This Week In History(3) - 15 to 21 January

|| 15 January ||

|| 16 January ||

Vachanamrut Gadhada I-38
Shriji Maharaj says, “One whose mind entertains thoughts of God but not thoughts relating to the world should be considered eminent in our Satsang fellowship. Conversely, those who do not do this, are inferior.
“Furthermore, a householder should engage in worldly activities physically, but mentally – just like the renunciant – he should also remain free of worldly desires and should contemplate on God.”

Vachanamrut Vartal-9
Comparing the eternal divine bliss of God with the perishable material pleasures, Shriji Maharaj says, “When one attains samadhi of that form, then even if one experiences it for only a moment, the person who is engaged in worship feels, ‘I’ve enjoyed the bliss of God in samadhi for thousands of years.’ This is how one experiences the nirgun bliss of God’s form. On the other hand, even if one indulges in mayik pleasures for a long time, ultimately one feels as if it was momentary. Therefore, the nirgun bliss of God is eternal and imperishable, whereas the mayik pleasures are perishable.”

|| 17 January ||

Vachanamrut Gadhada II-45
Describing the consequences of pleasing and displeasing God and His holy Sadhu, Shriji Maharaj says, “If one performs some karma which displeases the Sant of God or an avatar of God, one will suffer miseries similar to those of Yampuri in this very body here in Mrutyulok. On the other hand, if one performs a karma by which God and His Bhakta are pleased, then, in this very body, one will enjoy bliss similar to that of attaining the highest state of enlightenment.”

|| 18 January ||

Vachanamrut Gadhada I-39
Shriji Maharaj explains, “There are two different states of those who have become muktas by worshipping God. For example, a person standing atop Mount Meru sees everything in the vicinity of Meru distinctly – the other mountains, trees, as well as the ground that supports the mountains and the trees. Similarly, those enlightened muktas who have attained savikalp samadhi see jivas, ishwars, maya, and their supporter, Brahma, as being distinct from each other. A person standing atop Mount Lokalok, however, sees everything in the vicinity of Mount Lokalok – the other mountains and trees, etc. – as being one with the ground, but he does not see them as being distinct. Similarly, those great muktas who have attained nirvikalp samadhi see jivas, ishwars and maya as being one with Brahma – but they do not see them as distinct entities.”

|| 19 January ||

Vachanamrut Gadhada I-40
Describing the difference between bhakti and upasana, “To worship God in these nine ways is known as bhakti.
“Upasana can be defined as having a firm conviction that God eternally possesses a form. Even if a person becomes brahmarup, that conviction would never disappear. Moreover, even if he happens to listen to scriptures propounding the view that God is formless, he would still understand God to always have a form. Regardless of what is mentioned in the scriptures, he would only propound that God has a form, never allowing his own upasana to be refuted. One who has such a firm understanding is considered to possess upasana.”

Vachanamrut Vartal-10
Shriji Maharaj guides, “When God is not manifest on this earth, one should seek the refuge of the Sant who has the realisation of God – because the jiva can also attain liberation through him. When even such a Sant is not present, one should keep firm faith in God’s murti and perform bhakti while observing swadharma – because doing so can also grant liberation to the jiva.”

Vachanamrut Gadhada III-30
Shriji Maharaj describes two things which he absolutely likes, “First, I like one who is firmly convinced that there is a mass of divine light which is chaitanya, and that the form of Shri Purushottam Bhagwan forever resides at the centre of that mass of light; and with that belief, he worships and offers bhakti to that God. On the other hand, I do not like one who believes in and worships only the chaitanya divine light; nor do I like one who does not believe God to forever possess a form; nor do I like one who does not worship God. Secondly, I like one who endeavours in austerities, yoga, vairagya, developing an aversion towards the panchvishays, etc., in order to please God – without any form of pretentiousness. Seeing such a person, my mind becomes pleased, and I feel, ‘He should be congratulated for behaving in that manner.’

|| 20 January ||

Vachanamrut Gadhada I-41
Shriji Maharaj describes the whole process of cosmic creation, “At the time of creation, Purushottam Bhagwan – who transcends even Akshar – inspires Akshar. As a result, Purush manifests from Akshar. After entering Akshar, Purushottam enters Purush, and in the form of Purush, inspires Prakruti. In this way, as Purushottam successively entered the various entities, the activities of creation took place. Thereafter, Pradhan-Purushes were produced from Prakruti-Purush. From Pradhan-Purush, mahattattva was produced. From mahattattva, the three types of ahamkar were produced. From ahamkar, the bhuts, the vishays, the indriyas, the antahkarans and their presiding deities were produced. From those, Virat-Purush was produced. From the lotus extending from his naval, Brahma was produced. From that Brahma, Marichi and other prajapatis were produced. From them, Kashyap and other prajapatis were produced. From them, Indra and other deities, the demons, and all of the mobile and immobile creation were produced.”

|| 21 January ||

Vachanamrut Gadhada I-42
Shriji Maharaj warns, “No matter how great one may be, worldly influence only leads to harm. Conversely, regardless of how grave a sinner a person may be, if he maintains profound association with God – who is satya – then that person also becomes absolutely pure and attains liberation.”