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On the night of Māgshar sudi 4, Samvat 1876 [21 November 1819], Shriji Mahārāj had come to the residential hall of the sādhus in Dādā Khāchar’s darbār in Gadhadā. He was dressed entirely in white clothes. At that time, an assembly of sādhus as well as devotees from various places had gathered before Him. | Gadhada I-1 | Continuously Engaging One’s Mind on God |
Thereupon Shriji Mahārāj asked, “Which is the most difficult of all spiritual endeavors?” | Gadhada I-1 | Continuously Engaging One’s Mind on God |
The brahmachāris, sādhus and householders answered according to their own understanding, but none could give a satisfactory reply. | Gadhada I-1 | Continuously Engaging One’s Mind on God |
Shriji Mahārāj then said, “Allow Me to answer. There is no spiritual endeavor more difficult than to continuously engage one’s mind on the form of God. The scriptures state that there is no greater attainment for a person whose mind’s vrutti is constantly focused on the form of God, because the form of God is like a chintāmani. Just as a person who possesses a chintāmani attains whatever he desires, a person whose mind’s vrutti is constantly focused on the form of God can instantly see, if he so wishes, the forms of jiva, ishwar, māyā and Brahma. He can also see Vaikunth, Golok, Brahmamahol and the other abodes of God. Therefore, there is no spiritual endeavor more difficult nor is there any greater attainment than to continuously engage one’s mind on the form of God.” | Gadhada I-1 | Continuously Engaging One’s Mind on God |
Thereafter, the devotee Govardhanbhāi Sheth asked Shriji Mahārāj, “What is the nature of God’s māyā?” | Gadhada I-1 | Continuously Engaging One’s Mind on God |
Shriji Mahārāj replied, “Māyā is anything that obstructs a devotee of God while meditating on God’s form.” | Gadhada I-1 | Continuously Engaging One’s Mind on God |
Then Muktānand Swāmi inquired, “What type of body does a devotee of God attain when he leaves his physical body, which is composed of the five bhuts, and goes to the abode of God?” | Gadhada I-1 | Continuously Engaging One’s Mind on God |
Shriji Mahārāj answered, “A devotee who has sought refuge in Dharmakul (Dharma refers to Shriji Maharaj's father Dharmadev. His kul (family) is the family of Dharmadev - in other words, Shriji Maharaj himself. Therefore, one who has the refuge of Dharmakul means one who has the refuge of Shriji Maharaj.
Ordinarily, the term 'Dharmakul' refers to the descendants of Rampratapbhai and Ichchharambhai, the brothers of Shriji Maharaj. However, when this Vachanamrut was written in 1876, they had not arrived in Gadhada. In 1877, both brothers first met Shriji Maharaj in Loya according to Shri Haricharitramrut Sagar (Pur 24, Tarang 39-55). Therefore, it is appropriate to conclude 'Dharmakul' refers to Shriji Maharaj.
Furthermore, Maharaj says 'one who has sought refuge in Dharmakul.' Even the descendants of Rampratapbhai and Ichchharambhai have to take refuge of Shriji Maharaj. Therefore, the intent of the word 'Dharmakul' is Shriji Maharaj.) will attain, by the wish of God, a divine body composed of Brahma. When such devotees leave their body and go to the abode of God, some go by sitting on Garud, some go by sitting on a chariot and some go by sitting on a celestial vehicle. This is how they reach the abode of God. Those who have mastered yogic samādhi can actually witness these events.” | Gadhada I-1 | Continuously Engaging One’s Mind on God |
Thereafter, the devotee Harji Thakkar asked Shriji Mahārāj, “Some have been practicing satsang for quite some time, yet they do not harbor the same profound love for the Satsang fellowship as they do for their own body and relatives. What is the reason for this?” | Gadhada I-1 | Continuously Engaging One’s Mind on God |
Shriji Mahārāj explained, “Such a person has not fully realized the greatness of God. Consequently, when the Sant - by whose association God’s greatness is fully realized - talks to him about his swabhāvs, the person is not able to overcome them. Instead, he bears an aversion towards the Sant. It is due to this sin that he does not develop intense love for the Satsang fellowship. After all, sins committed elsewhere are washed away through association with the Sant, but sins committed against the Sant are washed away only by the grace of the Sant himself, not by any other means. The scriptures also state: | Gadhada I-1 | Continuously Engaging One’s Mind on God |
“Therefore, if one does not bear an aversion towards the Sant, one develops profound love for the Satsang fellowship.” | Gadhada I-1 | Continuously Engaging One’s Mind on God |
On the night of Māgshar sudi 5, Samvat 1876 [22 November 1819], Shriji Mahārāj was sitting in Dādā Khāchar’s darbār in Gadhadā. He was dressed entirely in white clothes. At that time, an assembly of sādhus as well as devotees from various places had gathered before Him. | Gadhada I-2 | Three Levels of Vairāgya |
