Vat Selection Prakaran 2

1.
Of all endeavours for moksha, close association with the great Sadhu is the most powerful. It is through such company that all things happen and without such company nothing happens. Thus, in everything, company is the main thing. It is through such company that we progress both on the path of moksha and worldly activity. So, nothing equals good company. Of the eight factors which influence, i.e. place, time, etc., company is described as the main. Among the nine forms of devotion, listening is said to be the main. That, too, can only be attained through company. In the Shikshapatri, too, it is said, "Daily, keep the company of sadhus!" In the Vachanamrut, also, the superiority of company has been described in many places. Thus, all scriptures advocate keeping the company of the Satpurush. So, keep that company, since one benefits according to the type of person whose company one gets. If one obtains the company of an all-knowing person, one attains all knowledge. Such knowledge cannot be attained from the company of one with partial knowledge. Since, from dharma, spiritual knowledge, detachment, devotion, glory of God, etc., whichever aspect is predominant in a person, through his contact only that aspect can be understood. And from the company of one who is complete in all aspects, all aspects can be understood. Thus, to attain the company of one who has all knowledge is rare. So, before keeping his company, check the guru's purity in three ways. The details: first, check his own behaviour; second, check the capability of the one he has served (i.e. his guru); and third, know those who have attained (knowledge) through his company (i.e. his disciples). Inspect in this way.

2.

Above all, the most important means of moksha lies in understanding upãsanã. And, among all means upãsanã is the most powerful. One should understand Maharaj to be supreme, the source of all incarnations, the cause of all causes. This is one thing to understand. And second, understand the human form of God to be totally free from all drawbacks and blemishes. Understand the form of God as described in Swarupnirnay.¹ Primarily these two things are to be understood. Also, to understand the greatness and glory of God is the most important thing. The glory of God is incorporated in understanding upãsanã and the manifest human form of God. All spiritual endeavours bear fruit through understanding the glory of God. So, understanding the glory of God is the most powerful of all means of liberation.

Acquire understanding as Shriji Maharaj has said in the Vachanamrut: believe oneself as brahmarup and remember God – this is what is to be done. The quintessence of upãsanã is that one becomes as one understands Maharaj to be. One attains that much power and strength. By understanding Maharaj as the source of all avatars and the Lord of Akshardham, one attains Akshardham. Also Maharaj has said in the Vachanamrut, "One becomes as one understands God to be, but God remains limitless." Therefore, to understand this upãsanã clearly is the main endeavour.

3.

This jiva needs five things, without which it cannot remain, and everything else it can do without. They are food, water, clothing, sleep and salt in food (for taste). Apart from these all else is unnecessary.

4.

 Just as a cow releases milk for its calf, if a devotee surrenders his mind to his guru, he will free him from the inner faculties of ignorance. But without this it will not be removed.

5.

Greatness is of many types and there are different paths of worshipping God. Even if one spends from one up to a hundred thousand rupees, without association of the Satpurush ignorance is not removed. Those who spend for donations, etc. certainly gain its fruits and attain powers.

6.

Bliss lies in four things. First, remembering the murti of God; second, company of sadhus; third, noble thoughts; and fourth, understanding that the worldly objects, which the jiva believes to be pleasurable, are a source of misery. That there is happiness in worldly objects has not been stated by any of the great (Sadhus). And to act as the ãtmã is a totally different experience. In it, there are no faults, such as, lust, etc. Just as one digs the soil of Gujarat and does not find stones, similarly, there are no faults in this experience.

7.

Prepare an ordered sequence of the teachings of the great sadhus. Understand what their essential belief is, what they tell us to do and how they live. Analyse in this way and tread on that path.

8.

To attach one's jiva to a great devotee is the very purpose of remaining in the Satsang – but to merely offer devotion is not the aim of staying in Satsang.

9.

There are four obstacles which come in the way of practising introspection. They are: women, wealth, worldly status and activities.

10.

