Loyã-13 Not Being Overcome by Adverse Circumstances 1 In the early morning of Mãgshar vadi 10, Samvat 1877 [30 December 1820], Swãmi Shri Sahajãnandji Mahãrãj was sitting on a large, decorated cot in Surã Khãchar’s darbãr in Loyã. He had worn a red, woollen dagli and a white khes. He had tied a white feto around his head and had tied a bokãni with another white feto. In addition to this, he had covered himself with a thick, white cotton cloth. At that time, an assembly of paramhansas as well as devotees from various places had gathered before him. 2 Shriji Mahãrãj then told the senior paramhansas to ask questions amongst themselves. Thereupon Gopãlãnand Swãmi asked Brahmãnand Swãmi, “What type of person is not overcome by adverse places, times, actions, company, etc.; and what type of person is overcome? After all, it is said that even Brahmã was infatuated upon seeing Saraswati, as was Shiv when he saw Mohini. So please answer carefully, because even such greats have been overcome by adverse circumstances.” 3 Brahmãnand Swãmi attempted to answer but could not give a satisfactory reply. 4 So Shriji Mahãrãj explained, “A person who has withdrawn his nãdis and prãns, and by way of his nirvikalp state remains at the holy feet of God, would not be overcome by adverse places, times, company, etc., even if he was an insignificant being. In fact, if Brahmã and the other deities behave in this manner, they would also not be overcome. However, if he has not developed such a state, and instead, behaves as if he is the body, then average beings as well as greats such as Brahmã and the other deities would be overcome. If this were not so, then the meaning of the verse: ̈âëcÅUâëcÅUâëcÅUðáé ·¤æð‹ß¹¢çÇUÌÏèÑ Âé×æÙ÷Ð «¤¨á ÙæÚUæ؇æ×ëÌð Øæðçá‹×ÅØðãU ×æØØæH 81 would not hold true. Therefore, God alone is not overcome by those influences. While all others, however great they may be, if they are not engrossed in the holy feet of God, would be overcome; those who do remain engrossed are not overcome. This is a universal principle that I have firmly established within myself. 5 “Moreover, it is mentioned in the Shrimad Bhãgvat: °ÌÎèàæÙ×èàæSØ Âý·ë¤çÌSÍæðùç ÌÎ÷»é‡æñÑÐ Ù Øé…ØÌð âÎæˆ×SÍñØüÍæ ÕéçhSÌÎæŸæØæH82 6 “Krishna Bhagwãn has also said: Îñßè sðáæ »é‡æ×Øè ×× ×æØæ ÎéÚUˆØØæÐ ×æ×ðß Øð ÂýÂl‹Ìð ×æØæ×ðÌæ¢ ÌÚUç‹Ì ÌðH83 7 “Thus, only God remains unaffected by mãyã; and one who has realized God through a nirvikalp state is also not overcome by mãyã. On the other hand, someone who has realized God through a savikalp state, however great he may be, would still be overcome.” 8 Thereafter, Nityãnand Swãmi asked, “Mahãrãj, as long as a mukta is associated with the gunas, he is affected by places, times, etc. It is accepted, however, that God is not influenced by places, times, etc. – even while he remains within the gunas. But when all of the muktas are free from the association of the gunas, and having become nirgun, dwell in Akshardhãm along with God – who dwells there in the same manner – then all of the muktas are nirgun and composed of chaitanya. Also, as explained by ‘×× âæÏØü×æ»ÌæÑ ’84, they have attained qualities similar to those of God. How, then, should we understand the distinction between the muktas and God?” 9 Shriji Mahãrãj answered, “Look at the moon and the stars. Isn’t there a difference between the two? They are not similar in terms of brightness, and there is a vast difference between the intensity of their rays as well. All of the herbs are nourished by the moon, but not by the stars. Also, it is the moon that dispels the darkness of the night, not the stars. God and the muktas differ in the same way. 10 “Also, a king and his servant are both the same in that both are humans; yet the authority, power, beauty and charm of the king are by far superior. His servant, regardless of how great he may be, cannot achieve what the king can achieve. In the same way, Purushottam Nãrãyan is the all-doer, the cause of all, the