When India was passing through many kinds of social, political and spiritual turmoil, Sriji Maharaj established satsang. Within one third part of a century He divulged His omnidoership, omnicausehood, omnisupportiveness, omnicontrollerhood and supremacy and revealed himself as manifest Purusottam. During His very short lifespan He initiated innumerable spiritual aspirants into paramhansa cadre, made countless householders remain engaged in devotional acts, built many temples and composed many scriptures. In short, He spread His own independent upasana.
Nahoti didhi nahoti sambali re,
Pragatavi evi punit, Purusottam pragati re
(He opened out such a novel path of salvation which was neither seen nor heard before.)
What would not be possible when Lord Himself takes incarnation? Even then it seems that there are two main reasons underlying the secret of this victory:
(1) He established His superiority without labelling others as inferior.
(2) Instead of taking resort to fruitless argumentationalism He moulded thousands of householders and renouncers such that they led a saintly life by living each and every main principle of scriptures.
Sriji Maharaj says that just as gods like Vishnu, Siva, etc. are recognisable to us, in the same way visistadvait and the eight scriptures like the Vedas etc. are recognisable to us. Because bhakti has to be performed with dharma, He presented the Siksapatri for the benefits of all jivas; and for revealing His upasana
He presented the Vachanamrut which contains the doctrines of His philosophy. Moreover, He declared in clear words, “As regards to other cults, if one may contain atmajnan, it may lack in vairagya and upasana; the other one may contain vairagya but it may lack in atmajnan and upasana.”
“Bhundo sidne bhatko chho matpanthma re lol
Avo satsang meline moksarup; narnari joie te avo…”
-“Sadguru Premanand Swami
(O fools! Leaving this satsang which itself is salvation, why do you all wander to different cults for salvation? Ladies and gentlemen! Join this satsang if you want liberation.)
Thus, instead of establishing a confined doctrine or cult, Sriji Maharaj established universally acceptable religion.
Preachings of Sriji Maharaj are so simple, easy and unambiguous that a spiritual seeker having pure character can easily understand the knowledge and greatness of Sriji Maharaj, and establish oneness with Sriji Maharaj. Vachanamruts which are discoursed by Lord Sri Sahajanand Swami alias Sri Swaminarayana are our holiest and best Srutis. Whereas discourses delivered by swahsiddha anadi mukta like Bapasri are our holiest and best Smrtis. The contents of the Vachanamrut are axiomatic; whereas the sermons delivered by Bapasri have to be supported by the Vachanamrut. Bapasri says, “My sermons are in the place of a grain, whereas Vachanamrut is in the place of meal.”
The main goal and gist of our Srutis is: unique upasana, faith only in His form and achievement of Sriji Himself- the Nonesuch. The central theme of these Srutis, i.e., the Vachanamrut concludes in the unique faith in the form of God. Each Vachanamrut begins with
the words, “Sriji Maharaj was sitting in the court of Dada Khachar wearing a particular dress and facing in a particular direction.” This description is indicative of this central theme.
If we go through scriptures written by our Sadgurus like Gopalanand Swami and others it seems that their ultimate goal and ultimate revelation is only Murti.
“Lord Purusottam Himself has come only this time.”
“The Lord is surrounded by white luminescence and one should take joy in Lord’s Murti in that white luminescence.
-Sadguru Gopalanand Swami
“The gist of Sankhya, Yoga, Vedant and Panchratra is Murti of Sri Hari only. We should acquire such knowledge with which we can observe and assess the happiness and rank of other celestial entities and then reach a conclusion that everything other than Lord is worthless.”
-Sadguru Gunatitanand Swami.
“In what comparision is the bliss of Aksardham and muktas when we receive the bliss of Murti? So much is the bliss of Murti.”
-Sri Abjibapa
In this way, sabij Sankhya claims that Sriji Maharaj is superior to Aksardham and anadi muktas in regard to form, nature and powers. So it is but natural that Sriji Maharaj is superior to Aksar and other incarnations. Therefore upasana of a single form (Sriji Maharaj only) is superior to the upasana of duo (Sriji Maharaj and Aksar). Such understanding is the pure form of upasana.
The purity of upasana is proportional to the
degree to which a worshipper establishes oneness with the worshipped. To achieve such oneness there are two famous paths: (1) Brahmajnan. (2) Bhakti (Devotion).
