Prasang A Day

The Sant who is Worthy of Being Worshipped on par with God “What are the characteristics of a Sant who is worthy of being worshipped on par with God? Well, such a Sant suppresses the actions of mãyã’s gunas – the indriyas, the antahkaran, etc.; but he himself does not get suppressed by their actions. In addition to this, he only performs activities related to God; he is staunch in his observance of the five religious vows; and believing himself to be brahmarup, he worships Purushottam Bhagwãn. Such a Sant should not be thought of as a human being, nor should he be thought of as a demigod, because such behaviour is not possible for either humans or demigods. Indeed, even though that Sant appears to be human, he is still worthy of being worshipped on par with God. Therefore, whoever desires to attain liberation should serve such a Sant…” [Gadhadã III-26]

Understanding God's Glory Eradicates Egotism “… Therefore, if a person realises the greatness of God and a sãdhu in this way, egotism, jealousy and anger can no longer persist. Moreover, he would behave as a servant of servants before them; and no matter however much they insult him, he would never think of leaving their company and going away. Also, he would never feel in his mind, ‘How long should I tolerate this? I will just stay at home and engage in worship there.’ Thus, if one understands God’s greatness in such a manner, egotism is eradicated.” [Gadhadã III-28]

As You are Devotees... “Furthermore, as you are devotees of God, I do not wish to leave any form of improper swabhãvs within your hearts…” [Gadhadã II-45]

Engaging in Faithful Bhakti “… Therefore, one should not knowingly engage in bhakti that would cause one to be disgraced. Instead, a devotee of God should thoughtfully engage in faithful bhakti – like that of a faithful wife.” [Gadhadã III-16]

The Simple and Concise Definition of Maya “In this world, everyone talks of mãyã. I have seen the characteristics of that mãyã as follows: Affection for anything other than God is itself mãyã…” [Gadhadã II-36]

The Simple and Concise Definition of Maya “In this world, everyone talks of mãyã. I have seen the characteristics of that mãyã as follows: Affection for anything other than God is itself mãyã…” [Gadhadã II-36]

Only through Upasana of God Can One see the Atma and Brahma “I have heard all of the scriptures and have formed a principle. I have also travelled throughout this land and seen many realised yogis.” So saying, He narrated the stories of Gopãldãsji and other sãdhus. He then continued by saying, “I believe that it is impossible to see the ãtmã and Brahma without the upãsanã and meditation of God’s form. Only through upãsanã can the ãtmã and Brahma be seen; without it, they cannot be seen. In fact, wishing to see the ãtmã and Brahma without upãsanã is like attempting to lick the sky with one’s tongue; even if one tries for a hundred years, one will never be able to taste it as sour or salty. Similarly, the ãtmã and Brahma simply cannot be seen without the upãsanã of the form of God – regardless of the efforts one may resort to…” [Gadhadã III-36]

What is the Purpose of Other Endeavours if Liberation is Attained Only By The Refuge of God? Next, Shriji Mahãrãj asked Nityãnand Swãmi a question, “Is there only one means to attain God, or are there many? You may say that God can be attained by four means – gnãn, vairãgya, bhakti and dharma. But if God is attained by these four means, then the principle that liberation can be attained exclusively by seeking the refuge of God does not stand. ” Nityãnand Swãmi tried to answer the question in many different ways but was unable to do so satisfactorily.  So Shriji Mahãrãj said, “Liberation is only attained by the refuge of God. However, God is very powerful; even the demigods such as Brahmã and others live under His command. In fact, out of fear of God, even the causes of all of the brahmãnds, namely kãl, mãyã, etc., conscientiously follow His commands. Obviously then, a devotee of God should also strictly follow God’s commands; that is the very characteristic of a devotee of God. For this reason, all other spiritual endeavours should also be performed strictly. Thus, liberation is possible only through God, whereas those other spiritual endeavours are for the purpose of pleasing God. That is the only answer to the question.” [Gadhadã II-66]

A Word of Advice “Therefore, all of you householders and renunciants should abide by the following practice: Those who are considered to be respectable in society and worldly affairs should in no way be insulted in an assembly. If they are dishonoured, it will definitely lead to problems and create hindrances in worship. For this reason, then, all satsangi householders and renunciants should firmly abide by this principle of Mine.” [Gadhadã II-61]

The Fruit of All Spiritual Endeavours is Satsang “In fact, the fruit of all spiritual endeavours is satsang. In the 11th canto of the Shrimad Bhãgwat, Shri Krishna Bhagwãn says to Uddhav, ‘I am not as pleased by ashtãng-yoga, thoughts of sãnkhya, scriptural study, austerities, renunciation, yoga, sacrifices, observances, etc., as I am pleased by satsang.’ In fact, it appears to Me that all sanskãrs one has gathered from previous lives have been attained through association with the Satpurush. Even today, those who obtain sanskãrs do so through association with the Satpurush…” [Gadhadã III-2]

What is The Reason Behind Godly And Demonic Jivas? Thereupon Shobhãrãm Shãstri asked a question: “Mahãrãj, there are two types of jivas: godly and demonic. Have they always been so since eternity, or have they become so due to association?” Shriji Mahãrãj replied, “In the beginning, during the period of dissolution, both types of jivas, godly and demonic, are absorbed within mãyã. Then, when the cosmos is created, both types of jivas emerge, each with its own nature. There are also those ordinary jivas who become godly or demonic due to association with godly or demonic jivas. Also, there are some godly and demonic jivas who gradually develop such a nature due to the karmas they perform. But mainly, the cause of such godly and demonic natures is the grace or the wrath of the Satpurush…”  [Vartãl-15]