Prasang A Day

How Does a Spiritual Aspirant Attain Noble Virtues? “What is the reason behind a spiritual aspirant attaining noble virtues? Well, one develops an aversion for the world in proportion to the attachment one has for listening to the talks and discourses related to God; moreover, vicious natures such as lust, anger, avarice, etc., are also destroyed to that extent. Conversely, if someone is lazy in listening to those talks and discourses, then one should infer that he will not imbibe noble virtues. In fact, out of the nine types of bhakti mentioned in the scriptures, the bhakti of listening to spiritual discourses is considered to be the best. Therefore, one who possesses that form of bhakti will attain all of the various forms of bhakti up to and including profound, loving bhakti.”   [Gadhadã III-24]

The Need for Mandirs “I have thought and realised that if one maintains too much renunciation or too much compassion, then one cannot offer bhakti towards God, thus causing a breach of upãsanã. For example, from the past, we notice that upãsanã eventually perished in those who were extreme renunciants. Therefore, having thought about this, and for the sake of preserving upãsanã, I have relaxed the emphasis on renunciation and have built mandirs of God. Thereby, even if only a little renunciation remains, upãsanã will at least be preserved, and through it, many jivas will attain liberation.”   [Gadhadã II-27]

Without Bhakti, Atma-Realisation and Vairagya are Useless “A sãdhu who has attained ãtmã-realisation also possesses intense vairãgya; due to both of these virtues, he will not become attached to anything in any way. However, if he does not possess bhakti towards God, it is as good as preparing many different types of food dishes but not adding salt; i.e., all would be tasteless. In the same way, without the bhakti of God, ãtmã-realisation and vairãgya alone are simply useless; one can never attain liberation through them.”   [Gadhadã II-65]

Etiquette “Of course, if a sensuous person considered to be reputable in society comes to an assembly, then he should be respected accordingly and given a seat at the very front of the assembly. Such etiquette should be observed by persons possessing gnãn as well as by renunciants. If they do not, then the consequences can be detrimental…” [Gadhadã II-61]

God is Ever-Present in Akshardham “Moreover, God – Purushottam – forever remains present in that Akshardhãm. His will always prevails. While remaining in Akshardhãm itself, He manifests in whatever form is required in whichever brahmãnd…”   [Gadhadã II-42]

It Hurts Me Deeply “When an assembly has gathered, if a man or woman looks lustfully at someone else, then no matter how hard they may try to conceal it, it never escapes My attention. At that time, I become extremely displeased upon that person, and even My face turns red. It hurts Me deeply, but feeling obliged, I cannot say much. Furthermore, being a sãdhu, I keep My feelings within My heart, but if I were to adopt the ways of a king, I would punish that person severely.” [Gadhadã II-33]

What is the Atma Like? “… What is that ãtmã like? Well, within it there are no hindrances either of mãyã or the entities evolved from mãyã, i.e., the three gunas, the body, the indriyas and the antahkaran. Whatever hindrances do seem to be in the ãtmã are, in fact, due to ignorance…” [Gadhadã II-57]

Sweet Milk, Mixed with Venom! “Moreover, it is also natural to develop affection for those who perform one’s menial service, though they may not be one’s relatives. So, one who is wise should not keep affection towards a person who is serving one, even if the person serving happens to be a devotee of God. For example, if a snake has released venom into a mixture of milk and sãkar, the mixture also becomes poisonous. Similarly, out of his own self-interest, a person should not keep affection towards one who does his menial service, even if the person serving happens to be a devotee. Why? Because his jiva becomes attached due to that. Then, just as he thinks about God, he also begins to think about the one who serves his needs. For that person, this in itself is an obstacle in his worship of God – just as the young fawn itself became avidyã, i.e., mãyã, for Bharatji. In this manner, a devotee of God should totally shun all who obstruct his worship of God, knowing them to be avidyã.” [Gadhadã III-19]

A True Sadhu “… The enemies of lust, anger, avarice, etc., prevail strongly even in a sãdhu, but to please God, he would still forsake them; for only then can he be called a true sãdhu.” [Gadhadã II-33]

Fraternity Among Devotees “… In this way, we should foster fraternity among devotees of God by realising each others’ greatness.” [Gadhadã II-47]