(1)Brahmajnan (Divine or spiritual knowledge)
Just as the body needs air at least that much or even more than that the soul needs scriptures and satpurusas. When the soul knows himself- who am I? Where do I come from? Where will I go? Since when and how much and what type of relation do I have with this world? What type of relation had I, or have I at present or going to have in future with the Supreme Lord Sriji Maharaj whose one tiniest work among His innumerable deeds is the creation of countless cosmoses? Then and only then it is more essential to recognise Him and become engrossed in Him more than the scriptures and satpurura.
“Je jenu chintvan kare te temay thai jay,
Sriji chinti Srij may thavu kit bhramar ne nyay”
Just as there are upasana rituals in Vachanamrut for the purpose of spiritual development by self-restrain i.e. to achieve oneness with our Lord Sriji by becoming engrossed in Him. Similarly, there is self-restrain for worldly affairs for His followers i.e. there are aids to assist upasana viz. religion, Knowledge, renunciation and devotion (bhakti) which are like pure water and in the same way it is there in our most Rev. Smritikars’ Scriptures. There are two kinds of devotees and there is only one path for the liberation so also there is only one upasana ritual; even then there are many according to the need of the seeker. In it Sriji shows only two kinds of rituals, taking into account the requirement of main two kinds of devotees-“One has the proper determination for God but he worships Lord with his physical intellect. The other worships God by imagining Lords Murti in his self in all three states i.e. awakened,
dream and subconscious and believes himself as supreme being (aham brahmasmi) which is above three bodies viz. physical, subtle, causal.”
To Worship for eight prahar (twenty four hours)-I am not body but I am soul dwelling in body- I am brahma– I am Aksar and in me Lord Purusottam constantly dwells.
-Sadguru Gunatitanand Swami.
“The devotee does all activities of Hari katha by listening and pondering, etc.; but he does it with the pride of his body as if the body has been affected by Rahu. Therefore puja should be performed after taking bath according to Vachanamrut (Amdavad-2) discretion.” “It is difficult for the jiva to tread on the path of liberation. So become satsangi though being in this world- to keep aside 10th or 20th part our income according to the command-to become saint-to associate with ekantik mukta after recognising him- to behave according to his command-to keep constant memory of God to overcome senses and conscience (antahkarana) and worship God in jiva. It is more difficult to meditate Murti by four kinds of destruction, by tranquillity, by achieving oneness with Aksardham with soul; and above all that it is the most difficult to develop love by very much love-oriented devotion in Murti and by taking care not to be driven in the happiness of Aksar, by remaining engrossed in Murti and becoming such mukta. For him there is end of all means and that devotee gets happiness of Murti and that happiness is like the happiness which God Himself gets.”
-Sadguru Gopalanand Swami.
Therefore one should believe oneself as the form of Sri Purusottam (G.F.V.-51) or the form of mukta of Purusottam (J.V.-1) or form of luminescence (G.M.V.-30 & 50). Just as you get darsan of the moon with the help
of the moon and darsan of the sun with the help of the sun but you cannot see the sun with the help of the moon. Similarly darsan of Sri Purusottam can be had with the help of Purusottam but by becoming the form of Mul-Aksar you cannot achieve Sri Purusottam, so you should believe yourself as the form of Purusottam.
-Sri Abjibapa.
The best state of upasana is upasak (worshipper) becomes the form of the one Lord whom he worships and enjoys the happiness of Murti. No covering can put barrier between the worshipper and the one (Lord) who is being worshipped and easily He can be realised. For this purpose our experienced Maharsis have told us to achieve oneness of our peculiar soul with omniscient sachchidanand brahma Murti’s luminescence or muktas or Sriji Himself but by not controversial discussion but by result oriented dissolution of knowledge and feeding that all elements are there in one another Great sages advise us to ponder on it.
Every worshipper can achieve his oneness with Sriji Himself means every mukta does not have relationship with individual excepting only Sriji. In other words there is no third person between Maharaj and mukta. In comparison with Sriji all muktas are nil but among themselves they are equal. Just is as an anadi mukta, similarly is the one who becomes an anadi mukta today or the one who will become an anadi mukta henceforth. Therefore Bapasri says that after achieving the state of salvation there remains nothing; e.g. the place where the means was performed or particular individual is his guru excepting Sriji.
With the feeling or thinking or attraction one should believe himself as the luminescence of Murti, mukta or the form of Purusottam and thereby either achieve or realise Sriji- no doubt it is difficult but not the
dictum- it is not so. Therefore according to one’s own choice one should begin to tread on particular path to achieve Sriji Himself but before achieving Sriji who will dare to become laughing stock in satsang society by reputing other path or means or thinking?
