Shree Swaminarayan Temple, Itasca

Jay Shree Swaminarayan

The Strength of devotion.


The tears of poors.

The sin of misbehaviour towards women.

The philosophical interpretation of Ras-Lila.

Why does God assume human form ?

The three types of devotees.

On the eleventh day of the second fortnight of the mohth of Chaitra of Samvat 1876, Swami Shri Sahajanandji Maharaj was seated on the cot facing east in the verandah of the north-facing rooms near the temple of Shri Vasudav Narayan. He was dressed in white. Saints and the devotees from the various places were assembled before him.

Then Muktanand Swami asked, "Oh Maharaj ! yesterday you had a enlighteining talk with Shri Dada Khachar. We all are very anxious to hear to it."

Where upon Shriji Maharaj said; "A devotee, who has known God in human form with all his infinite powers and his ever- transcending divinity and also his saint and his devotees, who offer him devotion in all profoundity, if by chance possesses an ill-fate or if he passes through adverse tomes, yet with profound devotion that he offers to God, he will never be affected by the effects of such ill-fate or adverse time. One, however, who suffers from some flaws in knowledge about God and the saints of God will hot yield fruits despite God's will to do good to him. Again one who opposes or oppresses saints or devotees would never be redeemed of such sins. Bhishma advised Yudhishtira that if he indulges in oppressing humble people, he would totally be destroyed along with his progeny. Therefore, wise men should not indulge in such activities which harms poor people as it is difficult to redeem such sin, which becomes irrdeemab]e, like the remorseful sin of Brahmhatya. Again, to level false allegations against innocent people is also a remorseful sin. Even if a sin is committed, the sinner should be reprimanded privately but in no way should he be publicity scandalised. Again an irrevocable sin will be committed by one who develops lillicit relations with a woman against her will or with a woman who has sought shelter with him or who against the desire of his wife observing Vratas, seduces her during the days of her Vratas. Or who seduces a woman who is faithful to her husband or keeps iliicit connection with a widowed woman or with a woman who has trusted him in regard to his morality. Out of these five types, a widow womqn, even if she desires to lead an immoral life should be prevented from doing so by persuation etcetera."

Then the Munis began to sing Kirtans of the Leela of God, hearing to that Shriji Maharaj said, "God when assumes human form to redeem his devotees. he adopts all human attributes, The dedicated devotee would see all divinity in such human weaknesses exhibited by God, whereas other who have not realised the divinity of God on earth would look upon him only as a human being. When Shkadevji was reciting Raas-Panchadhyayi episodes of Shri Krishna's life depicted in Shrimad Bhagwat, King Parikshit immediately asked with some doubt in his mind "How is it that God hailed to be the Protagonist of Dharm has indulged in immoral relations with Gopis in of Vraja?"

Shukedevji, however, had the realisation of the divine form of God, He therefore, had the knowledge of the divinity of Shri Krishna in his human form and therefore enjoyed esoteric significance. He believed that Kamdev had Vanquished Brahma and other deities which aroused his ego. Therefore to kill his ego, Lord Krishna challenged him and offered him the necessary paraphernalia for such a duel. The influence of Kamadeva is preponderantly great on Sharad Ritu and on the company of a woman. To see the seductive movements of a women, to hear her amorous voice, to touch her lustful body etcetera all these lecherous actions excite carnal desires. Shri Krishna created this atmosphere and won Kamdev by giving it to him. Ever under such bewitching influence Shri Krishna by his yogic power could not be dislodged from the Vrat of celibacy and annihalated Kamdev's ego. Only God can excercise such invincible powers. Realising this devjne powers of Lord Shri Krishna, Shukdevji lost himself in singing the praise of his divine Leela. King Parikshit had no such realisation of the divine power of Lord Shri Krishna, therefore, doubted the Same.