controller of all; he is extremely attractive, extremely radiant, and extremely powerful; also, he possesses the kartum, akartum and anyathã-kartum powers. If he wishes, he can eclipse all of the muktas of Akshardhãm by his own divine light and prevail alone. Also, if he wishes, he can accept the bhakti of the muktas and reside with them. He can eclipse even Akshar, in the form of the Akshardhãm in which he dwells, and preside alone independently. If he so chooses, he is capable of supporting the countless muktas by his own power, without even needing Akshardhãm. For example, King Pruthu had told Pruthvi, ‘I can kill you with the arrow from my bow and still be able to support the whole world by my powers.’ Likewise, through his powers, God reigns as supreme. He who equates God with Akshar and the other muktas should be regarded as evil-minded and as a grave sinner. One should avoid even looking at him. In fact, merely looking at such a person is as sinful as committing the five grave sins10. 11 “Of course, by considering their association with God, it is acceptable to endow greatness upon anyone. Brahmã, Shiv, Nãrad, the Sanakãdik and Uddhav can all be called God because of their association with God. At present, even a sadhu like Muktãnand Swãmi can be considered to be like God because of his association with God. Without God, however, even Akshar cannot be called God – let alone anyone else. In fact, the Vedstuti prose ‘¥ÂçÚUç×Ìæ ÏýéßæSÌÙéÖëÌæð ØçÎ âßü»ÌæSÌíãU Ù àææSØÌðçÌ çÙØ×æð Ïýéß ÙðÌÚUÍæÐ’85 reflects the same truth. If this were not so, then why would we, despite regarding ourselves to be brahmarup, and distinct from the body, and possessing gnãn, vairãgya, etc., try to please God by staying up day and night, clapping, singing devotional songs and chanting his holy name tirelessly? Why would we engage in spiritual discourses day and night and encourage others to do so as well? Why would we make so much effort if we could become like God? Hence, only God is like God; no one can become like him. The Vedic verse ‘ °·¤×ðßæçmÌèØ¢ Õýræ’86 also explains that God alone is like God. This is the principle of all of the scriptures.” 12 In this manner, Shriji Mahãrãj addressed the devotees for their benefit, when in reality he himself is Purushottam Nãrãyan. H Vachanãmrut Loyã-13 H 121 H 81. Tat-shrushta-shrushta-shrushteshu konvakhandita-dheehee pumãnÐ Rushim Nãrãyanam-rute yoshin-mayyeha mãyayãH Of the progeny of Brahmã [i.e. Marichi, etc.], and their progeny [i.e. Kashyap, etc.], and their progeny [i.e. humans and deities] – whose mind in this world, besides that of Nãrãyan Rishi, can be distinguished as being unaffected by the mãyã [i.e. alluring charm] of women? - Shrimad Bhãgvat: 3.31.37 82. Etad-eeshanam-eeshasya prakrutistho’pi tad-gunaiheeÐ Na yujyate sadãtmasthair-yathã buddhis-tad-ãshrayãH Just as a person’s buddhi [i.e. knowledge of God] is not affected by the traits of the body [such as birth, death, age, illness, ignorance, etc.], similarly, God, who pervades Prakruti [and its creation], is forever unaffected by their influences and the influences of the ãtmãs. This is the prowess of God. - Shrimad Bhãgvat: 1.11.38 83. Daivee hyeshã guna-mayee mama mãyã duratyayãÐ Mãm-eva ye prapadyante mãyãm-etãm taranti teH My mãyã, which I have created and is composed of the [three] gunas, is indeed difficult to transcend. [But] those who take refuge in me alone can transcend that mãyã. - Bhagvad Gitã: 7.14 84. mama sãdharmyam-ãgatãhã - Bhagvad Gitã: 14.2 85. Aparimitã dhruvãs-tanubhruto yadi sarvagatãs-tarhi na shãsyateti niyamo dhruva netarathãÐ O Steadfast [God]! If the embodied jivas, which are innumerable and eternal, are believed to be all-pervasive, then they would not be governable. [But] not believing them as such [i.e. all-pervasive] would not cause any discrepancies. - Shrimad Bhãgvat: 10.87.30 86. Ekam-evãdviteeyam brahma - Chhãndogya Upanishad: 6.2.1
Posted on: Tue, 23 Jul 2013 06:22:13 +0000