Once you cross maya

Radha-kinkari · April 18, 2007

Once you cross the maya and reach the Divine abode, you never come back... that is what Krishn says in the Bhagwat Gita ...Yad gatva na nivartante...

April 19, 2007

Once you cross the maya and reach the Divine abode, you never come back... that is what Krishn says in the Bhagwat Gita ...Yad gatva na nivartante...

I heard that you can fall if you are prideful in the divine abode.

Radha-kinkari · April 19, 2007

I heard that you can fall if you are prideful in the divine abode.

Well, if one could fall then there is no need to do devotion because if we give up the world and reach Divine abode and can fall again then there is no reason to try to reach there. This is totally not true that we were with God once and fell. impossible!!

April 20, 2007

On the third day of the first fortnight of the month of Bhadrapada of Samvat 1877. Shri Sahajanandji Maharaj (Swaminarayan Bhagwan) was seated on a cot in the verandah near the hall in the Durbar of Shri Jiva Khachar at Sarangpur. He had covered his person with a white cotton showl and about his neck a folded side cloth with black side ends. His ears were adorned with the curls of yellow flowers. Nosegays of yellow flowers were hanging from his white turban. He was garlanded with large garlands of yellow flowers hung up to his navel. He was seated facing west. Saints and the devotees from the various regions were assembled before him.

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Then, at that time, Swayamprakashanand Swami asked, “Lord Shri Krisna has said in the Geeta2 that a devotee who has been transmigrated to the Vaikunth Lok - the divine abode of God - does not incarnate here on earth and therefore never fall. Then due to what faults does one fall from that divine realm?” Then in reply, Shriji Maharaj asked, “Please let me know, who has fallen from this divine realm?” Whereupon Swayamprakashanand Swami said, “Jay3 and Vijay3, the personal attendants of God had to revert here from Vaikunthloka4. Radhikaji5 and Shridama5 fell from Goloka.” Then Shriji Maharaj said, “God desired that Jay3 and Vijay3 should be derogated from their position as they belittled the Sanaks5, who were dearest to God. It was God’s wish as he desired that the spiritual greatness of the Sanaks should be realised. Even his personal attendants were displeced when they slighted the Sanaks. However, since they reverted back Vaikunth11 Loka in their third birth, they can not be said to have fallen. It was God’s wish. He is said to have fallen who has for ever lost rapport with God. Radhikaji5 also descended on the earth but that too was wished by God, as God had desired to incarnate himself on earth. If, therefore, Radhikaji5 is said to have fallen, Lord Krishna also may be said to have fallen with Radhikaji.5 Such phenomenon of appearing on the earth is a divine will, according to which, even from the highest abode Akshardham6 - the released souls may appear on earth.

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“God, who is all-powerful, is not governed by any rulers excepting his own will, by which he would convert non-sentient into sentient and sentient into non-seintient. Without his, no released soul can ever appear on the earth. However, only those who are immature are likely to be defeated from this path. They are said to be deficient their Yoga. Proficiency in Vairagya7, Atmanishtha8, Bhakti9 and complete observance of celibacy would culminate in a fully accomplished state of Brahm10, from which no reversion is ever possible. They attain the catagory of the released souls of Shwetdweep.” Discussing the topic this much, Shriji Maharaj said further “Now I desire to ask you a question.” The Munis with the gledness said, “Please do so.” Shriji Maharaj then asked “Sanaksujat Rishi has spoken to Dhritarakshtra12 in the Udyoga-parva of Mahabharat, that one who desire to transgrace Maya13 should discard the instincts of Pramad and Moha. Those devotees of God who offer worship to God but are not particularly keen to discard these two instincts and rely merely on the greatness of God, who they believe would definitely redeem them inspite of these instincts, how do they enjoy the bliss of God during their state of embodiment and in the state of their disembodiment i.e. release ?”

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Swayamprakashanand Swami said in reply, “One who is a true devotee of God and has known the greatness of God need not necessarily be worried to root out these two instincts.” Whereupon Shriji Maharaj asked further, “To what extent is a devotee who remains conscious to eradicate these two instincts stands to gain and the other who does not possess such clarity stands to

lose ?” Swayamprakashanand Swami replied, “One who absolutely relies

upon God’s grace and not upon his spiritual endeavours is always the greater one.” Then Shriji Maharaj asked, “You pronounce the greatness of a devotee who has not realised the dangers of these two instincts which are his enimies. Just as a woman who is absolutely faithful to her husband and with sense of consciousness to preserve her fidelity, does not indulge in any amorous talks with other man, similarly, a devotee who remains conscious to eradicate these two instincts in order to preserve his fidelity towards God, is according to your judgement, lower in status than one who ignores the dangers of these two instincts, which will ultimately break the bondage of fidelity and cause his spiritual regress. How do you reconcile this, even thought one, who, in a state of unawareness to the dangers of these two instincts, offers worship to God, is sure to beat retreat some day ? An intoxicating drink, When it is taken by a non-devotee or a devotee, is sure to have its effect on the body similarly these two instincts, if not fully discarded, will cost a denigrating influence upon the devotee. However, if a devotee is conscious enough to eradicate them, Gods grace will help him in his efforts, which is a special favour done to him, whereas a non-devotee is not favoured by such divine grace. Therefore, a devotee who is aware of the working of these two instincts within him and and endeavours to uproot them is greater than the other who simply relies upon God’s greatness and remains negligent to the dangers of these vicious instincts.

