Happy 94th Birthday to Swami Bapa Gadhadã I-71 God Manifests with His Akshardhãm 1 On the evening of Chaitra vadi 4, Samvat 1876 [2 April 1820], Shriji Mahãrãj was sitting on a large, decorated cot which had been placed on the platform in front of the west-facing medi in Dãdã Khãchar’s darbãrin Gadhadã. He was wearing a white khes and had covered himself with a white cotton cloth. He had also tied a white feto around his head. At that time, Muktãnand Swãmi and some sadhus were singing devotional songs to the accompaniment of musical instruments, while other sadhus as well as devotees from various places had gathered before him in an assembly. 2 Then Shriji Mahãrãj said, “Please conclude the devotional songs for now and begin a question-answer session amongst yourselves.” 3 Thereupon Somlã Khãchar asked, “God forgives all of the mistakes of his devotees, but which one mistake does God not forgive?” 4 Shriji Mahãrãj replied, “God forgives all other mistakes, but he does not forgive the mistake of spiting a devotee of God. Therefore, one should never harm a devotee of God in any way whatsoever. Furthermore, of all mistakes made against God, to denounce the form of God is a very grave mistake. One should never make this mistake. One who does do so commits a sin more serious than the five grave sins10. 5 “Refuting the form of God is nothing more than understanding God, who eternally has a form, to be formless. In fact, God, who is Purushottam, forever resides with a divine form in his Akshardhãm, whose divine light is comparable to that of millions of suns and moons. Countless millions of brahmarup muktas serve the holy feet of that God. That God, also known as Parabrahman Purushottam, himself manifests on earth out of compassion, for the liberation of the jivas. When he manifests, all entities that he accepts becomebrahmarup36. The three bodies, i.e., sthul, sukshma andkãran; the three states, i.e., waking, dream and deep sleep; the ten indriyas; the five prãns; etc., were all apparent in avatars such as Rãm, Krishna, etc. Although all of them appear to be like those of ordinary humans, in reality, they are all brahman37, not mãyik. Therefore, one should never refute the form of God.” 6 Mãtrã Dhãdhal then asked, “What is the characteristic of jealousy?” 7 Shriji Mahãrãj replied, “One who is jealous of someone cannot tolerate that person benefiting in any way; in fact, he would be pleased if misery befalls that person. That is the characteristic of jealousy.” 8 Thereafter, Shriji Mahãrãj asked the munis, “One who has faith in the manifest form of God, worships God, and behaves in accordance with the niyams of Satsang will attain liberation; that is the way of Satsang. What, however, are the methods of liberation according to the scriptures? The meanings of the Vedas are indeed very difficult to understand; thus they are not narrated in spiritual discourses. However, the Shrimad Bhãgvat Purãn and the Mahãbhãrat contain the message of the Vedas and are simpler to understand; and so, they are widely narrated in public spiritual discourses. Please explain, then, how one can attain liberation as explained in the scriptures. Also, bear in mind that Shankarãchãrya has propounded that God is formless, whereas Rãmãnujãchãrya and other ãchãryas have propounded that God has a form. Therefore, please base your answer on the principles of the scriptures.” 9 Using scriptural references, the munis then denounced the view that God is formless, and propounded the view that liberation is possible only by worship of a God with a form. 10 Thereupon Shriji Mahãrãj commented, “I myself also accept that view, but I would like to ask you a question regarding this. Purushottam Bhagwãn transcends the formless Aksharbrahman and eternally has a form. Now, if a person who has attained that God on this earth still cherishes a desire to see Brahmapur, Golok, Vaikunth, Shwetdwip and the other abodes of God, can he be said to have faith in God, or not?” 11 The munis replied, “Despite having attained God, he who constantly feels in his mind, ‘Only when I see Akshardhãm and the other abodes, or see the light of millions and millions of suns is my liberation attained,’ does not have absolute faith.” 12 Shriji Mahãrãj countered by asking, “What sin has he committed in entertaining a desire to see Brahmapur, the other abodes and the form of Brahman that you disqualify his faith?” 13 The munis replied, “Why should a person who believes that liberation is attained by the mere darshan of the manifest form of God harbour a dislike for Brahmapur, Golok and other abodes? After all, they do belong to God. However, without God, he would have no desire for them.” 14 Shriji Mahãrãj further questioned, “Those abodes and the attendants residing in them are formed ofchaitanya and transcend mãyã; so what flaw is there in them that one should not desire to see them? Also, what about God who is manifest on this earth? How do you view his attendants, who are in fact mortal, and the houses he lives in, which are perishable?” 15 The munis replied, “We understand those houses to be like Brahmapur and the other abodes; and we understand those attendants to be brahmarup.” 16 Shriji Mahãrãj then said, “Brahmapur and the attendants of God residing in Brahmapur are immortal and imperishable, whereas the houses and attendants of this Mrutyulok are perishable. How can you possibly equate the two?” 17 Finally, Nityãnand Swãmi requested, “Mahãrãj, you will have to answer that question.” 18 Thereupon Shriji Mahãrãj explained, “When God incarnates for the purpose of granting liberation to thejivas, he is always accompanied by his Akshardhãm, his attendants – who are formed of chaitanya – and all of his divine powers; but they are not perceived by others. Nevertheless, when some devotee acquires a divine vision during samadhi, he does see divine light equivalent to countless millions of suns in the form of God. Together with that form, he also sees countless millions of muktasand also Akshardhãm itself. Therefore, all of these do accompany God. Despite all of this, though, God only accepts the service of his own, earthly devotees. He stays in his devotees’ houses made of mud, clay and stone. He lovingly accepts whatever those devotees offer him, be it incense, an oil lamp, food, clothes, or anything else. He does so for the purpose of elevating those earthly attendants to the ranks of divine attendants. All of those objects that a devotee offers to God assume a divine form in the abode of God. Moreover, that devotee also attains a divine form and attains those divine objects there. In this way, God accepts all of the offerings offered by his earthly devotees in order to allow them to experience everlasting bliss. Therefore, a devotee of God should realize that the form of God along with his Akshardhãm is present on this earth, and he should also explain this fact to others.” H Vachanãmrut Gadhadã I-71 H 71H 36 In this context ‘brahmarup’ should be understood as ‘divine’. 37 ‘Brahman’ should be understood as ‘divine’ in this context.
Posted on: Sat, 29 Nov 2014 09:43:35 +0000
Trending Topics
Recently Viewed Topics
© 2015