Vaat 7.21
Swamini Vato Prakaran 7 Vaat 21 · 7 · Verse 21
Sanskrit Original
Jāḷiyāmā Hīrābhāīne gher Shrījī Mahārāje sharīre mandavāḍ jaṇāvyo ne pachhī Muktānand Swāmī ādik Paramhansane kahyu, “Āpaṇā Paramhansa tathā satsangī e sarvene to em nishchay karavo je, āpaṇe to e Akṣharrūp muktanī panktimā bhaḷavu chhe ne Akṣhardhāmmā jaīne akhanḍ Bhagwānnī sevāmā hajūr rahevu chhe paṇ nāshvant ne tuchchh evu je māyik sukh tene ichchhavu nathī ne emā koī ṭhekāṇe lobhāvu nathī. Evo draḍh nishchay rākhīne, sarva avatārnā avatārī ne Akṣhardhāmnā pati Puruṣhottam Bhagwān pratyakṣh maḷyā chhe. Māṭe te Puruṣhottam Bhagwānnī ekāntik bhakti nirantar karavī.” Tyār pachhī Muktānand Swāmīe pūchhyu je, “He Mahārāj! Bhagwānnu Akṣhardhām kevu chhe?” Tyāre Shrījī Mahārāj bolyā je, “Te Bhagwānnu dhām to sanātan chhe, nitya chhe, aprākṛut chhe ne Sachchidānandrūp chhe ane e Bhagwānnu jevu dhām chhe tevu sthānak anant koṭi brahmānḍmā koī nathī je, jenī upamā ene daīe tathā Indra, Varuṇ, Kuber tathā Shiv, Brahmā, Vairāṭ tathā Pradhān-Puruṣh, Prakṛuti-Puruṣhādik temanā je sthānak tathā bījā ghaṇāk Bhagwānnā sthānak chhe paṇ e māhīlu eke evu sthānak nathī je, jene Bhagwānnā Akṣhardhāmnī upamā daīe. Ane e Bhagwānnā Akṣhardhāmne viṣhe rahyā evā je Bhagwānnā bhakta tene jevu sukh chhe tevu anant koṭi brahmānḍmā koīne sukh chhe ja nahī je, jenī ene upamā daīe. Ne e Bhagwānno jevo ākār chhe tevo ananta koṭi brahmānḍmā koīno ākār chhe nahī je, jenī upamā ene daīe. Kem je, Puruṣh-Prakṛuti thakī utpanna thayā je ākār te sarve māyik chhe ne Bhagwān chhe te amāyik chhe, ne divya evu je potānu Akṣhardhām tene viṣhe sadāy virājmān chhe. Te draṣhṭānte karīne kahīe chhīe je, jem parvat, vṛukṣh, pashu, pakṣhī, manuṣhyādik je ākṛuti teṇe sahit evī je ā samagra pṛuthvī te bilorī kāchanī hoy ne ākāshne viṣhe je samagra tārā chhe te sarve sūrya hoy, tene teje karīne samagra ākṛutie sahit bilorī kāchanī pṛuthvī jevī prakāshmān thāy chhe ne shobhe chhe, tevī shobhāe yukta Akṣhardhām chhe. Evu je Bhagwānnu Akṣhardhām tene Bhagwānnā bhakta samādhine viṣhe dekhe chhe ne te Akṣhardhāmne viṣhe sadāy Bhagwānnī mūrti virājmān chhe. Te mūrtinu jyāre samādhine viṣhe bhaktane darshan thāy chhe, te darshane karīne evu sukh jaṇāy chhe je, me hajār varṣh paryant samādhine viṣhe sukh bhogavyu chhe, evī rīte Bhagwānnā swarūp sambandhī sukh te samādhine viṣhe apār jaṇāy chhe ne vaḷī te Bhagwānnī mūrtinu je ek nimiṣhmātranu darshan te upar anant koṭi brahmānḍnā je viṣhaysukh chhe te sarvene