Gadhadã II 13 · Vachanamrut · Swaminarayan Scriptures

The Svarup Within The Divine Light

In the Samvat year 1878, on Shrãvan vad Amãs [27th August 1821], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a square cushion on the veranda outside the mandir of Shree Vãsudev-Nãrãyan in Dãdã Khãchar’s darbãr in Gadhadã. He was wearing a white khes and had covered Himself with a white chãdar. He had also tied a white pãgh around His head. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him.

Raising both arms in the air, Shreeji Mahãrãj signalled the sabhã to settle down and listen. Turning to the sãdhus who were humbly praying before Him with folded hands, Shreeji Mahãrãj said, “O paramhans! All the senior sãdhus, along with those who are wise, please come to the front. Please listen very carefully to what I am about to say. What I am about to say to you, I am not saying out of any pretence, or out of any pride, or to spread my own greatness. To be more precise, it is because I feel that amongst all of you sãdhus and bhaktas, if someone can understand my message, it will tremendously benefit him; that is my purpose in narrating it. Moreover, this talk is based on what I have seen and realised through my own experience. In fact, it is also in agreement with the shãstras. Although I feel that it is not appropriate to discuss this in public, I shall tell you nonetheless.

“I naturally remain in a state in which even if I wished to engage my mind in the most charming sounds, the most charming touch, the most charming smells, the most charming tastes, and the most charming sights of this world, I could not do so; I remain absolutely unhappy towards them. In fact, all the attractive vishays and the repulsive vishays are the same to me. Also, a king and a beggar are the same to me; and to rule all the loks and to beg for food with a broken begging bowl are the same to me; and sitting with honour on an elephant and walking on foot are the same to me. Whether someone honours me with sandalwood paste, flowers, fine clothes, and ornaments, or throws dirt on me – all are the same to me. Whether someone praises me or insults me – both are the same to me. Gold, silver, diamonds, and waste are all the same to me. Moreover, I look upon all bhaktas of Bhagvãn as being equal – I do not differentiate one bhakta as being superior and another bhakta as being inferior.

“I have intense vairãgya in my antah-karans, yet I am not burdened by it. I do not feel burdened like a person who carries a heavy rock on his head or ties a purse full of money and gold coins around his waist. My strict observance of svadharma does not burden me, nor does the understanding that I am brahm burden me. When I superficially praise an object or criticise another, I do so purposefully. Whenever I forcefully engage the vruttis of my indriyas towards objects, they remain there unwillingly; as soon as I relax that force, they withdraw immediately. It is like throwing a stone into the air – it goes as high as it can depending on the force of the throw, but ultimately it falls back to earth. Also, consider the example of a weak animal. It can stand only as long as a man forcefully supports it; but as soon as he withdraws the support, the animal slumps onto the ground. In addition, imagine a very strong man who is able to crack a betel nut between his teeth. However, after sucking ten or twenty very sour lemons, he would have great difficulty chewing even roasted chick-peas. In this way, it is only when I forcefully engage my vruttis in the vishays that they remain engaged in them.

“What is the cause of my behaving like this? Well, it is because the vruttis of my indriyas constantly remain inverted towards my hruday- ãkãsh. In that hruday-ãkãsh, I see extremely luminous divine light. Just as the clouds cover the entire sky during the monsoon season, only that light pervades my heart.

“Amidst that divine light I see the extremely luminous murti of Bhagvãn. The murti is dark, but due to the intensity of the light, it appears to be fair, not dark. The murti has two arms and two legs, not four, eight or a thousand arms; and its appearance is very charming. The murti is very tranquil; it has a human svarup; and it appears young like a teenager. Sometimes the murti in the divine light is seen standing; sometimes sitting; and at other times, it is seen walking around. It is surrounded by groups of muktas on all four sides, who are seated facing Him, and who are engaged in looking at that murti of Bhagvãn with a fixed gaze. I see that murti in its pratyaksha svarup before me at this very moment. I saw it before I came into this satsang; I could see it when I was in my mother’s womb; in fact, I could see it even before I entered my mother’s womb. Moreover, I am speaking to you while sitting there (hruday-akãsh). I do not see this village of Gadhadã or even this veranda. I see all of you sitting there as well.

“Whoever realises this svarup will never be drawn towards the pleasures of the vishays. In fact, you also see this svarup of Bhagvãn, but you do not fully understand it. However, when you come to understand this fact, you will not come across any difficulty in suppressing the desires of the panch-vishays and svabhãvs, such as kãm and krodh; they will be suppressed easily.

“That consistent divine light is referred to as the ãtmã, Brahm, or Akshardhãm. The murti of Bhagvãn within the light, is called the essence of the ãtmã, Parbrahm, or Purushottam. It is that same Bhagvãn who, for the kalyãn of countless jeevs, incarnates on this earth in different yugs, in the avatãrs such as Rãm and Krishna. In this lok, He appears to be like a human being, but He is not; He is the lord of Akshardhãm. Shree Krishna Bhagvãn has said in the Geetã: na tad-bhãsyate suryo na shashanko na pãvakaha yad-gatva na nivartante tad-dhãma paramam mama My supreme dhãm is not illuminated by Surya, or by Chandra, or by Agni. Having attained my dhãm, no one returns from it. “Therefore, even though Shree Krishna Bhagvãn appeared to be like a human, He is still greater than Akshar and is divya.