Thereupon Mayārām Bhatt asked Shriji Mahārāj, “Mahārāj, please describe the characteristics of the highest, intermediate and lowest levels of vairāgya?” | Gadhada I-2 | Three Levels of Vairāgya |
Shriji Mahārāj explained, “A person who has the highest level of vairāgya engages in worldly activities, either by God’s command or as a consequence of his prārabdha karmas. But, like King Janak, he is not affected by those activities. He may indulge in the most alluring of the panchvishays - sights, sounds, smells, tastes and touch - attained as a consequence of his own prārabdha, but he does so dejectedly and with total indifference towards them. Those vishays are unable to entice him; thus, his renunciation remains undiminished. He invariably views those vishays as flawed and treats them like enemies. Moreover, he constantly remains in contact with sādhus and the sacred scriptures and remains in the service of God. Even if he were to encounter adverse places, times, company, etc., his understanding would not diminish. Such a person is said to possess the highest level of vairāgya. | Gadhada I-2 | Three Levels of Vairāgya |
“A person who has an intermediate level of vairāgya also indulges in the best of the panchvishays and remains unattracted to them. But, if he were to encounter adverse places, times, company, etc., he would become attached to those vishays. Consequently, his level of vairāgya would diminish. Such a person is said to possess an intermediate level of vairāgya. | Gadhada I-2 | Three Levels of Vairāgya |
“As for a person who has the lowest level of vairāgya, if he were to encounter ordinary or inferior vishays, he may indulge in them, but he would not become bound by them. However, if he were to encounter and indulge in appealing vishays, he would become bound by them. Such a person is said to possess the lowest level of vairāgya.” | Gadhada I-2 | Three Levels of Vairāgya |
On the night of Māgshar sudi 6, Samvat 1876 [23 November 1819], Shriji Mahārāj was sitting in Dādā Khāchar’s darbār in Gadhadā. He was dressed entirely in white clothes. At that time, an assembly of munis as well as devotees from various places had gathered before Him. | Gadhada I-3 | Remembering the Divine Actions and Incidents of God |
Thereupon Shriji Mahārāj said, “Even one who can constantly see the form of God in his heart should recall the divine actions and incidents of God performed in His various avatārs in various places. He should also maintain affection for the brahmachāris, sādhus and satsangis and should remember them as well. Why? Because if at the time of death he forgets God’s form but remembers the divine actions and incidents performed by Him at various places, or if he remembers those satsangis, brahmachāris or sādhus, then by that association, God’s form will also be remembered. Thereby, that person attains an elevated spiritual status and benefits tremendously. That is why I perform grand Vishnu-yāgs; annually celebrate Janmāshtami, Ekādashi and other observances; and gather brahmachāris, sādhus and satsangis on these occasions. After all, even if a sinner remembers these occasions at the time of his death, he will also attain the abode of God.” | Gadhada I-3 | Remembering the Divine Actions and Incidents of God |
On Māgshar sudi 7, Samvat 1876 [24 November 1819], Shriji Mahārāj was sitting in Dādā Khāchar’s darbār in Gadhadā. He was dressed entirely in white clothes. At that time, an assembly of sādhus as well as devotees from various places had gathered before Him. | Gadhada I-4 | Jealousy like that of Nāradji |
Then Shriji Mahārāj said, “Devotees of God should not harbor jealousy amongst themselves.” | Gadhada I-4 | Jealousy like that of Nāradji |
Thereupon Ānandānand Swāmi said, “But Mahārāj, even then, jealousy still remains.” | Gadhada I-4 | Jealousy like that of Nāradji |
Hearing this, Shriji Mahārāj explained, “If one does harbor jealousy, it should be like that of Nāradji. Once, both Nāradji and Tumbaru went to Vaikunth for the darshan of Lakshmi and Nārāyan. There, Tumbaru sang before them. As a result, both Lakshmi and Nārāyan were pleased and rewarded him with their clothes and ornaments. Seeing this, Nāradji became jealous of Tumbaru and thought, ‘I shall also learn to sing like Tumbaru and please God.’ | Gadhada I-4 | Jealousy like that of Nāradji |
“Then, Nāradji learned the art of singing and sang before God. But God commented, ‘You do not know how to sing like Tumbaru.’ Thereafter, Nāradji performed austerities to please Shiv and received his blessings to master the art of singing. However, when he sang before God again, God was still not pleased. In this way, Nāradji continued for seven manvantars. Despite this, God would not be pleased with his singing. | Gadhada I-4 | Jealousy like that of Nāradji |
“Finally, Nāradji learned to sing from Tumbaru himself and then sang before Shri Krishna Bhagwān in Dwārikā. Only then was Shri Krishna Bhagwān pleased, and only then did he reward Nāradji with his own clothes and ornaments. Thereafter, Nāradji abandoned his jealousy towards Tumbaru. | Gadhada I-4 | Jealousy like that of Nāradji |