Though the situation is like this, those who have not studied comparative principles of visistadvait and kaivaladvait doubt that in it Maharaj and mukta become one so someone asked Sadguru Nityanand Swami if there would not be objection (in certain events). He replied, “Would not Sukmuni have understood that much which you have understood from the one who has taken objection. It has to be given much thinking. Therefore this doubt is symbol of an ordinary seeker supposed to be having the state of self-realised anadi mukta deprived of knowledge. Just see Bapasri says, “Anadi muktas dwell in Murti and they do not become one; live separately and live as servant. The one whose sight has not reached up to it, he would feel that he could become God but how can one become God? Because he is taking happiness from the Master and how can he forget the Master? Therefore the master-servant relationship is bound to remain. As and when the worshipper tries to develop atmabuddhi-closeness with the Lord (Sriji), he would feel the greatness, power, capacity and luminescence of Sriji very much limitless more than anyone else. Therefore he has more feeling of Master-servant than anyone else and it is natural. Therefore anadi muktas are the best of all. This is called upasana ritual or upasak purity.
Moreover for those having servant feeling towards Master, this path is easy to follow. To control senses-conscience is like riding a horse all over the earth and believing oneself as the form of brahma is like riding a horse in the compound. Besides learning sixty-four characteristics of a saint is as difficult as riding a horse
all over the earth (difficult task) and associating with a saint having sixty-four characteristics is as easy as riding a horse in the compound.
-Sadguru Gunatitanand Swami.
Once one satsangi asked our own Param Pujya Sadguru Swami Isvarcharanadasji, “How to dwell in Murti?” Then Swami replied, “How do you dwell in the body? If you want to eat loaves, you have to go to the kitchen. To dwell in Murti and to enjoy happiness of Murti can be done by lying in bed (means can be done easily)! What a fine explanation of what a fine question! Therefore it is difficult for the one who dwells in Murti to dwell outside and similarly it is difficult for the one who dwells outside to dwell in Murti.
In this way there is reference of achievement of goal through brahmajnan– thinking process can be seen in our Srti-Smrti at many places. But worshipping process shown by the authors of Srti-Smrti is true for all, path for those whose grasping power cannot catch this state. The achievement of Sriji is soon for one or all who tread on their suitable path. It is enough to grasp chiefly the way, method or the path through which Sriji can be realised.
(2) Devotion (Bhakti)
Devotion is that which the devotee does with the knowledge of greatness of Lord and deep love for him. That devotion is of two kinds (1) means (2) realisation. Devotional means is of nine kinds viz. hearing, etc. and 9*9=81 and 82nd is called realised love oriented.
In a letter Sriji Himself writes, “In this way when He enters independently in the space in the body by taking support of devotion and thinking, one can see the form of jiva which is as good as the form of Purusottam and Brahmamohol, etc. and thereby becomes free from doubt.” Moreover from Mankuva Sriji writes to Rajbai,
etc. and all men and women, “To ponder on Murti itself which is proof before our eyes from nail to head. All organs of body should be seen in organs of our body e.g. God’s eye in our eye, ear in our ear, leg in our leg and so on. Our own form should be considered as Murti so we should not consider ourselves separate from Murti; see Him with His eye; cut the diamond with the diamond, there is only God, I am not there; such tendency should not be allowed to go out of bhajan– it called Bhakti (devotion).”
In these both paths there is similar and common factor- inner knowledge or insight. Therefore Sriji writes that there is no happiness or peace in hearing Vedant scripture or Bhaktisastra. Further Sriji insists for treading us and for that purpose experimenting it and to test it, He says, “He has seen peace in the same way. If that word is mine, believe it to be true.” Now let us see the opinion of the writer of our Smrti about inner knowledge or insight:-
“To look constantly at Murti is insight.” The behaviour of God’s devotee according to insight is jnanyajna and by doing so realisation of supreme Lord, in his self which is brahma is its fruit.
-Bhagvan Swaminarayana.
To chant Swaminarayana, Swaminarayana from throat, in heart and in jiva (self), it should be done wherever you can. While doing so constantly look at Lord.” (addressing, Sadguru Sarvanivasanand Swami) “Keep on looking at Murti.”
-Sadguru Gunatitanand Swami.
“When one constantly sees supreme Lord in one’s soul, there remains nothing to be done.”
“When one understands greatness, one can keep on looking at Sriji.”
-Sadguru Gopalanand Swami.
