Vat Section Prakran 6

1. 
When I was at home in my pre-initiation days, I had a big boil on my shoulder and it caused a lot of pain. At that time, while I was awake in the middle of the night, Maharaj came and gave me darshan. He had worn a yellow dhoti and a red upper garment; on his head he had worn a southern-style headgear; his forehead was adorned with marks of sandalwood paste and a chãndlo of red vermilion powder; and he had worn wooden slippers. Seeing such beauty, my mind merged with the murti and then the boil burst open and the pain also ceased. Then, Maharaj smiled and disappeared. From that day onwards I have continuously seen that murti. Then, when I had the first darshan of Maharaj at Alaiya Mod, the murti seen in my heart and this murti (in Alaiya Mod) both became one. Observing this, the supreme conviction that Maharaj is the cause of all causes, the source of all avatars and is Purushottam was established.

2.
Then again Swami said, "When I was young, a mahant of some Margi sadhus was seated in an assembly. I went there and moved straight past the women and asked a question, "What is the effect and what is the cause?" Then he said, "I do not know this sort of thing since nobody has taught me." Then he said to me, "You answer the question." So I said, "God is the cause and the whole of creation is the effect. There, everyone was crestfallen and thus I triumphed in the assembly."

3.
Collect grains and then worship God. By pretending your final aim will not be reached. One may have money, but at death it will be left behind and will not be of any use. Earn as much as you really need and worship God. If one has a lot, then it will be spent without discrimination and still desires for material pleasures will remain unfulfilled.

4.
These codes are very important. The day there is a lapse in observance of dharma, nothing will remain stable. Therefore, the codes must be observed with utmost care. Swami talked much on this.

5.
 After instructing a devotee to sing the devotional song 'Santjan soi sada', Swami said, "In these devotional songs, the four Vedas, the six systems of philosophy and eighteen Purans are all included, that is how miraculous they are."

6.
In Dholera, an ascetic boiled some oil and threw a Shaligram into it. On hearing this story, my hair stood on end and my jiva started burning. Just see, in this world there are such renunciants

7.
Have a pure and resolute faith in God's manifest form, otherwise obstacles will not be overcome – even Maharaj has said this. Therefore, this manifest Purushottam, Shriji Maharaj, Sahajanand Swami, is the source of Shri Krishna and other incarnations, and is the cause and the controller of all – of this there is no doubt. Knowing this, remain absolutely faithful and one will go straight to Akshardham.

8.
Do not hoard too many material objects, otherwise depression will arise and strong desires will remain. Objects are for the body, but the body is described as the enemy of the jiva, since it does not allow the jiva to offer worship to God or to read scriptures. So, by overcoming body-consciousness, all faults are overcome.

9.

"Please do not blame me. I just inform and leave it to you. Since, now I am old and will not live much longer, I am expressing my views. Understand and live a pure life, otherwise there will be a big difference in your final liberation."

"If at this time one contracted an illness like diarrhoea, colic or worms then one would have to stay awake all night. But one does not sit even for a short time in meditation and sleeps the whole night." On the night of Ashadh vad 6, he talked in this way. "Anyway, the body is an enemy and will make one do as per its wishes. It will make one clean everything, including faeces, but will not allow one to meditate."

10.

In this Satsang there is happiness, dharma, devotion, spiritual knowledge, detachment and other noble karmas. But everywhere else there is fire (i.e. decay and destruction). Some are like animals who do not know how to speak and do not have any sense of discrimination. Thus, if there is contact with bad company, then satsang is eroded, so do not keep bad company.

11.

When lust, anger, ego, jealousy and body-consciousness are all overcome, then God and his holy Sadhu will be pleased.

12.

This Gangaji broke through the mountains to merge with the ocean. Gangaji, indeed, can merge since when there is abundant water this is what happens. But these five types of sense pleasures are even tougher. Since, they entice even the likes of Brahmã, Shiv, etc. Indra was cursed and had a thousand boils,¹ and Chandra became tainted. Such greats, and Ravan and others experienced misery. The sense pleasures tricked Saubhari and robbed Parashar, Ekalshrungi and many others of their merits. Therefore, just do not associate with the sense pleasures. Maharaj has manifested and kept a distance from sense pleasures. Nobody else has maintained this distance and even the great avatars made mistakes. But nobody has propagated this path. And Maharaj has said in the Vedras,²"O Paramhansas! A man who has not been destroyed by the sharp blade of the sword in the form of women is a god of even the gods. So, that blade is by no means insignificant, it is very sharp. Therefore, do not let its contact arise."

