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God in Akshardham

On the third day of the first fortnight of the month of Paush of Samvant 1876, Swami Shri Sahajanandji Maharaj was seated in the Verandah facing east in the Durbargadh of Shri Dada Khachar at Gadhada. Shriji Maharaj was clad in white. Sadhus and the Satsangis from the various places were seated before him and were singing Harikirtans accompanied with the music.

Shriji Maharaj then stopped the singing of the devotional songs and, in a introspective mood addressing the assembly, said, 'The grace of God would be bestowed upon a devotee who strictly observes the rules of the Varnashram Dharm, who develops Atmanistha, who is not attached to anyone but God, and who offers'desireless devotion to God, realising his infinite greatness and unfathomable powers. The fulfilment of these four attributes of Ekantik Dharm would earn lot grace for a devotee, from the God. The devotee Who observes this Ekantik Dharm without a flow is known as Ekantik Bhakt. Such Ekantik Bhaktas are found in substantial number at present in our Satsang. An Ekantik Bhakta always and for all times remains absorbed in God even while performing his usual duties such as bathing, eating, walking, sleeping etc etc. However, if he is disturbed by the outward forces, he ignores them and considers himself as Atma, who is not related to the body, sense organs, Antahkarans, the presiding deities of the sense-organs, Manas, Buddhi, Chitta, Ahmkar and the Panchvishayas attached to the body which all disturb the meditational absorption in God. When these disturbing forces subside, he should revert back to his original state-Atma, and offer meditational worship to God. A devotee should never identify himself with the body, Indriyas and Antahkaran and the presiding deities attached to Indriyas and Antahkaran. He should think of the Jiva which sustains this body and which works as a fulcrum for all the activities of his body. He should think that his Jiva has passed through infinite births and through such process of metamorphosis has infinitely passed the various births, conjugal enjoyment either as wives or as husbands and that too, not only as human being but in eighty four lac of species, inclusive of cats, dogs, monkeys etc. But these relations being ephemeral are forgotten in this birth by the veil of Maya-Agyan. Therefore he should disregard the relations of the present birth with an awakened-consciousness or knowledge, that he is pure Atma only, unrelated to the body. With this consciousness, he should live a life of consecreted devotion and should serve the lotus feet of a Sadhu for the ultimate realisation and knowledge of the highest reality- God. One who has no Knowlege of his self as Atma and who has grossly identified himself with his gross body and the ego attached to the body does not receive spiritual wisdom. And even if he is in this Satsang, the beastly instincts in him are a hidrance in his path of ascent to the divine ladder. He can only be redeemed by the process of gradual evolution, in the way an animal, who having been led to serve certain sanctified activities of the Satsang is redeemed. But even inspite of this, he can never attain the state of an Ekantik Bhakta, who renounces the garb of Maya and reaches the highest abode: Akshar Dham through Archimarg. This Akshar Dham is in a dual form, firstly as all pervading Chaitanya, which is called Chidakash or Brahm mohal which is formless and not visible to the human eye because of its immeasurable greatness, secondly this Akshar is always in the proximity of the Lord on his service. The released soul identifies himself with Akshar or Brahaman, and remains in service at the lotus feet of the Lord in this Akshardham. The Lord resides in this Akshardham- his divine abode, surrounded by innumberable released souls who serve his lotus feet. The Lord of this Brahmdham enjoys an absolute sovereignty and acts upon rules and controls millions of universes. You all should, therefore, firmly resolve that you should attain Brahmbhav and should always in the released state serve the lotus feet of the Lord, but in no case should you desire the greatness or happiness of this ephemeral world. The knowledge of the infinite greatman and profound powers of God should be attained and the desire for enjoying sense objects particularly relating to woman and wealth should be annihilated since even a trace of such slightest desire acts as an inpediment in the path of spiritual ascent.

Thus Ends Vachanamrit : Gadhada First - 21.

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