Kãriyãni Section Kãriyãni-1 A Worm and a Bee 1 On Bhãdarvã sudi 12, Samvat 1877 [19 September 1820], a decorated, canopied cot that had been brought by Jãdavji, a devotee from Surat, had been placed on the veranda outside the north-facing rooms of Vastã Khãchar’s darbãr in Kãriyãni. A mattress with a white, silken cover had been placed upon that cot. A white, cylindrical cushion and red, silken knee-cushions had been placed on top of the cushion. Also, frills of golden fabric were dangling on all four sides of the cot. Shriji Mahãrãj was sitting facing north on this beautifully decorated cot. He was wearing a black-bordered, white khes and had tied a golden-bordered, white feto around his head. He had also covered himself with a golden-bordered shelu. At that time, an assembly of munis as well as devotees from various places had gathered before him. They were all enjoying the darshan of Shriji Mahãrãj and were captivated by his charming appearance. 2 Then Shriji Mahãrãj said to the paramhansas, “Please ask and answer questions amongst yourselves.” 3 Thereupon Bhudharãnand Swãmi asked, “Does the conviction of God arise in the antahkaran or in the jiva?” 4 Shivãnand Swãmi attempted to answer the question, but was unable to do so satisfactorily. 5 So Shriji Mahãrãj said, “The jiva knows through the buddhi, which is the cause of all48 and is greater than all. That buddhi resides in the man, in the chitt, in the ahamkãr, in the ears, in the eyes, in the nose, in the tongue, in the mouth, in the skin, in the arms, in the legs, in the genitals and in the anus. It resides in the body in this manner, pervading it from head to toe. The jiva resides within this buddhi, but the jiva is not felt; only the buddhi is felt. 6 “The following example will illustrate this: When the flames of a fire rise and fall, they do so because of the wind. The rise and fall of the flames are apparent, but the wind is not apparent. Also, when dung is placed in fire, the dung begins to burn. Then, when it is placed where there is no wind, smoke begins to rise. At that time, the rising smoke is apparent, but the wind within is not apparent. Also, the clouds that move in the sky are seen to do so because of the wind. But the wind that resides within them is not apparent. In this way, flames, smoke and the clouds represent the buddhi, and the wind represents the jiva. 7 “What is that jiva like? Well, it is the knower of the convictions formed by the buddhi; it also knows Brahmã, the cause of the convictions in the buddhi. It perceives the thoughts of the man, and also perceives Chandra, the cause of those thoughts in the man. It perceives the contemplation of the chitt, and also perceives Vãsudev, the cause of the contemplation in the chitt. It perceives the I-ness of the ahamkãr, and also perceives Rudra, the cause of that I-ness. In this manner, the jiva perceives the four antahkarans, the ten indriyas, their vishays and the presiding deities, who allow one to discriminate among those vishays. Moreover, it does all of this simultaneously. 8 “That jiva appears to be in one place; it appears to be as fine as the tip of a spear; and it appears to be extremely subtle. It appears so because it is associated with the buddhi. But when that jiva is known as the illuminator of the body, indriyas, antahkaran, their presiding deities and the vishays, it appears to be extremely vast, and it appears to be pervasive. That is when it is not associated with the buddhi. 9 “That jiva is known not by the indriyas, but by inference. For example, on seeing a sword weighing 200 kg, a person can infer, ‘The wielder of this sword must be extremely strong.’ Similarly, the jiva inspires the body, indriyas, etc., simultaneously; therefore it must be very powerful. This is how the jiva can be known by inference.” Shriji Mahãrãj answered the question in this manner. 