vārī-ferīne nākhī daīe ne Bhagwānnā ek rommā jeṭalu sukh rahyu chhe teṭalu sukh to anant koṭi brahmānḍnā viṣhaysukh bheḷā karīe to paṇ tenā koṭimā bhāgnī paṇ barobar thāy nahī evu Akṣhardhāmne viṣhe Bhagwānnī mūrtinu Bhagwānnā bhaktane akhanḍ sukh āve chhe, ne aṣhṭ āvaraṇ thakī par je Akṣhardhām ne te Akṣhardhāmnā anant tejne līn karī nākhe evu e Puruṣhottamnā ek romnu tej chhe ne e je sākār Puruṣhottam tenī, he Paramhanso! Āj tamane sarvene sākṣhātkār prāpti thaī chhe. Ne tamone dehtyāg karyā keḍe e dhāmne hu mārā baḷe karīne sarvene pamāḍīsh paṇ sādhane karīne e dhām pamātu nathī. Ne bīju e dhāmne viṣhe je mukta rahyā chhe tenā dehno ākār kevo chhe? To ā brahmānḍne viṣhe je strī ne puruṣh teno je ākār chhe tenā be lingthī vijātīy te muktano ākār chhe paṇ strīnā jevo ke puruṣhnā jevo ākār nathī. E bey ākāre varjit brahmamaytanu chhe ne te muktane ek Puruṣhottamnā be charaṇārvindnī upāsanā chhe ne te sāthe ja ramaṇ chhe ne bījā dhāmone viṣhe to chār charaṇārvindnī upāsanā chhe ne te sāthe ramaṇ chhe. Ne strī chhe te potānā puruṣh sāthe paṇ ramaṇ kare chhe ne Puruṣhottamnī mūrti chhe te sāthe paṇ ramaṇ kare chhe, ne je puruṣh chhe te paṇ potānī strīnā charaṇārvindnī sevā tatpar thaīne kare chhe ne navadhā bhaktie karīne Puruṣhottamnī sevā paṇ kare chhe. Evī jātnī je upāsanā ne bhakti te Akṣhardhāmne viṣhe nathī, bījā dhāmone viṣhe chhe. Ne te Akṣhardhām māru chhe.” Pachhī Paramhanse pūchhyu je, “He Mahārāj! Kevā bhakta hoy te kevā dhāmne pāme?” Tyāre Shrījī Mahārāj bolyā je, “Akṣharrūp potānā ātmāne mānīne Puruṣhottam Bhagwānnī mūrtine akhanḍ teldhārānī peṭhe sambhārtā hoy evā je ekāntik bhakta te to Akṣharrūp thaīne Puruṣhottam Nārāyaṇnī sevāmā hajūr rahe chhe, ne te bhaktane Bhagwān kevu sukh āpe chhe to jevu Bhagwānne potānī mūrtinu sukh chhe tevu te bhaktane paṇ Bhagwān sukh āpe chhe. Ne sāchī upāsanā ne ekāntik dharma e be sampūrṇa hoy to te Akṣharne pāme chhe, ne upāsanāmā tathā nirvāsanikpaṇāmā kasar hoy to Bhagwānnā Golokādik dhāmne pāme chhe, ne bahu savāsanik hoy to Pradhān-Puruṣh tathā Vairāṭādikne pāme chhe, ane upāsanā ne ekāntik dharma e bemā kasar hoy to Brahmādik jevā thāy chhe, ne guṇbuddhivāḷā hoy ne sādhunī sevā-chākarī karatā hoy to Indra jevā thāy chhe, ne thoḍī sevā-chākarī karatā hoy to devatā thāy chhe, ne santno guṇ ja le to tene Jampurī āḷase. Evī rīte samajaṇmā bhede karīne prāptimā paṇ bahu ja fer rahe chhe.” Evī rīte Shrījī Mahārāje Paramhansa āgaḷ potānā Puruṣhottampaṇānā mahimānī bahu prakārnī vārtā karī.