“Thus, if one is to harbor jealousy, one should imbibe the virtues of the person towards whom one is jealous and should also abandon one’s own faults. If this cannot be done, then a devotee of God should at least totally abandon any form of jealousy that would result in harming another devotee of God.” | Gadhada I-4 | Jealousy like that of Nāradji |
On Māgshar sudi 8, Samvat 1876 [25 November 1819], Shriji Mahārāj was sitting in Dādā Khāchar’s darbār in Gadhadā. He was dressed entirely in white clothes. At that time, an assembly of paramhansas as well as devotees from various places had gathered before Him. | Gadhada I-5 | Persistence in Meditation |
Thereupon Shriji Mahārāj said, “One should meditate on Shri Krishna Bhagwān together with Rādhika. If during that meditation one cannot behold the form within one’s heart, one should not lose faith and stop the meditation. Those who persist in this way will earn the immense grace of God. Moreover, God will be bound by their bhakti.” | Gadhada I-5 | Persistence in Meditation |
On Māgshar sudi 9, Samvat 1876 [25 November 1819], Shriji Mahārāj was sitting in Dādā Khāchar’s darbār in Gadhadā. He was dressed entirely in white clothes. At that time, an assembly of munis as well as devotees from various places had gathered before Him. | Gadhada I-6 | One with Wisdom and One without Wisdom |
Thereupon Shriji Mahārāj said, “In this Satsang fellowship, a person who is wise increasingly finds flaws within himself and perceives virtues in God and His devotees. Moreover, when God and His Sant utter harsh words of advice for his own benefit, he accepts them as beneficial and is not hurt by them. Such a person steadily attains greatness in Satsang. | Gadhada I-6 | One with Wisdom and One without Wisdom |
“Conversely, as a person who lacks wisdom practices satsang and listens to discourses in Satsang, he continually perceives virtues within himself. Moreover, when God and His Sant highlight his flaws and advise him, he misinterprets such advice due to his arrogance. On the contrary, he perceives flaws in God and His Sant. Such a person steadily declines and loses his reputation in Satsang. Therefore, if a person renounces the vanity of his own virtues, becomes brave, and keeps faith in God and His Sant, then his ignorance is eradicated and he attains greatness in Satsang.” | Gadhada I-6 | One with Wisdom and One without Wisdom |
On Māgshar sudi 10, Samvat 1876 [26 November 1819], Shriji Mahārāj was sitting in Dādā Khāchar’s darbār in Gadhadā. He was dressed entirely in white clothes. At that time, an assembly of sādhus as well as devotees from various places had gathered before Him. | Gadhada I-7 | Anvay-Vyatirek |
Thereupon Shriji Mahārāj said, “No one is able to understand the philosophical principles found in the scriptures; in fact, all are confused by them. Therefore, please listen as I explain those principles precisely as they are. | Gadhada I-7 | Anvay-Vyatirek |
“Behaving as if united with the three bodies of sthul, sukshma and kāran is the anvay form of the jiva. The jiva as distinct from these three bodies and characterized by eternal existence is its vyatirek form. | Gadhada I-7 | Anvay-Vyatirek |
“Ishwar when together with its three bodies of virāt, sutrātmā and avyākrut is its anvay form. Ishwar as distinct from those three bodies and characterized by eternal existence is its vyatirek form. | Gadhada I-7 | Anvay-Vyatirek |
“When Aksharbrahma pervades māyā and the entities evolved from māyā - the countless millions of brahmānds - it is said to be in its anvay form. When it is distinct from everything and has the attributes of eternal existence, consciousness and bliss, that is said to be its vyatirek form. | Gadhada I-7 | Anvay-Vyatirek |
“When Shri Krishna Bhagwān is the antaryāmi of and the controller of Aksharbrahma, the ishwars, the jivas, māyā and the entities evolved from māyā - the brahmānds - that is said to be the anvay form of God. When He is distinct from all and resides amidst the light of Brahma in His abode, Golok, that is said to be the vyatirek form of God. | Gadhada I-7 | Anvay-Vyatirek |
“These five entities - Parabrahma, Aksharbrahma, māyā, the ishwars and the jivas - are eternal.” | Gadhada I-7 | Anvay-Vyatirek |
On Māgshar sudi 11, Samvat 1876 [27 November 1819], Shriji Mahārāj was sitting in Dādā Khāchar’s darbār in Gadhadā. He was dressed entirely in white clothes. At that time, an assembly of sādhus as well as devotees from various places had gathered before Him. | Gadhada I-8 | Engaging the Indriyas in the Service of God and His Sant |
Thereupon Shriji Mahārāj said, “If the vruttis of the indriyas are engaged in the service of Shri Krishna Bhagwān and His Bhakta, then the antahkaran is purified and the sins that have been attached to the jiva since time immemorial are destroyed. On the other hand, if the vruttis of the indriyas are directed towards women and other vishays, then one’s antahkaran becomes polluted and one falls from the path of liberation. | Gadhada I-8 | Engaging the Indriyas in the Service of God and His Sant |
