18.1 In the Samvat year 1876, on Mãgshar vad 6 [7th December 1819], three hours before sunrise, Swãmi Shree Sahajãnandji Mahãrãj was sitting on a decorated bedstead, in the courtyard in front of the veranda outside the west-facing rooms of Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes.
18.2 After calling the paramhans and satsangis, Shreeji Mahãrãj sat engrossed in thought for quite some time. Then, He said, “I wish to tell all of you something, so please listen.” He then said, “In my mind I feel that I should not talk about this matter. However, I have the understanding that you are all mine, so I shall tell you. The matter is such that only a person, who understands it and acts exactly according to it, will become a mukta. Otherwise, even by listening to or studying and understanding the meanings of the four Veds, six shãstras, eighteen Purãns, and the Mahãbhãrat and other historical shãstras, a person cannot become a mukta. I shall now talk about the matter, so please listen.
This Vachanamrut is very important, one of the few important Vachanamruts, where God talks on His own accord for the benefit of all His devotees, and He is talking out of compassion just because He regards us as our own. God emphasizes that only the person who understands this matter and acts exactly according to it will become a Mukta(liberated soul). God emphasizes that Knowledge of scriptures alone will not be enough for liberation.
18.3 “Regardless of the attractive objects which may appear before me, if there is no desire for them in my mind, I am not worried. Also, my nature is such that even if the slightest desire of an object were to arise within me, I only feel at ease after shunning it.
God starts talking about this by taking Himself as an example, He is never wavered by any object that appears before Him, but just to help us understand He says if any desire arises, He feels at ease only after shunning it. Now, let us think what happens to us? As soon as we see an object we start contemplating on it and we want it. That is our nature. That everything we perceive through our sensory organs, we just want it; we start thinking about it in our mind. And we feel at ease, although temporarily only when we gratify our desire for that object.
18.4 “For this reason, I thought about what actually causes disturbances within the hearts of Bhagvãn’s bhaktas. I considered the man, buddhi, chitt, and ahankãr as possible causes. However, the antah-karans are not the cause of these disturbances. The only fault of the antahkarans is the satisfaction that it has, due to either the power of its nishchay in Bhagvãn or the strength derived from knowledge of the ãtmã. Due to this satisfaction, it feels, ‘I have found Bhagvãn, and so I have nothing left to do’.
Now, what is the cause such disturbances in our mind? Or a better question what exactly disturbs our mind? ACtually, a desire disturbs our mind, and that desire, that thought of desire causes us to develop all type of action and that that thought disturbs us. How do we develop a desire that is explained amazingly by Lord Swaminarayan in this Vachanamrut. The disturbance in the mind, is not caused, or it does not originate in the mind, it is felt in the mind but it does not originate there.
The mind has just one fault, its negligence under the pretext of satisfaction that it is a soul and self-satisfied or false faith in God.
18.5 “Actually, the greater fault lies with the five gnãn–indriyas, which I shall now elaborate in detail. Of the many varieties of foods that a person eats, each has differing tastes and differing natural qualities. When he eats that food, the natural qualities of the food pervade and affect the antah-karans as well as the entire body. For example, even a bhakta of Bhagvãn, after drinking bhãng, loses awareness of his vartmãns and the worship of Bhagvãn, due to the stimulation caused by that bhãng. Similarly, the natural qualities of the countless types of food are of a countless variety, like bhãng. So much so, that they seem endless.
Then why does one get disturbing thoughts? The reason is the inputs one draws from one’s cognitive senses. First God talks about the sense of taste. As we eat uncountable types of food, each and everything we eat has different taste and different quality. For example, alcohol, if a devotee or a non-devotee, anyone who consumes alcohol will lose his senses and the sense of right and wrong. Hence, we should be careful about what we eat, the purity of what we eat is very important.
How do we ensure purity of food? The best way is to prepare clean food (of course vegetarian) and offer it to God before consuming it. So that all we eat is sanctified by offering it to God.
There is a lot of discretion in knowing what to eat and how to eat, but this is a general idea.
18.6 “In the same way, a person also hears a countless variety of soundswith his ears. Those sounds also have a countless variety of natural qualities. Consequently, the qualities of whatever sounds he listens to, pervade and affect his antah-karans. For example, there may be an armed and violent person, an adulterous person, a prostitute, or a person who disobeys the rules of the Veds and society. Listening to the talks of such vicious persons is like drinking bhãng or alcohol – such talks pollute the antah-karans of the listener and make him forget the worship of Bhagvãn and His vartmãns.
Second sense is the sense of hearing. We hear innumerable words daily and each word has an effect on our mind. If we listen to sensual talks it cause similar effect on our mind, if hear divine Kirtans or spiritual lectures, it has that kind of effect on us. Two of the most influential senses are the sense of hearing and sense of sight. So it is utmost important to what we hear, from whom we hear. Hearing a religious lecture from a hypocrite or atheist is equally corrupting.
