SwaminarayanGadi.com
Gadhada Middle Section, Vachanamrut 47
In Samvat 1880, Maha Vad 10 (Tuesday 24 February 1824), Swami Shree Sahajanandji Maharaj was presiding in the vestibule of the east-facing room, at the court of Dada Khachar in Gadhada. He was adorned entirely in white clothing and a quilt (rajai) of yellow chhint was draped around Him. A congregation of munis and disciples from different regions had assembled before His lotus face.
(1) Shreejimaharaj said, (1) “A sant may have several sadhus living with him. If he knows how to look after them and consciously treats them humanely, the sadhus happily remain with him. If he does not know how to look after them, those sadhus will not remain with him. Also, a sadhu who yearns to attain salvation becomes immensely pleased when I do something that discomforts him, or when I criticise him for his sensations. For example, this Muktanand Swami has been inflicted with tuberculosis, so I do not allow him to eat yogurt, milk, or any kind of sweet or fried food. A rational person would think that due to that disease, he has had to stop consuming good food and drink; where as he believes, ‘could it be possible that I have encountered the association of a Mota-sant (Sat-purush), in the form of tuberculosis?’ He has such a belief because the affection that a soul has for his genitalia and stomach, is itself the characteristic of evilness, and that tuberculosis is such that it eradicates the faults of both those affections. Therefore, when a Sat-purush is condemning the sensations, a person who seeks salvation must not become distressed. If someone is living with an eminent sant because of his temptation for eating and drinking lavishly, his temptation for wearing fine clothing, or his temptation for attaining the objects that he likes, he should not even be recognised as being a sadhu. He should be considered to be wicked and like a dog. Someone who has such inappropriate desires ultimately become averse. Furthermore, a person who becomes jealous when someone offers fine articles to a sant, and someone who yearns to experience the five sensations, are both, very much inferior compared to someone who has committed the five grave sins. Therefore, a rational person should not have such inappropriate desires within his heart whilst remaining in the association of sants [1]. [1]
“This is because this congregation is like the assembly that exists in Badrik-ashram and Shwet-dweep. Whilst sitting here, if inappropriate passions have still not subsided, where else will they be eliminated? Previously, the soul has experienced the pleasures of the five sensations in infinitely many types of bodies, such as humans and deities. Still, the soul has not become satiated from experiencing those sensations. So, now that he has become a disciple of God, experiencing the sensations for a further year, two years or even five years, will not be sufficient to completely satisfy him. For example, if the Earth was split all the way to its core, one may try to fill the crevasse with water but it will never be completely filled. Similarly, the indriyas are never satisfied from indulging in the sensations; they never will be. One must now eradicate attachment to the sensations. When a sadhu rebukes someone, he must be appreciative of the sant’s merit, but never demerit him. This is stated in one of
Rahasyarth Pradeepika Tika 180 3.155 A sadhu who remains tempted by lavish food and drink, and fine clothing, he cannot be recognised as a true sadhu
Muktanand Swami’s devotional songs; JJ àæêfè ©ÐÚ àæ²Ý ÜUÚæ±ï „æï² ¨æ{éÝï ¨¢xæï Úãè» Úï JJ (meaning: even if he makes us sleep on a bed of thorns made of iron, we must remain with such a sadhu). Having had such an opportunity, an individual must ensure that he dies only after having eradicated all inauspicious passions; and should not die whilst inauspicious passions remain. You must have the yearning that after emerging from this body, you want to become Brahm-roop, like Narad, Sanak, etc., and Shukji, and perform devotion to God [2]. [2]
“And if whilst doing this, one comes to reside in the abode of Brahma or Indra, there is no need to worry. If someone went to defecate but fell headfirst into the sewer, he would wash himself and bathe in order to become pure again, but he would not just lie there. Similarly, if someone has kept only auspicious passions, but happens to reach the abode of Brahma or Indra, he should think that he has fallen headfirst into the pit of hell (Narak); and with this understanding, and with the strength of his auspicious passions, he should relinquish any yearning that exists for the pleasures of the abodes of Brahma or Indra, and reach the abode of God. One must determine not to remain anywhere in the middle [3]. [3]
“Gruhasths and ascetics offer services and so their greatness must be appreciated. For example, Mulji Brahmchari knows about My greatness and looks after Me accordingly.
