji Mahārāj said, "The renunciant who abides by nivrutti dharma only and who behaves in an eccentric manner should be known as one who has only the virtue of ātmā-realisation. On the other hand, the renunciant who has adopted nivrutti dharmabut also offers bhakti to God should vigilantly adopt the path of pravrutti related to God and His devotees while staying within the niyams prescribed by God. In fact, adopting the path of pravrutti in order to serve God and His devotees is the very definition ofbhakti.
"The renunciant who has adopted the path of nivrutti and who has only the virtue of ātmā-realisation can never be equal to the renunciant who has adopted the path ofpravrutti. This is because although the latter is also a renunciant who has adopted the path of nivrutti, he engages in pravrutti for the purpose of being able to serve God and His devotees. Such a person should stay on the path of pravrutti while abiding by theniyams prescribed by God. However, he should never overdo or under-do his observance of those niyams. While discarding vicious natures such as lust, anger, avarice, infatuation, desires, cravings for taste, etc., he should follow the path ofpravrutti for the purpose of serving God and His devotees. As a result, he will never become attached to anything. Compared to the renunciant who has only the virtue of ātmā-realisation, this renunciant is far superior, and it is he who earns the grace of God."
VARTAL-18: FACTS THAT MUST BE UNDERSTOOD
After the evening ārti on Mahā sudi 1, Samvat 1882 [7 February 1826], Shriji Mahārāj was sitting on a cushion with a cylindrical pillow that had been placed under the dome of the mandir of Shri Lakshminārāyan in Vartāl. He was dressed entirely in white clothes. At that time, all of the paramhansas as well as devotees from various places had gathered on all four sides around Him.
Thereupon Shriji Mahārāj said, "Seeing that you are all senior paramhansas, I shall ask you a question: Which facts are essential for a satsangi to understand? Because if someone were to ask him, or if he were to experience a doubt in his own mind, then without knowing these facts, how would he be able to find the solution?"
Having asked the question, Mahārāj Himself continued, "Here, I shall answer the question Myself. Firstly, one should realise that ours is an Uddhav Sampradāy, and therefore, one should know its customs.
"Secondly, one should know the line of succession of our gurus. Specifically, Rāmānand Swāmi was the form of Uddhav himself, and in a dream, that same Rāmānand Swāmi was initiated into the Vaishnav fold by Rāmānujāchārya himself in Shrirangkshetra. So, Rāmānand Swāmi's guru was Rāmānujāchārya, and I am Rāmānand Swāmi's disciple. One should understand the succession of gurus in this manner. In addition, one should understand the tradition of the Dharmakul that I have established.
"Thirdly, one should know the authoritative scriptures of our sampradāy, the names of which are: 1. The Vedas, 2. The Vyās Sutras, 3. The Shrimad Bhāgwat Purān, 4. TheVishnu-sahasranām from the Mahābhārat, 5. The Bhagwad Gitā, 6. The Vidurniti, 7. The Vāsudev Māhātmya from the Vishnu-khand of the Skand Purān, and 8. TheYāgnavalkya Smruti. One should know these eight scriptures.
"Fifth, one should understand Shri Krishna Bhagwān, our ishtadev, and also the variety of the forms of Shri Krishna Bhagwān due to varying locations, attendants and works.
"In addition, the manifest and the non-manifest form of Shri Krishna Bhagwān should be understood. He is non-manifest in the sense that Shri Krishna Bhagwān resides inAkshardhām in the midst of Golok, which transcends the darkness of māyā. He has two arms and is as luminous as millions and millions of suns, while he himself has a dark complexion. Rādhikāji and Lakshmiji are beside him, and he is served by the attendants Nand, Sunand, Shridāmā, etc. He is the cause of the creation, sustenance and dissolution of countless millions of brahmānds. He reigns as the supreme ruler of everything. This God sometimes assumes a form with four arms; sometimes, he assumes a form with eight arms; and he may even assume a form with a thousand arms. He also assumes all of the forms of the four emanationsEN-9, i.e., Vāsudev, Sankarshan, Aniruddha and Pradyumna; as well as the 24 formsEN-12, i.e., Keshav, etc. He also manifests through avatārs such as Varāh, Nrusinh, Vāman, Kapil, Hayagriv, etc., while he himself actually always possesses two arms. It is this same form that has been described in the Upanishads, the Sānkhya scriptures, the Yoga scriptures and thePanchrātra. This is how God's form is described as being non-manifest.