“Therefore go on looking at Murti. Then only Maharaj will know that this poor fellow is persuading, so Maharaj will give (luminous) darsan soon. Go on looking at God’s Murti itself- go on looking till tears roll down your cheecks. Thus one should keep on looking with insight sincerely.” While meditating if every organ is seen, we should know that it is being looked with the tendency of eyes and when the whole Murti is seen we should know that it is being looked with the tendency of jiva and when one achieves oneness with Murti, there is no tendency: know that it is being looked by the power of jiva.
-Abjibapa.
Senses are easily won by the person who follows commands rather than by the person having keen renunciation. Similarly this path is easier, acceptable to all and connecting sequence than brahmajnan so all could naturally accept it. Moreover the seeker life time deeds the path of devotion before becoming worthier for brahmajnan and becoming the worthiest for brahmajnan or for the pleasure of Sriji or brahmajnan for the purpose of people- this is its pecularity. Therefore
‘Love thy Lord and love thy neighbour as thyself ‘
Refer 7th Vachanamrut of Loya chapter in which knowledge is said to be the best than devotion and in10th Vachanamrut of Gadhada Middle Chapter devotion is said to be better than knowledge, but both are equally admirable, such pure assertion has been clearly said by Bapasri in Rahasyarth brahmajnan and devotion looked difference in their ordinary form but they are synonyms for each other. Just as chitta (reasoning faculty) is controlled by prana and by controlling chitta, prana is
controlled. Similarly in absolute anusthan of any means will automatically end in the achievement of the other. Thus our Srti-Smrti is realised by every or different paths. Therefore to believe in one path of upasana system and discarding the other means refuting our own Srti-Smrti. Just as the forms of hathyoga, rajyoga, mantrayoga, layyoga are different but intention and the fruit of all is the same. Similarly the forms of all our afforsaid paths, means, system or thinking line are different but intention and the fruit is the same.
Now every seeker individually asks himself: all women love their husbands like Gopis even then why there is difference in achievement? There is progress from maya to Aksardham-who played the role, was it the wooden chariot or the horse or its charioteer. Similarly knowledge of brahma and devotion are recognised in all sects and in all times so it is there in satsang which is elsewhere but there is one thing (Sriji Himself) in satsang-is it there elsewhere? What reply will you get?
Thus this central point of our circle in the form of satsang is only Sriji: and there is all anadi muktas like Bapasri, all Sadgurus who are like pilgrims or dham and their talks, everything is there, there are subjective faculties, aids-means or focal point, radii in the form of Sriji.
Just as Sriji asserted Vedas, etc. eight Scriptures and in two slokas He has shown discretion of understanding scriptures. Similarly our Sadgurus have asserted and aligned principles of Sriji- they have done nothing excepting it.
Here someone may ask if there is any difference of opinion in respectable supreme satsang about this alignment system. Ready to interpret a particular meaning of this question is like touching its part:
similarly this can be suitable to some devotee according to his capacity of grasping. Therefore sincere efforts have been done to give detailed meaning. The seeker can satisfy by asserting it according to suitability of satsang individually or as a whole.
In scriptures there are several words viz. state of means/state of realisation (siddha), world perspective/ divine perspective (avarbhav/parbhav), variation of objects/ variation of sight, half truth or formal truth, fate/ efforts, activity oriented/ compassion oriented. They all should be divided subjectwise and should be co-ordinated so as to apply as per individual need and event.
According to this proverb if hundred persons having understanding nature come together there will be single opinion/resolution. It becomes worthy for ekantik. Discussion – pondering-exchange of knowledge among staunch ekantiks results in calmness of speech (becoming introvert). These apparent words lead staunch knowledgeable to the higher level of science. These words show the direction leading the learned to the attributes of sadhu and sadhu is led to the state of mukta. When this attitude is cultivated by the seeker and he aquires symbolic virtues for his own (self) development, he can easily achieve development of whole satsang society. Which kind of animal or bird creates contradiction or differences in such ideal ekantik? In the area of science and in the field of experience the bookish knowledge seems to be drop of ocean. Why will the one who swims in the sea try to save himself from the drop? This means why will he waste his energy and time in dry arguments? Therefore Bapasri says not to tread on that path.
Once, there was our most Rev. Anadi Muktaraj Sadguru Brahmachari Nirgunanandji was a realised yogi,
omniscient (antaryami), trikaldarsi (having power to know about present, past and future), and the enjoyer of happiness of Murti. Even today there are satsangis who have experienced his power. Someone from Gujarat had written a letter to him addressing him as Anadi Muktaraj so someone from Bhuj became disturbed and brought that letter to Bapasri!! Bapasri immediately retorted by saying, “If jiva, maya, God, brahma and Aksar, etc., are all called anadi then can he who is already an anadi mukta not be called anadi?”
