Bhaktachintamani Prakaran 77

Then, after a few days had passed, Jagjivan came to Vartal.

On the new-moon day of the dark half of Aso, his mind was set on the festival of lamps.

All the devotees were called, and seeing Jivan their minds were joyful.

He constantly performs ever-new divine play, and seeing it the devotees are delighted.

Just as other worlds come together, understand this divine play in the same way.

What I tell you again and again, listen to its manner.

A manmanMind. One of the four antah-karans, with the function of (pronounced mun) generating thoughts and desires, and governing all of the indriyas.Tap to open in glossary → wishes to become a king; a king wishes to go to the world of the immortals.

An immortal wishes for the position of IndraIndraThe king of the devs. He resides in Svarg-Lok.Tap to open in glossary →; IndraIndraThe king of the devs. He resides in Svarg-Lok.Tap to open in glossary → wishes to become the primal poet (Brahma).

Above him is called Virat; above that is the Supreme Purusha, called Pradhan PurushPurush1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush.Tap to open in glossary →.

Above that is Mul-Prakriti-PurushPurush1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush.Tap to open in glossary →; above that is AksharAkshar1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.Tap to open in glossary →, of great renown.

Above AksharAkshar1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.Tap to open in glossary → is PurushottamPurushottamGod. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth forTap to open in glossary → himself, who took on this human form.

From where would one obtain his darshandarshanSeeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2].Tap to open in glossary → and touch — consider this well in your minds.

He who is beyond the reach of mind and speech has today become easily accessible.

His darshandarshanSeeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2].Tap to open in glossary → is exceedingly rare; I tell you now this account of him.

Whoever, knowingly or unknowingly, hears this, their sufferings of birth and death shall be removed.

Whoever truly understands this, their body shall become full of light.

Whoever understands his form along with its greatness, upon leaving that body attains the form of AksharAkshar1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.Tap to open in glossary →.

This is indeed a great matter; conviction does not easily come in telling of it.

But whoever, knowingly or unknowingly, has darshandarshanSeeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2].Tap to open in glossary → of the great Lord, and also hears this account of his divine play, that person shall certainly become pure.

Therefore I tell it again and again; all of you listen with attentive hearts.

Then the day of the festival arrived, and the lamp-decorations were completed, the devotees gathering.

There, upon a beautiful platform, Vanmali came and satsat1) True. Real. 2) Permanent, imperishable and unchanging. Is unbound by the past, the present, and the future.Tap to open in glossary →.

The crowd of devotees cried victory, victory, understanding that the full moon had become manifest.

Countless lamps shone there, as if a house of light had been built.

In that radiant temple, his form shone with great splendor.

His garments and ornaments upon his body — all appeared to be made of light.

Thus, in the midst of the ordinary, the extraordinary; seeing it, the devotees' minds were astonished.

Such darshandarshanSeeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2].Tap to open in glossary → the compassionate one gave, the ocean of mercy, protector of his devotees.

All the devotees became protected, seeing the beautiful, playful Nath.

Kirtans were sung, joy erupted, the devotees' waves of delight gathered.

Men and women beyond counting, thousands upon thousands of sages gathered.

All gazed only upon HariHariAn avatãr of Bhagvãn. He incarnated in His four-armed svarup to save an elephant from being killed by a crocodile. He cut off the crocodile’s head with His chakra.Tap to open in glossary →, their heart's longing fulfilled.

Thus half the night passed, and the Beloved said: 'Listen, I shall now go into the city; you all stay here tonight.'

Saying this, Bhagwan set out, increasing the joy in the devotees' minds.

Coming, Nathji went to sleep at his lodging, with five or seven companions nearby.

When he woke from sleep in the morning, he asked about the food.

Then Narayangir spoke: the food will be ready shortly.

Then, having brushed his teeth, the compassionate one bathed and Nath ate his meal.

Jivan ate for the benefit of the devotees, then the assembly of sadhus was called.

They were fed skillfully, given food and vessels filled.

Many kinds of dishes were made — it was the day of Annakot (mountain of food).

He went through the rows five times, urging them repeatedly to eat more. 'Eat, sadhus, how is the kansar (sweet dish)?

The malpuas (sweet pancakes) are worth eating.'

Thus Nath insisted greatly, and Narayangir was pleased in the same way.