13.

This human body should be utilized for worshipping God. And a human birth in this Bharatkhand is not attained by merely a few spiritual merits. Even the gods say, "Aho amishãm."¹ After reciting this shlok, Swami said, "Even the gods wish for this human body. That has been attained by us, and also God and his Sadhu have been attained. This is not a small attainment. See, if someone has one or two million rupees, they will not come with him (when he dies). Even the wealthy cannot eat more than a pound of food. And one who does not have money can also eat only that much. So, earn only as much money as you need."

14.

The benefit we have gained is so great that it is indescribable, so now preserve it at any cost.

15.

Satya-yug, Dwapar, Treta and Kali – these four form one cycle. Indra rules for 71 such cycles. When 14 such Indras fall (complete their rule in heaven) that makes one day of Vairat Narayan. And so 30 such days make a month and 12 such months make a year. After a 100 such years, the reign of Vairat Narayan is complete. So tell me, what is our lifespan before it? And why does the jiva continue to chant 'mine, mine'? " Since, there is nothing permanent up to Prakruti-Purush. Therefore, achieve your work in this short time. And work in such a way that the goal is attained at any cost.

16.

One day, after reading the Vachanamrut, Swami said, "This Vachanamrut contains the essence of the four Vedas, six shastras and eighteen Purans. In it Maharaj has talked about his principles and they should be studied. Oh! What great benefit have we gained? See, out of compassion God has come for us from so far, but this jiva has no desire to worship God. He has come all the way from Akshardham. Now, like a woman who becomes a sati by force, similarly, the jiva is also forcibly made to worship God. The scriptures also talk only about dharma, wealth and desires. And in them there is only the occasional mention of moksha. Therefore, from the scriptures accept whatever is useful for moksha..

17.

One person said, "We should stay where God keeps us. All the abodes of God are the same. Why do you unnecessarily argue?" Then Swami said, "The stars and the moon cannot be described as being the same. And even Maharaj has said that one must understand there is a clear difference between the avatars and the source of all avatars, just as there is a difference between the king and his minister, and there is a difference between the arrow and the archer. The minister may be very powerful and give orders; he may be great, but when he goes to the king, he offers many salutes and only then is he able to take his seat. And the king's orders prevail over him. That is how the difference is between the avatars and their source."      

18.

The ãtmã is extremely luminous. Believe it to be separate from the gross, subtle and causal bodies, and contemplate that 'I am ãtmã and this manifest Purushottam Bhagwan is ever present within me.' And all these talks are stated in the 'Vishalyakarni Herbal Medicine'Vachanamrut (Gadhada III-39). Such talks are, to some extent, in all the Vachanamruts and they may be absent only in some. The contemplation of the ãtmã in the mind should continue, 'I am ãtmã, akshar.' And if this is continually done, one attains the state of akshar. An example was given on this, Maharaj asked a dhedh boy, "Who are you?" Then he said, "I am a dhedh." So Maharaj said, "You say 'I am ãtmã' ten times." So he repeated it ten times. Then Maharaj asked, "Who are you?" He once again replied, "I am a dhedh." Then Maharaj said, "Say 'I am ãtmã' a hundred times." So he said this a hundred times. Then Maharaj asked, "Who are you?" Again he said, "I am a dhedh." Then Maharaj said, "See how much he has become identified with the body." Saying this, Maharaj said, "If one continually contemplates in the mind on the ãtmã, one becomes aksharrup." And in the Shikshapatri this is written in the shlok 'Nijãtmãnam brahmarupam'. And also it is said in the Purushottampatri, "Only one who believes the ãtmã as aksharrup is a (true) satsangi." Therefore, there is no alternative but to emphasize this view. In this way, Swami talked in the middle of the night.

19.