“Whoever performs dhyãn on the human murti of Bhagvãn sees the luminous, divya murti seated in Akshardhãm. A person, who performs dhyãn in this way, passes through Mãyã and attains Akshardhãm. So, even though Bhagvãn assumes a human body, He is still divya, and the place where He resides is also nirgun. His clothes, jewellery, vehicles, sevaks, food, drinks, and any other objects which become associated with Him, are all nirgun. A person, who realises Bhagvãn’s svarup in this way, does not have any affection for the panch-vishays, just like I do not. He becomes independent.

“It is this Purushottam, who is greater than Akshar, and who is the cause of all avatãrs. All avatãrs originate from Purushottam, and they merge back into Purushottam. When Bhagvãn leaves this earth to return to His dhãm after assuming a human svarup, sometimes His physical body remains on earth like a human being – like when Rukmani took Shree Krishna’s body into her lap and was engulfed along with it in the fire. Similarly, Rushabh-Dev’s body was burnt in a raging forest fire. In other instances, His bones and flesh become divya, and He returns to His dhãm without leaving behind any remains. When He incarnates, He may sometimes be born of a woman, or He may sometimes appear from whatever He wishes. In this way, Bhagvãn’s method of birth and death are not always in accordance with the ways of this world. When you thoroughly realise Bhagvãn in this way, you will come across no obstacles on the path of kalyãn. Without this firm understanding of the nature of Bhagvãn, a person will never be able to overcome his weakness, regardless of the amount of tyãg he maintains or the number of upvãs he performs.

“Then you may say, ‘We have firm understanding of that Bhagvãn just as you have described. Then, why do our prãns and indriyas not become engaged in Bhagvãn?’ Well, a person should understand that as being Bhagvãn’s wish. In reality, such a person has nothing left to accomplish; he is fulfilled and has reached the end of all spiritual activities. If a person has a firm belief in Bhagvãn, then even if there is a slight flaw in remaining nirmãni, nirlobhi, nishkãmi, nisvãdi, or nisnehi, there is still nothing to worry about. However, if any deficiency remains in understanding Bhagvãn, then that flaw will never be eradicated. Therefore, a person should attempt to understand this principle by any means within this lifetime.

“If a person has completely understood the essence of this talk, then regardless of whether a person is reborn in a lower or higher life- form due to his prãrabdha karmas, like Vrutrãsur, he will not forget this gnãn. Also, when Bharatji was reborn as a deer, he retained gnãn from his previous life. That is the profound greatness of this gnãn. In fact, it is even narrated continuously in the sabhãs of sãdhus such as Nãrad, the Sanakãdik, and Brahmã and other devs.

“However,talks regarding the nature of Bhagvãn cannot be understood by a person on his own; not even from the shãstras. Even though these facts may be in the shãstras, it is only when the sat- purush manifests on this earth, and a person hears them being narrated to him, that he understands them. However, they cannot be understood by a person’s intellect alone, even from the shãstras.

“A person who has completely understood the svarup of Bhagvãn, and who is also able to see the past, present, and future, still does not have the slightest pride regarding this fact. He would not grant anyone a vardãn, and nor would he curse anyone; but sometimes, he may grant a vardãn or give a curse. At times, he remains fearless, and at other times, he may even become frightened. Despite that, he would never allow emotions such as happiness or depression to come into his mind. A person who has such an unflinching refuge of Bhagvãn would never knowingly perform a bad deed. However, if due to unpleasant circumstances an improper deed is performed, a person with such a refuge would still not fall from the path of kalyãn. Therefore, there is no other obstacle-free path like that of having the firm refuge of Bhagvãn.

“A person who has understood this fact, has only pure intentions. I have absolutely no selfish expectations from my paramhans and satsangis. The only reason I may call someone, lecture someone, or send someone away, is that if by any means a person realises this fact; it will be very beneficial to them. So, all of you should firmly remember this talk.

“Also, you should all understand that the murti amidst the divine light is this Mahãrãj visible before you. If you cannot do that, then at least realise, ‘Mahãrãj sees the murti which is amidst that akshar-rup light’. Even if you can understand this much, you will be able to maintain love for me. As a result, you will attain ãtyantik kalyãn. Keep this principle constantly new and fresh in your minds; never forget it out of pride. Remember it tomorrow just as it is today. Keep it vivid in your minds and remember it daily until the end of your lives. Whenever you talk about Bhagvãn, be sure to implant the seeds of this principle. This is my ãgnã. Moreover, this principle is so vital that you should remember it daily for the rest of your lives. In fact, even after you leave this body and attain a divya svarup, you should recall it. This principle, which I have revealed before you, is the very essence of all the shãstras, and it is my own firm experience. I have talked to you having seen it with my very own eyes. In fact, I take oath on all of you paramhans that I have seen these facts with my own eyes.”

In this way, Shreeji Mahãrãj indirectly described His true identity as Purushottam. Upon hearing this revelation, the sãdhus and bhaktas accepted the fact that the murti described amidst the divine light is, in fact, Shreeji Mahãrãj Himself. || End of Vachanãmrut Gadhadã II || 13 || 146 ||