“Therefore, one should indulge in the vishays only as prescribed in the scriptures; but one should never indulge in them by transgressing the regulations that are described in the scriptures. Also, one should keep association with the Sant and should shun bad company. In this manner, when a person shuns bad company and maintains association with the Sant, the sense of I-ness that he harbors towards his body and the sense of my-ness that he harbors towards his bodily relations are eradicated. He also develops profound love for God and vairāgya towards everything except God.” | Gadhada I-8 | Engaging the Indriyas in the Service of God and His Sant |
On Māgshar sudi 12, Samvat 1876 [28 November 1819], Shriji Mahārāj was sitting in Dādā Khāchar’s darbār in Gadhadā. He was dressed entirely in white clothes. At that time, an assembly of munis as well as devotees from various places had gathered before Him. | Gadhada I-9 | Desiring Nothing Except God |
Thereupon Shriji Mahārāj said, “Suppose a person has developed a conviction of the manifest form of Shri Krishna Bhagwān, offers bhakti to Him and does His darshan. But, despite this, he still does not consider himself fulfilled and feels a deficiency within his antahkaran instead; that is, ‘As long as I have not seen the radiant form of this very same God in Golok, Vaikunth and the other abodes, I have not attained ultimate liberation.’ Even talks about God should not be heard from a person with such ignorance. | Gadhada I-9 | Desiring Nothing Except God |
“Conversely, if a person has firm faith in the manifest form of God and believes himself to be fulfilled merely by His darshan and desires nothing else, then God Himself forcefully shows him His divine powers and forms in His abodes. | Gadhada I-9 | Desiring Nothing Except God |
“Therefore, one with singular faith in God should desire nothing except the manifest form of God.” | Gadhada I-9 | Desiring Nothing Except God |
On Māgshar sudi 13, Samvat 1876 [29 November 1819], Shriji Mahārāj was sitting in Dādā Khāchar’s darbār in Gadhadā. He was dressed entirely in white clothes. At that time, an assembly of paramhansas as well as devotees from various places had gathered before Him. | Gadhada I-10 | The Ungrateful Sevakrām |
Thereupon Shriji Mahārāj said, “Once, when I was travelling from Venkatādri to Setubandh Rāmeshwar, I encountered a sādhu by the name of Sevakrām. He had studied the Shrimad Bhāgwat and the other Purāns. But it so happened that during his journey, he fell ill. He had a thousand rupees worth of gold coins with him, but since he had no one to nurse him, he began to cry. I consoled him, saying, ‘Do not worry about anything; I shall serve you.’ | Gadhada I-10 | The Ungrateful Sevakrām |
“On the outskirts of the village was a banana grove which had a banyan tree within which a thousand ghosts lived. Because that sādhu had become extremely ill and was unable to walk any further, I felt extreme pity for him. I prepared a bed of banana leaves one-and-a-half feet high under that banyan tree. As the sādhu was suffering from dysentery and was passing blood, I would wash him and attend to him. | Gadhada I-10 | The Ungrateful Sevakrām |
“The sādhu would give Me enough of his money to buy sugar, sākar, ghee and grains for himself. I would bring the ingredients, cook them, and then feed him. As for Myself, I would go to the village for My meals. On some days, when I did not receive any food from the village, I had to fast. Despite this, that sādhu never once said to Me, ‘I have enough money. Cook for both of us so that You may dine with me.’ | Gadhada I-10 | The Ungrateful Sevakrām |
“After serving the sādhu for two months in this way, he began to recover. Thereafter, as we walked towards Setubandh Rāmeshwar, he made Me carry his belongings weighing about 20 kgs, whereas he would walk with only a rosary in his hand. By then, he was healthy and capable of digesting half a kilogram of ghee, yet he would make Me carry his load while he walked empty-handed. In actual fact, My nature was such that I would not keep even a handkerchief with Me. But respecting him as a sādhu, I walked carrying his belongings weighing 20 kgs. | Gadhada I-10 | The Ungrateful Sevakrām |
“Although I served that sādhu and helped him recover, he did not offer Me even a single paisa worth of food. Therefore, realizing him to be ungrateful, I abandoned his company. In this way, a person who does not appreciate favors done by others should be known as an ungrateful person. | Gadhada I-10 | The Ungrateful Sevakrām |
“In addition, if a person has committed a sin but has also performed the prescribed atonement for it as laid down in the scriptures, then whoever still considers him a sinner should himself be known as a sinner just like an ungrateful person.” | Gadhada I-10 | The Ungrateful Sevakrām |