In Samvat year 1906, our most Rev. Sadguru Gunatitanand Swami had talked about worship of supreme Lord Sriji in the assembly of Amdavad. This book contains a good report of this incident and it is worth knowing. Moreover someone instigated Acharyasri by telling him, Swamisri did not preach anyone about membership and charity. At that Swamisri said, ‘˜When and where will charity be given by the jivas to whom I am preaching Swaminarayana?’ Moreover Swamisri himself used to feed animals. Seeing that someone said, “Just see how much greedy he is! Such wretched and scattered slave of thinking may become victim of differences and opposition- it is obvious.”
Once a very knowledgeable, holy and moral character satsangi of Sadguru Gunatitanand Swami asked the question out of curiosity but not for the purpose of arguments, “How did Bapasri differentiate ordinary, ekantik, param ekantik and anadi.” At that he was immediately reminded of the talks of Sadguru Gunatitanand Swami in which there were two kinds (1) customary (2) ekantik. Bapasri calls them two kinds as ordinary and ekantik and Sriji Himself says in 6th Vachanamrut of Loya, “It is very rare to become ekantik after joining satsang!” In this there are two clear differences between ekantik and ordinary or customary. In the talks of Sadguru Gopalanand Swami there are
three kinds viz. jivan mukta, videh mukta and kaivalya mukta. Bapasri calls them as ekantik, param ekantik and anadi respectively. The characteristics of an anadi mukta are explained by Sadguru Gopalanand Swami as, “Just as the earth is in water and appears outside, similarly kaivalya mukta is always in Murti. Rivers merge in sea and extracts of many vegetables merge in honey, similarly an anadi mukta (in the state of liberation) merges in Murti. Sadguru Brahmanand Swami takes it as merging of sugar in milk. ‘˜Rasbas hoi rahi rasiya sang jyun misri paymanhi bhalii!‘ hearing this he said, “Talks of Bapasri, Sadguru Gopalanand Swami and Sadguru Gunatitanand Swami are one and the same. Whereas one is Sankhya-oriented and other is yoga-oriented. Therefore, he who makes a difference in knowledge of Sadguru Gopalanand Swami and Sadguru Gunatitanand Swami is a child and not learned. Sriji always tells loudly that if we know Maharaj and mukta as niskami (without sexual passion), nirlobhi (greedless), divine we shall also become such. The one does not know Bapasri as divine, also knows Sadguru Gunatitanand Swami as divine for the sake saying only (vice-versa). Therefore to become real disciple of Sadguru Gunatitanand Swami, we must become real disciple of Bapasri (vice-versa). Therefore unless the seeker himself becomes like Sadguru Gunatitanand Swami or Paravatbhai, it is his mistake to measure their divine knowledge by his illusive wisdom.
Moreover a satsangi asked what Aksardham is, where it is and which it is called and how much benefit one gets by knowing it because in satsang a particular section believes only and only Sadguru Gunatitanand Swami as Aksardham, where the other section believes only and only Sadguru Gopalanand Swami as Aksardham- it is a big difference and some give more importance to the worship of dual form: ‘˜Radha-Krishna’™, ‘˜Sita-Ram’ as Aksar-Purusottam = Swami +Narayana- how to understand it?