Therefore, if someone deficient in such divine knowledge questions the consistency of singing such amorous Leela by Paramhams you should tell him, "If we do not sing such amorous Leela of God, taking them to be the divine episode in the life of Shri Krishna, we would be considered deficient in such knowledge even like king Parikshit and other nonbelievers. If the emanence of divinity flowing from the divine person of God when in human form is not realised by anyone, he is said to be away from God. Shukdevji, hailed as the guru of all the Paramhams, has sung of such episodes from the life of God. We implicitly follow him. The ever transcendental Purushottam Bhagwan who is beyond Akshar, assumes human form for redeeming the Jiva, and behaves like a human being. The human aptitudes of fallibilities and weaknesses are assumed by the human God; who thus exhibits such human instincts such as passion, anger, covetousness, infatuation, egoity, envy, hopes, desires, Victory, defeat for the reemption of the souls. However a devotee who has realised the esoteric significance of such uninstincts of human God hails them all as fully divine but the other who lack such understanding esteem him as an ordinary human being. But it should be realised that this God in human form is the Atma of all Jivas and also of Akshar who transcends Prakriti and Purush. Even thought he supports Kshar Jivas and Akshar, he is yet beyond them. Millions of macrocosms look like atoms before his infinite greatness. But he has assumed human form for the redemption of Jivas and to give them an opportunity to serve his human form. If however he manifests on earth, assuming all these infinite powers and greatness he becomes unapproachable even to the deities like Brahma and others thene what of ordinary mortals ? The Vadwanal Which stays underneath the ocean and which consumers the water of the ocean, and which can not be extinguished by the oceans water if it extends its flames, would destroy every thing. But the same fire when it assumes the form of lamp is preserved in homes for lighting purpose. It is so weak that it can be extinguished by a mild blow. And yet, it is a giver of light and a source of comfort to all. The Vadwanal fire is a source' of light, yet it is formidable in its original form. Similarly, God eventhough prominantly exhibiting human weaknesses, yet only he in his human form can redeem the Jivas. But God with his infinite powers, greatness and divinity can not even be visuaiized. Therefore, this form of God can not redeem the Jivas. As such all the episodes of God in human form are to be recounted in songs as divine but in no way should one think why God exhibits such human instincts. All his actions, apparently seeming' human. are motivated with a divine purpose for the redemption of the Jivas. One who has such an understanding is a true devotee of God.

Then Kakabhai of Rosaka village asked, "What are the attributes of a devotee who knows God, but has not realised his infinite greatness and divine powers ? and what are the attributes of the devotee who has known God with all his infinite greatness and divine powers?" Replying to this, Shriji Maharaj said, "One who has known God and not known his divine greatness would ever remain doubtful about his release from the bondage of Maya. The one who has known God realising all his divine powers would feel that, since the day he has known God, he is redeemed. He will not stop there, but the exuberance of his devotion will make him feel that those who have his Darshan or contact are also released; Why therefore, should doubts arise about my release ? I am totally fulfilled and whatever Sadhana perform, are for pleasing God."

Again Kakabhai asked "How can a devotee be judged whether he is best, medium or a commoner?"

Shriji Milharaj, then said, "A devotee who feels that he is Atma separate from the body, which is perishable and a source of misery and impressions and that the Atma posesses such sentient features which do not belong to the body is considered to be the best. He sees the Atma residing in the body and also sees the Paramatma who dwells within the Atma. Spiritually he possesses such greatness and the divinity to visualize the Atma residing in other bodies. In spite of his such spiritual greatness he feels that God and his realised saints are above all such spiritual achievements and that he does not become conscious even of the knowledge of such self-realisation. A devotee possessing such attributes ranks first amongst all devotees. A devotee who has known God and has developed Atmanistha, but possesses the instinct of envy, which vitiated instinct is used against God also if he is insulted by him, can be rated as of second rank. Because of the insult, , he feels that in spite of greatness, God behaves with him in such unbecoming manner. The devotee of the third rank possesses the knowledge of God but has not developed Atmanistha, has love for God but has equal attachment to worldy objects too. Due to this, he osciallates to and fro between happiness and misery.

Thus Ends Vachanamrit : Gadhada Pratham - 72.