In what context should one see the objects of this world, people, etc? They are all a cause of obstacles on the spiritual path. Since, one who under no circumstances is likely to leave Satsang, even he goes; and one who is in no way likely to stay in Satsang, stays – this is due to company.

The efforts of those who teach are greater than those who learn. Similarly, when the guru puts in more effort than the devotee to give spiritual knowledge, then spiritual knowledge is attained, but otherwise spiritual knowledge is not attained.

The fruits of nectar (in the form of good material pleasures) is poison. What does that mean? To enjoy the material pleasures feels good, but its consequence is misery. Material pleasures, be they good or bad, are all perishable. In the bad there is misery but no faults (in the form of intense attachment) and in the good there is both misery and faults.

11.

To merely speak and listen to spiritual knowledge is not difficult. So, for some time, withdraw one's focus (from the external world) and remember God. If meditation is not possible, then offer worship. But of what use is it to cook a meal and not eat? Desire for material pleasures will not be reduced merely by spiritual knowledge; that will happen only when we remember God. And one who begins to remember God gains the blessings of God and the great Sadhu, but one does not walk that path. So what blessings will fall on one? Therefore, keep faith in God and continue one's efforts.

One becomes like those whose company one keeps. But how can one gain virtues by keeping the company of one who has no virtues? By associating with those who have embraced God and reduced their worldly enjoyments, their virtues will be acquired – of this there is no doubt. A person will primarily promote a view as per his inclination. Understand this principle.

If one has dharma, spiritual wisdom and detachment, these three are for the happiness of the jiva. And to remember God is also for the happiness of the jiva. But Maharaj considers that it is done for him.

12.

Whoever one may be, if one associates with a person who craves for sense pleasures, possession of wealth and worldly objects, one is deviated from Satsang. And attainment of detachment is far off, since desires for material pleasures remain. Ãtmã-realization is also far, since the jiva is closely welded with the body. So now, keep resolute faith in, first, dharma and, second, the manifest form of God. Keep these two ideas foremost in one's mind.

13.

Now, the householder will become attached to the home and the renunciant will become attached to activities. And just as a lustful person stares at a woman, God is looking at the jiva (saying), "Does anyone remember me?" But the jiva is so foolish that it looks at other objects, but does not look at God.

14.

The nature of association was described: people may stay together but do not associate. The example of the family of Kalyanji Sheth of Una¹ was given – 60 people lived together but (close) association was confined to only the three: husband, wife and child. Whatever happens without remembering God is like eating waste (i.e. useless). If a satsangi does not help one to remember (God), what can be said of non-believers making one forget? Nobody should hope that they can finish their work and then worship God. Since, nobody's work has ever been finished nor will it be. When this jiva gets the body of a tree, the lifespan is long but God cannot be worshipped; and even in the body of animals, birds, etc. God cannot be worshipped. Only in a human body can God be worshipped – but in that, too, in most situations, he is not worshipped when one does not get food to eat or is suffering from some disease. And there are other such obstacles. But at this time it is convenient in all respects, and if God is not worshipped now, then when will he be worshipped?

15.

However much work Maharaj gave to do, he always kept a scripture near at hand and called out, "Hare! Hare!" and thus he taught us (not to forget discourses). And Maharaj said, "Some of the seniors should not be engaged in work, since, previously rishis engaged in work and forgot their daily rituals. Then they learnt from some elder and wrote scriptures."

16.

Maharaj used to say, "In a herd of buffaloes, cows, goats, etc., even if only one cowherd is present, he believes, 'All these are animals and I am a human.' Similarly, a devotee of God should understand, 'All those who are atheists are like animals and I, a devotee of God, am human.'"

17.

When a flaw of a devotee is noticed, then think of his virtues so that thoughts of the flaw are eliminated. Just as, if five soldiers have come to fight and if fifty come to oppose them, they will certainly throw out the five. Similarly, there are many virtues and by thinking of them the few faults are discarded. And if a devotee has many faults, he will not be able to stay in Satsang.