On Māgshar sudi 14, Samvat 1876 [30 November 1819], Shriji Mahārāj was sitting in Dādā Khāchar’s darbār in Gadhadā. He was dressed entirely in white clothes. At that time, an assembly of munis as well as devotees from various places had gathered before Him. | Gadhada I-11 | Vāsanā; An Ekāntik Bhakta |
Thereupon Brahmānand Swāmi asked, “Mahārāj, what is the nature of ‘vāsanā’?” | Gadhada I-11 | Vāsanā; An Ekāntik Bhakta |
Shriji Mahārāj explained, “A desire within the antahkaran to enjoy vishays that have been previously seen, heard or indulged in is called ‘vāsanā’. Moreover, a desire within the antahkaran to enjoy those vishays that have not been previously indulged in is also called ‘vāsanā’.” | Gadhada I-11 | Vāsanā; An Ekāntik Bhakta |
Thereafter Muktānand Swāmi asked, “Mahārāj, who can be called an ekāntik bhakta of God?” | Gadhada I-11 | Vāsanā; An Ekāntik Bhakta |
Shriji Mahārāj replied, “A person who has no ‘vāsanā’ except that of God and who offers bhakti to God realizing himself to be brahmarup is called an ekāntik bhakta.” | Gadhada I-11 | Vāsanā; An Ekāntik Bhakta |
On Māgshar sudi Punam, Samvat 1876 [1 December 1819], Shriji Mahārāj was sitting in Dādā Khāchar’s darbār in Gadhadā. He was dressed entirely in white clothes. At that time, an assembly of sādhus as well as devotees from various places had gathered before Him. | Gadhada I-12 | The Attributes of the Elements; Creation |
Shriji Mahārāj then said, “When one understands the nature of the causes of the entire creation, specifically Purush (In these cases, Purush refers to Akshar-Purush, or Maha-Purush, who is an aksharmukta that creates the countless pairs of Pradhan-Purushes via Prakruti.), Prakruti, kāl, the 24 elements (As described in Sar-14.18, the 24 elements are the m?yik products of mahattattva that refer to the five elements that make up the sthul body plus the 19 elements that make up the sukshma body. The sthul body is composed of the five mah?bhuts: pruthvi, jal, tej, v?yu and ?k?sh. The sukshma body is composed of 19 elements: the five gn?n-indriyas, the five karma-indriyas, the five pr?ns and the four antahkarans.) including mahattattva, etc., then one is released from the bondage of one’s inherent avidyā and the entities evolved from it, the 24 elements.” | Gadhada I-12 | The Attributes of the Elements; Creation |
Thereupon Muktānand Swāmi asked, “Mahārāj, how can their nature be known?” | Gadhada I-12 | The Attributes of the Elements; Creation |
Shriji Mahārāj replied, “Their nature can be realized by knowing their attributes. I shall now describe those attributes. | Gadhada I-12 | The Attributes of the Elements; Creation |
“Purush (In these cases, Purush refers to Akshar-Purush, or Maha-Purush, who is an aksharmukta that creates the countless pairs of Pradhan-Purushes via Prakruti.) is the controller of Prakruti and is also distinct from her. He is indivisible, without a beginning, without an end, self-luminous, omniscient, satya, kshetragna and the cause of the activities of all objects that possess a form. He also has a divine body. | Gadhada I-12 | The Attributes of the Elements; Creation |
“Prakruti is composed of the three gunas. She is both jad and chaitanya, eternal, nirvishesh, the kshetra of all jivas and all elements including mahattattva, and also the divine power of God. | Gadhada I-12 | The Attributes of the Elements; Creation |
“That which disturbs māyā - which is nirvishesh and whose gunas are normally in a state of equilibrium - is known as kāl. | Gadhada I-12 | The Attributes of the Elements; Creation |
“Now I shall describe the attributes of mahattattva and the other elements, so please listen. | Gadhada I-12 | The Attributes of the Elements; Creation |
“Chitt and mahattattva should not be regarded as being different. The entire world inherently resides in a subtle form within mahattattva, which itself is unchanging, luminous, pure, passive and full of pure sattvagun. | Gadhada I-12 | The Attributes of the Elements; Creation |
“Now I shall describe the attributes of ahamkār. Ahamkār is composed of the three gunas and is the cause of the evolution of all of the bhuts, indriyas, antahkarans, their presiding deities, and the prāns. It is passive, dense, and totally ignorant. | Gadhada I-12 | The Attributes of the Elements; Creation |
“I shall now describe the attributes of the man. The man is the site where all desires for women and other objects are generated. It is subject to fluctuating thoughts and is the governor of all of the indriyas. | Gadhada I-12 | The Attributes of the Elements; Creation |
“Now I shall describe the attributes of buddhi. It possesses the knowledge of all objects. The specific knowledge which all of the indriyas possess is also due to the buddhi. Its inherent features are doubts, conviction, sleep and memory. | Gadhada I-12 | The Attributes of the Elements; Creation |
“The attribute of the ten indriyas - the ears, the skin, the eyes, the tongue, the nose, the voice, the hands, the feet, the anus, and the genitals - is to engage themselves in their respective vishays. | Gadhada I-12 | The Attributes of the Elements; Creation |