"Furthermore, of all the āchāryas that have lived, Vyāsji is the greatest. Even Shankarāchārya cannot be said to be like Vyāsji; in fact, nor can Rāmānujāchārya, nor can Madhvācharya, nor can Nimbārk, nor can Vishnu Swāmi, nor can Vallabhāchārya. This is due to the fact that only if those āchāryas accept the authority of Vyāsji's words will the words of those āchāryas be accepted as authoritative in the world, but not otherwise. However, Vyāsji himself does not need to rely upon anyone else to be authoritative. This is because Vyāsji is the āchārya of the Vedas and is himself anavatār of God. Therefore, we should abide by Vyāsji's teachings only.
"That same Vyāsji, for the liberation of the jivas, separated the Vedas into four parts, wrote the 17 Purāns and the Mahābhārat. Still, he felt in his mind, 'I have not been able to comprehensively explain the methods for the liberation of the jivas.' As a result, he did not feel satisfied in his mind. So, he wrote the Shrimad Bhāgwat Purān, which is the essence of all of the Vedas, the Purāns, the Itihās scriptures, the Panchrātra, the Yogascriptures and the Sānkhya scriptures. In that Shrimad Bhāgwat, he has described Shri Krishna Bhagwān as greater than all of the other avatārs, and that it is that same Shri Krishna Bhagwān from whom all of the other avatārs emanate.
"In the Guna-vibhāg chapter of the Shrimad Bhāgwat, Shri Krishna Bhagwān says to Uddhav, 'I am nirgun, and whoever comes into my contact also becomes nirgun.' That is why all those who came into contact with Shri Krishna Bhagwān – with whichever feeling – also became nirgun, regardless of whether it was a feeling of lust, hatred, fear, kinship, or love. Thus, Shri Krishna Bhagwān himself is nirgun. This is how Vyāsji has described Shri Krishna Bhagwān. Also, Vyāsji has established the following principle: 'Shri Krishna Bhagwān himself is the God who assumes all of the avatārs, and all otheravatārs are also his.' If Shri Krishna Bhagwān, instead of being described as nirgun, is described as being merely the embodiment of pure sattvagun, then one has not grasped the context of the Shrimad Bhāgwat and it results in a major discrepancy. After all, the gopis did not realise Shri Krishna Bhagwān to be God; their feeling of lust for Shri Krishna Bhagwān was their method of worship of him. Still, they became nirgun. How, then, can Shri Krishna Bhagwān be described as being merely the embodiment of pure sattvagun? Therefore, Shri Krishna Bhagwān is definitely nirgun. In addition, Shri Krishna Bhagwān himself has said to Arjun:
Janma karma cha me divyam-evem yo vetti tattvataha | Tyaktvā deham punar-janma naiti mām-eti so'rjuna ||1
"At the time of his birth, Shri Krishna Bhagwān showed Vāsudev and Devki his form with four arms so that they would realise him to be God. He also showed Brahmā many forms with four arms; he showed Akrur the form of Shesh-shāyi; and he showed himself in the Vishwarup form to Arjun. In this manner, it is justifiable to make distinctions in the modes of worship of Shri Krishna Bhagwān due to differences in his forms. However, his true form is different. Because in Vraj, Shri Krishna Bhagwān was known as Bālmukund; he was also called Murlimanohar and Rādhākrishna; he used to take the cows and calves for grazing; he lifted Mount Govardhan; he played rās with the gopis; he came to Mathurā and killed Kansa; he pleased the Yādavs; he studied at the home of the Brāhmin Sāndipani; he associated with Kubjā; he stayed in Dwārkāpuri, where he married eight chief queens such as Rukmini, etc.; he also wedded 16,000 women; while staying in Hastināpur, he protected the Pāndavs from all of the calamities which fell upon them; he saved Draupadi from humiliation; he became Arjun's charioteer, etc. In this manner, there were many divine incidents of Shri Krishna Bhagwān due to differences in locations. But from this, one should not make distinctions in the modes of worship of Shri Krishna Bhagwān's two-armed form. One who does should be known as a blasphemer of the guru and the guru's word.
