Shree Swaminarayan Temple, Itasca

Jay Shree Swaminarayan

Who stops us from wrong path?


How to strengthen the faith in God ?

Who commands us from within to do something and who stops us ?

How are we affected by the wicked and the virtues ?

What happens to one in conflicts ?

On the fifteenth day of the first fortnight of the month of Chaitra of Samwat 1876, Shriji Maharaj was seated on a cot in the Verandah facing east in the Durbar of Shri Dada Khachar at Gadhada He had wrapped a white cloth with a rich fabric border in the shape of a turban on his head and had placed a folded side doth about his shoulder and a Tulsi rosery in his hand. Munis and the saint from the different places were assembled before him. Then Shiiji Maharaj said, you Paramhams may now begin with spiritual dialogue. Any devotee, if desires so; may put forward the problems.

Then a devotee Kakabhai from village Rojaka asked Nitayanand Swami, In inner most of the heart one says to enjoy Vishayas and another refuses to enjoy such. Please tell us, who is he that impels such urge for enjoyment and who is he that prevent it? Replying to this, Niiayanand Swamisaid,One who discourages the enjoyment of Vishayas is Jiva and one who consents to such enjoyment is mind.

Shriji Maharaj then said, Let me reply that question, Ever since we are born and attained the knowledge of parental relations, Parents have inculcated in our mind the words representating our relations like mother, father, uncle, brother, sister, maternal uncle, maternal aunt, your aunt, your buffalo, your cow, your house, your clothes, your horse, yourland, these are your ornaments etc etc. These wordly words of wordly relations have penetrated deeply into the Buddhi like the pieces of small round mirrors embroidered in the cloth. A Jiva is like a piece of glass and the Buddhi is Iike the cotton threads woven around the Jiva. These material words of attachment have been imprinted on Buddhi and have in turn become assimileted with the Jiva.

When the Jiva in such on empirical state comes across a saint he again explaines to him that God is the only eternal truth, and the world and the worldly objects are all perishable. These words of wisdom also penetrate the Jiva through Buddhi. These both, the words ot wisdom and the words of mundane desires, are dametrically opposite in influence, drag the Jiva to its side in accordance to their influence on the Jiva. The heart wherein the Jiva resides has thus become a battle field - Kuruskhetra; wherein two armies stand opposite each other and fight with swords, maces etcetera to finish each other. There some losing heads; some their legs and some are totally crushed. The material attachment bear the mighty force of the seductive Panchvishayas, whereas the words of wisdom of the saints bear the potential spiritual force in the form of the ever transcending God who is the only truth, and, ephemeral state of the world and worldly objects. The conflict between them is often so fierce that at times when the overwhelming force of the mundane words prevails, a keen desire to enjoy the Panchvishyas persists in the heart. And at times when the words of spiritual wisdom establish their supremacy over the mundane words, the desire to enjoy the Parichvishayas disappers, As the Gita says: where there are Yogeshwar Lord Krishna and the great archer Arjun, there is Lakshmi, there is victory, divinity and morality. Similarly, the words of spiritual wisdom spoken by the saint will ultimately prevail and will bring victory to the Jiva. This is an eternal truth.

Then, again Kakabhai asked, 'Oh Maharaj! What is the way to increase the force of that saint and to decrease the force of material attachments. Then Shriji Maharaj said, "The spiritual words of wisdom which have penetrated the Jiva bear a direct relation to the saints outside. Similarly the words of materially wise who also bear a direct relation to the materially wise people out-side. The force of spiritual words inside can be replenished with spiritual vigour only by an outside contact of the spiritually wise saints. As such, if the contact of the worldly wise is discarded, the Jiva would add to his spiritual vitality by contact with the saints. Again Kakabhai asked, One has won the war as he has been confronted by a feeble force and the other who has been still waging the war, seems to have been confronted by a very mighty foice, which can not be easily vanquished. But if he does not retrace his steps from the battle field, and in the meantime meets death. There is no doubt that the person in whom the battle has ceased would go to abode of God after his death, but what happens after death to the one in whom the fierce battle goes on continuously? Then Shriji Maharaj said : For example suppose there is a warrior at the battle field. He over powers Banias, traders and poor people. When he goes ahead, he faces Arabs and other warrior communities of Rajputs, Kathis, Kolis. It is hard for him to defeat them. They are not soft like Baniyas. But he goes on fighting, and as he is distined to die, he dies. But will not his master know this ? He knows about both the warriors. And in the same. way God helps him with an idea that the person has the strength of determination and alternatives and fights to the last. So one should be carefree and free from enxieties. He should go on worshipping God and keep greater association with saints and Keep away from unholy associates. Then Jivabhai Patel of Jaska asked Nityanand Swami. How can a devotee acquire firm faith relating to the human manification of God ? Nitayanand Swami said, If one avoids the company of evil persons and profoundly attaches himself to a enlightened one saint, he is sure to realise God manifesting in human form. Then Shriji Maharaj said, Let me reply the queston. "A devotee who has only the desire to redeem his soul from the bondage of Maya can acquire the knowledge of God in human form, The devotee should not desire the attainment of knowledge of God for the fulfilment of worldly desires such as recovery from illness, birth of a male child, receipt of the wealth, return of the lost village etc. etc. If one attends Satsang with a desire of fulfilment of such worldly pleasures, and if his desires are fulfilled, he can visualise such powers of God and can know God in his divinity, and if his desires are not fulfilled as God does not manifest himself on earth for fulfilling human desires he would misunderstand him and ultimately would be away from him.

If according to ones Prarabdha, all the members of his family are destined to meet death and if out of them one survives, is it not the grace of God? or if his Prarabdha brings him misery and he is redeemed to the position of hand to mouth should he not feel that God has saved him from utter distress of begging bowl - which was to be fall him owing to his Prarabdha? If according to his Prarabdha, he is to be sent to the death by spears, and that is overted py the pain of a piercing thorn by Gods desires, is it not mercy bestowed upon him by God ? Similarly if we are destined to have great suffering, the suffering would be little less if we seek the shelter of God. But a person does not understand this. I shall relate to you a story on this point. Once upon a time, in a village there were many theives. Out of these thieves, one used to go to the Sadhus. Once, while on way he was deeply pricked by a thorn. The leg was swollen and he could not go with others for commiting theft. The others of his company raided the palace of the king and brought the treasures. Hearing this the parents, wife and relatives of the thief, who was going to the Sadhu, reprimanded him for not minding his business. Meanwhile came the sepoys of the king and caught the theives who had stolen the tresure of the king. Then at that time villagers and Sadhu came to the resque of the thief who was injured by thorn and gave the evidence of his not being associated with., the robbery. By this, The injured thief escaped the gallows and rest of the theeves got the capital punishment. The moral of the story is that one who always keeps Satsang is saved from impending trouble. I had asked two boons from Ramanand Swami that he should exempt all his disciples from the pains of scorpio bite if that be their lot and that pain should become My lot in million fold, but his disciples should be relived of ail distress. Again, if his disciples were destined to begging bowl, such miseries should fall upon me with tenfold intensity, but the folldwers of your Satsang should not be unhappy so far as food and clothing are concerned. Ramanand Swami was pleased to grant Me these two boons. Therefore, those who practise devotion will not be suffering in their practical life dispite destined to suffer. If a man, therfore, desires to be redeemed, he should be attached to this satsang with no worldly desires. Such desire free attachment to the divine form of the human God is the only Sadhana for ultimate salvation. This is the only gist of the detailed talks given by Shriji Maharaj.

Thus Ends Vachanamrit : Gadhada First - 70.

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