One person asked a question, "The great Sadhu wants to unite the jiva eternally with God. But, for some aspirants he insists more and unites them, while with others he just engages in ordinary talks. Why is this? Is it because of laxity in faith?" Then Swami said, "The former's impressions from the past are strong, hence God inspires the great Sadhu to insist strongly for him. And the latter devotee's past impressions are less and his faith is also less." Then someone asked, "How can faith be increased?" So Swami said, "When one realizes that the great Sadhu who is speaking to him is not an ordinary man speaking. He realizes that it is God who is speaking through him and considers him to be God. Also, he performs his service, offers worship to him and respects him. In this way, faith develops. Then he attaches the aspirant with God."

20.

There are four barriers for the jiva to overcome that I have thought of. The first is to know Purushottam; second is to recognize the Sadhu; third is to remove one's attachment for the five types of sense objects; and fourth, this body and jiva have become one, so the ãtmã must be understood as separate. These four obstacles are tough. Two of them are particularly so. One is to remove one's affection for the five types of sense objects and second, to know the jiva as separate from the body.

21.

One person asked a question, "How can one reach all the way to Maharaj and you? Then Swami said, "By knowing Maharaj as Purushottam and by following the commands of God one can reach."

22.

Please be sensible and do not wish for powers, and if they are attained, then one is likely to do anything. So, there is no value in this. What is meant by remaining poised in times of adverse circumstances? Swami said, "When wealth is lost, one's son dies or food to eat is not obtained, then at such times understanding helps. Once, a businessman went abroad and returned with a ship full of ten million gold coins. When he placed his foot on the plank leading to the shore to disembark, the ship sank. Then the businessman said, 'Oh! What a misfortune.' But then he reasoned, 'When I was born did I have the gold?' Similarly, a mendicant found a rope while walking on the road. He kept it on his shoulder, but it fell again. Then, after he had walked a little distance he realized. Then he said, 'Never mind. Mujku rasã pãyã ja no'tã – I never had the rope in the first place.' Thus, think in this way and remain happy. Also, in the Kakabhai Vachanamrut (Gadhada I-70) it is said that if there are ten people in the house and all of them are destined to die, but then if one of them is saved is that too little? Thus, understand in this way."

23.

The day Swami came from Vartal, he said, 'Ãkuti-chitichãpalyarahitã nishparigrahãhã.'¹When someone has these 64 attributes, then one becomes a Sadhu. If one continuously associates, day and night, until the final dissolution of the universe, with sadhus such as Gopalanand Swami, Krupanand Swami, Swarupanand Swami and Muktanand Swami, then one can become a complete sadhu. And without saintliness, happiness is not experienced and ultimate moksha is also not attained. So whatever deficiencies remain will have to be overcome."

24.

Swami said, "How should one understand the difference between an avatar and the source of the avatars?" Then someone said, "Like an actor and his role." Then Swami said, "The difference between the avatars and their source is not like that. The difference should be known to be like that between the king and a nobleman, an archer and the arrow, and the stars and moon."

25.

There are three types of snake charmers. Of them, the ordinary catch a snake if they can; a fulvãdi will slit open a snake with the sword if he cannot catch it alive; and a gãrdi will catch even a king Cobra and make it dance. This is the difference. Thus, this one (Shriji Maharaj) is able to make others dance like a gãrdi.

26.

In an assembly in Vartal, Maharaj said to the devotees, "Vairat Purush prayed at these holy feet for 50 years and 4½ hours, and then I have come to this universe." Many such talks were narrated and those who are (akshar muktas) from there (Akshardham) would know this fact, but others would not know.

27.

In Nagadka Swarupanand Swami asked Maharaj, "Gurusaheb, what is the nature of the moksha attained by satsangis today?" Then Maharaj said, "It is like that of Kapil Dev, Dattatrey and Rishabhdev." "Oh! Then that is great moksha."

28.

There is no talk like that of ãtmã-realization. One should continually think, "I am akshar and Purushottam is seated within me." Maharaj has said this in many places. This is subtle devotion, through which ultimate liberation will be attained. But the previously described devotion is the physical path and by it – 'Ãtyantiki yatra na mrutyuhãsaha'¹ – such liberation in which the fear of death is eliminated is not attained. And due to ego, one offers such physical devotion, singlehandedly, that would be offered by four people. One performs service, lifts stones and cooks food, but all this devotion is offered since praise is received. One does this but perfection is not attained by this. 'Kiyã bãlpanãni ramat, kiyã pãmvo siddhono mat.'² Therefore, only when, someday, this talk is practiced will there be final moksha.