10 Nityãnand Swãmi then asked, “Mahãrãj, what is the answer to the original question in what you have just said?” 11 Shriji Mahãrãj clarified, “Well, the answer is that when the conviction of God has developed in the buddhi, one should realize that that conviction has also developed within the jiva. How does that happen? Well, the conviction initially develops in the indriyas, then in the ahamkãr, then in the chitt, then in the man, then in the buddhi, and then finally, it develops in the jiva.” Shriji Mahãrãj replied in this manner. 12 Again Nityãnand Swãmi asked, “Mahãrãj, how can one know when there is conviction of God in the indriyas? How can one know when there is conviction of God in the antahkaran? How can one know when there is conviction of God within the jiva?” 13 Shriji Mahãrãj replied, “The conviction of God which is in the indriyas should be known as follows: Of all of the objects in this world which are seen, heard, smelt or touched, some are pleasant and some are unpleasant; some give pleasure and some give misery; some are liked and some are disliked; some are appropriate and some are inappropriate. If no doubts arise even when all of these aspects are apparent in God, that should be known to be the conviction of God in the indriyas. 14 “Further, of the various effects of the three gunas of sattvagun, rajogun and tamogun, the effect of tamogun is laziness, sleep, etc.; the effect of rajogun is lust, anger, etc.; and the effect of sattvagun is tranquillity, self-restraint, etc. If no doubts arise even when all of these are noticed in God, then that should be known as the conviction of God in the antahkaran. 15 “Due to nirvikalp samadhi, Rushabhdev Bhagwãn wandered eccentrically, keeping a stone in his mouth. Although his body burned in a forest fire, he remained totally unaware of it. So, if no doubts arise even when such a gunãtit state is apparent in God, then that should be known as conviction of God in the jiva. 16 “For example, ships which travel in the sea carry an iron anchor with them. When thrown into the sea, if that anchor is immediately retracted before it reaches the seabed, then not much effort is required; it comes out immediately. However, if it is allowed to reach the seabed before it is retracted, then it comes out only after much effort. But if it is allowed to descend gradually, and it settles and lodges itself into the seabed, then it cannot be pulled up by any means; it cannot be retracted. Similarly, when a person develops the conviction of God in his jiva, that conviction cannot be dislodged in any way whatsoever.” In this way, Shriji Mahãrãj spoke at length, but only a small portion has been mentioned here. 17 Then Chaitanyãnand Swãmi asked, “Mahãrãj, God is beyond the mind and speech; he is gunãtit. How, then, can the mãyik indriyas and antahkaran perceive him?” 18 Shriji Mahãrãj replied, “When the jiva – the knower of the body, indriyas and antahkaran – becomes eclipsed during the state of deep sleep, its indriyas and antahkaran also become eclipsed in that deep sleep. At that time, God inspires that jiva. When the jiva enters the dream state from the state of deep sleep, the dream-related locations, pleasures, vishays and the jiva are all inspired by God. He inspires them during the waking state as well. In this way, God inspires the jiva both when it is conscious of the body, and when it is not. Furthermore, from Pradhãn, mahattattva was formed; from mahattattva, the three types of ahamkãr were formed; from that ahamkãr, the indriyas, deities, five bhuts and five tanmãtrãs were formed; all of these are also inspired by God. Virãt, who is composed of all these elements combined, is also inspired by God. When all of these merge into mãyã, then God inspires that mãyã as well. 19 “That God inspires both jiva and ishwar when they identify themselves with their bodies. He inspires both jiva and ishwar even when they reside in the state of deep sleep and are eclipsed by Pradhãn and are without any identity or form. He inspires kãl, which causes mãyã and other entities to assume an identity and form, and also causes them to forsake identity and form. So, how can that God be known by the indriyas and antahkaran? Is that your question?” 20 Everyone confirmed, “Yes, Mahãrãj, that is the question.” 