18.

The multi-storey buildings, good food and honour we get are not the fruits of this human birth. These are also attained by those who do not worship God. Therefore, the fruits of this human birth are the company of good people and that our desires are overcome. That is all.

19.

The jiva becomes bored of doing just one task, therefore, keep rotating tasks. That is, listen to discourses, read, meditate, chant the name of God, etc. When one becomes tired of these then do something else. Otherwise anxiety arises and the mind is such that it agonizes the jiva.

20.

Describing the glory of the Sadhu, Swami said, "The darshan of this Sadhu gives fruits equivalent to the darshan of God. By serving him, one gets the fruits of serving God.¹ As we have affection for such a Sadhu there is no limit to our merits."

21.

Some cook, some fill water, some write, some study, some cut the grass, some graze the cattle and other such activities are being done. These should be understood as bodily activities and are to be performed. But, in reality our task is to do something else. What is that? It is to remember the murti of Maharaj; learn upãsanã and spiritual knowledge; distinguish between satsang and bad company and lay a strong foundation so that we can remain in Satsang. This and whatever else is necessary has to be done. And people are ready to do whatever work we assign them, but are hesitant to do what actually has to be done, as stated above.

22.

"Goats, cows, bulls and camels will all stay in a pen but a tiger cannot be confined in a pen. Similarly, a genuine spiritual aspirant never stays bound to any worldly belief or material pleasures." Maharaj used to say this. Should those who did not associate with Maharaj when he was present, and those who do not associate with the great Sadhu now, be understood as more wise? True intelligence is only that which is gained by learning from a great Sadhu and is useful in attaining moksha, otherwise, the rest is not intelligence.¹Maharaj used to say, "Nath Bhakta² is wise and Diwanji³ is foolish."

23.

One person donated Rs. 500 to a mandir and then left. But with that money if he had remained at the mandir (to gain spiritual knowledge), ate using that money, and associated with sadhus, then he would have gained much more benefit.

24.

Do as per the commands of seniors. This is like Ganapati¹ circling around a cow. But to do as per one's own liking is like Kartik Swami circumambulating the earth. Therefore, even if only a little is done by the commands of God, much is achieved. And even if one does more by one's own will, little is achieved. And those commands which erode dharma should be followed judiciously.

25.

Whatever activities are undertaken, if one does them while remembering God, one is not the doer (i.e. one is not bound by them); but otherwise, even if one is merely seated, still one is the doer (i.e. is bound by the consequences of one's thoughts). While remembering God when one eats, speaks, sees, sleeps, walks and does other such activities, still one is not doing anything – one is not the doer.

26.

There is a big difference between merely keeping company (sang) and company based on proper understanding (satsang). Many sadhus and householders kept the company of Maharaj, but there are many levels in their understanding of the form of Shriji Maharaj. And there is a big difference between close association and merely staying together; just as fleas reside on the udders of a cow but do not get the taste of milk and the calf stays at a distance, yet still it gets to taste the milk.

27.

Always introspect during every task and ask yourself, "I want to worship God, and what am I doing?" Keep thinking like this.

28.

Many deficiencies remain in understanding and practising satsang. Since, when Maharaj was seated, ten to twenty sadhus continuously engaged in darshan and they would not leave for even a moment. And, however tired they may have been, if darshan was available at night, they would stay up for darshan all through the night, while some would sleep peacefully. Thus, there are many differences in understanding.

29.

Spiritual aspirants constantly need someone to keep them alert. Only then are they able to worship God. Otherwise, it's like a tiger in the form of mãyã capturing a goat (a jiva) from a pen.

30.

The path of a brahmarshi is better than that of a rajarshi, but it is difficult. However, the path of a rajarshi is the main one, and for the majority is the one they are most likely to succeed on. There are many types of knowledge, but the one worth learning is brahmavidya. Only it has real merit and in the end, there is no alternative but to learn it. But the jiva does not tread that path.

