Vaat 5.402
Swamini Vato Prakaran 5 Vaat 402 · 5 · Verse 402
Sanskrit Original
Gopāḷānand Swāmīne dhoḷā paherāvavā māṭe olyā deshnā badhā ne ā deshnā trījā bhāgnā Vartālmā bheḷā thayā te vātnī amane khabar paḍī. Pachhī amane thayu je, “Gopāḷānand Swāmī kochavāshe ne Mahārāj temane teḍī jashe to rānknā hānḍalā fūṭī jashe.”1 Pachhī ame Vartāl gayā ne utāro karyā mor em ne em pādharā Raghuvīrjī Mahārāj pāse gayā ne kahyu je, “Ā vātnu kem chhe?” Tyāre Raghuvīrjī Mahārāj kahe je, “Emā māru kāī chāle em nathī. Nityānand Swāmīne pūchho.” Pachhī ame Nityānand Swāmī pāse gayā ne kahyu je, “Moṭā sādhunu apmān thāy te ṭhīk nahī, ane ṭhapako devo hoy to āpaṇe daīe.” Pachhī Nityānand Swāmīe Pavitrānand Swāmīne pūchhyu je, “Pavitrānand! Ā Guṇātītānand Swāmī shu kahe chhe?” Tyāre Pavitrānand Swāmī bolyā je, “Ṭhīk kahe chhe, kāraṇ ke olyā deshnā samovaḍiyā te āpaṇā deshmā āvīne āpaṇī mārfat Gopāḷ Swāmīnu apmān karāvīne chālyā jāy te to āpaṇu hīṇu kahevāy.” Tyāre Nityānand Swāmī bolyā je, “Hu to kāī nahī bolu ne hu sabhāmā āvīne hāthmā māḷā laīne besīsh eṭale koī bolāvshe nahī; kem je, māḷā feravtā hu bolato nathī em sau jāṇe chhe. Paṇ Bhagwadānand bahu faḍfaḍyo chhe tene samajāvo.” Pachhī ame Bhagwadānand Swāmī pāse gayā. Tyāre teṇe āsan nākhī āpyu te ame fagāvī dīdhu. Tyāre kahe, “Swāmī! Āvaḍo kop shu?” Tyāre kahyu je, “Moṭānu apmān karavā ā ṭhāṭh rachīne beṭho chhu, te āhī tu moṭo chhu paṇ Akṣhardhāmmā hu moṭo chhu. Māṭe jo āhī kāī unmattāī karīsh to Akṣhardhāmmā taḍake ūbho rākhīsh.” Tyāre Bhagwadānand Swāmī kahe, “Swāmī! Akṣhardhāmmā taḍako nathī te?” Tyāre ame kahyu je, “Bhagwān anyathākartum chhe, te tārā sāru navīn karīsh.” Pachhī to te kahe je, “Hu nahī bolu.” Pachhī ame utāre gayā ne bīje divase savārmā sabhā bharāṇī ne Nityānand Swāmī māḷā laīne feravavā manḍyā tyāre sarvee jāṇyu je, have Nityānand Swāmī kāī nahī bole. Eṭale Manjukeshānand Swāmīe prashna karyo je, “Dharmadevne putra keṭalā?” Tyā to hu paṇ gayo ne pūchhyu je, “Shu prasang chāle chhe?” Tyāre kahe je, “Dharmadevnā putra keṭalā?” Tyāre ame kahyu je, “Dharmadevnā traṇ putra chhe e koṇ nathī jāṇatu?” Pachhī to ame vātu karavā mānḍī je, “Dharmāmṛutnā karanārā beṭhā chhe tyā ja Dharmāmṛut lopāy chhe ne manḍaḷ dīṭh paṭārā thaī gayā chhe, māṭe āj bey āchārya bheḷā thayā chho te Dharmāmṛut paḷe tem karo ane kāle savāre saunā paṭārā jovā chhe ane jene Dharmāmṛut pāḷavā hoy te rahejo ne bījā chālavā mānḍajo.” Pachhī to rātya badhī āghu-pāchhu karavāmā koī ūnghyā nahī ne savārmā Bhajanānand Swāmīno paṭāro tapāsyo to temā kāī nīkaḷyu nahī. Tyāre ek sādhue kahyu je, “Swāmī! Ā Bhajanānand Swāmīnā paṭārāmāthī to kāī nīkaḷyu nahī.” Tyāre ame kahyu je, “Shu nīkaḷe tāru kapāḷ? Jyāre kāī na hoy tyāre be paṭārānu shu kām hoy! Ane satsangmāthī vaidu karīne adhmaṇ sonu bheḷu karyu hatu, te satsangnā kāmmā āvyu nathī ne kusangīnā gharmā rahyu.” Pachhī sabhā thaī tyāre olyā deshnā sarvene ame kahyu je, “Āpaṇe maḷyā nathī te lyo maḷīe.” Pachhī sau maḷyā ne chālī nīkaḷyā. Em sadguruno ṭanṭo ṭāḷyo. Footnotes: 1. 1. Mumukṣhuonu kalyāṇ aṭakī jashe.