"In fact, Shri Krishna Bhagwān has behaved in many different ways. He has eaten the leftovers of the gopas and has even played rās with the gopis. However, Shri Krishna Bhagwān's devotees should not imitate his behaviour. Rather, they should behave according to the characteristics of a sādhu and abide by the dharma of one's caste andāshram. They should offer bhakti to him as prescribed by Shri Krishna Bhagwān in the 11th canto of the Shrimad Bhāgwat, the Bhagwad Gitā and in the Vāsudev Māhātmya. But none should behave as Shri Krishna Bhagwān behaved. One who does so is an outcast and is not My satsangi.
"Just as one should not imitate the behaviour of our ishtadev Shri Krishna Bhagwān, similarly, as I am your spiritual master, your guru and your preceptor, you should not imitate My physical behaviour. Instead, all of you should behave according to My words in the form of the respective injunctions which I have prescribed for those in My sampradāy; but none should imitate My behaviour.
"All paramhansas and all satsangis should learn these facts which I have told you. After understanding them, all should behave accordingly. Also, when speaking with others, you should tell them to behave similarly."
Having said this, Shriji Mahārāj left for dinner. Upon hearing this discourse, all of thesādhus and satsangis understood that the non-manifest form of Shri Krishna Bhagwān whom Shriji Mahārāj spoke of is none other than this Shriji Mahārāj, son of Bhakti and Dharma, and that no one transcends Him. It is only He who is our Ishtadev, and it is only He who is our guru.
VARTAL-19: BECOMING A DEVOTEE OF GOD; INDISCRETION
On the evening of Mahā sudi 2, Samvat 1882 [8 February 1826], Shriji Mahārāj was sitting on a cushion with a cylindrical pillow that had been placed in the easternroopchoki of the mandir of Shri Lakshminārāyan in Vartāl. 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.
Then, after the evening ārti had finished, Shriji Mahārāj said, "Please listen, I wish to speak to all of you about God. Whenever a jiva attains a human body in Bharat-khand, God's avatārs or God's sādhus will certainly also be present on earth at that time. If thatjiva can recognise them, then he becomes a devotee of God.
"Once he has become a devotee of God, it would be improper for him to bear affection for anything except God. This is because, compared to the bliss of the abode of God, the pleasures of worldly vishays are like excreta. Only worms that live in excreta feel that there is profound bliss in excreta - a human would realise excreta to be nothing but utter misery. Thus, one who has recognised God becomes an attendant of God. Thereafter, he should not cease to be an attendant of God by desiring to enjoy the pleasures of worldly vishays like worms in excreta.
"Also, whatever a devotee of God wishes for comes true. Therefore, it is his great indiscretion when he, out of ignorance, desires any object other than God. That is why a devotee of God should consider the pleasures and delights of the 14 realms to be like the excreta of a crow. He should bear strong affection - by thought, word and deed - only towards God and God's Bhakta. He should believe, 'If, perhaps, a devotee of God has some desires remaining in him other than those of God, he will still attain the status of Indra or will attain Brahmalok, but unlike worldly people, he will certainly not pass through the cycle of births and deaths or go to narak. If that is so, then how can one describe the greatness of God and the bliss enjoyed by a true devotee of God?' Therefore, a devotee of God should maintain deep affection only for God."