“Now I shall describe the attributes of the five tanmātrās. The attributes of sound are that it is the indicator of all objects and the cause of all social interactions. Sound also reveals the nature and class of the speaker. It dwells within ākāsh and is also the tanmātrā of ākāsh. It is perceived by the ears. These are the attributes of sound. | Gadhada I-12 | The Attributes of the Elements; Creation |
“I shall now describe the attributes of touch. It is the tanmātrā of vāyu. Softness, hardness, coldness, hotness and perception by the skin are the attributes of touch. | Gadhada I-12 | The Attributes of the Elements; Creation |
“Now I shall describe the attributes of sight. It reveals the forms of all objects. It resides subordinately in all objects and changes as objects change. It is the tanmātrā of tej and is perceived by the eyes. | Gadhada I-12 | The Attributes of the Elements; Creation |
“Now I shall describe the attributes of taste. Sweetness, pungency, distastefulness, bitterness, sourness and saltiness are its attributes. It is the tanmātrā of jal and is perceived by the tongue. | Gadhada I-12 | The Attributes of the Elements; Creation |
“I shall now describe the attributes of smell. Fragrance and stench are its attributes. It is the tanmātrā of pruthvi and is perceived by the nose. | Gadhada I-12 | The Attributes of the Elements; Creation |
“Now I shall describe the attributes of pruthvi. It supports all jivas and, in the form of a celestial body, is their place of residence. It separates the other four bhuts, i.e. ākāsh, etc., and it gives a physical form to all life forms. These are the attributes of pruthvi. | Gadhada I-12 | The Attributes of the Elements; Creation |
“I shall now describe the attributes of jal. It binds pruthvi and other substances, and it also softens and moistens all objects. It satisfies and sustains all life forms. Quenching thirst, subduing heat and abundance are also the attributes of jal. | Gadhada I-12 | The Attributes of the Elements; Creation |
“Now I shall describe the attributes of tej. Luminance, causing the digestion of food, absorbing liquids, eliminating cold, drying, creating hunger and thirst, as well as burning wood, ghee and other sacrificial offerings are the attributes of tej. | Gadhada I-12 | The Attributes of the Elements; Creation |
“I shall now describe the attributes of vāyu. Vāyu causes trees to shake, and it gathers leaves and other objects. It also carries the panchvishays, i.e., sights, sounds, smells, tastes and touch, to their respective indriyas, i.e. eyes, ears, etc. It is the vital force of all of the indriyas. | Gadhada I-12 | The Attributes of the Elements; Creation |
“Finally, I shall describe the attributes of ākāsh. It provides space for all jivas and is the cause of the internal and external activities of their bodies. It is also where the prāns, indriyas and antahkarans reside. These are the attributes of ākāsh. | Gadhada I-12 | The Attributes of the Elements; Creation |
“In this manner, by knowing the attributes of the 24 elements, Prakruti, Purush (In these cases, Purush refers to Akshar-Purush, or Maha-Purush, who is an aksharmukta that creates the countless pairs of Pradhan-Purushes via Prakruti.) and kāl, one is freed from ignorance. | Gadhada I-12 | The Attributes of the Elements; Creation |
“Moreover, one should know the process of creation of all of these, which I shall now describe. | Gadhada I-12 | The Attributes of the Elements; Creation |
“While residing in His abode, Shri Krishna Bhagwān impregnates the womb of māyā through Akshar-Purush, through whom countless millions of Pradhāns and Purushes are produced. What are those Pradhān-Purush pairs like? Well, they are the cause of the creation of countless millions of brahmānds. Of these, I shall now tell you about one Pradhān-Purush pair - the cause of the creation of one brahmānd. | Gadhada I-12 | The Attributes of the Elements; Creation |
“Firstly, Purushottam Shri Krishna Bhagwān, in the form of Purush (In this case, Purush refers to the Purush in the Pradhan-Purush pair. He is responsible for the creation of countless Virat-Purushes via Pradhan. Pradhan-Purush is of the ishwar entity.), impregnated the womb of Pradhan. From that Pradhān, mahattattva evolved. From mahattattva, the three types of ahamkār evolved. Of these, from sāttvik-ahamkār, the man and the presiding deities of the indriyas evolved; from rājas-ahamkār, the ten indriyas, the buddhi and the prāns evolved; and from tāmas-ahamkār, the five bhuts and the five tanmātrās evolved. In this way, all of those elements were produced. | Gadhada I-12 | The Attributes of the Elements; Creation |
“Then, inspired by God’s will, each element, with its own constituents, helped create the bodies of the ishwars and the jivas. A particular ishwar’s bodies are known as virāt, sutrātmā and avyākrut; and a particular jiva’s bodies are known as sthul, sukshma and kāran. | Gadhada I-12 | The Attributes of the Elements; Creation |