18.7 “Similarly, there are countless varieties of touch sensations. They too have countless varieties of natural qualities. The touch of a sinful person also has an effect like that of bhãng and alcohol. Therefore, even if a bhakta touched such a person, that bhakta will lose all of his gun.
Touch, same like other senses, whatever we touch has its effect on us.
18.8 “There are also countless varieties of things to see. They too have countless varieties of natural qualities. If a person looks at an immoral person, the effect is just as damaging as drinking bhãng or alcohol. Therefore, looking at an immoral person definitely pollutes his mind and causes harm.
When it comes to seeing, the most common example is the T.V. and all such content on internet, which has corrupted minds of the teenagers. We can clearly see the degradation in today’s generation. The kind of content one is exposed on TV is really damaging to us, spiritually.
18.9 “In the same way, there are countless varieties of smells, with countless varieties of natural qualities. If a person smells the fragrance of a flower or some sandalwood paste from the hands of a sinful person, it pollutes his mind in the same way as drinking bhãng.
Same happens when we smell something, it has a effect on us. Let us see how, if you smell some intoxicating drug, you feel high, and when we smell some flowers offered to God, we feel the divinity of God.
18.10 “Conversely, just as the mind is polluted by association with an immoral person, association of Bhagvãn or His sant purifies the mind. Even if the mind is polluted, it is purified by listening to the words of Bhagvãn and His sant. The mind is similarly purified by their touch. However, if a person is unable to touch such a great sant due to the restrictions of his vartmãns, then merely touching the dust of his holy feet to his head makes him pure. Likewise, a person is purified by the darshan of a great sant. However, he should have darshan while respecting his vartmãns. A person is also purified by eating prasãd, but the prasãd should be taken in accordance with the niyams of his varna and ãshram as set by Bhagvãn. If a person is unable to take prasãd, he should offer sãkar and take that as prasãd. In the same way, smelling the fragrance of the flowers and sandalwood paste offered to the great sant also purifies the mind.
Now, as we have understood how the mind is disturbed, God describes a way to purify the mind. If we have inputs which are associated with God, purify our mind.
18.11 “On the other hand, if a person indulges in the five vishays thoughtlessly, without distinguishing good from bad, then even if he is great as Nãrad and the Sanakãdik, his mind will surely become polluted. What is so surprising about the mind of a person who believes himself to be the body becoming polluted? Therefore, if he gives freedom to the five indriyas without understanding the difference between suitable and unsuitable, his antah-karans will become polluted. On the other hand, if a person indulges only in pure vishays through the five indriyas, then his antah-karans become pure. If the antah-karans become pure, he will be able to constantly remember Bhagvãn.
So, God concludes that the way to purify mind is to have good inputs through cognitive senses and when we have thoughtless inputs, we pollute our mind.
18.12 “However, if the objects of indulgence of even just one of the five indriyas are impure, the antah-karans will also become impure. Therefore, the sole cause of any disturbance experienced by a bhakti of Bhagvãn during worship is the vishays of the five indriyas, not the antah-karan.
There is a wonderful point made by God here. Some people argue that I do not eat outside food, I take only fruits, then why is my mind impure, why do I have bad thoughts. The answer is even if you take care of what you eat, what you consume from your mouth, but what about your eyes? What about the movies you watch? What about the songs you hear? What about the people you associate with? God mentions here, even if one sense has impure inputs, then our mind will get impure. Hence, purifying all our senses is
18.13 “Another factor that determines the nature of a person’s antahkarans is the type of company he keeps. If he sits in a sabhã of materialistic people in a lavish seven-storey mansion decorated with beautiful mirrors and comfortable seats, and if those materialistic people are seated wearing various types of jewellery and fine clothes, and they are exchanging alcohol amongst themselves, with prostitutes performing vulgar dances to the accompaniment of various musical instruments – then the person’s antah-karans will unquestionably be harmfully affected. On the other hand, if a person sits in a sabhã where a paramhans is seated on a torn mattress in a grass hut and talks of Bhagvãn, dharma, gnãn, vairãgya and bhakti are in progress – then the person’s antah-karans will surely be favourably affected.
If there is a biggest influence one has, then it is of the company one keeps. If one is associated with a saint, automatically his life becomes pure, he leaves bad addictions he has, slowly he is rid of all the vices that he has
Similarly, if we associate with bad people, we develop addictions and end up being corrupted and full of vices like anger, lust, greediness etc
18.14 “Therefore, if a person thoughtfully examines the influence of satsang and kusang on the antah-karans, their effects can be realised. However, a fool cannot realise this. Indeed, this fact will not be understood by those who behave irresponsibly like animals. In comparison, a person who has even a little wisdom and has sought at least some refuge in Bhagvãn will immediately understand. Therefore, all paramhans, sãnkhya-yogis and karma–yogis should not associate with evil people.