29.

Maharaj has also spoken of gangrene (Vachanamrut Gadhada I- 18). Therefore, renounce such a person¹ and practise discretion, which is described as the tenth treasure,² then you will gain happiness. Oh! There is no limit to the jiva's ignorance. It is engrossed in worldly activities, and visiting kings and householders. So what can we say? Just like those engrossed in worldly matters, one struggles to read the two Vachanamruts of the discourse at night and then returns to the same routine. But, God is not pleased by this, so act thoughtfully.

30.

The proverb says, 'Shreyãnsi bahu vighnãni'¹ and in this world people say, 'There are a hundred obstacles in the way of good works.' Maya takes the guise of devotion, inspiring one to sit in meditation in which it appears that one is offering devotion but is actually thinking of worldly enjoyments.² In this way, they make one stray from the right path. For this, think about what are described as faults in the jiva. In this way attachment develops in devotion.

31.

If a landowner is powerful, he will only acquire land and if a businessman is powerful, he will accumulate wealth and if a Brahmin is powerful, he will gather books and if a shepherd is powerful, he will accumulate cattle – but none can become an enlightened sadhu. Thus, there is no worth in all this. So, associate with this Sadhu and attain saintliness. Money and other objects will remain unused and one will pass away. And if one offers devotion or performs meditation at night thinking, "All these just eat and sleep and only I pray and meditate," then all merits are burnt away. And even after attaining greatness if one hankers for disciples, what should we say? The water in the pot is the same, but after putting sugar crystals in it, it is secretly fed to a disciple – in this way the master steals, and if the disciple does not do the same, then he himself teaches him by secretly revealing how to steal what he needs. In this way, by trickery, his whole life is wasted. By this technique both the teacher and disciple, together, get their work done. On this he spoke, "Chhotã chhotã shishya rãkhase re."¹

^32.

^{It is said, "Chetatã mukhi te sadã sukhi."1 How many like this should be described? Having said this, when many trees of desires have grown in the heart, what meditation and devotion will be possible? Seeing others meditating, one may sit but it will not be possible to meditate. There was an ascetic called Gulabgar, who, on seeing everyone else in meditation, sat with his head covered. Then thoughts of money, cattle and collections arose. Annoyed, he got up and said, "Get up, get up, why are you seated? There is unfinished work, so let us do it." That is what happens. Therefore, do not allow unnecessary thoughts to arise.}

^33.

^{Maharaj had said, "Do not stay with one who pampers (Vachanamrut Loya-6)." Then do as you wish. As for me, Atmanand Swami rebuked me a lot and so I stayed with him. I used to stay with Brahmanand Swami, but left him as he did not rebuke. So, without it being pointed out, the deficiency will not go. And one goes repeatedly to a place where a good meal is available, but if someone invited Kevalatmanand Swami for a full meal, he would say, "We have asked for a permission letter from Swami in Junagadh. If we get it then only we will accept." He would make excuses in this way, decline the meal and accept only simple food. And then stay two days and leave. But, by eating a sumptuous meal of sweets, oily, spicey, hot food in abundance and then resting, desires and anger will increase. And we sadhus should live as per the three scriptures – Dharmamrut, Nishkam Shuddhi and Shikshapatri. This is what Maharaj has said. And live as per the wish of Maharaj. It is said, 'Brahmãnand rehano bhalo rukhme.'1 If more clothes and objects than permitted in the three scriptures are kept or eaten then it will result in bondage. And the answer to this attitude of having and enjoying will have to be given later to Bhagwan Swaminarayan.}

^34.

^{After reading the 'Personal Preferences' Vachanamrut (Loya- 14), Swami said, "This is addressed to those who are full of enthusiasm, while those who are not enthusiastic will, if they get a chance, see and enjoy them (worldly pleasures). And the latter is always praying, 'When will I get a chance?' Such people are described by Maharaj in the Vachanamrut (Gadhada II-47) as like a wretched person and a dog. One who has affection will appreciate this talk. Otherwise, even if a hundred thousand talks are given, they are not believed."}

^35.