31.

Associating with the great Sadhu is better than staying with God. Since, God will display human traits, and if there is deficiency in understanding, doubts will arise and the opposite will result. Thus, close association with a Sadhu is better. One who eats mandir food and begins to gain spiritual knowledge is better than one who donates ten thousand rupees. Since circumstances will affect the latter, but not the former.

32.

To write and study on spiritual subjects is all right, but there is no limit to devotion. So, if one observes moral codes and differentiates between ãtmã and non-ãtmã for some time, and in the same way chants for some time, withdraws the mind from worldly objects and offers devotion then it can be said that the jiva certainly progresses. And without codes of conduct, it is like pouring a pot of water (which, in a short time, evaporates).

33.

Swami described the method of engaging in close association, "First, attach the jiva to the enlightened Sadhu. Then, since he is engrossed in God and the virtues of God are (present) in him, the virtues of the Sadhu enter into one who keeps his company. But if the jiva is not sincerely attached (to him) then the virtues are not gained. So, whether this talk is practiced today or after a thousand births, in the end, without doing this there is no alternative."

34.

Without a controller overlooking this jiva, and if left on its own, the jiva is likely to become totally subservient to the body and helpless like a worm.

35.

The glory of associating with a great Sadhu was described, "We get food to eat, but if that is not available, we should beg for cooked food to eat and still keep the company of the Sadhu. If necessary, we should eat only raw grains, observe fasts, or eat only neem leaves and keep his company. In fact, this company of the Satpurush is worth keeping even while subsisting only on air. And for an aspirant who has someone to do the work and who gets food to eat, if he does not keep such company then he will suffer a great loss."

36.

The subtle but certain progress of the sadhu's talks is like that of Time, in that, they cannot be seen but they remove ignorance. Just as, from a child one becomes a youth and then old, but this cannot be seen. The work achieved in millions of years elsewhere is accomplished here in one day. Therefore, for one who wants to overcome defects there is no company better than this.

37.

Maharaj kept the sadhus with him for eight months while at Sarangpur, Kariyani, Loya, Panchala, etc., and talked continuously to them. He also kept the groups of sadhus who returned from their spiritual tours for fifteen days to one month and talked to them. When this is done, then spiritual knowledge is attained, but without this it is not attained.

38.

Worldly life appears to be pleasurable, but it is full of misery – just as a worm which falls among sugarcane sticks believes itself to be happy, but it will be crushed by the juice-extracting machine. And a crow is happy for the sixteen days of shrãddh, but then has to face gunshots.

39.

The Portuguese hold daily military training so their people become very alert. Similarly, an individual who studiously engages in spiritual discourses, and listening to, posing and answering questions progresses fast and gains spiritual strength. But without this no strength is gained. And what satisfaction can one who sits around lazily gain?

40.

If one is able to do only a little, then do little and fold one's hands, but do not be deceitful and evasive. And if one behaves obediently before the great Sadhu, then the great will take care of him – nothing will have to be said about that. In this world there is a tradition that if one takes refuge in another, then he has to take care of him. Similarly, the great Sadhu takes care of his devotees.

41.

Only those who budget at least half their time to listen to spiritual discourses will remain spiritually well. These are big projects (of building mandirs, etc.), so there is no likelihood that this work will come to an end.

42.

In illness, one who becomes cowardly is not relieved of misery. And Maharaj liked those who kept courage at such times.

43.

If someone is going to throw himself into a well and thousands of people surround him, they will not allow him to fall in. Similarly, if one has listened to discourses from the Satpurush and scriptures, they protect one from the path of decline in the form of worldly pleasures. And even an awkward person can be controlled if one knows how to do it. If one bows to him, looks after him and asks his opinion he can be controlled. That is not difficult. Since, if we become his, he will become ours.

44.

