॥ શ્રી સ્વામિનારાયણો વિજયતે ॥


Spiritual Discourses

by Bhagwan Swaminarayan



On Fāgun vadi 6, Samvat 1882 [29 March 1826], Swāmi Shri Sahajānandji Mahārāj was sitting on a cushion with a cylindrical pillow that had been placed on a decorated cot on top of a square platform facing the mandir of Shri Narnārāyan in Amdāvād. He was dressed entirely in white clothes. Garlands of roses were placed around His neck, and tassels of chameli flowers were dangling from both sides of His pāgh. Bunches of roses were also placed upon both of His ears. In addition to this, Shriji Mahārāj had taken a large bunch of roses in His hand and was gently rubbing it along His face. At that time, an assembly of munis as well as devotees from various places had gathered before Him.

Then, after the evening ārti, Kubersinh asked Shriji Mahārāj a question, “Mahārāj, please reveal how the conviction of God that a person has firmly established in his heart would never falter.”

Shriji Mahārāj first commented, “Everyone should hear the answer to this question, so please listen attentively.” He then said in reply, “If one knows the greatness of the manifest form of God, then one’s conviction never falters. I shall now explain that greatness.

“All of the avatārs of God manifest from the very God that is present in this Satsang fellowship. That is to say, He is the cause of all of the avatārs and is the antaryāmi of all. It is He who, in Akshardhām, is radiant, full of countless powers and eternally has a form. He is also the Lord of all of the lords of the countless brahmānds; He is even the cause of Aksharbrahma. When that God manifests and adopts the behavior of Rushabhdev, He is known as Rushabhdev; when He accepts the divine ways of the avatār of Rām, He is known as Rāmchandra; and when He performs the divine actions of Shri Krishna, He is known as Shri Krishna. In this way, whichever behavior of the avatārs can be seen in God, it should be understood that all of the previous avatārs of God have manifested from Him, and that He is the ultimate cause of them all. If one understands this, one’s conviction never falters. But if one does not understand this, one’s conviction may falter somewhat. That is the answer to your question.”

Shriji Mahārāj then added, “Furthermore, that same Shri Krishna Bhagwān took birth as Shri Narnārāyan from Dharma and Bhakti. Therefore, realizing this Shri Narnārāyan to be My form, I have insistently installed his murti for the first time here in Shrinagar. Therefore, no one should perceive even the slightest difference between Shri Narnārāyan and Myself. It is He who is the dweller of Brahmadhām.”

Hearing Shriji Mahārāj say this, Kubersinh asked further, “Mahārāj, what is that Brahmapur like? Please describe it and the devotees of God that reside there.”

Shriji Mahārāj explained, “It is aksharrup Brahma which has become the abode for Shri Purushottam Nārāyan to dwell in. That Aksharbrahma in the form of the abode of God is eternal in comparison to all the other aksharbrahmas.1 Within that Brahmadhām, there are several types of palaces. Each palace has various types of decorative balconies and terraces. There are also many different types of fountains and many different types of gardens. The gardens contain innumerable flowers of innumerable species, each one radiant. It is so beautiful that it cannot be compared to any other abode. It is also called Golok. In addition, its splendor is countless times more than the divine riches of countless other abodes.

“That abode is also limitless. Just as there is no limit to ākāsh, regardless of the direction in which one looks, similarly, there is no limit to Brahmadhām. Whether above, below or in the four directions, there is no boundary to the abode of God. This is because it is boundless. If one were to try to reach its end, one would realize that it is endless. Such is the vastness of Brahmapur.

“Also, the objects within Brahmapur are all divine and composed of chaitanya. Countless attendants, who are also radiant and have a divine form, reside in that abode. There, they are forever eager for the service of God, the antaryāmi of all life forms. It is the same master of that abode - the lord of Akshar and the muktas, Parabrahma Purushottam - who is present here in this Satsang. Only one who has such faith attains Brahmadhām.”

Vachanamrut ॥ 6 ॥ 266 ॥

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This Vachanamrut took place ago.


1. Here, ‘other aksharbrahmas’ should be understood to mean ‘muktas who have become like Aksharbrahma’.

Prakaran Gadhada I (78) Sarangpur (18) Kariyani (12) Loya (18) Panchala (7) Gadhada II (67) Vartal (20) Amdavad (3) Gadhada III (39) Bhugol-Khagol Additional (11) Additional Info Vachanamrut Study People in the Vachanamrut Vachanamrut Introduction Vachanamrut Principles Vachanamrut Preface Pramukh Swami Maharaj’s Blessings Vachanamrut Calendar Paratharo 4: Auspicious Marks Paratharo 5: Daily Routine Appendices

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