Vartãl-20 King Janak’s Understanding 1 On Mahã sudi 3, Samvat 1882 [10 February 1826], Swãmi Shri Sahajãnandji Mahãrãj was sitting on a cushion with a cylindrical pillow that had been placed on a square platform under the neem tree in the darbãr of the mandir of Shri Lakshmi-Nãrãyan in Vartãl. He was dressed entirely in white clothes. Garlands of chameli flowers had also been placed around his neck. In addition to this, a red umbrella made from fine, silken cloth had been placed over his head. At that time, an assembly of munis as well as devotees from various places had gathered before him. 2 Thereupon Shriji Mahãrãj asked the paramhansas a question: “Lust evolves from rajogun, and anger and avarice evolve from tamogun. So, which one spiritual endeavour totally uproots the seeds of lust, etc.? 3 Shuk Muni replied, “The seeds of lust and other such vices are burnt from one’s heart only when one attains nirvikalp samadhi and when one realizes the ãtmã.” 4 Hearing this, Shriji Mahãrãj raised a doubt: “Did not Shiv, Brahmã, Shrungi Rishi, Parãshar and Nãrad have nirvikalp samadhi? All were overcome by lust. However, despite their attainment of nirvikalp samadhi, when the vruttis of their indriyas reverted outwards, they were overcome by lust, anger, etc. For this reason, what you have said cannot be the answer to the question. In fact, just as an enlightened person remains undisturbed in nirvikalp samadhi, an unenlightened person also remains undisturbed in deep sleep. When the vruttis of the indriyas revert outwards, both are disturbed by lust, anger, etc. Thus, there does not seem to be any distinction between the enlightened and the unenlightened. Now, other paramhansas may try to answer the question.” 5 Thereafter, Gopãlãnand Swãmi, Devãnand Swãmi, Nityãnand Swãmi and Muktãnand Swãmi collectively attempted to answer the question according to their understanding, but they could not give a satisfactory solution to Shriji Mahãrãj’s question. 6 Then Shriji Mahãrãj said, “Janak the Videhi followed the path of pravrutti, and yet he was undisturbed. For example, when a female sannyasi named Sulbhã came into Janak’s court, King Janak told Sulbhã, ‘Though you are trying to seduce my mind, by the grace of my guru Panchshikh Rishi, I have mastered the doctrines of both Sãnkhya and Yoga. So, even if half of my body is anointed with sandalwood paste and the other half is slashed with a sword, both would be the same to me. Even if my Mithilãpuri were to burn down, still nothing of mine would be burned. Thus, even though I have adopted the path of pravrutti, I am still unaffected and undisturbed.’ This is what King Janak said to Sulbhã. Also, King Janak was said to be the guru of even Shukji. 7 “Therefore, the answer to the question is as follows: One’s indriyas may be directed outwards and one may be on the path of pravrutti, but if in one’s heart one has a firm understanding like that of King Janak, then one will in no way become disturbed by lust, anger, etc. 8 “After a person has thoroughly known that which needs to be known – that this is true and this is false – he realizes that except God’s form, all worldly forms are full of terrible miseries, and that they are all perishable. Also, he realizes himself to be the ãtmã, distinct from his body, his indriyas and his antahkaran. After this, there is no object that would be strong enough to seduce him. This is because he sees all worldly forms as worthless. So, even if all of the indriyas of a person in whose heart such understanding has become firmly rooted were to extend outwards on the path of pravrutti, still he would not be disturbed by lust, anger, etc. 9 “The seeds of lust, anger, etc., in the heart of such a devotee of God will be destroyed, whether he is a renunciant or a householder. Also, of all of the devotees of God, he is the best Vaishnav. So, being a renunciant or a householder is of no significance; rather, he whose understanding is greater should be known as being a greater devotee than the rest. 10 “The mistakes of Shiv, Brahmã, etc., were mentioned only to illustrate that regardless of whether they had deficiencies in this understanding or not, when they encountered adverse places, times, company, actions, etc., even they were disturbed by lust, anger, etc. Therefore, even if one has such understanding, one should under no circumstances associate with any type of evil influence. This is a universal principle.” H Vachanãmrut Vartãl-20H 220H H End of Vartãl SectionH
Posted on: Wed, 28 Aug 2013 08:03:49 +0000
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