I heard that people from the other diocese (Amdavad) and a third from this diocese (Vartal) gathered in Vartal to make Gopalanand Swami wear white robes. Then, I thought, “Gopalanand Swami will be hurt so Maharaj will take him to Akshardham, and the poor people’s clay pots will break.”1 Then, I went to Vartal. Before settling in my accommodations, I went straight to Raghuvirji Maharaj and asked, “What is behind this talk?” Raghuvirji Maharaj replied, “Nothing of what I say goes. Ask Nityanand Swami.” Then, I went to Nityanand Swami and said, “It is not proper for a senior sadhu to be being insulted. If he needs to be scolded, we will do it.” Nityanand Swami asked Pavitranand Swami, “Pavitranand! What is Gunatitanand Swami saying?” So, Pavitranand Swami said, “He is correct. It would make us look bad if those from the other diocese (Amdavad) come here to our diocese and insult Gopalanand Swami and leave.” Nityanand Swami said, “I will not say anything. I will come to the assembly and start doing the mālā so no one will ask me anything, because everyone knows I do not speak when doing the mālā. However, Bhagwadanand is incited so ask him.” Then, I went to Bhagwadanand Swami and he placed an āsan for me to sit. I flung the āsan away. He said, “Why such rage?” I said, “You have plotted to insult a senior sadhu. You may be great here, but in Akshardham, I am great. So, if you do anything wrong here, I will make you stand in the scorching heat.” Bhagwadanand Swami said, “Swami, there is no scorching heat in Akshardham.” I said, “God has the powers of anyathākartum, so I will create it for you.” Then, he said, “I will not say a word.” Then, I went to my accommodation and the assembly took place the next day. Nityanand Swami sat while turning the mālā and everyone knew he would not speak. So, Manjukeshanand Swami asked, “How many sons does Dharmadev have?” I arrived at the assembly and asked what is happening. The question was raised again, “How many sons does Dharmadev have?” I said, “Who does not know that Dharmadev has three sons?” Then, I started to speak, “The one who wrote the Dharmamrut (Nityanand Swami) is sitting here and yet it is being transgressed in his presence. And each group of sadhus now possesses one chest. Therefore, since both the āchāryas are together, do what is necessary so that everyone follows the Dharmamrut. Tomorrow, we want to examine everyone’s chests. Whoever wants to follow the Dharmamrut should stay and others should leave.” Then, the whole night passed in trying to hide the contents of their chests and no one slept. In the morning, Bhajananand Swami’s chest was examined but nothing was found inside. One sadhu said, “Swami, nothing was found in Bhajananand Swami’s chest.” I said, “What would be found? If he really did not have anything, what is the point of keeping a chest? He practiced medicine in Satsang and collected 10 kilograms of gold. That gold did not come into use for satsang, and now it is hidden in a kusangi’s house.” Then, the assembly took place and I said to the people of Amdavad, “We have not embraced, so let us embrace.” I embraced them all and left. In this way, I ended the dispute of the sadgurus. Footnotes: 1. 1. The liberation of many aspirants will cease.