Shree Swaminarayan Temple, Itasca

Jay Shree Swaminarayan

Eradication of Vasana.


Devotion. Cosmic catagories.

God in a temple

On the nineth day of the second fortnight of the month of Shravan of Samvat 1876, Swami Shri Sahajanandji Maharaj was seated on a cot in veandah facing north in the Durbar of Shri Jiva Khachar at Sarangpur. He was dressed in white clothes. Saints and the devotees from the various places were assembled before him.

Then Muktanand Swami asked, "Please tell us the most effective and single method for eradication of Vasana." Then Shriji Maharaj said, "One who possesses an immutable faith in God and the fullest trust in the truthfulness of his spiritual talks and also in the talks of the saint who has realised him fully, has deep love for him, and possesses the knowldge of his divinity (thought in human form) in its fullest glory, his Vasana will totally be eradicated. However, if he has the impeccable knowledge of his transcendental divine form in human manifestation, the other three, such as faith, trust and deep devotion, even if they may be less in intensity would develop in direct proportion to such knowledge. But love or devotion without having the knowledge of the full - ledge glory of God would ultimately vanquish, just like a girl affected by tuberculosis dies without attaining maturity. Devotion which is devoid of the knowledge of God gets extinct in the intial stage only and the redemptive virtues of Sam, Dam etc. even if they have developed, would vanquish from the heart. And devotion with such knowledge of the greatness of God generates within one all the redemptive attributes. Therefore, one who realises the glory of God mid offers worship to him with such - awareness will be expiated of his Vasana."

Then Swayam Prakashanand Swami asked, "When the is inherently associated with their respective bodies and when are they said to be separate ? And how can Purushottam Bhagwan be said to be concomitant with all of them and still separate from them as an independent entity ?" Shriji Maharaj said, "When the Jiva in a completely identified state with his body and in such state suffers the agonies of birth and deaths, he is said to be inherenty associated with his body. But the , as separate from the body is all - powerfull and can not be cut, pierced and is etenal. Similarly, Ishwar, when in inherent association with his three bodies - Virat, Sutratma and Avyakrot, is said to have identified with his body. But as a separate entity he is beyond the influence of his body, the cosmos and is known as - Satchitanand. When Akshar inspires Prakriti and Punish for a cosmic evotion and as also the sun, moon and the various demi - Gods for their proper functioning, he is said to be concomitant with all of them as their inspirer. As separate and beyond all of them, Akshar is said to be contained as Sharira only by Purusottam Bhagwan and does not sustain even a trace of the Upadhi attached to Prakriti and Punish. Purushottam Bhagwan as witness, is said to be associated with bound Jivas5 and released Jivas5, but he is above their states of bondage and release. He also acts as a witness in Jivas5 bound by Maya and also in Jiva eleased by Maya and still beyond them. He is also the witness to both Ishwar and Akshar and is still separate from these adjuncts. As separate from Jiva, Ishwar and Akshar, Purushottam Bhagwan is beyond all of them and transcends them."

Then Muktanand Swami asked, "Is the significance of the glory of Darshan, Namjapa and Sparsh of God meant for devotee only or for all ?" Shriji Maharaj then said, "The modes of Darshan etcetera differ with the intense cravings of the devotees who in their state of such intensity see God not merely with their eyes but also with their mind, which is withdrawn from the objects and is totally applied to God. Similarly, the mind enjoys the touch of God through the touch organ and chants Namjapa with the tongue. This process of associating the mind intensively with Darshan, Namjapa' and Sparsh of God through their respective media bears an everlasting impression of the image of God in the heart, which impression is never effaced. The Bhagwat describes such experience which the Gopi's enjoyed after they touched the feet of Shri Krishna, "Oh, Bhagwan ! since the day we touched your feet, devoid of you the pleasure of the world ae like poison to us." Therefore, through the functions of all the cognitive organs if the mind is applied, the experience of the bliss of God so enjoyed remains ever lasting and never passes away any time as even the worldly pleasures, enjoyed by the people with deep attachment of mind retain the deepest influence in the heart. This mode of applying the mind through the sense - organs has - significance only to the devotee who realise; the glory of Darshan, Namjapa and the Sparsh of God. Others whose minds are diffused in the enjoyment of the various worldly objects even if they have the Darshan and the touch of God, the effect would fade out either in a day or in five days or in fifty days or within six months or in a year or five years. At the most, beyond infusing some Samskaras in their hearts, such Darshan does not retain an important impact on their heart.

Thus Ends Vachanamrit : Sarangpur - 5.

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