Vaat 6.99
Swamini Vato Prakaran 6 Vaat 99 · 6 · Verse 99
Sanskrit Original
Mayārām Bhaṭṭane hāṭ mānḍavu hatu,1 tenu lekhu karavā beṭhā tyā to savār thaī gayu. Pachhī to jaḷ mūkyu je, hajī hāṭ mānḍyu nathī tyā ja nidrā gaī, to mānḍashu tyāre shu thāshe? Māṭe e to dīrghadarshī eṭale vichārīne e mārge na ja chālyā. Ne āpaṇe to ekāntmā strī bheḷu rahevu nahī, ne ekalī strī hoy tyā ugharāṇīe na jāvu, ne bhāro na chaḍāvavo,2 kem je, e sarvamā kalank lāge chhe ne kāḷākhariyu āve chhe. Te upar Vachanāmṛut je, Muktānand Swāmī jevo hoy ne tene jog thāy to ūtartā jevo rahe ke na rahe emā paṇ sanshay chhe. Tyāre āpaṇo sho bhār? Jehi mārut Giri Meru uḍāī, kaho tuḷ kahā lekhā mānī, Ho man haranā triy banme nahī charanā.3 Em bolyā. Ā desh-kāḷnī vāt karī te vichārīne pag bharajo. Moṭā Sādhu hoy tyā to e kahe pachhī ā vichārjo; nīkar ṭhā nahī rahe. Ne amāre to chhellī vāre have Diwāḷī sudhī sādhune rākhīne vātu ja kahevī chhe; pachhī deh raho ke na raho paṇ Bhagwānnā swarūp sambandhī gnān āpīne sukhiyā karavā chhe. Tyāg kare e tyāgī kahevāy ne jeṇe padārth rākhyā te moṭā moṭāmā paṇ chhidra ughāḍā thayā ne rūpiyā nīkaḷyā. Te māṭe Dharmāmṛut, Shikṣhāpatrī ne Niṣhkāmshuddhi e traṇ granth pramāṇe rahevu ne pāḷavu. Ā to koṇ jāṇe kem rahevāṇu chhe, te to sāro jog chhe ne vaḷī je padārth joīe te padārth koṭhārethī apāvīe chhīe teṇe karīne rahe chhe. Māṭe tyāg pāḷavo e kāī mīṭho nathī, kaḍavo chhe. Mahārāj pāse jāvu hoy to vachanmā rahevu. Te ek sādhue swapnano upavās na karyo, tyāre Mahārāje ṭhonṭ mārīne kahyu je, "Ā karyu te te mārī jībh upar pag dīdho ne ā to tu māro chho tethī tane ām kahu chhu paṇ bījāne na kahu." Pachhī tāv āvyo te trīs upavās thayā. Ane ek jaṇe jāgaraṇ na karyu, ne vaḷate divase sānje vīnchhīe faṭakāvyo, te rāt ākhī jāgavu paḍyu, em vachannu chhe. Footnotes: 1. 1. Māṇāvadarnā Mayārām Bhaṭṭa tathā Govindrām e banne bhāīnī ā vāt chhe. 2. Gāmḍāmā strī khetare ekalī ghās levā jāy. E ghāsno bhār māthe mukāvavā māṭe rastā par jatā vaṭemārgune bolāve. Tevā ekāntmā kalank lāgavāne bhay chhe. 3. Pralaykāḷno pavan fūnkāy tyāre Meru jevo parvat paṇ mūḷmāthī ūkhaḍī fenkāī jāy. Pachhī tuḷ-ghās-pāndaḍā shā lekhāmā? Māṭe, he manrūpī haraṇ! Strīrūpī vanmā charavā javu nahī.
Mayaram Bhatt wanted to start selling vegetables. He sat to calculate the expense versus income till morning (i.e. he spent the whole night on just calculations). So, he vowed not to start, since before even starting, he lost sleep, so what would happen afterward? He had foresight into this matter so he thoughtfully decided against walking on that path. One should not stay with women in solitude. And where there is only a woman, one should not go to collect dues, help her to lift heavy loads, etc., since all this will taint one1 and one’s name will be blackened. Also, in the Vachanamrut it is said that even if a person is like Muktanand Swami and he becomes associated with women then it is doubtful whether he will remain even like the lowest. Then what can be said of others? Swami said, Jehi mārut giri Meru udai, kaho tul kahā lekhā mai, Ho man harnā triya banme nahi charnā.2 Act only after considering this talk on place and time. Where there is a great Sadhu, think after he has spoken to you – otherwise you will be nowhere. And now for the last time, I want to keep the sadhus here in Junagadh until Diwali and talk to them. Then, whether this body remains or not is not guaranteed, but I want to give spiritual knowledge related to the form of God and make them happy. One who renounces is called a renunciant, and for even those seniors who have kept objects, such faults have become known and money has been found in their chests. Therefore, live as per the three scriptures – Dharmamrut, Shikshapatri and Nishkam Shuddhi – and observe them in daily life. Who knows how they have been able to stay – it is that this is good company and also whatever things are needed, they are provided from the mandir stores. Because of this, they have remained here. Therefore, to practice renunciation is not easy, it is very difficult. If you want to go to Maharaj, then stay and observe the rules. One sadhu did not observe a fast for a bad dream, then Maharaj slapped him and said, “You broke this rule so you have stepped on my tongue.” Then the Sadhu developed such a fever that he had to observe 30 fasts. And one person did not stay awake on night duty and the next night a scorpion stung him, so he had to stay awake the whole night. That is the way with the observance and non-observance of commands. Footnotes: 1. 1. In villages, women go to the farm to collect grass. To place the bundle on her head, a woman calls a passer-by to help. In isolated places, one is likely to be tainted even by such innocent acts. 2. When the wind of (final) destruction blows, even mountains like Meru are uprooted. What then can be said of the trees, grass and leaves? So, O mind in the form of a deer! It is not wise to graze in the forest in the form of women.