Vachanamrut English

Vachanamrut English
Vachanamrut English

Where you can listen to Vachanamrut in English

Episodes

  1. 05/07/2021

    Gadhada 1-10- The Ungrateful Sevakrām

    On Māgshar sudi 13, Samvat 1876 [29 November 1819], Shriji Mahārāj was sitting in Dādā Khāchar’s darbār in Gadhadā. He was dressed entirely in white clothes. At that time, an assembly of paramhansas, as well as devotees from various places, had gathered before Him. Thereupon Shriji Mahārāj said, “Once when I was traveling from Venkatādri to Setubandh Rāmeshwar, I encountered a sādhu by the name of Sevakrām. He had studied the Shrimad Bhāgwat and the other Purāns. But it so happened that during his journey, he fell ill. He had a thousand rupees worth of gold coins with him, but since he had no one to nurse him, he began to cry. I consoled him, saying, ‘Do not worry about anything; I shall serve you.’ “On the outskirts of the village was a banana grove which had a banyan tree within which a thousand ghosts lived. Because that sādhu had become extremely ill and was unable to walk any further, I felt extreme pity for him. I prepared a bed of banana leaves one-and-a-half feet high under that banyan tree. As the sādhu was suffering from dysentery and was passing blood, I would wash him and attend to him. “The sādhu would give Me enough of his money to buy sugar, sākar, ghee, and grains for himself. I would bring the ingredients, cook them, and then feed him. As for Myself, I would go to the village for My meals. On some days, when I did not receive any food from the village, I had to fast. Despite this, that sādhu never once said to Me, ‘I have enough money. Cook for both of us so that You may dine with me.’ “After serving the sādhu for two months in this way, he began to recover. Thereafter, as we walked towards Setubandh Rāmeshwar, he made Me carry his belongings weighing about 20 kgs, whereas he would walk with only a rosary in his hand. By then, he was healthy and capable of digesting half a kilogram of ghee, yet he would make Me carry his load while he walked empty-handed. In actual fact, My nature was such that I would not keep even a handkerchief with Me. But respecting him as a sādhu, I walked carrying his belongings weighing 20 kgs. “Although I served that sādhu and helped him recover, he did not offer Me even a single paisa worth of food. Therefore, realizing him to be ungrateful, I abandoned his company. In this way, a person who does not appreciate favors done by others should be known as an ungrateful person. “In addition, if a person has committed a sin but has also performed the prescribed atonement for it as laid down in the scriptures, then whoever still considers him a sinner should himself be known as a sinner just like an ungrateful person.”

    3 min
  2. 28/06/2021

    Gadhada 1-7: Anvay-Vyatirek

    On Māgshar sudi 10, Samvat 1876 [26 November 1819], Shriji Mahārāj was sitting in Dādā Khāchar’s darbār in Gadhadā. He was dressed entirely in white clothes. At that time, an assembly of sādhus, as well as devotees from various places, had gathered before Him. Thereupon Shriji Mahārāj said, “No one is able to understand the philosophical principles found in the scriptures; in fact, all are confused by them. Therefore, please listen as I explain those principles precisely as they are. “Behaving as if united with the three bodies of sthul, sukshma and kāran is the anvay form of the jiva. The jiva as distinct from these three bodies and characterized by eternal existence is its vyatirek form. “Ishwar when together with its three bodies of virāt, sutrātmā and avyākrut is its anvay form. Ishwar as distinct from those three bodies and characterized by eternal existence is its vyatirek form. “When Aksharbrahma pervades māyā and the entities evolved from māyā - the countless millions of brahmānds - it is said to be in its anvay form. When it is distinct from everything and has the attributes of eternal existence, consciousness, and bliss, that is said to be its vyatirek form. “When Shri Krishna Bhagwān is the antaryāmi of and the controller of Aksharbrahma, the ishwars, the jivas, māyā, and the entities evolved from māyā - the brahmānds - that is said to be the anvay form of God. When He is distinct from all and resides amidst the light of Brahma in His abode, Golok, that is said to be the vyatirek form of God. “These five entities - Parabrahma, Aksharbrahma, māyā, the ishwars, and the jivas - are eternal.”

    2 min
  3. 28/06/2021

    Gadhada 1-4: Jealousy like that of Nāradji

    On Māgshar sudi 7, Samvat 1876 [24 November 1819], Shriji Mahārāj was sitting in Dādā Khāchar’s darbār in Gadhadā. He was dressed entirely in white clothes. At that time, an assembly of sādhus as well as devotees from various places had gathered before Him. Then Shriji Mahārāj said, “Devotees of God should not harbor jealousy amongst themselves.” Thereupon Ānandānand Swāmi said, “But Mahārāj, even then, jealousy still remains.” Hearing this, Shriji Mahārāj explained, “If one does harbor jealousy, it should be like that of Nāradji. Once, both Nāradji and Tumbaru went to Vaikunth for the darshan of Lakshmi and Nārāyan. There, Tumbaru sang before them. As a result, both Lakshmi and Nārāyan were pleased and rewarded him with their clothes and ornaments. Seeing this, Nāradji became jealous of Tumbaru and thought, ‘I shall also learn to sing like Tumbaru and please God.’ “Then, Nāradji learned the art of singing and sang before God. But God commented, ‘You do not know how to sing like Tumbaru.’ Thereafter, Nāradji performed austerities to please Shiv and received his blessings to master the art of singing. However, when he sang before God again, God was still not pleased. In this way, Nāradji continued for seven manvantars. Despite this, God would not be pleased with his singing. “Finally, Nāradji learned to sing from Tumbaru himself and then sang before Shri Krishna Bhagwān in Dwārikā. Only then was Shri Krishna Bhagwān pleased, and only then did he reward Nāradji with his own clothes and ornaments. Thereafter, Nāradji abandoned his jealousy towards Tumbaru. “Thus, if one is to harbor jealousy, one should imbibe the virtues of the person towards whom one is jealous and should also abandon one’s own faults. If this cannot be done, then a devotee of God should at least totally abandon any form of jealousy that would result in harming another devotee of God.”