“The body of the ishwar called Virāt has a lifespan of two parārdhs. Fourteen manvantars elapse during one of Virāt-Purush’s days. His night is of the same duration as the day. During his day, the lower ten realms of the brahmānd remain in existence, and after his night falls, they are destroyed. This is called nimitta-pralay. When the two parārdhs of Virāt-Purush have elapsed, the body of Virāt is destroyed along with Satyalok and the other realms. At that time, Pradhān-Prakruti, Purush (In this case, Purush refers to the Purush in the Pradhan-Purush pair. He is responsible for the creation of countless Virat-Purushes via Pradhan. Pradhan-Purush is of the ishwar entity.), and the 24 elements (As described in Sar-14.18, the 24 elements are the m?yik products of mahattattva that refer to the five elements that make up the sthul body plus the 19 elements that make up the sukshma body. The sthul body is composed of the five mah?bhuts: pruthvi, jal, tej, v?yu and ?k?sh. The sukshma body is composed of 19 elements: the five gn?n-indriyas, the five karma-indriyas, the five pr?ns and the four antahkarans.) including mahattattva are absorbed back into mahāmāyā. This is called prākrut-pralay. When that mahāmāyā is absorbed by the divine light of Aksharbrahma - like the night merges into the day - it is called ātyantik-pralay. Also, the day-to-day death of the bodies of individual deities, demons, humans and others is called nitya-pralay. | Gadhada I-12 | The Attributes of the Elements; Creation |
“In this manner, by knowing the process of the creation, sustenance and dissolution of the various realms, one develops vairāgya towards the world and bhakti towards God. In addition, when all of those brahmānds are destroyed, all other jivas lie dormant within māyā, whereas the devotees of God attain the abode of God.” | Gadhada I-12 | The Attributes of the Elements; Creation |
Again, Muktānand Swāmi inquired, “What is the abode of God like?” | Gadhada I-12 | The Attributes of the Elements; Creation |
Shriji Mahārāj replied, “The abode of God is without a beginning and without an end; it is divine, infinite and indivisible; and it is characterized by eternal existence, consciousness and bliss. I shall describe it using an analogy. Imagine that this whole world, with all of its mountains, trees, humans, animals and all other forms, is made of glass. Also imagine that all of the stars in the sky are as bright as the sun. Then, just as this glass world would glow with extreme beauty amidst this radiance, the abode of God is similarly beautiful. Devotees of God see this in samādhi and attain that luminous abode after death.” | Gadhada I-12 | The Attributes of the Elements; Creation |
On the night of Māgshar vadi 1, Samvat 1876 [2 December 1819], Shriji Mahārāj was sitting on a large, decorated cot placed on the platform beneath the neem tree near the mandir of Shri Vāsudevnārāyan in Dādā Khāchar’s darbār in Gadhadā. He was wearing a red survāl and a red dagli. He had tied a golden shelu around His head, and another golden shelu was tied around His waist. Pearl necklaces hung around His neck, and tassels of pearls were also dangling from His pāgh. At that time, an assembly of munis as well as devotees from various places had gathered before Him. | Gadhada I-13 | Planting the Branch of a Banyan or Pipal Tree Elsewhere |
Thereupon Nityānand Swāmi asked Shriji Mahārāj, “Is there only one jiva within each body or are there many? If You say there is only one, then when the branches of banyan, pipal or other trees are cut and planted elsewhere, exactly the same type of tree grows there as well. Has that one jiva been dissected into two, or has another jiva entered the new tree? If You say that it is the same jiva, then how has the jiva, which is whole and indivisible, been cut?” | Gadhada I-13 | Planting the Branch of a Banyan or Pipal Tree Elsewhere |
Hearing this, Shriji Mahārāj said, “Here, I shall answer the question. Purush and Prakruti are the instruments of Shri Krishna Bhagwān. He is the cause of the creation, sustenance, and dissolution of this cosmos. Through His two instruments of Purush and Prakruti, He assumed the form of Virāt. Then, during the first Brāhma-kalp, from his body in the form of Virāt, God gave all beings from Brahmā to the smallest blade of grass their respective bodies. Thereafter, during the Pādma-kalp, God, through the form of Brahmā, gave Marichi and others their respective bodies. Then through Kashyap and Daksha, He gave the deities, demons, humans, animals, and all of the mobile and immobile life forms their bodies. That Shri Krishna Bhagwān, along with His instruments in the form of Purush and Prakruti, resides as the antaryāmi in all jivas and grants each jiva a body according to its past karmas. | Gadhada I-13 | Planting the Branch of a Banyan or Pipal Tree Elsewhere |