Now, to understand the influences of good and bad company, one has to practice introspection. In our busy lives where we are surrounded by gadgets and entertainment devices, we are constantly looking outwards.
Anyone who has a little wisdom, can understand this, so one should always be introspective of oneself.
18.15 “Regardless of how evil a person may be before joining the satsang, he should be accepted into satsang after he takes the appropriate niyams. However, if after joining the satsang, that person retains his evil nature, he or she should be removed from satsang. If he or she is not removed, then great harm will result. For example, if a person’s finger is bitten by a snake, or if it develops gangrene, and if the affected part is not immediately removed, the results would be damaging. Similarly, if a person is recognised as evil, you should immediately shun him.
If we see our past, it is not fully black, or fully white, it is in shades of grey. We were sinners sometimes and good people sometimes. So, if a person is evil before being introduced to satsang, we should accept that person in satsang, but if he remains evil we should shun him.
18.16 “In conclusion, remain wise enough to accept these words of mine. If you do so, I shall consider it to be equivalent to you having served me in every way. I will also bless all of you and be extremely pleased with you. This is because you will have justified my efforts. Moreover, all of us will stay together in the dhãm of Bhagvãn. However, if you do not behave in this way, we will be greatly distanced. Consequently, you will reborn as a ghost or a demon, and you will have to suffer. Of course, the fruits of whatever bhakti you may have previously offered to Bhagvãn will be rewarded eventually, but only after great misery. Even then, you will become a mukta and go to Akshardhãm only by behaving as I have described.
God emphasizes so much on this Vachanamrut that if do just this one thing right, we have done everything that he asks us to do, we have done all the bhakti, all the Karmas all the Poojas and all the worship that Is needed to worship God. And we will live together with Him in His spiritual abode, the Akshardham. Suppose we do not live according to this, we will reborn as a ghost or a demon and whaterver little worship we have done to please God, will be rewarded someday after facing a lot of misery, and even then, we will have to behave as described in this Vachanamrut to become liberated and receive Akshardham.
18.17 “Furthermore, if anyone attempts to imitate me, he will definitely suffer. This is because Nar-Nãrãyan resides within my heart. Moreover, I am an eternal mukta. I have not become a mukta through the preaching of others. I exercise complete control over my man, buddhi, chitt, and ahankãr. In fact, I seize my antah-karans just as a lion clutches a goat, whereas others cannot even see their antahkarans. Therefore, imitating me, and believing that a person can remain pure even amidst attractive pleasures is just not possible, even for the likes of Nãrad and the Sanakãdik. So what can be said of others?
God further clears out to not imitate Him, as He is God and we are not. We are bound by laws of Karma, we are infinitely small as compared to Him. He governs everything and we are governed by Him. Whatever He does is for us. He calls Himself eternally liberated just so that He can said to be an example. He emphasizes that is it impossible even for the great saints like Naradmuni or Sanakadik to remain pure amidst attractive pleasures, what can be said of common people like us?
18.18 “A countless number have become muktas, and countless more will become muktas. Amongst them, none have been able to indulge in pleasures of the senses and yet remain uninfluenced by them; none will be able to do so in the future; nor is there anyone like that presently. Even a person who has made an effort for countless millions of years is incapable of remaining uninfluenced amidst temptations. Therefore, if you behave as I have described, you will benefit.”
Innumerable people have been liberated and countless more will be liberated, but the method of liberation is by behaving exactly as mentioned in this Vachanamrut.
18.19 Continuing, Shreeji Mahãrãj said, “When I lovingly call someone near, it is for the benefit of their jeev. When I look at someone lovingly, or eat the tasty meals they have prepared, or sit on a decorated bedstead, or accept clothes, jewellery, garlands of flowers, and other offerings – it is all for the good of their jeev, but not for the sake of my personal enjoyment. In fact, I vow on Rãmãnand Swãmi that I do not accept those objects for my personal pleasure. Therefore, realising this, none of you should imitate me.
Whatever God does is for our benefit and not for his sensual enjoyment and vows on Ramanand Swami, whom He accepted as a Guru in this world. Just imagine the gravity and importance of this Vachanamrut. Imagine how much God stresses on this Vachanamrut.
18.20 “Also, keep the activities of your five indriyas extremely pure. Please accept this ãgnã of mine without fail. This fact is simple in that it is comprehensible to all; so all of you will immediately understand it. Moreover, if you extensively announce it throughout satsang, I shall be very pleased indeed.”
In conclusion God again stresses on keeping our senses pure, keeping the inputs of the five cognitive senses pure as described in this Vachanamrut, that is accepting only those inputs which have association of God. He also mentions that this fact is simple and comprehensible to all so he stresses us to announce this throughout the satsang, He will be pleased by us.
18.21 Having delivered this talk, Shreeji Mahãrãj bid “Jay Sachidãnand” to all and returned to His residence.
|| End of Vachanãmrut Gadhadã I || 18 || 18 ||