Vaat 5.69
Swamini Vato Prakaran 5 Vaat 69 · 5 · Verse 69
Sanskrit Original
Jeṭh Vad Navmīne Shanivārnī ardhī rātre Manjībhāīe pūchhyu je, “Satsangmā moṭāī konī samajavī?” Tyāre Swāmīe uttar karyo je, “Āpaṇā satsangmā upāsanā jene vahelī, sulabh, prayās vinā samajāy ne ghaṇāne upāsanā karāve tenī moṭāī chhe.” Te upar vāt karī je, “Parvatbhāīne Rāmānand Swāmī chhatā Mahārājnā darshanthī ja sarvoparī nishchay thaī gayo ne bījāne upāsanānu ṭhekāṇu nahotu; te keṭlāk Bhagwānnī mūrtimā māyā samajatā hatā, ne keṭlāk Shrī Kṛuṣhṇa ne bījā avatār sarakhā samajatā hatā, ne keṭlāk Shrī Kṛuṣhṇane sarvoparī samajatā hatā ne Mahārājnī vāt to thātī ja nahi, tethī barābar samajatā nahi. Shuk, Nāradnā avatār jevā samajatā hatā. Gopāḷānand Swāmīne Mahārājnā darshanthī ja sarvoparī nishchay thayo. Pachhī Māngaroḷmā Swarūpānand Swāmīne Shrī Kṛuṣhṇarūp dekhāṇā ne pachhī Akshardhāmnī samādhi karāvī, tethī Puruṣhottampaṇāno nishchay temane thayo. Ne Muktānand Swāmīne aṭhyāvīs varase Mahārāje bahu vātu karīne nishchay karāvyo.” Ne Mahārājnī karelī vāt karī je, “Muktānand Swāmī ne Gopāḷānand Swāmī sādhu-lakṣhaṇe sarva prakāre moṭā chhe, ne Nityānand Swāmī tathā Brahmānand Swāmī vyavahārik moṭā chhe. Ne koīnī moṭāī kahevī hoy to be-chār jaṇnī bhegī moṭāī kahevī paṇ ekalī kahevī nahi. Nīkar e vātmāthī tamane dukh āvashe.” Muktānand Swāmīnī kahelī vāt karī je, “Muktānand Swāmīne deh mūkavāne āḍo ek mahino rahyo. Tyāre kahyu je, ‘Have māre ātmāmā akhanḍ mūrti dekhāy chhe ne Mahārājne sarvoparī jāṇyā te pahelā āṭalu samajāṇu nahotu.’” Pachhī potānī vāt karī je, “Amane Mahārāje ghaṇī vātu karī chhe te kahevāy em nathī ne kahīe to Prāgjī tathā Shāmjī kahetā fare. Amane Gopāḷānand Swāmīe Puruṣhottampaṇānī vāt karī nathī, ame to Vachanāmṛutmāthī amārī meḷe samajyā chhīe. Te hu tathā Gnānānand Swāmī tathā Vishuddhātmānand Swāmī tathā Bāḷamukundānand Swāmī e chār maḷīne ekānte vātu karatā. Ne bhūt nahi vaḷagyāmā Mahārāje ek potāne gaṇyā ne Muktānand Swāmī tathā Gopāḷānand Swāmī e bene gaṇyā ne bījāne to gaṇyā nahi, paṇ Kṛupānand Swāmī bahu moṭā hatā.” Pachhī vāt karī je, “Chhāvaṇīmā Raghuvīrjī Mahārājne Puruṣhottampaṇānī vāt samajāvī, pachhī Bhāī Swāmīne samajāvī, Munibāvāne samajāvī, Karuṇāshankarne samajāvī,” e vagere ghaṇāknī vātu karī. “Māṭe tame vātu karo te dhīre dhīre Vachanāmṛutnī sākhya lāvīne vāt karajo ne nishchaynī vāt kāḷju tūṭyā jevī chhe, māṭe dhīre dhīre karavī;” e vagere ghaṇīk vātu karī. Tyār pachhī ūbhā thaīne kahe je, “Tamo sarve ā ame kahyu tem samajajo ne tem ja karajo.” Em vārtā karī ane em samajavu je, jene upāsanā tarat samajāī gaī ne ghaṇāne samajāvī e sarvathī moṭā chhe. Footnotes: 1. 