Shree Swaminarayan Temple, Itasca

Jay Shree Swaminarayan

The Cause of disturbance in mind


The Company and its effect

Follow God but do not immitate.

On the sixth day of the second fortnight of the month of Margsirsh, 1876 Swami Shri Sahajanandji Maharaj, early in the down was seated on a wooden cot on the verandah facing west in the Durbar of Shri Dada Khachar at Gadhada. He had put on all white clothes.

Then he called all the Paramhams and Satsangis and thoughtfully musing for sometime, he softly said,'Listen to this.' So saying he further added,'I my depth feel that I should not reveal the secret which I desire to reveal before you. However, since you are all atteched to me, I should tell you this secret. One who behaves in accordance with the principles, I sall now pronounce, will be released from the bondage of Maya. One who does not so behave, he even inspite of his knowledge of the four Vedas, six Darshans Shastras, eighteen Purans and Mahabharat and Ramayan etc, not be redeemed. Now I shall tell you this secret principle. If there is abundance of all enchanting objects before one, it does not create bondage, unless one is attached to them. However, if the mind is slightly drawn towards them, as for me, I would immediatly discard them. such is my nature. I therefore have been probing inwardly to determine which factors disturb a devotee inwardly ? Then I thought of Manas, Buddhi, Chitta and Ahamkar, but was convinced that this Antahkaran is not the cause of any disturbance to the devotee. The Antahkaran is full with the knowledge of God and with the spiritual vigour of Atmanishtha. However, due to these two forces, the Antahkaran sometimes indulges in an indifference that nothing more remains to be done since proximity to God has been attained. That much is the fault of the Antahkaran. The greater fault, however, lies with our five cognitive organs. When a man enjoys sumptous meals, the ingridients of such food get assimilated with his body and are then likely to react adversely on Antahkaran. As a man enjoys Bhang and then under the influence of its intoxication, infringes the rules of moral behaviour throwing into oblivion his devotional fervour, similarly the seductive objects seduce the respective sense-organs. Through ears, when a man hears such talks as would pollute his heart, he degrades himself. As he hears obscene talk from a debauched man or women, or from a man transgressing the rules of the Vedas and indulging in revelry, or from a slayer of man, his heart is viciously influenced like that of an addict to Bhang, and that destroys from his heart the influence of devotion and discourages the observance of moral code of Bhajan, Smaran and Vartaman. Similarly, touch also imparts its vicious or virtuous effects according to the persons contacted. The touch of a vicious person intoxicates a man beyond any sanity, as does the effect of wine. Again, the sight of a demoralised person turns virtues into irredeemable vices. Smell as it comes from a flower or sandal paste in the hands of a holy person or a scoundrel has either a soothing or a lecherous effect according to its source. As such, since the contact of a heretic creates an adverse effect, the contact of God or his realised saint creats a sublime effect upon the person who comes in such contact even if the Buddhi is vitiated such purificatory contact restores purity to it. The words they utter and the truth they impart produce a cathartic effect. If, however, the rules of Dharm prohibit such proximity and touch of the saint, the dust of their feet should be smeared which also purifies ones Buddhi. Food offered to God or his saint when taken, reclaims one to a spiritual sapience. But the rules of the Varnashram Dharm should be observed under which if graced food offerd by a saint to him is not acceptable, sugar cubes so graced by him should be accepted. Fragrance of the flowers offered to him or the sandal paste applied to him works also as a purificatory agent. Therefore, one who without any discrimination enjoys Panchvishayas, even if he be as great as Sanaks, is sure to be degraded. However, then how can the ordinary egocentric person withstand such vitiating influence? Therefore lack of such discrimination will drive a man into complete wildness beyond any reconciliation. If, however, one with due discrimination enjoys purified Panchvishayas as prescribed by the scriptures, he will become so purified at heart as to retain the divine reminiscences of God within. However, if he enjoys Panchvishayas, without any discrimination, his mind will surely be polluted. Therefore, the pollution comes not from Antahkaran but from without when the Indriyas fly and disturb the devotional fervour of a devotee. The Jiva is contaminated in bad company and elated in good company. When he is amidst the company of dancing girls, their abscene dance on the tune of enchanting musical instruments, their offering wine to each other and exposing their seductive bodies, all in a luxurious villa with a varity of mirrors fixed on the walls and luminious chandelliers suspended from the roofs, such a contaminated atmosphere pollutes ones heart whereas if he visits a yogi addressing a spiritual assembly in a simple hut in seclusion, and discussions regarding Dharm, Gyan, Vairagya and Bhakti are going on, his heart will become purified in such holy company. Therefore, if one applies ones mind and probes throughly, one would realise the impact of good or bad company, but one with an obscure understanding can not realise this. The moral of this talk is to be grasped only by a devotee of God who has taken refuse in him. Therefore all the Paramhams and the devotees who have taken a vow of observing perfect celibacy, are cautioned not to develop any contact with such vicious people. A man, however, demoralised he may be in his preinitiation days, should be explained the rules of Dharma before being initiated in this holy Sampraday, but once he is accepted he should behave according to the rules of conduct as prescribed for him, and if he violates those, he should be driven out immidiately, be he a male or a female. If he is not so driven out, he will bring in any miseries. Just as a finger which is bitten by a serpent is immediately be cut off for survival and the safety and a rotten limb is immediately operated upon, similiarly such a contaminated soul should be banished from the Satsang. I implore you to obey this order of mine implicitly, and if you do so I shall feel fulfilled as if you have all carried out my mission, shall bless you all and shall always remain pleased with you, and shall command you all for admission to the divine abode of God. If, however, you do not act in accordance with this wish of mine, we shall be poles apart and you will be consigned to the region of evil spirits to suffer tortures. What ever fruits that you are likly to get as a result of your devotion, you will get, but after a long time, and even at that time your soul shall be released only, when you will obey this Vital order.'

Again, One who tries to behave as I behave, will invite trouble Lord Narnarayan manifests within me fully and I am the eternally released soul but have not obtained such release by the way of listning to the preaching of someone. I see before me my Manas, Buddhi, Chitta and Ahmkar and have a strong hold over Antahkaran just like a lion holding tight a lamb. The others, who try to follow me, and feel that they can remain immune from the influence of the Panchvishayas even after enjoying them, in fact, they in all vanity wishing for a sky flower. Even Narad and Sanaks could not so remain immune. Then how can others derive such assurance? So many souls are released and so many will still be released but none can be released under such misconceived notions. Therefore, you should all up-hold sacredly this holy injuncition. As for me, I display the feeling of affection for you all accept the various sumptuous meals which are offered by you, sit on high seats, accept and use rich dresses, ornaments and the garlands of the flowers-all this I do but not for the self enjoyment, but for your emancipation only. If even inwardly a feeling runs in my heart to enjoy them for my personal comforts and happiness, I swear in the holy name of Shri Ramanand Swami. Therefore, nobody should ever try to behave as I do. you should all enjoy only purified Panchvishayas consistent with your devotion. The principle enunciated here is easy to be put into practice in life. You should all therefore try to circulate this vital talk amongst all the members of this holy Satsang," So saying he said, "Jai Salchitanand' and left for his residence.

Thus Ends Vachanamrit : Gadhada First - 18.

Redistribution, retransmission, republication or commercial exploitation of the contents of this website are expressly prohibited without the written consent of Shree Kalupur Swaminarayan Temple, Ahmedabad. All rights reserved.