Shree Swaminarayan Temple, Itasca

Jay Shree Swaminarayan



Redemption Faith and method

On the fourteenth day of the second fortnight of the month of Kartik Samvat 1877, about an hour ater sunrise, Shriji Maharaj was seated in the Durbar of Shri Sura Khachar at Loya. He had put on a white turban. He was dressed in all white clothes. Munis and Bhaktas from the different places were assembled before him.

Then Akhandanand Swami asked, "There are millions and millions of macro- cosms. In each of these macrocosms, does God appear in the form in which he appears presently here or not ?"

Replying to the question, Shriji Maharaj said, "Bhagwan always resides in his divine abode, Akshardham. Millions of Pradhan Purushas evolve out of Mul Maya and out of these Pradhan Purushas evolve millions and millions of macro- cosms. God who resides in Akshardham, when desires to manifest his divine form in the infinite number of macrocosms for the sake of his devotees; he so reveals himself in the infinite forms."

Again Akhandanand Swami asked, "Shri Krishna is described to have a divine form like a human being. He is the ultimate truth. How then does he appear as Matsya, Katchha, Varaha, Nrisinh and various other forms ? Again, do the nature of redemption and the form of God vary in all universes or are they the same ?"

Shriji Maharaj said in reply, "Bhagwan - the Lord - has originally the form of a human being yet he is totally divine. He, however, manifests his divine form in various universes in the form which he desires and some times according to the demands made upon him by devotees for various reasons. He appears accordingly and manifests his divine powers to the extent of the mission involved. He always has a human form, but sometimes he exhibits four hands, eight hands and an infinite number of hands also. He manifests himself in the form of Matsya, Katchha etc. for specific reasons. But he, forever and always, stays in his divine abode Akshardham. He is yet immanent and his immanence in the form of his Antaryami Shakti is felt in various universes. Bhagwan Ved Vyas, when calling his son Shukdev, spoke through the various media of the movables and immovable, and Shukaji also responded similarly through those media, which feat is possible for those Yogis who have attained a very high stage. They possess this power of becoming immanent by the grace of God. Then why is it that God, who is Yogeshwar and the master of such infinite Yogic feats, can not manifest in whatever form and wherever and whenever he desires ? And what is surprising about it ? An ordinary magician by his various magical feats astounds people, then how can God, the source of all Yogic feats and beyond conception be known by ordinary Jivas ? The Shrimad Bhagwat says, "Only some have been able to conquer Maya. It is difficult to imagine the force of Maya." Even Brahma im- posed human instincts on God. Therefore, those who can not realize the divine nature of God, and impose human instincts upon him, are not said to have over- come Maya. The feeling, "Why God behaves in this manner", makes one i~* - sacrilegious. Therefore, the wise should always feel that God - the all divine - acts only for the beneficence of his devotee. His actions are always meaningful and divine. Devotees with such wisdom are said to have transcended Maya.

The process of redemption is the same in all the universes, yet the nature of redemption varies according to the intensity of the faith of the devotees. The actions of the devotees which have the influence of Gunas also put them in three different categories the best, medium and average. The path of redemption is one which carries the aspirants to God - the one and unparalleled, whose equivalence is not attained by any one, not even by Akshar. This principle should be properly inculcated.

Then Muktanand Swami asked, "Jinabhai is in a depressed mood today and feels that since Maharaj did not go to his house, why should he stay in the house now ?" Hearing this Shriji Maharaj said, "One who gets so frustrated does not have the depth of devotion to God. Therefore, it is a very sad aspect in devotion to feel such frustration." Then Jinabhai said, "It is generally felt that when God and his saint visit the devotee's houses, they become pleased and when they do not so visit them, naturally they feel sorry and experience frustration." Shriji Maharaj said, "One should always be in a pleasing mood when God and his saints visit one's home. But one should not feel unhappy if they do not come. Such frustration always brings miseries. Therefore, one should, by strictly remain- ing attached to one's Dharma, offer devotion to God, but should never feel frus- tration, if desires are not fulfilled. If God orders someone to go to a certain place, and if he does not desire to go and loose his mood, then the reminiscences of the various blissful experiences which he may have enjoyed will be forgotten. Such melancholy mood effaces from his mind the various spiritual talks that he may have heard from God. It ultimately creates Tamas in the mind and makes his frustration more intense. In such indifferent mood, although he may go, wherever he is asked to go, he is not likely to observe fully the holy orders.

Therefore, a true devotee should always be in a pleasant mood and should offer devotion to God in a happy mood. In spite of all adverse factors, he should never loose his happy mood."

Thus Ends Vachanamrit : Loya - 4.

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