When we examine closely we see that this jiva is really devoted only to the material world. What is necessary to live has to be done, however one is not able to control one's desires. But, one becomes subservient to desires and speaks, listens, sees, eats, travels, sits around, sleeps, etc., and does what one enjoys, but does not examine all this (worldly enjoyment). Those alert at the doorway in the form of awareness¹ see this, but others do not have a clue. So, on one who controls this and introspects, the great Sadhu bestows his grace. Also, day-by-day, worldly objects (given by the devotees) will pile up; that will not stop. And to stop this is as difficult as trying to cover the (entire) earth with leather. And not to enjoy (worldly objects) is easier – like having shoes sewn² and wearing them. There is no other way than this.

45.

To do as the Sadhu says is best. To do as per one's own wish is worst. And one who does as per his own wish, even though he observes austerities, does the work of the whole mandir and introduces many people to Satsang, is still inferior and some day will face an obstacle. While one who eats thrice daily, is lazy, is mostly sleeping and has other such faults, but acts as per the commands of the Sadhu, is superior. To do as per the instructions of the Sadhu is without blemishes and to do as per one's own desire is full of blemishes. Of the renunciants seated here, half will be doing according to their own wishes and many householders also act according to their own wishes. But one who is endorsed by ten others is true, but approval by only one is not enough.

46.

In Satsang there are many who renounce women. But only a few shun money and inspire others to do so. Generally, it will always be promoted, since all sense pleasures are latent in it. Money is needed for all the activities of Satsang. Thus, one will not find anyone to inspire one to shun money, but one should do so. So, always think that one day even this too will have to be given up.

47.

Women are like the sting of a scorpion and money is like the bite of a snake.¹ In the scriptures, such esoteric talks are stated in 'seed' form (i.e. very briefly). But their full knowledge is only understood from the guru.

48.

The scriptures describe several types of faith: rãjasi, tãmasi and sãttviki. Building forts and stores and doing countless such tasks also represent faith. But what is the use of it? Therefore, even from the scriptures it is not possible to understand by oneself. That is why the Satpurush is superior for imparting knowledge.

49.

Whatever inner happiness, food and clothing this jiva gets are all due to the grace of the great Sadhu. But the jiva believes itself to be important and thinks it is obliging the ãchãryas and great Sadhu, but it does not realize that it is obliged to them. But if the great Sadhu's blessings change even slightly then one's mind becomes like an outcast and happiness does not remain.

50.

In the big festivals, many goods come from many big cities. From this, how much does the jiva renounce? Even the good will start to enjoy, and may experience the misery of not being able to renounce. And from within, the jiva will even be defeated. Therefore, it is best to stay as far away as possible from the material pleasures. There are three levels of renunciation: first, if something is distributed, one takes it if it is delivered to one's seat; second, one gets up to get it; and third, if one is not given, one will question, "Why was I not given it?" These are three differences. And to renounce it even if given it is the fourth level of renunciation. Also, the jiva prospers only if it has the company of the great Sadhu and no association with the material pleasures. And a simple meal in a city and a rich meal elsewhere are equivalent.

51.

It is stated in the Shikshapatri (verse 180): "One should not obey the words of even one's guru if they lead one to break one's vow of brahmacharya." From this, understand that one should not follow words of even the guru which lead to association with women, wealth, taste, attachment, ego, etc., or which diminish one's dharma, spiritual knowledge, detachment, etc.

In the Satsang tradition, obeying commands is the main thing. In this, understand that one is, usually, directed (by the Sadhu) as per one's inclination and one is mostly inspired by this. Even if the Sanakadiks are asked to join in activities, they will not join and if Marich and others are made to renounce them (activities), still they would not renounce.¹

Bharatji faced an obstacle, but his recollection of his mistake held him back from engaging in material pleasures. Similarly, if the words of the great have penetrated within, then they help. Sometimes the eyes deceive, sometimes the ears and the tongue deceive, the skin (touch), etc. deceives, but become alert again and do not lose heart. The company of the great Sadhu is both the source of happiness and the window to God. Apart from this, there is no other place for bliss, peace and satisfaction.