27.1 In the Samvat year 1876, before sunrise on Posh sud 12 [28th December, 1819], Shreeji Mahãrãj arrived at the residential hall of the paramhans in Dãdã Khãchar’s darbãr in Gadhadã. There, He sat on a platform facing west. He had tied a white feto around His head, and he was wearing a khes. He had also covered Himself with a white chofãl. A sabhã of paramhans had gathered before Him.
27.2 After a few minutes of deep thought, Shreeji Mahãrãj said, “Everyone wishes to worship Bhagvãn, but their understanding differs. Bhagvãn fully resides in the heart of a person who possesses the following understanding: ‘The earth remains stable and trembles; the stars remain steady in the sky; the rains fall; the sun rises and sets; the moon appears and disappears, and it waxes and wanes; the vast oceans remain constrained within their boundaries; a drop of liquid develops into a human possessing hands, feet, a nose, ears, and the rest of the ten indriyas; the clouds, through which lightning strikes, float unsupported in the sky – these and a countless variety of the other wonders are only due to the Bhagvãn that I have attained’. With this understanding, he has the belief that no one except the pratyaksha svarup of Bhagvãn is the cause of these wonders. He realises, ‘The countless wonders which have occurred in the past, those which are currently taking place, and those which will occur in the future, are all only due to the pratyaksha svarup of Bhagvãn that I have attained’.
The word pratyaksha refers to Lord Swaminarayan here, so one needs to understand that Lord Swaminarayan is cause of all the wonders in the world. The wonders like a tree grows out of a small seed, from a drop of water, a human body is made, just take a human body for example, it is so wonderful, the human mind has created so many wonders, what can be said of the creator of humans.
People might say that gravity holds everything together, but who made gravity> God made gravity!
So one should believe that all these wonders are caused by Lord Swaminarayan, the God that we have attained.
27.3 “Moreover, he also understands that ‘Even if someone were to throw dust on me, or were to humiliate me in any way, or were to seat me on a donkey after cutting off my nose and ears, or even if someone were to honour me by seating me on an elephant – all these situations would be equal for me’. Such a bhakta views a beautiful young woman with equality, he treats a heap of gold and a pile of stones with equality, and he also possesses countless glorious qualities, such as gnãn, bhakti, and vairãgya. Bhagvãn eternally resides in the heart of such a bhakta.
One might have the understanding of God as mentioned above, but when it comes to remaining calm and unaffected by insults or honour, having stable state of mind when one sees a beautiful young woman with indifference, or seeing a pile of gold and dust to be equal, that is the true test of a devotee.
We have to develop such a state if we want God to eternally reside in us. And we should also be aware that no fake guru or his fanatic devotees can mislead us into believing that the Guru is like a God. We have to critically evaluate the Guru and then surrender to the Guru.
27.4 “Consequently, by the grace of Bhagvãn, that bhakta attains countless types of power, and gives kalyãn to countless beings. Despite these powers, he tolerates the praises and insults of other people. This itself is also a great achievement, because to tolerate insults, despite being so powerful, is not easy for others to achieve. Therefore, a person who tolerates in this way should be considered to be extremely great.
Tolerating insults of insignificant people when you are potent enough to punish them show them their place is a great achievement. One must learn to forgive such imbecile people. We do not have powers yet we end being intolerant to people’s insults, but imagine, great saints like Gopalanand Swami, Gunatitanand Swami, Muktanand Swami etc, and many other saints tolerated insults of insignificant creatures just because they were so merciful.
Even God tolerates our blunders, we have been so ungrateful to God, yet he shows mercy and forgives us everytime.
I always refer to the Parable of the Prodigal son when I think of our relation with God, where we are the prodigals sons of God.
27.5 “The powers of such a person are such that Bhagvãn sees through his eyes, which empowers the eyes of all the beings in the brahmãnd; and since it is Bhagvãn who walks through his legs, he is also capable of giving the strength to walk to the legs of all the beings in the brahmãnd. Therefore, since it is Bhagvãn who resides in all the indriyas of such a sant, that sant us able to give power to the indriyas of all the life-forms in the brahmãnd. Therefore, such a sant sustains the world. His greatness lies in the fact that he tolerates the insults delivered even by insignificant people. Only those who are forgiving in this way should be considered to be extremely great.
A person who has the above mentioned qualities, gains powers equivalent to God and due to his merciful nature, such a person grants vision to others, make a handicapped person able to walk. Such a saint can empower the senses of a whole universe, due to the Grace of God alone.
In spite of having such great powers, the saint tolerates the insults of insignificant peope, that is their greatness, only a forgiving person is extremely great.
27.6 “On the other hand, those who threaten and frighten those who are more humble than themselves, and believe ‘I have become great’, are not truly great. In fact, those people in this world who frighten others by showing extraordinary powers should not be considered to be bhaktas of Bhagvãn. Instead, they are jeevs lost in mãyã, and are only suitable for Yampuri. Their greatness is limited to the worldly life. For example, in society, a person with one horse is considered to be greater than someone with no horses at all, whereas a person with five horses is considered to be greater than someone with only one horse. In this way, the wealthier a person is, the greater he is considered to be in society. However, such a person is not great in worshipping Bhagvãn.”
The others who gain power and oppress other people are destined to hell! They might be able to oppress people here, in this world and this life, but it is limited to just this life and this world. The materialistic greatness and spiritual greatness have different basis of gauging. Spiritual greatness is measured with love one has for God, and how pure one is from within, and by internal purity is having no other desire other than God.
27.7 Continuing, Shreeji Mahãrãj said, “A grahastha or sãdhu who believes, ‘This woman is very beautiful; these clothes are extremely fashionable; this medi is very nice; and this utensil is very lovely’, has little knowledge. Then, you may ask, ‘Will such people attain kalyãn or not?’ Well, in this satsang, even the wretched attain kalyãn. However, the people described never develop the qualities of a sãdhu, or the glorious qualities of the sant previously described. This is because they have not become suitable for such nobility.”
The Swaminarayan Satsang promises Kalyan even to a wretched soul. But to develop the qualities of a saint, one has to work hard and dedicate oneself to a true saint with whose grace one will develop saintly qualities.
Till a person differentiates and appreciates things as good or bad, one has a lot work on to become a true saint.
27.8 After delivering these talks, Shreeji Mahãrãj bid “Jay Sachidãnand” to all, and returned to His residence in Dãdã Khãchar’s darbãr.
|| End of Vachanãmrut Gadhadã I || 27 || 27 ||