3.156 Rahasyarth Pradeepika Tika 180 SwaminarayanGadi.com Gadhada Middle Section, Vachanamrut 47
Similarly, I know about the greatness of this Brahmchari. In the same manner, the gruhasths look after us by offering food and clothing. Therefore, we too must look after them by understanding their greatness and impart teachings to them. In this manner, one should have a mutual understanding about each other’s greatness and remain amongst disciples [4].” [4]
Gadhada Middle Section Vachanamrut 47 {180}
Rahasyarth Pradeepika Tika
There is one merciful statement in this Vachanamrut in which, Shreejimaharaj has stated that the senior sants should look after the sadhus well. A person who seeks salvation must remain contented when a Sat-purush discomforts him and condemns his sensations; and he must not be tempted by any object [1]. Recognising this assembly of sants to be divine, one should remain there, eradicate inappropriate passions and yearn to go to the Lord’s abode [2]. If inauspicious passions remain in someone and he has to go to the abode of Brahma or Indra, he should recognise those abodes to be like hell, and have determination about escaping from there and going to God’s abode [3]. Gruhasths should serve ascetics by offering food and clothing; and ascetics should look after the gruhasths by imparting teachings to them [4]. These are the four topics.
Q1 In T.1, it is stated that sadhus should be kept humanely. How should they be kept, in order for it to be called humane? Ans Providing teachings, in order that the religious decree (dharma), spiritual knowledge (gnan), asceticism (vairagya) and devotion (bhakti), and the greatness (mahatmya) of Shreejimaharaj is affirmed within the soul of a sadhu, so that he remains associated with the Satsang for the duration of his life, is referred to as treating him humanely. If he is not persuaded to affirm such spiritual knowledge within himself, but is given objects or pampered with lavish food and drink in order to keep him there, he will not be able to remain in the Satsang for his lifetime and conduct himself in accordance with the commands of Shreejimaharaj, as stated in the Dharmamrut, Nishkam-shuddhi and Shikshapatri. This is referred to as not knowing how to treat him humanely. The other meaning of this is that by remaining in accordance with the will of a sadhu who constantly visualises the Murti of Shreejimaharaj within his heart and who abides by the five vartmans and ensures that others also abide by them, that sadhu will become pleased and remain with us [in the Satsang]. If one does not remain in accordance with his will, he will not remain with us. Therefore, remaining in accordance with the will of a sadhu, is the definition of knowing how to look after the sadhu.
Q2 T.2 states that this Satsang’s congregation is like the assembly that exists in Badrik-ashram and Shwet-dweep. However, in GLS.2 T.2, it is stated that this Satsang’s congregation is superior to the assemblies of those two abodes. How should this be understood?
Rahasyarth Pradeepika Tika 180 3.157 Gadhada Middle Section, Vachanamrut 47 SwaminarayanGadi.com
Ans In terms of being devoid of all worldly passions, they are equal. However, they are not said to be equals in terms of the upasana that exists there and the attainment that is achieved. Therefore, it is stated that if one’s inappropriate passions have not subsided whilst remaining in the assembly where no kinds of worldly passions exist, where else will one be able to find another place to eradicate them?
Q3 Here, in this Vachanamrut, it is said that one will never become satiated from experiencing the sensations. However, GMS.25 Q.1, it is said that after someone becomes satiated from experiencing the sensations, he attains asceticism. How should this be understood? Ans Here, in this Vachanamrut, a teaching has been given to a person who is infatuated by the sensations, with a view to coercing him to into eradicating his inappropriate obsessions. Whereas in GMS.25, the kind of person stated is someone who realises that the sensations are a hindrance to the path of salvation and consequently abandons his home and becomes an ascetic; but although he abides by the commands of Shreejimaharaj, his yearning for experiencing the sensations have not been eliminated from within him. Then, after he relinquishes his body, God provides him with the sensations and also gives him the spiritual knowledge, by which he realises that he wishes to go to the abode of God, but he has become attached to such insignificant and derisory sensations. By repenting in this manner, he performs the worship of Shreejimaharaj and becomes devoid of all passions. He then attains the abode.
Q4 Narad, Sanak, etc., have upasana for the paroksh God. They have not become the purely divine (chaitanya) Brahm, i.e. Shreejimaharaj’s lustre. Therefore, what is meant by becoming Brahm- roop, like Narad, Sanak, etc., and Shukji? Ans Shreejimaharaj had given the alternative names, Narad, Shuk, Sanak, etc., to the accomplished Muktas who He had brought with Him [from the abode], such as Muktanand Swami. He is referring to them by these names. It is said that one should become Brahm-roop like those Muktas.
Rahasyarth Pradeepika Tika 180
3.158 Rahasyarth Pradeepika Tika 180