34.1 In the Samvat year 1876, on the morning of Posh vad 11 [11th January, 1820], Shreeji Mahãrãj was sitting facing south on a decorated bedstead on the veranda outside the west-facing rooms of Dãdã Khãchar’s darbãr in Gadhadã. He was wearing a white khes and had covered Himself with a white chofãl. He had also tied a white pãgh around His head, and was wearing garlands of flowers. Tassels of flowers and silken threads were hanging from His pãgh, and bunches of flowers had been placed above both of His ears. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. Some of the munis were singing kirtans to the accompaniment of musical instruments.
34.2 Then, Shreeji Mahãrãj said, “Please stop the kirtans, and begin a question-answer discussion.”
34.3 Then, Brahmãnand Swãmi asked, “Bhagvãn is the cause of all bliss, and He is greater than everything, yet the jeev’s vrutti does not become attached to Him. Instead, its vrutti becomes attached to worldly objects that are worthless and perishable. What is the reason for this?”
This is the case of most of the devotees who have somewhat listened to lectures. Who knows a little bit about God; so they know that God is the cause of bliss and greater than everything.
Yet our focus is not God, but our tendency is to indulge in worthless and perishable worldly objects. We tend to cross limits set by God to fulfil our own personal desires.
34.4 Muktãnand Swãmi attempted to give an answer, but was unable to do so adequately.
34.5 So Shreeji Mahãrãj said, “Please listen as I answer that question. Since the day Bhagvãn created this world, He has set it in motion in such a way that he will not have to make an effort again. In fact, He has devised it in such a way that procreation occurs automatically.
Men naturally develop affection for women, women naturally develop affection for men, and both naturally develop affection for their children. That is Bhagvãn’s mãyã in the form of affection.
God describes how God set this world in motion. It is natural that a man is attracted to a woman, and a woman is attracted to a man, and they develop affection for their children. This is how the world is constantly in motion and procreation continues to happen without any efforts. Once one understands this key, one can understand why one feels attracted to the opposite sex, not because it is attractive or beautiful, but God has devised the world in such a way.
This is God’s Maya in the form of affection; we have to overcome this Maya.
Once one understands the working of something, one can then think of a way to break out of it. This is the working of the world, we have to break out of it by the help of God, who explained to us what His Maya is after all.
To come out of this affection, we need to realize ourselves as souls and once we are fulfilled by soul consciousness, all we need to do is understand the greatness of God.
34.6 “The vrutti of a person who is not swept away by the flow of that mãyã, remains focused on the svarup of Bhagvãn. So, a bhakta of Bhagvãn develops vairãgya by maintaining a dislike for worldly objects. Furthermore, knowing Bhagvãn to be absolutely blissful, he keeps his vrutti focused on Bhagvãn. However, if a person does not develop vairãgya towards worldly objects and becomes distanced from the svarup of Bhagvãn, then even great muktas, such as Shiv, Brahmã, and Nãrad, would be swept away by those worldly objects. For this reason, if a person abandons Bhagvãn and keeps the company of worldly objects, then his vrutti will most certainly become attached to those worldly objects. Therefore, a bhakta of Bhagvãn should not keep affection for anything other than Bhagvãn.”
Even a liberated soul needs to keep his focus on God because the association of worldly objects is such that is binds us, it is its nature. So, no one shall develop affection of any worldly object in any case, and constantly be reminded that God is absolutely blissful.
34.7 Shreeji Mahãrãj then said, “Now, it is Muktãnand Swãmi’s turn to ask a question, so please ask.”
34.8 Muktãnand Swãmi then asked, “It is extremely difficult for a person to attain Bhagvãn. Moreover, there is no greater benefit and no greater bliss than attaining Bhagvãn. Then, why do people abandon such immense bliss and struggle painfully for worthless objects? That is the question.”
We all have a tendency to work hard and relentlessly for materialistic gains. Be it women, wealth or popularity, whatever! We never work honestly to attain God, all we do is worship God, but that too for getting our material desires fulfilled. Nobody wants God, we all want something materialistic from God, and that is the reason that we do not love God. We still try to find happiness outside in material objects, be it people or things. Why do we do it?
34.9 Shreeji Mahãrãj said, “Here, I shall answer that. A person suffers when he ignores the ãgnã of Bhagvãn and beings to stray away from them. On the other hand, if he acts according to those ãgnã, he will experience the true bliss of Bhagvãn. So, a person suffers only to the extent that he disobeys the ãgnã of Bhagvãn. Therefore, tyãgis should live according to the ãgnã that have been prescribed for tyãgi, and grahasthas should live according to the ãgnã that have been prescribed for grahasthas.
In our pursuit of materialistic objects, we end up suffering most of the time (almost every time). We suffer because we try to gain happiness by crossing the limits set by God, by going beyond or against His orders. So he makes a point that a renounced person or a married person should live according to the orders of God, and therefore one will not suffer. The extent of suffering is directly proportional to lapse in God’s orders.
34.10 “A person suffers to the extent that he lapses in following these ãgnã. Only when a tyãgi follows the eight types of tyãg of women, is his vow of brahm-chãrya considered complete. He suffers to the extent that he deviates from this. Brahm-chãrya has also been prescribed for grahasthas. For them, brahm-chãrya constitutes shunning all women except their wives, abstinence from sexual relations with his wife on days of religious occasions, and engaging in sexual relations only during appropriate times. Whoever deviates from these and other niyams that have been prescribed for tyãgis and grahasthas, will suffer accordingly.
God focuses on Brahmacharya here. Do note that brahmacharya is for both householders and saints. But the definition is surely different. For details of these agnas(orders) one should refer Shikshapatri and satsangi Jeevanam, and to understand these orders, one should have a strong association of a saint.
34.11 “Therefore, the happiness and misery experienced by a vimukh is determined by his own karmas. As for a bhakta of Bhagvãn, whatever misery he suffers is due to the negligence in following Bhagvãn’s ãgnã for the sake of worthless objects. Whatever happiness he does experience, is a result of following the ãgnã of Bhagvãn.”
Just imagine the gravity of the above texts. The moment one becomes a devotee, one transcends Karma and is delivered to God, all his happiness and miseries are with respect to God. Just by accepting the refuge of God, one is rid of all Karmic reactions. I hope one is able to understand the gravity of such an incident. All your Karmas are burnt and you are given a new chance to redeem yourself. And from then on all the happiness we gain is due to accepting and following God’s orders and all the miseries we face are due to our own mischief, of not following God’s orders.
|| End of Vachanãmrut Gadhadã I || 34 || 34 ||