In satsang some believe Sadguru Gunatitanand Swami as Aksardham- the dwelling place of Sriji. Of course till they believe Rev. Swamisri, as Aksardham, it is not different from the principle of Sriji because Sriji Himself asks all to believe Aksardham as places where Sriji Maharaj stayed in houses of mud, places where He moved about, luminescence of Sriji’s Murti, similarly worshippers’™ (upasak) individual soul, so where is the harm in believing our Sadguru Swamisri as Aksardham. But when we believe Sadguru Gunatitananad Swami as Aksardham and refusing to accept Sadguru Gopalanand Swami who is also of Sriji as Aksardham, we are inviting sectarianism, scattering and controversy in supreme satsang. Because believing some special individual who is of Sriji as Aksardham we do not have any evidence in our holy Srti and Vachanamrut. Therefore Bapasri says there is no harm in believing all as those as Aksardham but believing only Murti as Aksardham is the best of all. Though our authors of Sruti-Smrti have done the evaluation of all elements from the earth to God, their central point is only Murti (Swaminarayana) and no other element. Therefore Bapasri says, “What is Aksardham- to keep Maharaj Murti. Keeping tendency in Murti, Murti, mukta and Aksardham are seen. There are many such words but there is not a single word which says that by keeping tendency in Aksardham, Murti, mukta and Dham can be seen. Therefore, our authors of Srti-Smrti suggest to overlook Aksardham which is the in form of Murti’s luminescence; animate or inanimate prakrti, ksar-Aksar, bound jiva or liberated jiva, all such sankalpas excepting Murti. The seeker himself should ask whether God is of Aksardham or Aksardham is of God- is Aksardham property of Murti or is Murti property of Aksardham! When the bride in the form of seeker marries Purusottam, she will automatically see movable and immovable property of her husband. Therefore, the one who remains engrossed in Murti does not wish need
or neglect of Aksardham excepting Murti. Therefore in the opinion of an anadi mukta, Sriji is the only Ultimate abode. Thus the use of second person is not seen in our scriptures: on the contrary the use of first person is seen at all places. Thus referring all scriptures, either of ours or of other incarnations, it seems that instead of worshipping dual form, the more importance has been given to the worship (upasana) of only one form Sri Swaminarayana.
Though meditating or worshipping Sriji along with Sadguru Gopalanand Swami or Sadguru Gunatitanand Swami or every mukta is not against the scripture, because out of four kinds meditation along with attendant is acceptable but comparing with worship of only form, this meditation or this worship is secondary.
The lioness milk can be stored in golden vessel. Therefore one should not be like lump of mud. Once a devotee went to Bapasri at Vrnpur, had darsan and was pleased. But after sometime when he heard different thoughts from a learned person about Aksar Brahmadham -he was displeased and even forgot the path of satsang. One time learned friend of the opposite party says, “Not only that the critic of Rahasyartha Pradipika is surely an anadi mukta; but its compiler must also be an anadi mukta– he must be so. Those who want to know much from Rahasyartha Pradipika can get from it. Otherwise as “Fault finders shall find faults even in paradise” Mr. Languin writes, “The one who cannot show or do better work than the other can find faults of others like a fool. Mr. Gold Smith and Coleridge hate them calling them as fault fining fools. Mr. Shailey writes, “Those throwing mud after writers are mostly fools and jealous of others’ virtues.” When learning turns in attributes of sadhu, there is love, mercy and peace of chitta (mind). Then where is the time to criticise over criticism? Of course, without these virtues man can
become learned but we can never become sadhu. Therefore such seekers should know that satsang needs the learned, but satsang has more need for such liberated souls who can mould many Satpurura with pure character. The learned have to become sadhu, to learn virtues of sadhu-whereas it is naturally there in liberated soul. The learned have to destroy their karmas of fate; whereas mukta destroys karmas, etc. of other jivas by sankalpa only and make them as they are. Many such examples can be seen from the lives of Sadguru Gopalanand Swami, Swarupanand Swami, Vyapakanand Swami, Gunatitanand Swami, Vasram Suthar and Sri Abjibapa. Therefore Bapasri says, “Muktas have such capacity that they can destroy karmas of innumerable births only by darsan.” “This yajna is as good as the yajna which was performed at the time of Parvatbhai’s last journey. This time whosoever had heard talks will be directly taken to Murti. If I am telling a lie, sin will be committed and if you trust, you will get as much as you wish.” How much insistence like Sriji! Therefore the work which a mukta can do in a minute cannot be done by innumerable learned in thousand of years. ‘˜Ati mota purusne asre re bale purva janmana pap’ (sins of the previous births are burnt by the great muktas). “We daily sing under the shelter of great muktas. Therefore before dunce seeker measures understanding of mukta with his illusive wisdom, he would ponder over aforesaid discretion and tread on the path of Murti, he can save himself from the modern belief and he can easily achieve development of self by becoming the form of Sriji. Before associating with Satpurura (sadhus) or studying any scripture, if the seeker trains that sight, there will not be any difference on his path.
Some say that one has to go in God’s abode after leaving this body and there one has to remain in the
seva of Sriji with a divine body; jiva is always atom so it cannot be split and so evolution of body is inevitable because Aksardham is a fixed place and it is not away even an atom; one can attain Aksardham in the physical body, such words only suggest oneness of chidakasa with Aksardham-how to understand it?