21 So Shriji Mahãrãj continued, “The answer to that is as follows: God does not create and sustain the world for his own sake. In fact, it is said in the Shrimad Bhãgvat: Õéhè狼ýØ×ÙÑÂýæ‡ææÙ÷ ÁÙæÙæ×âëÁˆÂýÖéÑÐ ×æ˜ææÍZ ¿ ÖßæÍZ ¿ sæˆ×Ùðù·¤ËÂÙæØ ¿ H49 This verse means: God created the buddhi, indriyas, man and prãns of all people to enable the jivas to indulge in the vishays, to take birth, to transmigrate to other realms, and to attain liberation. Therefore, God created this cosmos for the sake of the jivas’ liberation; God sustains it for the sake of the jivas’ liberation; in fact, God also causes its dissolution for the sake of the jivas’ liberation. How is that? Well, he destroys it to allow the jivas – tired as a result of undergoing many births and deaths – to rest. That God, who acts in all ways for the benefit of Sant of that God, why should they not be able to know him? They certainly can know him.” 22 Thereupon Bhajanãnand Swãmi asked, “Why then, Mahãrãj, does the Vedic verse claim: ‘ ØÌæð ßæ¿æð çÙßÌü‹Ìð, ¥ÂýæŒØ ×Ùâæ âãUÐ U50’ ?” 23 Shriji Mahãrãj replied in a pleased tone “Well, in that case, the facts are as follows: pruthvi resides in ãkãsh, but does not become like ãkãsh; jal also resides in ãkãsh, but does not become like ãkãsh; tej also resides in ãkãsh, but does not become like ãkãsh; and vãyu also resides in ãkãsh, but does not become like ãkãsh. In the same way, the mind and speech do not attain God.” 24 Then Nityãnand Swãmi raised a doubt: “Mahãrãj, the Shrutis and Smrutis claim: ‘ çÙÚUTÙÑ ÂÚU×¢ âæØ×éÂñçÌÓH ’51 and ‘ÕãUßæð ™ææÙÌÂâæ ÂêÌæ ×Î÷Öæß×æ»ÌæÑH’52.” 25 Shriji Mahãrãj then said, “What I just mentioned is regarding the mind and the indriyas of non-devotees. The mind and indriyas of devotees of God, however, do attain God-realization. For example, at the time of dissolution, pruthvi, which resides in ãkãsh, becomes one with ãkãsh; jal also becomes one with ãkãsh; tej also becomes one with ãkãsh; and vãyu also becomes one with ãkãsh. Similarly, the bodies, indriyas, antahkarans and prãns of those who are devotees of God, due to their gnãn of God, become like God. This is because God’s form is itself divine. So, the bodies, indriyas and antahkarans of those devotees become like God’s indriyas, antahkaran and body. That is why those devotees’ bodies, indriyas, antahkarans and prãns become divine. 26 “The following example will clarify: A bee captures a worm, stings it and then buzzes over it. As a result, that worm – in the very same body – is transformed into a bee. Thereafter, none of its bodily parts remain like that of a worm; it becomes exactly like a bee. Similarly, a devotee of God, in that very same body, becomes divine like God.” 27 Shriji Mahãrãj then concluded by saying, “The essence of this talk that I have given is that for both a person with firmness in bhakti coupled with ãtmã-realization, and for a person with firmness in bhakti alone, progress is as described. However, the indriyas and antahkaran of a person with ãtmã-realization only, i.e., one who aspires for keval-gnãn, do not become divine like God’s form; he attains only brahmasattã.” 28 Having spoken in this way, Shriji Mahãrãj said, “Now let us stop this discourse, and as the assembly has become inert, someone please sing some pleasing devotional songs.” Saying this, he himself sat in meditation, while the sadhus began singing devotional songs. H Vachanãmrut Kãriyãni-1 H 97H 48. All knowledge 49. Buddheendriya-manah-prãnãn janãnãm-asrujat-prabhuhuÐ Mãtrãrtham cha bhavãrtham cha hyãtmane’kalpanãya chaH - Shrimad Bhãgvat: 10.87.2 50. Yato vãcho nivartante aprãpya manasã saha From where speech returns along with the mind without having attained [Brahman, i.e. God]. - Taittiriya Upanishad: 2.4.1 51. Niranjanaha paramam sãmyam-upaitiH He who is free from [the] blemishes [of mãyã] attains qualities similar to those of the Supreme Being, [i.e. God]. - Mundaka Upanishad: 3.3.1 52. Bahavo gnãna-tapasã pootã mad-bhãvam-ãgatãhãH Many who have been purified by austerities in the form of gnãn have attained my qualities. - Bhagvad Gitã: 4.10
Posted on: Wed, 26 Jun 2013 08:18:10 +0000
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