Prasang A Day

The Greatest Advantage of a Human Body “… Thus, there is no greater advantage of possessing this human body than being able to constantly contemplate upon God in one’s heart – just as a person engrossed in the vishays constantly contemplates upon them in his antahkaran. Such a person is also the greatest amongst all devotees of God…” [Gadhadã II-48.7]

Who can be called a 'Yati'? Thereupon Brahmãnand Swãmi bowed before Shriji Mahãrãj and asked, “Mahãrãj, please reveal who can be called a ‘yati’?” Shriji Maharaj said, 'One who firmly observes brahmacharya and has conquered all of his indriyas should be known as a 'yati'; i.e., one who is like Hanumanji and Lakshmanji should be known as a 'yati'.' [Jetalpur-2]

Shriji Maharaj's Principle “Moreover, a devotee never deviates from one’s dharma. Hence, to perform the bhakti and upãsanã of God while maintaining one’s dharma is My principle.” [Gadhadã II-27.14]

Pravrutti for the Sake of God is Better than Nivrutti “The renunciant who has adopted the path of nivrutti and who has only the virtue of ãtmã-realisation can never be equal to the renunciant who has adopted the path of pravrutti. This is because although the latter is also a renunciant who has adopted the path of nivrutti, he engages in pravrutti for the purpose of being able to serve God and His devotees. Such a person should stay on the path of pravrutti while abiding by the niyams prescribed by God. However, he should never overdo or under-do his observance of those niyams. While discarding vicious natures such as lust, anger, avarice, infatuation, desires, cravings for taste, etc., he should follow the path of pravrutti for the purpose of serving God and His devotees. As a result, he will never become attached to anything. Compared to the renunciant who has only the virtue of ãtmã-realisation, this renunciant is far superior, and it is he who earns the grace of God.” [Vartãl-17]

Bandaging one's Wounds with Bhakti “… when a devotee of God sits to perform the mãnsi pujã of God or sits to meditate upon God, he remembers the times in the past when his jiva had succumbed to the panchvishays due to the influence of unfavourable circumstances or the influence of lust, anger, avarice, etc. For example, a warrior who returns injured from the battlefield rests on a cot because of his wounds; however, until his wounds are not dressed with bandages, the pain of the wounds does not cease, nor is he able to sleep. Only when bandages are applied to his wounds is he relieved of his pain, and only then is he able to sleep. In the same way, the jiva has been ‘wounded’ by the panchvishays due to the influence of unfavourable places, times, company and actions. Whichever of the nine types of bhakti relieves the pain of these ‘wounds’ caused by the vishays and makes one oblivious of the vishays themselves, should be thought of as the application of a bandage to the ‘wounds’. Also, that particular type of bhakti should be known to be one's inclination in worshipping God.” [Gadhadã III-15.4]

The Mind of a True Sadhu “… Therefore, only one whose mind has a craving for God and which becomes neither ‘hot’ nor ‘cold’ by the vishays should be known as a sãdhu.” [Gadhadã II-23.4]

Things a Devotee Can't do without “Even at present, the attachment a devotee has for the ten types of bhakti – engaging in discourses related to God, singing devotional songs, chanting His holy name, etc. – as well as the attachment he has for swadharma, vairãgya, ãtmã-realisation, keeping the company of the Sant and realising the greatness of God is such that he can in no way do without them…” [Gadhadã III-33.6]

Faith in God In the assembly, Shriji Mahãrãj sat contemplating for quite some time. He then opened His eyes and, looking compassionately at the assembly of devotees, said, “Today I wish to talk to all of you about faith in God, so please listen carefully. Shri Purushottam Bhagwãn, whose form is forever divine, is seated in Akshardhãm, which is as luminous as countless millions of suns, moons, and flames of fire. That same God assumes the avatãrs of Rãm, Krishna, etc., upon this earth for the sake of granting liberation to the jivas. Then, the jiva that develops firm faith in that God by profoundly associating with the Sant progresses spiritually day by day…” [Vartãl-12.2]

Who Should be Considered Great? “Secondly, in our Satsang one who is well-versed in the scriptures is not necessarily great. Who should be considered great? Well, he who, through vairãgya, considers all 14 realms to be as insignificant as a blade of grass; he who, just as he has firm attachment for his body, has firm conviction of God, i.e., Purushottam, as He is; and he who is oblivious to the world in the waking state just as he is oblivious to the world in the state of deep sleep – such a person is great in our Satsang.” [Jetalpur-3.11]

The Means to Transcend Maya “… Thus, the means to transcend mãyã is as follows: When the jiva comes into contact with the manifest form of Shri Purushottam Bhagwãn – who is beyond mãyã and who is the destroyer of mãyã and all karmas – or the Sant who has attained that God, then by accepting their refuge, the jiva can transcend mãyã.” [Jetalpur-1.6]