Prasang A Day

The supreme God who manifests on earth out of compassion ... the form of God in Akshardhãm and the form of the muktas – the attendants of God – are all satya, divine and extremely luminous. Also, the form of that God and those muktas is two-armed like that of a human being, and it is characterised by eternal existence, consciousness and bliss. That God, residing in Akshardhãm, is served by those muktas with various types of divine articles, and He is always present there to bestow supreme bliss upon those muktas. [Gadhadã III-38]

How should the greatness of God be understood? “Furthermore, how should the greatness of God be understood? Well, God is the Lord of the lords of countless brahmãnds. However, the brahmãnds of which He is lord are insignificant compared to Him. Therefore, it is said: Dyupataya eva te na yayur-antam anantatayã Tvamapi yad-antarãnda-nichayã nanu sãvaranãhã Within each brahmãnd there are Brahmã, Vishnu and Shiv, as well as the pruthvi with its seven dwips, seven oceans, Meru, and Lokãlok and other mountains. The brahmãnds also contain the 14 realms, the eight barriers, and many other things. God is the lord of countless such brahmãnds. For example, one can realise the eminence of an emperor of the world, even though his villages can be counted. But the eminence of God is much greater because even those countless brahmãnds are insignificant to Him. So then, of what significance can the beings of those brahmãnds be before God? Of no significance at all; they are utterly insignificant. “Furthermore, in those brahmãnds, what are the pleasures of the panchvishays that God has given to the jivas like? Well, those pleasures seem extremely rare; so much so, that many have given their heads for them. However, the bliss of God’s own form and of His abode are indeed outstanding. The pleasures of the worldly vishays are dependant on other factors and must be experienced distinctly. In comparison, God is the reservoir of all forms of bliss. Moreover, the bliss of God is imperishable and extremely divine. For this, consider the following analogy: An extremely wealthy man enjoys a great variety of food at home. Then, after finishing the meal, he throws a leftover piece of rotlo to a dog. In this case, the leftover piece of rotlo can be considered utterly inferior, and the various delicacies that the wealthy man enjoys can be considered to be full of pleasure. In the same way, God has given the countless jivas of the brahmãnds the pleasures of the panchvishays. But they are inferior like the piece of rotlo thrown to the dog, whereas the bliss of God Himself is far superior. [Gadhadã III-39]

How does a sampraday flourish? “… A sampradãy flourishes by knowing the following: The purpose for which the Ishtadev of the sampradãy manifested on earth; and after manifesting, the various divine actions He performed, as well as the ways in which He behaved. Through His behaviour, dharma as well as the greatness of that Ishtadev is naturally revealed. In this manner, then, a sampradãy fostered by the scriptures which narrate its Ishtadev’s divine incidents from His birth up until His passing away. Regardless of whether those scriptures are in Sanskrit or in the vernacular, only those scriptures will foster the sampradãy, not others.” [Gadhadã II-58]

Why does one dream the unseen? Then Nirlobhãnand Swãmi asked, “Mahãrãj, many times objects that have never been seen or heard in the waking state spring forth in dreams. What may be the reason for this?” Shriji Mahãrãj explained, “If objects that have never been previously seen or heard appear in the dream state, it is due to ingrained desires generated by karmas performed in past lives.” [Gadhadã III-18]

Not Doubting the Divine Actions and Incidents of God “However, if at some time that same devotee harbours doubts in the divine actions and incidents of God, either by the influence of unfavourable places, times, company, scriptures, etc., or due to his identification with the body, then his jiva, which was like the full moon of Punam, becomes like the unlit moon of Amãs. Therefore, some minor flaw in oneself will not really harm the jiva very much; but if one somehow doubts the divine actions and incidents of God, or if one somehow develops dislike for God, then that jiva instantly falls from the path of liberation…” [Vartãl-12]

The company of such a sadhu is rare “After all, regardless of the life form in which a person takes birth, he will be able to have a wife, a son and possessions such as wealth and other objects. However, the company of such a sãdhu who is a knower of Brahma as well as the direct darshan and contemplation of Shri Vãsudev Bhagwãn are extremely rare…” [Gadhadã II-48]

Outcome of performing karmas that please or displease the Sant “Having said this, though, if one performs some karma which displeases the Sant of God or an avatãr 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.” [Gadhadã II-45]

A staunch devotee perceives only his own flaws “Thus one who is a staunch devotee of God perceives only his own flaws, but never does he notice the flaws of other devotees.” [Gadhadã II-44]

What if a demonic person dies before falling from Satsang? Muktãnand Swãmi thereupon asked, “Mahãrãj, You said that a demonic person who becomes a devotee will remain in Satsang so long as his wishes are fulfilled; and if they are not fulfilled, he falls from Satsang. But what if he happens to die before falling from Satsang? Will he remain demonic, or will he become godly?” Shriji Mahãrãj replied, “As long as that demonic person is good when he encounters death, he will become godly and, offering bhakti to God, will attain the highest state of enlightenment.” [Gadhadã III-14]

Becoming overjoyed when made to get upset “Furthermore, if a sãdhu is eager to attain liberation, he would become increasingly overjoyed when I do something that may upset him or when I denounce the vishays…” [Gadhadã II-47]