Vaat 6.21
Swamini Vato Prakaran 6 Vaat 21 · 6 · Verse 21
Sanskrit Original
Vaḷī kahyu je, “Madhyanā Vachanāmṛut Navmāmā kahyu chhe je, ‘Bījā avatār jevā jāṇe to droh karyo kahevāy.’ Ne Badrikāshram, Shvetdvīp e to rātripralaymā nāsh thaī jāy chhe, ne tyānā mukta Vaikunṭhmā jāy chhe.1 Te bījā paṇ nāsh thāy chhe. Te Mahārāje bījā avatārnā jeṭalā to haribhakta tathā sādhu dvāre kām karāvyā chhe ne hajī karāve chhe. Te samādhi tathā kalyāṇ ityādik moṭā moṭā kārya bhakta dvāre karyā chhe, te māṭe Bhagwān jevā to e chhe. Ane bījāe to rās karāvyā ne ā toḍāve chhe, ne strīno ne dhanno ghāṭ paṇ nathī thāto evāy keṭlāk chhe.” Te upar pāḷānā tathā sādhunā nām kahī dekhāḍyā. Tyāre, olyāthī e saras thayā, ne bījā Bhagwān to kevā chhe to tenu draṣhṭānt dīdhu je, “Dilhīnā pādshāhnu nām Sherkhā te bījethī nām na paḍe. Te ek gāmno sipāī Sherkhā Dilhī gayo. Tene pādshāhe pūchhyu je, ‘Kem tamāru nām Sherkhā chhe?’ Tyāre kahe je, ‘Hu to Sherkhā kevo? To nāmmātre karīne Sherkhā chhu, te jevā pagarkhā, chabarkhā ne labarkhā evo chhu.’ Em bhed chhe; evī rīte samajavu te samajaṇ ṭhīk. Evī samajaṇ jo na hoy to bahu kāchyap rahe. Te māṭe ā Mahārāj sarve avatārnā avatārī chhe. Tene ja sarvoparī Bhagwān jāṇavā.” Em sabhāmā bolyā. Pachhī shaṇagār āratī thaī te darshane padhāryā. Footnotes: 1. 1. Ā vātmā Guṇātītānand Swāmīnā kahevānu tātparya e chhe ke rātri-pralaymā Shwetdvīp ane Badrikāshramno nāsh thāy chhe ane prākṛut ke ātyantik pralaymā to Akṣhardhām sivāy badhā ja dhāmo nāsh pāme chhe. Shwetdvīp ane Badrikāshram pṛuthvī par rahyā hovāthī jyāre Brahmānā divasne ante nimitta pralay (rātri0pralay) thāy chhe, tyāre pṛuthvī sahit das lok nāsh pāme chhe. Tethī ā banne dhāmono nāsh thāy chhe, jyāre Golok ane Vaikunṭhnu astitva rahe chhe. Tethī Shwetdvīp ane Badrikāshramno nāsh thatā tyānā mukto Vaikunṭhmā jāy chhe em Swāmī ahī kahe chhe, parantu prākṛut ane ātyantik pralaymā to Akṣhardhām sivāy badhā ja dhāmono nāsh thaī jāy chhe. Sarve dhāmo pratyek brahmānḍmā āvelā chhe. Prākṛut pralay vakhate Pradhān-Puruṣhnu kārya je pratyek brahmānḍ te nāsh pāme chhe, ane ātyantik pralay vakhate Prakṛuti-Puruṣhnu kārya je anant koṭi brahmānḍo te nāsh pāme chhe. Te bheḷā sarve dhāmo paṇ nāsh pāme chhe, jyāre Akṣhardhām to Prakṛuti-Puruṣhthī par hovāthī ātyantik pralay vakhate te nāsh pāmatu nathī.
Swami said, “In Vachanamrut Gadhada II-9, Maharaj has said, ‘... if one realises God to be like the other avatārs, then that is regarded as committing blasphemy against God.’ And Badrikāshram and Shvetdvip are destroyed during the rātri-pralay (nimitta-pralay)1 and the muktas of those abodes migrate to Vaikunth.2 Similarly, other abodes are also destroyed. “Furthermore, Maharaj has completed great tasks through his devotees and sadhus that avatārs are capable of achieving, and he still completes tasks through them. This includes granting samādhi, granting liberation, etc. Therefore, they have powers similar to God... And there are many today who have no desires for women and wealth.” On that, Swami mentioned many pārshads and sadhus and showed that Maharaj’s devotees were greater than the devotees of previous avatārs. Then, he gave an analogy of the other avatārs, “The name of the emperor of Dehli is Sherakhā. No one else can be called Sherakhā. One soldier whose name was Sherakhā went to Delhi. The emperor asked him, ‘Why is your name Sherakhā?’ The soldier said, ‘I am Sherakhā just by name, like pagarkhā (shoes), chabarkhā (scraps of paper), and labarkhā.’ This is the difference (between the avatārs and Maharaj).3 And this understanding is proper. If one does not have this type of understanding, then one’s unerstanding is incomplete. Therefore, Maharaj is the cause of all avatārs and only understand him to be supreme.” Swami thus spoke in the assembly. Then, he went for the shangār ārti darshan. Footnotes: 1. 1. Rātri-pralay, also known as the nimitta-pralay when Brahmā’s day ends and night begins. During this time, the three loks are destroyed. Brahmā’s one day is equal to 4,320,000,000 human years. 2. The purport of Gunatitanand Swami’s words here is that during the rātri-pralay, Shwetdvip and Badrikashram are destroyed, but during prākrut pralay or ātyantik pralay all abodes except Akshardham are destroyed. Explanation: Shwetdvip and Badrikashram are located on the earth. Therefore, at the end of Brahmā’s day (known as rātri-pralay or nimitta pralay), the earth along with the 10 realms are destroyed. Therefore, these two abodes are also destroyed. However, Golok and Vaikunth remain intact. The liberated souls of Shwetdvip and Badrikashram migrate to Vaikunth from there. However, during prākrut pralay or ātyantik pralay, all of the abodes except Akshardham are destroyed. Of the infinite brahmāmds, each brahmānd is comprised of each abode. During prākrut pralay, the creation of Pradhan-Purush - which is the brahmānd - is destroyed. During ātyantik pralay, the creation of Prakruti-Purush - which are the inifinte brahmānds - are all destroyed simultaneously. Along with this destruction, all abodes are destroyed except Akshardham, because Akshardham transcends Prakruti-Purush. 3. By the example of the emperor and soldier having a similar name, Swami is explaining that even if someone has a name similar to a great emperor, it does not make that person an emperor. Similarly, despite that previous avatārs have been mentioned as Purushottam or Bhagwan in the scriptures, only Maharaj is Purushottam.