According to opinion of Ramanuj jiva is always an atom and cannot be split and it gets divine body in Aksardham; but according to the principle of Sriji (in the state of liberation) jiva comes into existence in the physical form by the wish of Sriji (Gadhada First Chapter Vachanamrut-37) (moreover there are three major differences since time immemorial whereas here they are five). Thus it is not against Visistadwait but the principle of Sriji is more enhanced than that. The other abodes have limit but Aksardham has no limit. Just as Sriji is omnipresent similarly abode of Sriji is also omnipresent even then it is the best of all. It is a mistake not to believe that evolution is there in the bodies of both- knowledgeable and ignorant; but not to believe that scientist- the experienced one realises and attains state of Murti in the physical body and it has no motion, is the greater mistake. Aksardham is millions of miles away for extrovert and still the time to go there; for introvert it is not away even an atom and he is already there. Therefore Bapasri says that coming and going is in the opinion of a sakam devotee.
If Sri Narnarayana desires satsang will progress and if he desires it will regress (Gadhada First Chapter Vachanamrut-74). “We should not imbibe fault of anyone.” Some spread one side tendency from such words by believing that wearing shoes means the earth is covered and they remain careless to the words of Sriji for improvement of satsang (G. F. Chapter Vachanamrut-18) and as such well-being of the whole is not therein
their heart; they can be called observer of religion but they are never the protector of religion. According to the time and situation every Satpurura considers various means for the development of satsang. Because what can any powerful soul do in the weak body? The case of A.D. 1920 was thankful to this. Thus the efforts of Bapasri in the development of satsang for individual, society was the foremost and unparallel and beyond words.
Thus Aksardham is away/ it is not even an atom away. ‘˜Jene bhavbrahmadik dev bhaje taji kamne re lol/ bhav brahmadikne nische marti nathi Purusottam pase bethani jagya jo’ (after leaving up passion Brahma and Siva and other gods do devotion of God. They do not get a seat to sit near Purusottam- it is firm). Sriji puts him who has shortcoming in other abode/other doors are closed; all are equal/ he who knows as all equal is debarred; to ask for happiness of Murti/ not ask; immanence/ transcendence; to imbibe fault/ not to imbibe; individual worship/ mass worship; individual/ mass development of satsang; entering Murti like sugar in milk/ entering means his mind constantly in Murti though outside of it; just as greedy in wealth, etc; the seeker has to co-ordinate such words.
The word ‘˜Yoga’ has been interpreted in many ways. Similarly there are many interpretations for entering Murti and they are true. Just as the first five steps of eight stepped yoga are external but they are steps of yoga and the other three which are internal are also steps of yoga; similarly remaining in front of Murti and enjoy its happiness is also called entering Murti and remaining engrossed in Murti and enjoying its happiness should also be known as entering Murti. Once somebody asked Bapasri how to dwell in Murti? And how to confirm that my soul is in Murti? Bapasri replied, “It can be confirmed by doing rosary, mental worship, meditation,
bhajan. Moreover, the other reply was given to someone else for the same question, “Jiva dwells in body. Similarly muktas dwell in Murti by becoming same as Murti, new muktas come in Murti but Murti does not become bigger and even if they are seen outside (in satsang) for the welfare of people Murti does not become weaker.” Someone asked Sadguru Vrndavandasji Swami, “Is it believed that muktas dwell in Murti is old or new?” Then Swami said, “Is the
belief that Swaminarayana is God, new or old?” The same question was asked to the experienced meditative person, who said, “This thing is there in scripture but the one who does not try to refer makes a mistake, and one who knows but does not try to experience it makes mistakes hundred times and the one who refuses to accept this nice principle of Sriji makes mistakes ten million times.
According to the 11th Vachanamrut of Sarangpur, Lakshmiji is sometimes merging and some times lives separately. Similarly the devotee also remains merged and sometimes remains in seva physically.” Now if one has to remain in seva of Murti by remaining separate in front of Sriji and if the principle that to remain merged engrossed in Murti is desired Sriji Himself would never said two kinds viz. some times merged and sometimes physically separate. By referring the words of Sadguru Gopalanand Swami, Sadguru Muktanand Swami, Sadguru Brahmanand Swami, Sadguru Niskulanand Swami, and Sadguru Bhumanand Swami, there is reference of these two kinds at many places. Therefore, anadi muktas entering Murti or merging is testified by scriptures, experienced one and by muktas is true.
