॥ શ્રી સ્વામિનારાયણો વિજયતે ॥


Spiritual Discourses

by Bhagwan Swaminarayan



On Chaitra sudi 6, Samvat 1882 [13 April 1826], Swāmi Shri Sahajānandji Mahārāj was sitting leaning on the cylindrical pillow on a cushion that had been placed in the south-facing balcony of the mansion in Jetalpur. He was wearing a white khes with a border of silver threads. A white pāgh with a veil of flowers adorned His head, and He had also covered Himself with a blanket of white flowers. In addition to this, His entire body had been anointed with sandalwood paste mixed with saffron. Garlands of guldāvadi flowers were placed around His neck as well. At that time, an assembly of munis as well as devotees from various places had gathered before Him.

Then addressing the entire assembly, Shriji Mahārāj said, “In this realm, the jiva attains liberation only by the following means: faith in the manifest form of God, His darshan and His constant remembrance. After all, it is said in the Shrimad Bhāgwat that even those who insulted God, namely Kansa, Shishupāl, Dantvakra, etc., attained liberation since all of them had constant remembrance of God. Thus, liberation is attained by constantly remembering God. And since all of you possess such remembrance, your liberation is assured.

“Having said that though, you should still observe the codes of dharma prescribed by Me in all respects for as long as you have consciousness of your bodies. You may claim, though, ‘If a person has attained God and constantly remembers Him, why does he need to observe religious vows?’ Well, in reply to that, consider the difference between one who firmly observes the vows and one who is slack in his observance. Allow Me to explain that difference to you. Even though both remember God, the person who does not observe niyams can only earn liberation for himself, but he cannot help other jivas attain liberation. Also, he does not become an ekāntik bhakta, nor does he attain the nirgun abode of God. Although he does not have to undergo births and deaths, he cannot stay in the Satsang fellowship.1

“All of you, however, are the best type of devotees. In fact, sādhus such as yourselves who observe niyams are of a totally different category. For that reason, whoever feeds you sincerely will earn the merits of performing millions of sacrifices and will ultimately attain liberation. Whoever touches your feet will be freed of their sins committed in millions of past lives. Anyone who kindly offers you clothes will also attain ultimate liberation. Whichever rivers and lakes into which you dip your feet become like places of pilgrimage, and any tree that you have sat under or eaten fruits of will also definitely benefit. If someone devoutly does your darshan, or if someone devoutly bows before you, then all of his sins are destroyed. Moreover, whomever you talk to about God and whomever you inspire to observe the niyams related to dharma will attain liberation. In fact, all of the actions of sādhus like yourselves who observe niyams are redemptive. This is because you have the firm refuge of the manifest form of Shri Narnārāyan Rishi. That Shri Narnārāyan Rishi is always present in your assembly. This is the answer to those two points.

“If again you may claim, ‘If we have a firm refuge of God, why do māyik gunas still pervade us?’ Then let Me say that it takes Me no time at all to eradicate the six physical and emotional sensations and the māyik gunas from all of you. In fact, it would take Me no time to enable all of you to recall your countless previous lives and to be able to perform the creation and other processes of countless brahmānds. Nevertheless, I have kept you like this and have suppressed your powers because it is My wish to do so and for the purpose of enabling you to attain the bliss of the manifest form of God. What is more, all of you have currently attained Shri Purushottam who is incarnate in the form of Shri Narnārāyan Rishi. Therefore, relinquish all doubts and happily engage in worship.” Saying this, Shriji Mahārāj became silent.

Thereafter Āshjibhāi asked Shriji Mahārāj a question, “Mahārāj, how is it that one attains liberation by keeping enmity towards God? Please do tell us.”

Shriji Mahārāj replied, “Once King Drupad wished to have his daughter Draupadi married. So that she could select a bridegroom, he arranged a grand function in which he invited all of the kings. Dronāchārya also came, as did the Pāndavs. Then all of the kings took turns to try and pierce the fish, but none were able to do so. Thereupon Yudhishthir said, ‘I will pierce the fish.’ Having said this, Yudhishthir took aim. Dronāchārya asked him, ‘Can you see this assembly?’ He replied, ‘Yes, I can see it.’ Again Dronāchārya asked him, ‘Can you see your body?’ He replied, ‘Yes, I can see it.’ Then Dronāchārya said, ‘You will not be able to pierce the fish.’ In this way, four of the brothers were unable to pierce the fish. Thereafter, Arjun stepped forward. He picked up his bow and took aim. Dronāchārya asked him, ‘Can you see this assembly?’ Arjun replied, ‘No, I cannot see the assembly, and I cannot even see the fish. Instead, I see only the bird attached to the fish.’ Hearing this, Dronāchārya said, ‘Focus on its head.’ Arjun adjusted his aim and said, ‘Now I do not see even the bird; I see only its head.’ Finally Dronāchārya said, ‘Now take your shot.’ Arjun then pierced the fish’s head. In this manner, if all of one’s vruttis are focused on the form of God, then one can attain liberation even with a feeling of enmity towards God.

“For example, when the vruttis of Shishupāl, Kansa and others became completely engrossed in Shri Krishna, they attained liberation. But if a person does not know how to bear malice towards God in this manner, then he is consigned to narak. Rather than this, it is much easier to engage in the bhakti of God. Conversely, though, one who worships God with such a malignant intellect will never cease to be called demonic and can in no way be called a devotee.

“Thus, if one wants to forsake the evil practices of the demons and join the ranks of Dhruv, Prahlād, Nārad, the Sanakādik, etc., engaging in the worship of God by offering bhakti is far better.”

Having heard Shriji Mahārāj speak in this manner, everyone in the assembly experienced profound bliss.

Vachanamrut ॥ 4 ॥ 273 ॥

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This Vachanamrut took place ago.


1. These words can be understood this way:

(1) If one has faith in the manifest form of God, then he certainly has firmness in observing niyam-dharma. (Vachanamrut Gadhada II-13, Gadhada II-16, Gadhada II-27). Therefore, one who lapses in observance of niyam-dharma has some deficiency in his faith of God. And if there is a deficiency in faith, then he cannot attain ultimate liberation, meaning he does not attain Akshardham. (Vachanamrut Gadhada I-63, Gadhada I-72, Panchal 7, Gadhada II-13, Gadhada II-14)

(2) One who does not observe niyam-dharma but has even a slight faith in God can liberate himself; meaning, he becomes free from the cycle of births and deaths, does not have to suffer in narak, and does not suffer from being born as the 8.4 million lifeforms. (Vachanamrut Sarangpur 4, 11) Because of the strength of his faith - albeit slight - and sanskārs, he will attain another human birth to destroy any deficiency remaining and attain Akshardham. (Vachanamrut Gadhada II-16, Gadhada II-25)

(3) One who has faith yet is lapse in niyam-dharma cannot liberate other jivas. The sadhus and devotee who have the refuge of Parabrahman and Aksharbrahman can certainly guide and inspire other jivas on the path of liberation - and hence liberate jivas in this capacity, although only Parabrahman and Aksharbrahman actually grant ultimate liberation (Vachanamrut Jetalpur 1). However, the guidance offered by sadhus and devotees who themselves are lapse in niyam-dharma has no effect and other jivas are not inspired to tread the path of liberation by their words.

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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