^{We have to fold our hands in salutation to a person who is worth less than dirt, since we are determined to keep him in the mandir. So what if this is counted as worldly activity? Otherwise, we would not do such activity at all, but we want to please Maharaj.}

^36.

^{Those who want to become happy, should get their son married when he becomes sixteen years old and fulfil this duty. And also, even in worldly activities everything does not always go smoothly. A Brahmin's son died, so he cried uncontrollably. Also, many others made him cry more by saying, "He was very smart and used to do this and that." Thousands spoke in this way. Then Mayaram Bhattji went to mourn and the next day, when he went to bathe, asked the Brahmin, "Have you stopped eating and drinking, or what? Your son has died, but has the throne of Udaipur become vacant? Well, one Brahmin has died, so there will be one person less begging for alms. So what!" Then that Brahmin (father) thought and said, "This is true." Then he said, "I would have died in fifteen days, but you have kept me alive." Are there insufficient farmers in the land? Is there a shortage of Vanias, Sais (tailors), Nagars, Sonis, Luhars, Kadias and others? Learn knowledge like this (that everyone dies and there is no shortage of human beings). So what if a leg of a centipede1 is broken and so what if it is not? If the cock does not crow will the sun not rise in the morning? Think on these lines and happily offer worship.}

^37.

^{The jiva has an antagonistic nature and is engrossed in eating, earning money and material pleasures. If one has money, then one should buy and store wheat grains, eat and worship God. By any means – farming, serving or labouring – store enough food but, at least once, they (grains) must be collected. Then do not worry and worship God. And if you do not do that then there is much millet in this mandir that rots. So, come and stay here for four months and worship God. Later, this association will not be attained. So, where there is a speaker with the highest spiritual wisdom, ensure that you keep his company and then remember and contemplate on the things that you have experienced. Maharaj has also said in the Shikshapatri and the Vachanamrut that without association of the Satpurush knowledge is not possible, and among the eight factors of place, time, etc. association (satsang) is described as the best. And if the other seven are unfavourable and only company (of the Satpurush) is good, then the great Sadhu makes them favourable. Therefore, maintain association. Everything is included in this.}

^38.

^{A servant does not use the objects to be used by his master. So when Ramchandraji slept on the floor, Bharatji dug the earth to a depth of 'one hand' and slept. And even Shivji does not use the objects that are meant for God. Also, the difference in association (between a God-realized Sadhu and worldly people) was described – that one detaches people from worldly objects and the other joins them to worldly objects.}

^39.

The scriptures describe ahimsa and brahmacharya as dharma. What is ahimsa? If some item is desired (by a sadhu) and he asks for it from a householder who cannot give it, then himsã has occurred because the householder feels helpless as he is unable to give. And when no object is required then ahimsa is observed and when others are not grieved that is ahimsa. And brahmacharya is observed when the eyes, ears, nose, hands, feet and other organs are controlled. And how can we attain a body like this with hands, feet and other senses. This body is a means to worshipping God and so it should not be wasted. One who uses it properly is wise, otherwise know him to be like an animal.

Believe that this body will die at any moment now. And as this clock chimes, time is eating up the lifespan. But this jiva has indeed forgotten. On this he cited, 'Garbhavãsmã tu shu kahine ãvyo re'¹ and said, "Then afterwards, will a stick be taken up to beat the jiva?" The jiva knows that all this (its miseries) will be on someone's head. But, it does not know that they will be on its head. Gestation, birth and death, and the cycle of rebirth are all awaiting. Therefore, by this close association overcome these, then one becomes fearless.

40.

Even if one has ten million rupees, it will not be of any use. Wherever it is it will be wasted. In Agra a 180 million rupee tomb has been made, but if grains for that many rupees had been bought, God had been worshipped and spiritual discourses delivered, then how much peace would have been attained? We may increase the ploughs (i.e. farming activities) by a hundredfold but what will that do? It will cause misery. That is not the way of a sadhu. Much good results from spiritual discourses. In the last session of spiritual discourses many (sadhus) gave up their separate kitchens and separate seats of study, thus echoing the power of spiritual talks. Wealth, whether it is accumulated or given to someone else to keep, does not remain. Only that which is in one's destiny remains. Therefore, become free of lust, greed and desire for tasty foods – then God is pleased.