Vaat 7.7
Swamini Vato Prakaran 7 Vaat 7 · 7 · Verse 7
Sanskrit Original
Nāgaḍkāmā Swarūpānand Swāmī deshmāthī farīne āvyā tene līmbaḍā heṭhe Shrījī Mahārāje pūchhyu je, “Keṭalā jīvnā kalyāṇ karyā?” Tyāre Swarūpānand Swāmī bolyā je, “He Mahārāj! Manuṣhya to līmbaḍī ke nīche dekhā hai.” Tyāre sarve sante Mahārājne pūchhyu je, “Swāmīe manuṣhya dekhyā nahī tyāre kalyāṇ kenā karyā hashe?” Tyāre Shrījī Mahārāj sant pratye bolyā je, “Bījā to niyam dharāvīne vartamān paḷāve tyāre kalyāṇ thāy ne Swarūpānand Swāmīnā to darshane karīne jīvnā kalyāṇ thāy chhe.” Tyāre Swarūpānand Swāmīe Shrījī Mahārājne pūchhyu je, “Guru sāheb! Āj satsangīkā kesā kalyāṇ hotā hai?” Tyāre Shrījī Mahārāj bolyā je, “Jaisā kalyāṇ baḍebaḍe avatārkā hotā hai vesā kalyāṇ āj satsangīkā hotā hai.” Tyāre Swarūpānand Swāmī bolyā je, “Guru sāheb! Tab to bot baḍā kalyāṇ hotā hai.” Tyāre sante Shrījī Mahārājne pūchhyu je, “He Mahārāj! Āj āvu moṭu kalyāṇ thāy chhe tenu shu kāraṇ chhe?” Tyāre Shrījī Mahārāj santo pratye bolyā je, “Jyāre jū viyāy tyāre līkh āve ne hāthaṇī viyāy tyāre bhes jevaḍu bachchu āve, tem pūrve Rām-Kṛuṣhṇādik avatār thaī gayā ne āgaḷ bījā thāshe ne bījā dhāmne viṣhe je mūrtiyu chhe te sarvenu kāraṇ ne sarva thakī par je Shrī Puruṣhottam Nārāyaṇ te ame chhīe, te māṭe evu kalyāṇ karīe chhīe. Te jo emā khoṭu kahetā hoīe to amane ā sarve Paramhansanā sam chhe, ne ā pragaṭ Puruṣhottamnā swarūpne samajyāmā khāmī rahī jāshe to kalyāṇmā bahu fer paḍī jāshe, pachhī deh mūkyā keḍe te khāmī bhāngashe nahī. Māṭe jem Vaikunṭhvāsīne rahevānu Vaikunṭhdhām chhe, ne jem Golokvāsīne rahevānu Golokdhām chhe, tem amāre rahevānu Akṣhardhām chhe. Ne Akṣharātīt pragaṭ Puruṣhottam teno jene nishchay thayo chhe te jo sarvanā kāraṇ je Mūḷ Puruṣh tethī par Akṣharrūpe potānā ātmāne nathī mānato tene to pragaṭ Puruṣhottamno yathārth nishchay nathī. Ne jene mahimāe sahit pragaṭ Puruṣhottamno yathārth nishchay thayo chhe, te to Mūḷ Puruṣh ne Akṣhar jevā anant koṭi mukte sevyā je Akṣharātīt pragaṭ Puruṣhottam tenī upāsanā tathā bhakti karato thako potāne pūrṇakām māne chhe tene ja mahimāe sahit nishchay chhe. Ne ā vārtā yathārth to Bhagwānnā ekāntik bhakta hoy tene prasange karīne samajāy chhe; paṇ potānī buddhibaḷe karīne tathā shāstre karīne paṇ potānī meḷe samajātī nathī.” Evī rīte Shrījī Mahārāje sant āgaḷ potānā pragaṭ Puruṣhottampaṇānī vāt karī.
After his travels, Swarupānand Swāmi returned to Nāgadka where Shriji Mahārāj was sitting under the nimb tree. Shriji Mahārāj asked Swarupānand Swāmi, “How many jivas did you liberate?” Swarupānand Swāmi replied, “O Mahārāj! I only see people sitting under the nimb.”1 The other sadhus asked Mahārāj, “If Swarupānand Swāmi did not see any people, whom did he liberate?” Shriji Mahārāj said, “Others liberate people only if they instruct people to observe niyams and the people abide by the religious vows; whereas, jivas are liberated by having the darshan of Swarupānand Swāmi.” Swarupānand Swāmi asked, “Guru Sāheb! What type of liberation do satsangis attain today?” Shriji Mahārāj replied, “Just as the great avatārs are liberated, the satsangis attain the same level of liberation.” Swarupānand Swāmi said, “Guru Sāheb! That is the ultimate liberation.” The other sadhus asked Mahārāj, “O Mahārāj! What is the reason for this type of liberation.” Shriji Mahārāj said to the sadhus, “When a louse bears an offspring, it is as big as a nit. When an elephant bears an offspring, it is as big as a buffalo. Similarly, the cause of the avatārs that have occurred in the past and those that will occur in the future and the cause of the murtis residing in other abodes (i.e. Golok, Vaikunth, etc.) is us (me), the Purushottam Nārāyan, who is above all. Therefore, I grant ultimate liberation. If there is any untruth in this, then I swear by the paramhansas. If there is any misunderstanding in this truth, then one will not achieve the highest level of liberation. And after dying, one will not be able to correct their misunderstanding. Therefore, just as Vaikunth is for the residents of Vaikunth, Golok is for the residents of Golok, my abode is Akshardhām. Whoever has developed the conviction of the manifest Purushottam that transcends Akshar but does not believe his ātmā to be the form of Akshar - which transcends Mul Purush, the cause of all - does not have the thorough conviction of the manifest Purushottam. Whereas, one who has developed the conviction characterized by understanding the greatness of the manifest Purushottam offers upāsanā and bhakti to the manifest Purushottam - who transcends Akshar and is served by Mul Purush and infinite akshar-muktas; and he believes himself to be fulfilled from offering upāsanā and bhakti. And only he has the conviction characterized by understanding of God’s greatness. This truth can only be understood by the association of an Ekāntik Bhakta of God; but it cannot be understood by one’s own intellect or by self-study of the scriptures.” This is how Shriji Mahārāj spoke of his supremacy as Purushottam to the sadhus. Footnotes: 1. 1. At the time these words were spoken, Maharaj was sitting under the nimb (limdo) tree and sadhus and devotees were seated before Maharaj. Swami is referring to the sadhus and devotees as the ‘people’ because he considers only those who observe niyam-dharma and worship the manifest God as humans.