Having eaten, the devotees cried victory, victory, then came to the support of life under the tamarind tree.

He gave all the devotees darshandarshanSeeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2].Tap to open in glossary →, delighting them exceedingly.

Thus performing divine play for many days, Pranjivan then set out.

The sadhus went to surrounding areas, and he himself dwelt at Gadhada.

He stayed a few days there, then came again to Vartal.

Coming, he called the Acharya, to attend to some matter of his.

He went to meet him and gave him due honor, treating him well in every way.

Seating him on a platform, he had worship performed for him, and himself placed a garland of flowers on him.

He was given a fine meal, and served attentively.

Then the Vedantic Acharya spoke: 'Ask me a question today.'

Then Bhagwan spoke, staying thus: 'We are renunciants and you are a householder; asking you a question causes us much consideration.'

Then the Acharya spoke: 'Why do you think this in your mind?

Brahmavidya has thirty-two forms; if you ask, I shall explain and show them this time.

Ask whatever you wish to ask, there is no shortage in this matter.'

Hearing this, the Immortal One spoke: 'Then take my question, I ask it of you.

When a guruguruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary → initiates a disciple, giving the teaching of the Mahavakya (great saying), I ask you to separate it and show me twelve forms of it.' 'I shall raise many doubts about this; your cleverness will not suffice here.

Prajnanam Anandam Brahma — which is that; also Ayam Atma Brahma — that.

Aham Brahmasmi, as it is called — and Tattvamasi — how do we understand these?'

Then the Acharya spoke at that time: 'These too have two forms.'

Saying this he made evasive turns, and his answers became false.

Then the Lord touched his feet and set out, coming away with his teeth gritted, unrestrained.

He also asked, on the next day: 'From where did the Vedas originate?

If you say the Vedas are eternal, still their distinction must be explained.

If you say the Vedas come from Narayan, still their individual manifestation must be clearly shown.'

Then the Acharya spoke: 'This too has two forms.

When the dissolution of the universe occurs, then one banyan tree remains unbroken.

There the Vedas dwell with Narayan — this is one way to understand the distinction.'

Then Maharaj found this laughable, but the Immortal One did not laugh.

Nath said: 'Listen, Acharya, this is a wonder to us.

When the five elements are destroyed, how could the banyan tree remain?

Is there some answer to this?

If you know it, tell us in another way.' 'Very well, let that be for now; hear another question.

Bhagwan said in the Gita, the soul is called a part of me.'

Then the Acharya spoke thus: 'How can a part of the Lord be spoken of?

This should be called a part of AksharAkshar1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.Tap to open in glossary →.'

Then Nathji spoke thus: 'What is the meaning of the word AksharAkshar1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.Tap to open in glossary →?

First give me the answer to this.'

He said: 'That which does not perish (na kshare) is AksharAkshar1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.Tap to open in glossary →; this is its meaning.'

Then Nath said: 'Then how did the soul (jiva) perish (khar-yo)?

If it perished, then it cannot be established as AksharAkshar1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.Tap to open in glossary →.

Also the soul is indestructible and indivisible; then how can there be division in AksharAkshar1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.Tap to open in glossary →?'

There was no answer to this, for it is not meant to be explained to the general community.

Yet, feigning ignorance, Nath then touched his feet and joined his hands.

The Acharya's intellect became confounded, he grew frightened and lost his courage.

Whatever pride and ego he had in his mind, all understood that it melted away.

Nath said: 'Do not tell anyone of this; give him a hundred rupees.'

Thus, showing him compassion despite what he had done wrong with his own hand.

Going further, he committed an act of ignorance, throwing dust truly toward the sun.

It fell into his own mouth; it did not touch the sun at all.

Having performed such deeds, the compassionate one then went to the land of Panchala.

He performed this divine play, having dwelt at Vartal, on the eleventh day of the bright half of Magshar.

That day he performed divine play at Vartal, making all the devotees blessed.

Thus he constantly performs ever-new deeds, to give happiness to his own devotees.

Thus, in the Bhaktachintamani composed by Nishkulanand MuniMuniSãdhu.Tap to open in glossary →, disciple of Shri Sahajanand Swami, propagator of the glorious Ekantik DharmaDharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, in the account of Shri Narayan — the chapter on 'defeating the Vedantic Acharya' — the seventy-seventh chapter.