Gadhadã I 72 · Vachanamrut · Swaminarayan Scriptures

Nishchay Coupled With The Knowledge Of Bhagvãn’s Greatness

In the Samvat year 1876, on Chaitra vad 11 [9th April, 1820], Swãmi Shree Sahajãnandji Mahãrãj was sitting facing east on a decorated bedstead on the veranda outside the north-facing rooms near the mandir of Shree Vãsudev-Nãrãyan in Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Muktãnand Swãmi said, “Mahãrãj, yesterday you had a very nice talk with Dãdã Khãchar. All of us very much wish to hear that talk.”

Shreeji Mahãrãj replied, “If a bhakta of Bhagvãn has nishchay in Bhagvãn coupled with the knowledge of His greatness, and also thoroughly realises the greatness of the sãdhus and satsangis, then even if that bhakta’s karmas and kãl happen to be unpleasant, both kãl and karma combined are incapable of harming him due to the extreme force of his bhakti. On the other hand, a person lacking nishchay in Bhagvãn and His sant, does not benefit in any way, even if Bhagvãn wishes to do good for that person.

“A person who suppresses the humble, does not benefit in any way either. In fact, Bhishma-Pitã has said to Yudhishthir Rãjã in the Mahãbhãrat, ‘If you suppress the humble, you and your descendants will be burnt to ashes’. Therefore, whether he is a bhakta of Bhagvãn or not, no humble person should even slightly be pained. Moreover, if a person does hurt the humble, not only does he not benefit in any way, but he also incurs a sin equivalent to the sin of killing a brãhman.

“In the same way, the sin incurred by making false allegations against someone is also equivalent to killing a brãhman. Even if the allegations happen to be true, a person should constructively advise the person in private, but in no way should he be publicly humiliated.

“Similarly, a person who forces the five categories of women to lapse in their dharma, also incurs the sin of killing a brãhman. What are these five categories of women? First, a woman who has sought a person’s refuge; second, a person’s own wife who does not desire intimacy on days of vrat or on day of fasting; third, a woman who is a pati-vratã wife; fourth, a widow; and fifth, a women who has placed her trust in a person. If a person commits adultery with these five categories of women, he incurs the sin of killing a brãhman. Of these five categories, if a widow’s mind wavers towards immorality, she should be inspired to follow dharma.”

The munis began to sing rasik kirtans of Bhagvãn. Hearing them, Shreeji Mahãrãj said, “When Bhagvãn assumes a body for the sake of the kalyãn of the jeevs, all of His actions are like those of humans. On seeing those actions, a bhakta of Bhagvãn understands them to be charitras, whereas a vimukh or a weak-minded bhakta perceives avgun. For example, when Shukji narrated the rãs-leelã, Parikshit Rãjã had a doubt, and so asked, ‘Bhagvãn had incarnated to establish the order of dharma. Then, why did he commit a breach of dharma by associating with the wives of others?’ In this way, Parikshit perceived avgun in Bhagvãn.

Shukji, on the other hand, thoughtfully began singing praises of Bhagvãn, explaining that Kãm-Dev has conquered Brahmã and other devs and brought them under his control. This has greatly inflated Kãm-Dev’s arrogance. To vanquish that arrogance, Bhagvãn challenged Kãm-Dev. Just as a powerful king gives his own weapons to his enemy prior to fighting him, Bhagvãn also gave his enemy (Kãm-Dev), the necessary ‘ammunition’ for fighting. What was that ‘ammunition’? Well, the force of Kãm-Dev is revealed in the company of women, and that force is also greater during the nights of the monsoon season. In addition, romantic gestures of women, listening to seductive words, seeing the beauty of women, and touching women, greatly increase the force of Kãm-Dev. After giving all of this as ‘ammunition’ to Kãm-Dev, Shree Krishna Bhagvãn conquered Kãm- Dev and continuously remained an urdhva-retã like a brahm-chãri. In this way, he vanquished Kãm-Dev’s arrogance. No one except Bhagvãn possesses such magnificent powers. It was after realising this immense power of Bhagvãn that Shukji celebrated the charitras of Bhagvãn. However, as Parikshit Rãjã failed to understand this, he perceived an avgun in Bhagvãn.

“However, someone may ask you, ‘Being paramhans, why do you sing such rasik kirtans?’ In that case, you should tell that person, ‘If we do not sing rasik kirtans, and instead perceive avgun in the rasik charitras of Bhagvãn, then we would also join the ranks of Parikshit Rãjã and other nãstik vimukhs. However, we do not wish to join the ranks of vimukhs. After all, Shukji, who is considered to be the guru of all paramhans, himself celebrated the rasik charitras of Bhagvãn. Therefore, we must also certainly do the same’.