“That jiva, in its past lives, has performed many karmas - some with sattvagun predominating, some with rajogun predominating and some with tamogun predominating. As a consequence of those karmas, God grants that jiva a body of the udbhij category, or a body of the jarāyuj category, or a body of the svedaj category, or a body of the andaj category. God also grants it the fruits of its karmas in the form of happiness and misery. | Gadhada I-13 | Planting the Branch of a Banyan or Pipal Tree Elsewhere |
“In addition, God makes the body of that jiva give birth to another body - again, according to its own karmas. Just as God created the various life forms from the bodies of Kashyap and the other prajāpatis, similarly, that same God, while residing in all jivas as antaryāmi, creates other bodies from one body by methods appropriate to that particular body. However, the jiva, through which other bodies are created, does not itself multiply into many forms. So, in reality, God grants birth to a jiva, through an appropriate body of another jiva, according to the relation of the karmas between the two jivas.” | Gadhada I-13 | Planting the Branch of a Banyan or Pipal Tree Elsewhere |
On Māgshar vadi 2, Samvat 1876 [3 December 1819], Swāmi Shri Sahajānandji Mahārāj was sitting facing south on a large, decorated cot under the neem tree in front of the mandir of Shri Vāsudevnārāyan in Dādā Khāchar’s darbār in Gadhadā. He had tied a white pāgh around His head. He was also wearing a white khes and had covered Himself with a white cotton cloth. Also, tassels of yellow flowers decorated His pāgh. Bunches of yellow flowers had been placed above both of His ears, with roses decorating those bunches. Garlands of yellow flowers adorned His neck as well. With His right hand, He was playing with a white sevanti flower. At that time, an assembly of munis as well as devotees from various places had gathered before Him. | Gadhada I-14 | “Ante Yā Matihi Sā Gatihi” |
Shriji Mahārāj then asked the munis, “Suppose there are two devotees of God. One has renounced worldly life, and although he does not have intense vairāgya, he does physically observe the religious vows thoroughly. Nevertheless, he still harbors a slight desire for worldly life in his mind, but he overcomes this by a thought process. He also has firm faith in God. Such is the renunciant. On the other hand, there is another devotee, a householder, who also has firm faith in God. Even though he has remained a householder by God’s command, he is disinterested in worldly life. He has the same intensity of worldly desires as the renunciant. Of these two devotees of God, who is better?” | Gadhada I-14 | “Ante Yā Matihi Sā Gatihi” |
Muktānand Swāmi replied, “The renunciant devotee is better.” | Gadhada I-14 | “Ante Yā Matihi Sā Gatihi” |
Shriji Mahārāj countered, “The renunciant has renounced of his own accord, out of frustration; so how can he be better? The householder, on the other hand, has stayed at home because of God’s command; so how can he be inferior?” | Gadhada I-14 | “Ante Yā Matihi Sā Gatihi” |
Muktānand Swāmi attempted to answer Shriji Mahārāj’s question in many ways but was unable to do so satisfactorily. Thus, he said, “Mahārāj, please answer the question Yourself.” | Gadhada I-14 | “Ante Yā Matihi Sā Gatihi” |
Thereupon Shriji Mahārāj said, “If a renunciant who is weak-minded receives rich foods to eat, then desires for worldly life will be revived within his heart. Or, if he encounters many hardships, again, desires for worldly life will be revived. Compared to such a renunciant, a householder is much better, because whenever a householder encounters times of extreme hardship or even times of great pleasure, he is always cautious lest he becomes attached to these pleasures. With this awareness, he remains disinterested in worldly life. Therefore, a true renunciant is one who has no desires for worldly life having once renounced it. | Gadhada I-14 | “Ante Yā Matihi Sā Gatihi” |
“Keep in mind, though, that a householder is much better than a renunciant with worldly desires, provided he observes the dharma prescribed for householders. The householders’ dharma, however, is extremely difficult to observe, because countless occasions of good and bad times are encountered. Despite this, a true householder’s mind does not waver from serving the Sant or from observing his dharma. He also realizes, ‘The profound association of the Sant that I have attained is like a magnificent chintāmani and a kalpavruksh. My wealth, property, sons and daughters are all merely like a dream, whereas the profound association of the Sant that I have attained is the only true benefit of life.’ Moreover, he remains undeterred amidst any type of adversity that may come his way. Such a householder is by far the better of the two. Therefore, of all things, becoming a devotee of God is very difficult. Moreover, to attain the association of the Bhakta of God is very rare, indeed.” | Gadhada I-14 | “Ante Yā Matihi Sā Gatihi” |
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