1. Āso Samvat 1864, Ḍabhāṇ. Āṇand jillānā Nabhoī gāmmā Mahārājnā paramahansa Sarveshvarānandjīnī pāse Khushāl Bhaṭṭa (Gopāḷānand Swāmī) vartamān laī Shrījī Mahārājnā āshrit thayā. Sau-pratham Ḍabhāṇmā Mahārājnā darshanthī pūrvanu gnān pragaṭ thayu ane Bhagwānno nishchay te ja kṣhaṇe thaī gayo. [Bhagwān Swāminārāyaṇ: 2/478] 2. Āso Samvat, 1881, Kamiyāḷā. Shrījī Mahārāje Muktānand Swāmīne Rāmānand Swāmīnu swarūp dhāraṇ karī Kālwāṇīmā potānā swarūpnī vāt karī hatī. Te vāt sāmbhaḷī teone shānti to thaī chhatā paṇ koīk vār ashānti rahetī. Tethī Gaḍhpurmā Shrījī Mahārāje temane potānā charitronī vāt be-traṇ divas karī te sāmbhaḷvāthī temane shānti thaī. Temane lāgyu ke Mahārāj ja sākṣhāt Shrī Kṛuṣhṇa chhe. Te bhāvnā kīrtan ‘Māro mat kahu te sāmbhaḷo Vrajvāsī re...’ temaṇe banāvyā. Mahārājne antarmā Swāmī pratye bhāv hato ke Bhagwān meḷavavā temaṇe keṭalo parishram karyo! Parantu jo mārā sarvoparī swarūpnī niṣhṭhā nahī thāy to temano parishram adhūro rahī jashe. Prāptimā fer paḍī jashe. Tethī Gāmaḍī gāmmā Mahārāje potānā swarūpnī vāto karī hatī. Dharamapur jatā paṇ rastāmā vāto karī hatī. Chhatā Swāmīnā antarmā Mahārājnā sarvoparī swarūpnī vāt besatī na hatī. Chhelle Āso Samvat 1881mā jyāre Mahārāje Vartālmā potānī mūrti Harikṛuṣhṇa Mahārājrūpe padharāvī tyāre Swāmīne nishchay thayo ke je swayan Puruṣhottam Nārāyaṇ hoy te ja devne judā rākhīne potānī shuddha upāsanā pravartāvavā potānī mūrtinu sthāpan karī shake. Mahārājnā ā kāryathī temanā antarmā atyant ānand thayo ne mukhmāthī shabdo sarī paḍyā: ‘Māī, me to Puruṣhottam var pāyo...’ [Bhagwān Swāminārāyaṇ: 5/54] 3. Ahī bhūt eṭale indriyo-antahkaraṇ vagere 51 bhūtnu ṭoḷu, jeno ullekh Mahārāje Vachanāmṛut Gaḍhaḍā Madhya 45mā karyo chhe. 4. Chhāvaṇī eṭale ek sthāne bhegā thaī kathā-vārtā karavī; shibir. Āso Samvat 1911, Vartāl, Chaitrī pūnamnā samaiyā pachhī Āchārya Raghuvīrjī Mahārāje Swāmīne Vartāl rahī chha-sāt mās jeṭalī Satsangijīvan granth upar kathā thāy tevī ichchhā darshāvī. Swāmī rājī thaī samaiyā pachhī sāt-āṭh divasmā ja punah Vartāl padhāryā ane ā chhāvaṇī darmyān Guṇātītānand Swāmīe Raghuvīrjī Mahārāj tem ja anya santo-bhaktone uddeshīne Puruṣhottampaṇānī ghaṇī vāto karelī.