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Again Shriji Maharaj asked, “Of how many elements is the gross body composed and of how many elements is the subtle body composed ? Are these elements equal in both the bodies or not ?” Swayamprakashanand Swami tried to reply but could not do so, satisfactorily. Then the Muni’s, requesting Maharaj said, “Oh Maharaj ! You may please reply this question.” Then Shriji Maharaj said, “The gross body in composed of five elements, e.g.- earth, water, fire, wind and space. The subtle body is composed of nineteen elements, e.g.-the five cognitive organs, five conative organs, five Pranas15 and four Antahkarans.14 When the five elementsof the gross body and the nineteen elements of the subtle body remain concomitantly associated, the whole body would then function. The empty cavities of the ears and eyes become active and function onlywhen the particular elements of the subtle get assimilated with them. But mere empty cavities of the gross body cannot function. Therefore, the gross body is said to be composed of twenty-four Tattvas.16 Again, the five elements of the gross body have to be associated with the nineteen elements of the subtle body, which makes the subtle body of twenty-four Tattvas.16 The subtle body remains fully in concomitance with the gross body which becomes evident when sexual intercourse in dream results in the discharge of semon through the physical body. Therefore, the gross body is in absolute oneness with the waking state and dream state of the subtle body.”

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Then the Munis asked, “Oh Maharaj ! When the gross and subtle bodies have such oneness, do the actions performed through the subtle body have the same impact as the actions performed through the gross body or is there any difference ?” Shriji Maharaj said, “If the consciousness that I am the body persists in the subtle body, actions performed through the subtle body have the same impact as those performed in the gross body. It is said that the actions performed through the subtle body do not yield fruits but this is only to boost the spirit as the aspirant. And one who ais bereft of such ego consciousness, booth of gross and subtle bodies, is not bound by the actions performed through these two bodies, in as much as such a devotee behave with Atmic Bhav.16 Such a devotee as he is in a state of physical embodiment, experiences the fruits of his past actions, but in his Atmic17 state, he believes that he is not the enjoyer of the fruits but his body enjoys the fruits. One who has not attained this Atmic Bhav17 enjoy the fruits of the actions and feels the itches of the miseries and the thrills of pleasures. Since his Atma through ignorance, is fully identified with his body., at the time of death. The embodied Atma19

is overpowered by the devils of hell, whose fearfull appearence takes away his consciousness. These devils extract his soul from the body, who then assumes such body composed of four elements to undergo the miseries of hell. Whereas one who has overcome such ignorance and has attained the Atmic18 state is graced by God and his saints, who give him divine vision at the time of death. Under the overwhelming joy of such divine vision, he also loses consciousness, and leaves the body. He gets the new body of the divine elements in the divine abode and serves God.<O:P></O:P>

Thus Ends Vachanamrit : Sarangpur - 14<O:P></O:P>

2. A scripture addressed by Lord Shri Krishna to his disciple and friend Arjuna. Geeta is an integral part of the scripture of Mahabharat. 3. Two personal attendants of supreme God. 4. Divine abode of God. 5. Great devotees of Lord Shri Krishna. 6. Divine abode of Lord Purushottam. 7. Detachment. 8. Souls inherent power. 9. Devotion. 10. Akshar. 11. A great saint. 12. King of Hastinapur and father of one hundred Kauravas. 13. One of the five eternal entities. 14. Composite form of mind, Intellect, Ego etc. 15. The vital air 16. Evolutes. 17. Soul consciousness. 18. Pertaining to the soul.

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<O:P>Shriji Maharaj, Sahajanand Swami etc are all names of Swaminarayan Bhagwan. This Vachnamrut clearly states taht we do not fall.</O:P>

Radha-kinkari · April 20, 2007

I was shock to read your posting.

When Krishn came to earth the whole Vrindaban (Gops and Gopis and even plants) came from Golok with Him to take part in the leelas.

I could not read anymore after reading Shree Radhika's name. SHe is Krishn's Prem Shakti, and Kripa Shakti. This is an offense to talk about her like that.

Fire and power to burn cannot be seperated. IF the fire does not have power to heat then what good can it do. Similarly, you cannot seperate Shakti and Shaktiman. Please think about it and read more about Shree Radha.

April 21, 2007

Nothing shocking about it. It is Sakaar Upasna. These are the words of Bhagwan Himself. Like it or not this is how it is. He is not saying anythng against the Purans and Vedas. Your sampraday may teach you different. I respect that. In the Sampraday i follow she is the shakti of Bhagwan and serves Him in Golok.

But Ma Radha may be Bhagwans Avtaar or even Bhagwans other form. But whatever the case.. She came as Bhagwans lover. She had Prem Lakshana Bhakti. She was the Bhakt of Bhagwan in The Krishna avtaar.