At Hirābhāi’s house in Jāliyā, Shriji Mahārāj showed an illness. He addressed Muktānand Swāmi and other paramhansas, “Our paramhansas and satsangis should develop the conviction as follows: we want to join the ranks of the akshar-muktas and reside in Akshardhām in the continuous service of God; but in no way do we want to wish for the mundane māyik happiness or be lured by it. Such should be our firm conviction. We have attained the manifest Purushottam Bhagwan, the cause of the avatārs and the sovereign of Akshardhām. Therefore, we should continuously offer ekāntik bhakti (characterized by dharma, gnān, and vairāgya) to Purushottam Bhagwan.” Then, Muktānand Swāmi asked, “O Maharaj! What is that Akshardhām like?” Shriji Mahārāj answered, “That adobe of God is eternal, imperishable, extraordinary, and sachchidānand.1 And there is no place in the infinite brahmānds that can equal God’s abode. Moreover, there are many places, such as the locations of Indra, Varun, Kuber, Shiv, Brahmā, Vairāt, Pradhān-Purush, Prakruti-Purush, etc.; but none compare to God’s Akshardhām. And the bliss that God’s devotees experience in Akshardhām cannot be equaled by the bliss others experience in the infinite brahmānds. And no other form in the infinite brahmānds can compare to the form of God. The reason is that all of the forms that evolved from Prakruti-Purush are all māyik, whereas God is amāyik. And he eternally resides in his divine Akshardhām. Let me explain with an example. If this whole earth, including the mountains, trees, animals, birds, people, etc., were all made of glass, and all the stars in the sky were suns, then all of the forms on the earth would appear luminous from the light of the suns - that is the brilliance of Akshardhām. God’s devotees can see this Akshardhām in samādhi; and God’s murti is always seated in Akshardhām. When the devotees have the darshan of that murti during samādhi, the bliss of that darshan seems as if they experienced it for a thousand years. That bliss associated with God’s form during samādhi is abundant; and one would reject the happiness associated with the vishays in the infinite brahmānds in favor of the darshan of God’s murti experienced in one blink. Moreover, the bliss in one pore of God cannot be equaled by the happiness of the vishays gathered from the infinite brahmānds. That is the continuous bliss a God’s devotee experiences from God’s murti in Akshardhām. That Purushottam’s light emanating from one pore of his form can eclipse the infinite light of Akshardhām, which is beyond the eight barriers. O paramhansas! You have attained that manifest Purushottam, who possesses a form. When you leave your body, I will take you to that Akshardhām using my strength, but you cannot attain that adobe using the strength of your endeavors. “Furthermore, what is the form of body of the muktas that reside in that Akshardhām like? Their form is different from the male and female forms in this brahmānd; and their form is neither like that of a female nor a male. Their form is devoid of the qualities of male and female and their body is characterized as brahma. Those muktas offer upāsanā to the two holy feet of Purushottam and are engrossed in Purushottam; whereas, in other abodes, they offer upāsanā to four feet. Specifically, the females [in other abodes] have a union with their husband and also with the murti of Purushottam (i.e., the presiding deity of that abode). And the males [in other abodes] readily serve the feet of their wife and also serve Purushottam (i.e., the presiding deity of that abode) with the nine types of bhakti. This type of upāsanā and bhakti are not found in Akshardhām; this is found in other abodes. And that Akshardhām is mine.” Then, the paramhansas asked, “O Mahārāj! What type of devotee reaches which abode?” Shriji Mahārāj answered, “The ekāntik bhaktas who identify their ātmā as Brahman and continuously contemplate on the murti of Purushottam become aksharrup and remain in the service of Purushottam Nārāyan. What type of bliss does God give those devotees? Well, he gives the same bliss to his devotees that his murti possesses. Therefore, those who have the true and complete upāsanā and ekāntik dharma reach Akshar (i.e., become aksharrup and attain Akshardhām). Those who have a deficiency in upāsanā or in becoming free of desires reach Golok. One who has intense desires reaches the abodes of Pradhān-Purush or Vairāt. If one has deficiency in upāsanā and ekāntik dharma, they become like Brahmā. Those who merely consider the virtues of satsang and serve sadhus in some way become like Indra. Those who serve to a lesser degree become devtās. One who simply considers the virtue of a sadhu will be freed from the misery of Jampuri. Such is the great distinction in attainment due to the difference in understanding.” In this way, Shriji Mahārāj talked to the paramhansas about his supremacy as Purushottam. Footnotes: 1. 1. Sachchidānand: understanding the ātmā as existent (sat/sach), sentient (chid) and blissful (ānand).