VARTAL-20: KING JANAK'S UNDERSTANDING
On Mahā sudi 3, Samvat 1882 [10 February 1826], Swāmi Shri Sahajānandji Mahārāj was sitting on a cushion with a cylindrical pillow that had been placed on a square platform under the neem tree in the darbār of the mandir of Shri Lakshminārāyan in Vartāl. He was dressed entirely in white clothes. Garlands of chameli flowers had also been placed around His neck. In addition to this, a red umbrella made from fine, silken cloth had been placed over His head. At that time, an assembly of munis as well as devotees from various places had gathered before Him.
Thereupon Shriji Mahārāj asked the paramhansas a question: "Lust evolves fromrajogun, and anger and avarice evolve from tamogun. So, which one spiritual endeavour totally uproots the seeds of lust, etc.?
Shuk Muni replied, "The seeds of lust and other such vices are burnt from one's heart only when one attains nirvikalp samādhi and when one realises the ātmā."
Hearing this, Shriji Mahārāj raised a doubt: "Did not Shiv, Brahmā, Shrungi Rishi, Parāshar and Nārad have nirvikalp samādhi? All were overcome by lust. However, despite their attainment of nirvikalp samādhi, when the vruttis of their indriyas reverted outwards, they were overcome by lust, anger, etc. For this reason, what you have said cannot be the answer to the question. In fact, just as an enlightened person remains undisturbed in nirvikalp samādhi, an unenlightened person also remains undisturbed in deep sleep. When the vruttis of the indriyas revert outwards, both are disturbed by lust, anger, etc. Thus, there does not seem to be any distinction between the enlightened and the unenlightened. Now, other paramhansas may try to answer the question."
Thereafter, Gopālānand Swāmi, Devānand Swāmi, Nityānand Swāmi and Muktānand Swāmi collectively attempted to answer the question according to their understanding, but they could not give a satisfactory solution to Shriji Mahārāj's question.
Then Shriji Mahārāj said, "Janak the Videhi followed the path of pravrutti, and yet he was undisturbed. For example, when a female sannyāsi named Sulbhā came into Janak's court, King Janak told Sulbhā, 'Though you are trying to seduce my mind, by the grace of my guru Panchshikh Rishi, I have mastered the doctrines of both Sānkhyaand Yoga. So, even if half of my body is anointed with sandalwood paste and the other half is slashed with a sword, both would be the same to me. Even if my Mithilāpuri were to burn down, still nothing of mine would be burned. Thus, even though I have adopted the path of pravrutti, I am still unaffected and undisturbed.' This is what King Janak said to Sulbhā. Also, King Janak was said to be the guru of even Shukji.
"Therefore, the answer to the question is as follows: One's indriyas may be directed outwards and one may be on the path of pravrutti, but if in one's heart one has a firm understanding like that of King Janak, then one will in no way become disturbed by lust, anger, etc.
"After a person has thoroughly known that which needs to be known - that this is true and this is false - he realises that except God's form, all worldly forms are full of terrible miseries, and that they are all perishable. Also, he realises himself to be the ātmā, distinct from his body, his indriyas and his antahkaran. After this, there is no object that would be strong enough to seduce him. This is because he sees all worldly forms as worthless. So, even if all of the indriyas of a person in whose heart such understanding has become firmly rooted were to extend outwards on the path of pravrutti, still he would not be disturbed by lust, anger, etc.
"The seeds of lust, anger, etc., in the heart of such a devotee of God will be destroyed, whether he is a renunciant or a householder. Also, of all of the devotees of God, he is the best Vaishnav. So, being a renunciant or a householder is of no significance; rather, he whose understanding is greater should be known as being a greater devotee than the rest.
"The mistakes of Shiv, Brahmā, etc., were mentioned only to illustrate that regardless of whether they had deficiencies in this understanding or not, when they encountered adverse places, times, company, actions, etc., even they were disturbed by lust, anger, etc. Therefore, even if one has such understanding, one should under no circumstances associate with any type of evil influence. This is a universal principle."
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