From the philosophical point of view animate and inanimate prakrti (space, etc. five elements) can live among themselves in a special way; if inanimate-animate prakrti can live among themselves in a special
way, then the one who makes the formless soul as divine physical, cannot keep liberated soul in a special in realised-liberated state in His Murti means reducing the value of the power and principle of Sriji. Therefore, he who refuses the definition of ‘˜entry’ which states that the link of his mind constantly remains is worth thinking, but Maharaj and muktas are engrossed as sugar in milk. Those who refuse to accept the second fine definition of ‘˜entry’ should ponder repeatedly on the principle of Sriji. That Maharaj and muktas remain engrossed was the same thing or it becomes the same thing (one and the same entity)-it is not so; but both things engrossed in a special way is true (identical and real entities).
Therefore the engrossed state should not be given place in the principle of Sriji. This means deducting Sriji’s in itself. To believe one word of Sriji Himself and refusing to believe the other means as good as disrespect to words of Sriji Himself. Therefore, the seekers should co-ordinate real definition of two kinds of ‘˜entry’ according to individual’s capacity- it is beneficial.
Thus if we make comparative study of modern belief of Srti-Smrti with physical eyes (ordinary satsangi), there will be big difference of opinion, but with the inner eyes (ekantik) there will be real darsan of truth stated by Sriji about the belief. There was special need at the special time along with these talks and Rahasyartha Pradipika tika and it was fulfilled by Sriji Himself through the medium of Bapasri- this has been His great mercy which will be proved by itself.
Our beloved experienced Sadgurus have shown some means for different kinds of devotees having different kinds of thinking like means-remedy – technique- mantra as the medium and all these paths lead to the achievement of only Sriji. Just as famous saying ‘˜All roads lead to Rome.’ In the same way all paths lead to the achievements of Sriji. Therefore,
ekantik satsangi does not find any difference or contradiction in one sect which has only one mantra- only one dikha- only one scripture- only one upasana (worship)- this is very natural, but followers of other sects-spiritual path- followers of the path think that all behave as they behave.
The knowledge of Sriji and Sadgurus is one. The knowledge of Vachanamruts and discourses (talks) are same, it is perfectly similar with each other. Even then as there are many differences in the grasping power of the seekers, their understanding and faith, the ordinary satsangi, who sticks to the word and its meaning and has no study may find contradiction- it is but natural; but ekantik satsangi does not see any contradiction or difference in the knowledge of Sriji and Sadgurus though it may be of any anadi mukta, Sadguru who is like place of pilgrimage or Aksardham, of any Srti-Smrti or any group, because he has tasted depth of the knowledge of Bapasri and Sadguru Gunatitanand Swami -“To arrange words of muktas“-Synchronisation of similar thoughts and keep other thoughts for someone else- it is enough. This is the principle of Sriji and Bapasri. This is the secret of Vachanamrut, talks, our holy Srti-Smrti.
Just as passion gets obstructed by giving up objects of senses in physical body, but it is destroyed at root level by co-ordinating and keeping our aim with Murti in front, then doubts of mind and intellect goes away, but the doubts are removed totally by constantly thinking- pondering and practising it again and again. The only knowledge of scripture is literal (vachyartha) knowledge. When the knowledge reaches its climax by constantly remembering Sriji, all doubts are destroyed as a result his aim oriented knowledge becomes evident.
Extrovertly we cannot get the proper answer for all questions even though we may take all scriptures together. If we meditate on Maharaj and mukta in our
heart all our doubts will soon be resolved.
-Sri Abjibapa.
“The one who has achieved very much capacity in the form of calmness (upsam) will himself understand meaning of scriptures.” “When tendency is kept introvertly, there will be proper knowledge and there will automatically be proper understanding and meaning of the scripture.”
-Sadguru Gopalanand Swami.
Unless there is oneness with Him (pratilom) there will not be proper knowledge.
-Sadguru Gunatitanand Swami.
As ekantik satsangi gets achievement of Sriji Himself and anadi mukta, he gets equal love and joy naturally in the knowledge of Bapasri, etc. all Sadgurus. As there is proper understanding of view from the perspective of this world (avarbhav)-divine perspective (parbhav), state of seeker-state of realisation, difference in objective and subjective out look, devotee surprisingly ask where is the contradiction?
To write a preface on the discourses (talks) of Bapasri is like showing torch to the sun at noon – it all in vain, but the wise satsangi should take into consideration the present situation of satsang and will do the needful just as swan separates milk and water. If any shortcoming is found it should be taken as it may be due to grasping power of the writer. The devotee himself will present before the satsang telling about the similarity in the knowledge of Sriji and Bapasri, etc Sadgurus. Then how to resolve the remaining difference will automatically be understood by the whole satsang society. I conclude with prayer.
-Publisher’s Jay Swaminarayana.