“Nevertheless, when Purushottam Bhagvãn, who is greater than both the perishable and the imperishable, assumes a human svarup and travels in the brahmãnd for the kalyãn of the jeevs, His charitras are just like those of all humans. Just as humans possess mãyik svabhãvs such as kãm, krodh, lobh, moh, mad, matsar, irshyã, ãshã, trushnã, abhimãn, defeat, victory, fear, and grief, Bhagvãn also exhibits the same svabhãvs Himself. However, they are all for the kalyãn of the jeevs. So, a true bhakta celebrates the charitras of Bhagvãn and attains Akshardhãm, whereas a vimukh perceives avgun in them.

“In fact, just as Bhagvãn is the ãtmã of the perishable, He is also the ãtmã of Akshar-Brahm, who is greater than Prakruti and Purush. With His own powers, Bhagvãn supports both the perishable and the imperishable, yet He Himself is distinct from them both. Furthermore, the greatness of Bhagvãn is such that within the pore of His each and every hair, countless millions of brahmãnds appear as mere atoms. Only when that great Bhagvãn becomes like a human for the sake of the kalyãn of the jeevs, do they have an opportunity to do His sevã. If He were to remain exactly the same size as He really is, then even the ruling devs of this brahmãnd, like Brahmã, would be incapable of having His darshan and performing His sevã. Then, what can be said of mere humans?

“Consider the vadvãnal fire that dwells in the ocean. Despite consuming the waters of the ocean, it is so vast that even the water of the ocean cannot extinguish it. If we wished to light an oil lamp in our homes and that vadvãnal fire were to enter our homes, instead of enjoying the light of the oil lamp, we would all be burnt and reduced to ashes. However, if that same fire were to assume the form of an oil lamp, its light would provide joy, even though the oil lamp is the very same fire. The oil lamp is so weak that it could be easily extinguished by blowing on it or smothering it by hand. Nevertheless, only it can provide comfort to us, whereas the vadvãnal fire cannot.

“Inthe same way, Bhagvãn may appear to be as powerless as a human, but only through that svarup can countless jeevs attain kalyãn. The jeevs are incapable of even doing darshan of His murti, within who’s each and every hair reside countless millions of brahmãnds. This makes kalyãn impossible through that murti. Therefore, all charitras Bhagvãn performs after assuming a human murti are worthy of being celebrated. A person should not doubt, ‘Despite being Bhagvãn, why does He do this?’ In fact, to realise all of Bhagvãn’s charitras as kalyãn-kãri, is the very dharma of a bhakta. Only a person who understands this can be called a perfect bhakta of Bhagvãn.”

Kãkã-Bhãi, of the village Rojkã, then asked, “What are the characteristics of a person who merely has nishchay in Bhagvãn, without realising His greatness? Also, what are the characteristics of person who has nishchay in Bhagvãn coupled with the knowledge of His greatness?”

Shreeji Mahãrãj replied, “A person with only nishchay still has the doubt, ‘Although I have attained Bhagvãn, will I attain kalyãn or not?’ On the other hand, a person with nishchay coupled with the knowledge of Bhagvãn’s greatness believes, ‘From the very day I had the darshan of Bhagvãn, my kalyãn has been guaranteed. In fact, kalyãn is also assured to anyone who devoutly has my darshan or accepts my advice. Then, how can there be any doubt regarding my own kalyãn? I am indeed absolutely fulfilled. Furthermore, whichever spiritual activity I do perform, I perform solely to please Bhagvãn’. A person with such understanding should be known to have nishchay in Bhagvãn coupled with the knowledge of His greatness.”

Again, Kãkã-Bhãi asked, “What are the characteristics of the three types of bhaktas of Bhagvãn –uttam, madhyam, and kanishth?”

Shreeji Mahãrãj replied, “The uttam bhakta believes himself to be the ãtmã, and distinct from his body. He does not associate the qualities of the body (jad, full of misery, perishable, impure) with the ãtmã, and nor does he associate the qualities of the ãtmã (achhedhya, abhedhya, avinãshi) with the body. He sees the jeevãtmã residing in his body, as well as the Paramãtmã dwelling within his ãtmã. Not only that, he sees the ãtmãs residing in the bodies of the others as well. Despite having become so skilled, he realises Bhagvãn and His sant to be superior to ãtmã-nishthã, and does not have even the slightest pride in the fact that he has attained ãtmã-nishthã. A person with such characteristics is said to be an uttam bhakta.

“Incomparison, a person who becomes jealous of bhaktas of Bhagvãn, despite having knowledge of the ãtmã and nishchay in Bhagvãn, should be considered to be madhyam bhakta. If Bhagvãn were to insult this person, he develops jealousy towards Bhagvãn, and feels, ‘Even though Bhagvãn is so great, why is He treating me this way, despite no fault of my own?’

“Finally, a person who has nishchay in Bhagvãn but no ãtmã-nishthã, has love for Bhagvãn as well as for the affairs of this world, and experiences joy and grief in the affairs of this world, should be considered to be a kanishth bhakta.” || End of Vachanãmrut Gadhadã I || 72 || 72 ||