VachanamrutNumber stringlengths 6 15 | Title stringlengths 6 132 | para stringlengths 4 3.45k |
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Gadhada I-1 | Continuously Engaging One’s Mind on God | 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 ch... |
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, th... |
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 tha... |
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-2 | Three Levels of Vairāgya | 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, ta... |
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 po... |
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 ... |
Gadhada I-3 | Remembering the Divine Actions and Incidents of God | 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? Becau... |
Gadhada I-4 | Jealousy like that of Nāradji | 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 orn... |
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, ... |
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-5 | Persistence in Meditation | 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 ... |
Gadhada I-6 | One with Wisdom and One without Wisdom | 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 st... |
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 San... |
Gadhada I-7 | Anvay-Vyatirek | 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 v... |
Gadhada I-7 | Anvay-Vyatirek | “These five entities - Parabrahma, Aksharbrahma, māyā, the ishwars and the jivas - are eternal.” |
Gadhada I-8 | Engaging the Indriyas in the Service of God and His Sant | 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 w... |
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... |
Gadhada I-9 | Desiring Nothing Except God | 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 ... |
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-10 | The Ungrateful Sevakrām | 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 ... |
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 w... |
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... |
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 wo... |
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-11 | Vāsanā; An Ekāntik Bhakta | 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-12 | The Attributes of the Elements; Creation | 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 i... |
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, kshetr... |
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 a... |
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 ... |
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 e... |
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... |
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 a... |
Gadhada I-13 | Planting the Branch of a Banyan or Pipal Tree Elsewhere | 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 ... |
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... |
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 Br... |
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... |
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... |
Gadhada I-14 | “Ante Yā Matihi Sā Gatihi” | 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 c... |
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 t... |
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 whenev... |
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 hous... |
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