    2 min
  4. 28/06/2021

    Gadhada 1-2: Three Levels of Vairāgya

    On the night of Māgshar sudi 5, Samvat 1876 [22 November 1819], Shriji Mahārāj was sitting in Dādā Khāchar’s darbār in Gadhadā. He was dressed entirely in white clothes. At that time, an assembly of sādhus as well as devotees from various places had gathered before Him. Thereupon Mayārām Bhatt asked Shriji Mahārāj, “Mahārāj, please describe the characteristics of the highest, intermediate and lowest levels of vairāgya?” Shriji Mahārāj explained, “A person who has the highest level of vairāgya engages in worldly activities, either by God’s command or as a consequence of his prārabdha karmas. But, like King Janak, he is not affected by those activities. He may indulge in the most alluring of the panchvishays - sights, sounds, smells, tastes and touch - attained as a consequence of his own prārabdha, but he does so dejectedly and with total indifference towards them. Those vishays are unable to entice him; thus, his renunciation remains undiminished. He invariably views those vishays as flawed and treats them like enemies. Moreover, he constantly remains in contact with sādhus and the sacred scriptures and remains in the service of God. Even if he were to encounter adverse  his understanding would not diminish. Such a person is said to possess the highest level of vairāgya. “A person who has an intermediate level of vairāgya also indulges in the best of the panchvishays and remains unattracted to them. But, if he were to encounter adverse places, times, company, etc., he would become attached to those vishays. Consequently, his level of vairāgya would diminish. Such a person is said to possess an intermediate level of vairāgya. “As for a person who has the lowest level of vairāgya, if he were to encounter ordinary or inferior vishays, he may indulge in them, but he would not become bound by them. However, if he were to encounter and indulge in appealing vishays, he would become bound by them. Such a person is said to possess the lowest level of vairāgya.”

    2 min
  5. 28/06/2021

    Ghadhada 1-1: Continuously Engaging One’s Mind on God

    On the night of Māgshar sudi 4, Samvat 1876 [21 November 1819], Shriji Mahārāj had come to the residential hall of the sādhus in Dādā Khāchar’s darbār in Gadhadā. He was dressed entirely in white clothes. At that time, an assembly of sādhus as well as devotees from various places had gathered before Him. Thereupon Shriji Mahārāj asked, “Which is the most difficult of all spiritual endeavors?” The brahmachāris, sādhus and householders answered according to their own understanding, but none could give a satisfactory reply. Shriji Mahārāj then said, “Allow Me to answer. There is no spiritual endeavor more difficult than to continuously engage one’s mind on the form of God. The scriptures state that there is no greater attainment for a person whose mind’s vrutti is constantly focused on the form of God, because the form of God is like a chintāmani. Just as a person who possesses a chintāmani attains whatever he desires, a person whose mind’s vrutti is constantly focused on the form of God can instantly see, if he so wishes, the forms of jiva, ishwar, māyā and Brahma. He can also see Vaikunth, Golok, Brahmamahol and the other abodes of God. Therefore, there is no spiritual endeavor more difficult nor is there any greater attainment than to continuously engage one’s mind on the form of God.” Thereafter, the devotee Govardhanbhāi Sheth asked Shriji Mahārāj, “What is the nature of God’s māyā?” Shriji Mahārāj replied, “Māyā is anything that obstructs a devotee of God while meditating on God’s form.” Then Muktānand Swāmi inquired, “What type of body does a devotee of God attain when he leaves his physical body, which is composed of the five bhuts, and goes to the abode of God?” Shriji Mahārāj answered, “A devotee who has sought 1 will attain, by the wish of God, a divine body composed of Brahma. When such devotees leave their body and go to the abode of God, some go by sitting on Garud, some go by sitting on a chariot and some go by sitting on a celestial vehicle. This is how they reach the abode of God. Those who have mastered yogic samādhi can actually witness these events.” Thereafter, the devotee Harji Thakkar asked Shriji Mahārāj, “Some have been practicing satsang for quite some time, yet they do not harbor the same profound love for the Satsang fellowship as they do for their own body and relatives. What is the reason for this?” Shriji Mahārāj explained, “Such a person has not fully realized the greatness of God. Consequently, when the Sant - by whose association God’s greatness is fully realized - talks to him about his swabhāvs, the person is not able to overcome them. Instead, he bears an aversion towards the Sant. It is due to this sin that he does not develop intense love for the Satsang fellowship. After all, sins committed elsewhere are washed away through association with the Sant, but sins committed against the Sant are washed away only by the grace of the Sant himself, not by any other means. The scriptures also state:

    4 min

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