Vadtãl 12 · Vachanamrut · Swaminarayan Scriptures

The Rise And Fall Of The Jeev

In the Samvat year 1882, on Posh vad 2 [25th January 1826], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a decorated bedstead with a cylindrical pillow on a wooden platform under the neem tree outside the mandir of Shree Lakshmi-Nãrãyan in Vadtãl. He was wearing a white khes, and had covered Himself with a white pachhedi, over which He had wrapped a rose-coloured shawl. He had tied a white pãgh around His head and was wearing a garland of roses around His neck. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him.

In the sabhã, Shreeji Mahãrãj sat thinking for quite some time. He then opened His eyes and looked compassionately at the sabhã of bhaktas, and said, “Today, I wish to talk to all of you about nishchay in Bhagvãn, so please listen carefully. Shree Purushottam Bhagvãn, whose svarup is forever divya, is seated in Akshardhãm, which is as luminous as countless millions of suns, moons, and flames of fire. That same Bhagvãn assumes the avatãrs of Rãm and Krishna, upon this earth for the sake of granting kalyãn to the jeevs. Then, the jeev that develops firm nishchay in that Bhagvãn by great association with a sant, progresses spiritually day by day, just like the waxing moon on the second day of the bright half of the lunar month. As the sun’s effect on the moon increases, the waxing moon continues increasing. Then, when Punam finally arrives, the moon becomes full. Similarly, before developing total nishchay in Bhagvãn, the jeev is as dim as the new moon of Amãs – only as bright as a glow-worm. Then, as a person develops nishchay coupled with the knowledge of Bhagvãn’s greatness, his jeevãtmã progresses and becomes like the full moon of Punam. Then, his indriyas and antah-karans are no longer capable of dislodging him from his nishchay. Regardless of the type of charitras Bhagvãn performs, he does not perceive any fault in Bhagvãn. In addition, a person who has nishchay in Bhagvãn coupled with the knowledge of His greatness becomes a brave bhakta.

“However, if at some time that same bhakta has doubts in the charitras of Bhagvãn, either by the influence of unpleasant kãl, kriyã, sang, dhyãn, mantra, dikshã, and shãstra, or due to his identification with the body, then his jeev, which was like a full moon of Punam, becomes like the unlit moon of Amãs. Therefore, some minor flaw in a person will not really harm the jeev very much; but, if he somehow doubts the charitras of Bhagvãn, or if he somehow develops a dislike for Bhagvãn, then that jeev instantly falls from the path of kalyãn. Just as when the roots of a tree are cut, the tree automatically becomes dry, similarly, a jeev who perceives avgun in Bhagvãn in any way can never stay without falling from the satsang.

“Moreover, a person whose nishchay in Bhagvãn is weak, despite being in satsang, still doubts, ‘Who knows whether I will attain kalyãn or not? When I die, will I become a dev? Or will I become a king? Or will I become a ghost?’ A person who does not have absolute nishchay in Bhagvãn has such doubts. However, a person who does have absolute nishchay believes, ‘I have attained kalyãn ever since the day I attained Bhagvãn. In fact, whoever has my darshan or listens to my talks will also be freed from all of his sins and will attain Akshardhãm’. So, maintaining such nishchay coupled with the knowledge of Bhagvãn’s greatness, a person should believe himself to be fulfilled. All of you should constantly be aware of this fact.”

Then, Shreeji Mahãrãj said, “Please sing the following kirtans describing Bhagvãn’s greatness: ‘Dhanya Vrundãvan Vãsi Vat-Ni Chãyã Re Jyã Hari Bestã...’ – glorious are the shades of the banyan trees of Vrundãvan, where the lord often sat’.” Then, the kirtan was sung.

Then, Shreeji Mahãrãj said, “In the same way as the kirtan, Shree Krishna Bhagvãn has also said in the Shreemad Bhãgvat: aho amee devavarã-marãrchitam pãdãm-bujam te sumanah-falãrhanam naman-tyupãdãya shikhãbhir-ãtmanas-tamo-pahatyai taru-janma yat-krutam These trees – which are worshipped by the chief dev (Indra) and all the other devs – offer fruits and flowers at your holy feet, and bow before you with their hands (their branches and leaves) to remove their darkness of ignorance which caused their birth as trees. “So, even a person who is born as a tree becomes fulfilled by being associated with Bhagvãn. In fact, even the tree under which Bhagvãn has sat should be understood to be entitled to attain Akshardhãm.

“A person, who does not have such firm nishchay coupled with the knowledge of Bhagvãn’s greatness in his heart, should be known to be impotent – no jeev is ever going to be saved by his words. For example, a king who is impotent, who is about to lose his kingdom, and whose family line is about to end, will still not be able to conceive a son with his wife. In fact, even if he summons other impotent men like himself from his entire kingdom and allows them to associate with his wife, she still will not conceive a son. Similarly, no one attains kalyãn by hearing even shãstras like the Geetã and the Shreemad Bhãgvat from a person who does not have nishchay in Bhagvãn coupled with the knowledge of His greatness. Just as death is certain for whoever drinks sweetened milk into which a snake’s venom has fallen, similarly, no one can ever attain kalyãn by listening to the Geetã or the Shreemad Bhãgvat from a person who does not have nishchay in Bhagvãn coupled with the knowledge of His greatness; only harm can come from it.” || End of Vachanãmrut Vadtãl || 12 || 212 ||