Loyã 2 · Vachanamrut · Swaminarayan Scriptures

Faith, Gnãn, Courage, Or Love

In the Samvat year 1877, on Kãrtik vad 11 [1st December, 1820], Swãmi Shree Sahajãnandji Mahãrãj was sitting facing south on a decorated bedstead in Surã Khãchar’s darbãr in Loyã. He was wearing a red, kinkhãb survãl and a black, kinkhãb dagli with the word ‘Nar-Nãrãyan’ imprinted upon it. Around His head, he had tied a sky-blue coloured feto with golden threads along the edges, from a town called Burãnpur. He had also tied an orange feto around His waist. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. Muktãnand Swãmi and other paramhans were singing kirtans to the accompaniment of a dukad, sarodã, satãr, and manjirã.

After the singing had concluded, Shreeji Mahãrãj said, “O paramhans, please listen. I wish to ask you a question.”

The munis said, “Mahãrãj, please ask.”

Then, Shreeji Mahãrãj asked, “In this satsang, when does a bhakta become free from the fear of death and become convinced of his own kalyãn in this very life?”

Muktãnand Swãmi replied as best as he could, but was unable to give a precise answer to Shreeji Mahãrãj’s question. So, the other paramhans requested, “Mahãrãj, you will have to answer that question.”

Shreeji Mahãrãj then began, “While you were singing kirtans, I thought about this. In my mind, I feel that there are four types of bhaktas of Bhagvãn who no longer fear death and who feel completely fulfilled. These four types are: first, a person who has faith; second, a person with gnãn; third, a person with courage; and fourth, a person with love. These four types of bhaktas do not fear death, and they feel fulfilled while still alive.

“I shall now describe the characteristics of these four types of bhaktas. A bhakta who has faith, has established absolute faith in the words of Bhagvãn and His sant. Therefore, by the strength of his faith in Bhagvãn, he does not fear death. Also, he believes, ‘I have attained the pratyaksha Purushottam Bhagvãn, and therefore I am fulfilled’.

“A bhakta with gnãn, has the strength of ãtmã-gnãn, and believes, ‘I am brahm-svarup and a bhakta of Bhagvãn’. Therefore, he too does not fear death.

“All the indriyas and antah-karans tremble with fear before a bhakta who has courage. Also, he is not afraid of anyone. So, he does not disobey any of Bhagvãn’s ãgnã in any way. As a result, he believes himself to be fulfilled and does not have even the slightest fear of death.

“The fourth, who has love, has the nature of a pati-vratã wife. The vrutti of a pati-vratã wife is not drawn to anyone except her own husband, and she has love only for her husband. Similarly, this bhakta of Bhagvãn, like a pati-vratã, has love only for his master, Bhagvãn. As a result, he believes himself to be fulfilled and does not have even the slightest fear of death.

“Out of these four types of characteristics, even if only one is predominant and the other three are minor, a person still overcomes the fear of births and deaths. But if a person does not have any one of the four, then his fear of death is not overcome.”

Having said this, Shreeji Mahãrãj asked all the paramhans and other bhaktas, “Of these four, please declare which characteristic is predominant within you.” So, all the paramhans and bhaktas described whichever characteristic was predominant within them. Hearing this, Shreeji Mahãrãj was very pleased.

Then, Shreeji Mahãrãj continued, “Of these four types, all those who have the characteristic of courage may come near and bow down at my feet.” Those who had the characteristic of courage, placed Shreeji Mahãrãj’s holy feet on their chests and bowed down before Him.

Then, Shreeji Mahãrãj said, “Those who wish to ask a question, please ask.”

Brahmãnand Swãmi then asked, “That which is the cause should be greater than its effect. Why, then does a large tree arise from the small seed of a banyan tree?”

Shreeji Mahãrãj replied, “A cause may be small and subtle, yet it is still capable of producing a vast effect – that is the very greatness of the cause. For example, the entities evolved from Mul-Prakruti – the countless Pradhãns – occupy an immense region, whereas the cause – Mul-Prakruti – has the svarup of a female. In the same way, smell, which is the cause of pruthvi, is subtle, whereas the entity evolved from it, pruthvi, is large. Similarly, ãkãsh and the other four bhuts occupy a vast area, but their causes, such as sound and touch, are subtle. Therefore, the cause may be small, but it still has the ability to produce a vast effect; this is its capability.

“For example, Agni-Dev possesses a svarup like that of a man; and his size is like that of a man; but his effect (flames of fire) is large. Similarly, the svarup of Varun-Dev is the size of a man, but his effect (water) is very abundant. Also, the svarup of Surya is seated in a chariot like a man, but his effect – light – pervades the entire brahmãnd. In the same way, the cause of all, Shree Purushottam- Nãrãyan is the size of a man, yet He is the cause of countless millions of brahmãnds. But, a person who is a fool thinks, ‘If the effect is this big, then the cause must be so much bigger!’ Actually, this is the understanding of a fool.

“Bhagvãn, who is the cause of all, appears like a human being; yet by His extraordinary powers, He is able to create countless millions of brahmãnds from His body and is able to absorb them back into Himself. For example, Agni, Varun, and Surya appear vast in the form of their effects, but they withdraw their effect back within themselves, and only they remain. In the same way, within each and every hair of Bhagvãn, countless brahmãnds, each composed of the eight barriers (jad prakruti) and fourteen loks appear as mere atoms. In this way, the cause is magnificent and full of greatness. So, a person who is wise realises, ‘Bhagvãn appears like a human, but, in fact, He is the cause of all and the creator of all; He is all-powerful’.”

Having said this, Shreeji Mahãrãj returned to go to sleep. || End of Vachanãmrut Loyã || 2 || 110 ||