One Saturday night (Jeth vad 9), Manajibhai asked, “Who should be considered great in Satsang?” Swami answered, “In our Satsang, whoever understands upāsanā quickly, easily, without effort, and is able to explain it just as well to others is considered great.” On this Swami elaborated, “Parvatbhai understood Maharaj as sarvopari while Ramanand Swami was still present; on the other hand, others had no clue about upāsanā. Some believed God’s murti was characterized with māyā, some understood Maharaj to be equal to Krishna or other avatārs, and some understood Krishna to be supreme and avoided talking about Maharaj. Some even understood Maharaj as an avatār of Shuk or Narad (i.e. bhakta rather than Bhagwan). Gopalanand Swami understood Maharaj to be supreme after having his darshan.1 In Māngarol, Swarupanand Swami saw Maharaj as Krishna and then Maharaj granted him samādhi and he then understood Maharaj as Purushottam (supreme). And Muktanand Swami understood after 28 years (after first meeting Maharaj) only after much explanation2... in this manner, whoever understands upāsanā quickly and is able to explain to others is great.” Then, Swami narrated what Maharaj once said, “Muktanand Swami and Gopalanand Swami are great for possessing saintly characteristics. And Nityanand Swami and Brahmanand Swami are great in a worldly perspective. When describing the greatness of someone, one should speak the greatness of two or four others at the same time, but one should not speak the greatness solely of just one person. Otherwise, one will face misery.” Then, Swami narrated what Muktanand Swami once said, “When only one month was left before Muktanand Swami left his mortal body, he said, ‘Now, I can continuously see the murti in my ātmā. Before I understood Maharaj to be supreme, I never understood this much.’” Then, Swami spoke of himself, “Maharaj has told me a lot, but I cannot reveal all of that. If I do, then Pragji and Shamji would spread it to everyone. Gopalanand Swami did not speak to me about Maharaj’s supremacy. I understood it myself from the Vachanamrut. Gnananand Swami, Vishuddhatmanand Swami, Balmukund Swami, and I would get together and discuss this privately. And Maharaj said only he would not be possessed by ghosts. Then, he said Gopalanand Swami and Muktanand Swami would not be possessed by a ghost,3 but he did not count anyone else. Krupanand Swami was really great.” Then, Swami said, “During the chhāvani,4 [I] explained the supremacy of Maharaj to Raghuvirji Maharaj. Then, I explained it to Bhai Swami (Atmanand Swami), to Muni Bawa, and Karunashankar.” Swami talked a great deal regarding this. Then, he said, “Therefore, when you speak, speak based on the words of the Vachanamrut. And the talks of nishchay (conviction of Maharaj’s supremacy) is like breaking one’s heart (difficult to digest). So, explain it gradually.” Then, Swami got up and said, “All of you, understand as I have said and do as I said.” Footnotes: 1. 1. Aso Samvat 1864, Dabhan. Khushal Bhatt (Gopalanand Swami) took vartamān from Shriji Maharaj’s paramhansa Sarveshwaranand Swami (from Nabhoi village in Anand district) and entered into Satsang. Gopalanand Swami had the first darshan of Maharaj in the yagna of Dabhan and he realized Maharaj was supreme. [Bhagwan Swaminarayan: 2/478] 2. Aso Samvat 1881, Kamiyala. Shriji Maharaj assumed the form of Ramanand Swami in Kalwani and talked to Muktanand Swami, revealing his form. Muktanand Swami felt some peace, but sometimes he felt some turmoil (due to doubts about Shriji Maharaj’s true form). Therefore, Maharaj spoke to Muktanand Swami in Gadhada about his divine actions and incidents for two to three days. Muktanand Swami felt peace again and realized that Maharaj is the manifest form of Krishna Bhagwan. Therefore, he wrote kirtans proclaiming Maharaj to be Krishna, such as ‘Māro mat kahu te sāmbhalo Vrajvāsi re...’ Maharaj had affection for Muktanand Swami because he had endeavored and sacrificed much to attain God. However, if he did not understand Maharaj to be supreme, his efforts would be in vain. Therefore, in Gamadi village, Maharaj spoke to Muktanand Swami again about his supremacy. On the way to Dharampur, he spoke to Muktanand Swami again. Nevertheless, Muktanand Swami’s heart did not accept Maharaj as supreme. Ultimately, in 1881, Maharaj installed his own murti as Harikrishna Maharaj in Vartal. Muktanand Swami understood that only a supreme entity would install his own murti that is different from the murtis of other deities. Finally, Swami felt bliss and wrote: ‘Māi, me to Purushottam var pāyo...’ [Bhagwan Swaminarayan: 5/54] 3. Here, ‘ghosts’ refers to the indriyas, antahkaran, etc. equaling 51 elements as mentioned by Maharaj in Vachanamrut Gadhada II-45. 4. ‘Chhāvani’ is a shibir where spiritual discourses are held. This particular chhāvani refers to the time when, after the samaiyo of Chaitra Punam in Aso Samvat 1881, Raghuvirji Maharaj requested Gunatitanand Swami to stay in Vartal and discourse on the Satsangijivan for six to seven months. Swami happily complied and spoke on the supremacy of Shriji Maharaj. One such talk is recorded in Swamini Vat 3/19.