Spiritual significance or Gyan-Pralaya
Chapter-24
What is immune against the materialism.
The effect of finding fault with God.
Satsang
On the sixth day of the first fortnight of the month of Paush, 1876, Shriji
Maharaj was seated in the evening on a cot in the verandah facing east, in
the Durbar of Shri Dada Khachar at Gadhada. He had put on a white turban
and a cotton side cloth was about his shoulders. He was dressed in red
coloured jersey made from fine fabric and wool. He had covered his person
with a cotton shawl. Paramhams and the devotees from the various places were
assembled before him.
Then Shriji Maharaj, addressing the Paramhams, said,'I shall explain to you
how the knowlege of the divine self or Atma and Paramatma can Brahmnise
a devotee. The source from which this knowledge emanates is beyond Prakriti
and Purush. Therefore, one within whom this knowlege is kindled and is so
Brahmnised, has dissolved his empiric state of mind. Prakriti and Purush and
all their evolutes make no impact on him. Such a state is known as the state
of ultimate rest or Gyanpralaya, wherein one sees only all pervading
Chaitanya, in which is seated Lord Purushottam. All other forms remain
dissolved in this state of Gyanpralaya. At times, he sees only all pervading
Chaitanya and at times the Lord seated within that Chaitanya. This Brahmic
state is attained only by concentrating the Chitta on the personal God
manifesing in human form. To that extent one has realised him in human form,
one is to uplifted as to be able to sustain divine lustere and hear divine
musical sounds. To that extent only he is relieved of mundane thoughts. When
he so realises fully the divine form of God in his human manifestation, the
empiric state of his mind fully dissolves, just as one who has sucked half a
lemon gets his teeth affected with acidity. He then can only chew softly
roasted grams. And one who has sucked a full lemon can not chew roasted
grams or other pulses. Still further, one who has sucked many lemons can not
even chew cooked rice. Similarly, a devotee who has realised God and has
known his glory, his Antahkaran and Indriyas are so afflacted by the impact
of such knowledge that his mind can not think of mundane objects, his Chitta
fails to sustain any interest in Panchvishayas, his Buddhi is uhable to cognise
the Panchvishayas and his ego is deprived of its power to lay its hand on such
Panchvishayas. All his cognitive and conative organs refuse to be drawn
towards the Panchvishayas. One, however, who has not known God perfectly,
his Indriyas and Antahkaran remain drawn towards the Panchvishayas. The
God, however, even though in human form, is beyond Maya, and her three
Gunas such as Sttava, Rajas and Tamas. He has assumed human form to
redeem Jivas with the great compassion. However, he is immune to all the
influence of Maya. Still those devoid of intelligence attribute human instincts
to God- who is perfactly divine. Such instincts emerge from their Buddhi
which is polluted by Maya. These vicious instincts are so inextricably
involved with their Buddhi that they conspicuously develop within their own
selves, according as such instincts emerge from passion, covetousness, anger or
envy. Just as one tries to throw dust against the sun receives it back on him,
similarly when he ascribes such vicious instincts to God, they affact him
adversely. One who is over powered by such instincts and yet visualises
divinity in God will ultimately be extricated from all his vices. Then
Brahmanand Swami asked, 'One who is not drawn to the Panchvishayas and
has discarded all vicious thoughts, and feels that he has known God, still he
experiences an emptiness and his heart remains devoid of all bliss. What can
be the reason for such a distorted. state of mind ?'
Shriji Maharaj, in reply said, 'It can be called the gross defect of a devotee
that even when his mind is stabilised and he possesses the requisite knowledge
of God, he does not feel fulfilled and gratified, where as on the other hand
mundane beings are caught in the vortex of the baser instincts like passion
anger, covetousness, infatuation, envy, hope, desire etc. and are greatly
oppressed under the agony of the Trividh-Taap. As for himself Lord
Purushottam has showered his grace upon him by inspiring in him the
knowledge of his divine form and has eradicated all his baser instincts. He
has also given him out of grace the divine contact of his Saints like Narad and
Sanaks, which is a great fortune endowed upon him. If he can not indulge in
such high thinking and feels depressed, he suffers from a gross spiritual draw
back, as a child can not realise the value of a touch-stone and· does not feel
fulfilled by having it, similarly such a devotee, in spite of his realisation that
Lord Purushottam has revealed his divine form to him, does not feel fulfilled
and' beats a retreat. If, however one feels that a particular devotee does not
behave in consonance with the code of ethical behaviour, and still he has
attachment for Satsang, one should realise that he really must have commited
sanctified deeds in his previous birth or in this birth, due to which he has
joined this holy Satsang. He therefore should be properly appriciated.' Saying
so, Shriji Maharaj said "Jai Satchitanand" and retired to his chamber.
Thus Ends Vachanamrit : Gadhada First - 24.
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