суббота, 22 июня 2013 г.

Brahmacarya of Shree Krishna - Part 03 - The Purport of Purna Purushottama Shree Shreemad NarayanSwami from "Vachanamrita" ("Vachanmrut")


The first part of this article has been dedicated to the story from "Gopala-Tapani-Upanishad". 

The second part has been dedicated to the story from "Garga-Samhita". 

Now let's turn to the Vani (वाणि) of Purna Purushottama Shree Shreemad SwamiNarayan and His explanation. 


"Vachanmrut", Gadhadã I – 73, Conquering Lust, The World’s Greatest Brahm-Chãri ("Vachanmrut" in my library). 

73.1. In the Samvat year 1876, on the night of Chaitra vad Amas [12 th  April, 1820], Swami Shree Sahajanandji Maharaj was sitting on the veranda outside  the  north-facing  room  of  His  residence  in  Dada  Khachar’s darbar in Gadhada.  

He was wearing
a white  khes and had covered Himself with a white chadar.  

He had also tied a white feto around His head.  At that time, four senior sadhus, including Muktanand Swami, and some fifty other haribhaktas, had gathered before Him. 

73.2. Then, Gopalanand Swami asked, “What is the nature of lust?” 

73.3. Shreeji Maharaj answered, “Semen alone is the nature of lust.” 

73.4. Gopalanand Swami then raised a doubt, “Semen is one of the seven basic constituents of the body  – the seven basic constituents of the body are: ras (bodily fluids), rakta (blood), mans (muscle), med (fat), asthi  (bones),  majja  (marrow),  and  shukra  (semen).    Then,  how  can semen alone be called the nature of lust?  Also, how exactly is that semen produced?” 

73.5. Shreeji Maharaj explained, “The mind resides in the mano-vaha nadi. Whenever a thought related to women arises in the mind, semen is churned from the body, and after collecting in the mano-vaha nadi, it is  discharged  through  the  genitals  –  just  as  ghee  surfaces  from yoghurt when it is churned by a churning rod.  A person whose semen is  not  discharged  through  the  genitals  is  known  as  an  urdhva-reta and a perfect brahm-chari.  

When Shree Krishna Bhagvan associated with the gopis during the ras-leela, he did not allow the discharge of semen.    

For  this  reason,  he  was  known  as  an  urdhva-reta  brahmchari, and had therefore conquered lust.  Therefore, semen alone is the  nature  of  lust.    A  person  who  has  conquered  semen,  has conquered lust.” 

73.6. Gopalanand Swami asked again, “When the body is burnt after death, its seven  constituents  are  burnt  along  with it.   Therefore, if  semen alone is the nature of lust, then by the burning of semen along with the body, lust should also be burnt.  Why then, does lust arise when the jeev enters another body?” 

73.7. Shreeji  Maharaj  replied,  “Semen  is  retained  in  the  sukshma  body. Moreover,  it  is  because  of  the  sukshma  body  that  the  sthul  body  is produced.    When  a  ghost,  which  is  mainly  composed  of  a  sukshma body, enters into the sthul body of another man and associates with a woman,  that  woman  conceives  a  child  by  that  ghost.    Therefore, semen is definitely retained in the sukshma body.” 

73.8. Gopalanand  Swami  questioned  further,  “Shivji  was  an  urdhva-reta, yet  on  seeing  Mohini,  semen  was  discharged.    This  implies  that  as long  as  there  is  semen  in  the  body,  it  is  sure  to  be  discharged whenever  a  man  associates  with  a  woman  in  the  jagrat  state  or svapna state.  So then, as long as there is semen in the body, how can a person be called a perfect brahm-chari?” 

73.9. Shreeji Maharaj explained, “That can be said to be a fault in  Shivji’s yogic  powers.    A  person  whose  semen  is  discharged  in  the  jagrat state or svapna state by the thought of a woman, cannot be called a true  brahm-chari.    

That  is  why  in  this  whole  world,  Nar-Narayan Rushi  is  the  only  one  who  has  firm  brahm-charya.

Since  we  have accepted the refuge of that Nar-Narayan Rushi, by his grace and by worshipping  him,  we  shall  also  gradually  become  nishkami  and perfect brahm-charis like Him. 

73.10. “Yogis try to burn the semen, which remains in the body, with great effort.  

However, Shree Krishna Bhagvan maintained perfect brahmcharya, even in the midst of the company of women. 

Such powers are only  present  in  Bhagvan.    No  one  else  is  capable  of  remaining uninfluenced  in  this  way.    

Therefore,  other  yogis  should  make  an effort  to  avoid  thinking  of  women  in  both  the  jagrat  state  and  the svapna state.” 

73.11. Shuk  Muni  then  asked,  “In  Dvarika,  Shree  Krishna  Bhagvan  had 16,108 wives.  It is said that He had ten sons and one daughter by each wife.  How should one understand this?” 

73.12. Shreeji Maharaj clarified, “The incidents of Dvarika are one thing, and then incidents of Vraj are another.  

In Dvarika, Shree Krishna Bhagvan had adopted the philosophy of Sankhya. 

 A follower of the Sankhya philosophy believes his own self to be distinct from the mind, body, and  indriyas.    

While  performing  all  actions,  he  does  not  regard himself  as  being  the  doer  of  those  actions,  nor  does  he  experience either joy or grief from those actions.  That was the principle adopted by  Shree  Krishna  Bhagvan.    

Therefore,  He  was  said  to  be uninfluenced.    

The  Sankhya  philosophy  adopted  by  Shree  Krishna Bhagvan in Dvarika is the very same Sankhya philosophy followed by kings such as Janak, who worshipped Bhagvan as grahasthas. 

In the same  way,  Shree  Krishna  Bhagvan  was  also  a  grahastha,  and  was known as the  king of  Dvarika.  Therefore, because He followed the Sankhya philosophy, he remained uninfluenced as well. 

73.13. “However,  in  Vrundavan  Shree  Krishna  Bhagvan  had  adopted  the philosophy  of  Yog,  by  which  He  maintained  His  vow  of  perfect brahm-charya,  despite  associating  with  women.    

At  that  time,  He displayed  the  powers of  Nar-Narayan  Rushi  within  Himself.    In  the Shreemad  Bhagvat,  Kapil-Dev  explains  to  Devhuti,  ‘No  one,  except Nar-Narayan Rushi, is capable of overcoming my maya in the form of women’.    

However,  Shree  Krishna  Bhagvan  conquered  lust  while associating with women. 


73.14. “Now,  consider  the  following  incident:  When  Durvasa  Rushi  came and Shree Krishna Bhagvan began sending all the gopis with dishes filled  with  food  for  him,  the  gopis  asked,  ‘How  shall  we  cross  the Yamunaji River?’ 

73.15. “At that time, Shree Krishna Bhagvan said, ‘Tell Yamunaji that if Shree Krishna  is  forever  a  brahm-chari,  then  make  way  for  us’.    When  the gopis said this to Yamunaji, she made way for them. 

73.16. “After feeding Durvasa Rushi, all the gopis asked him, ‘Yamunaji is in our way.  How shall we return home?’ 

73.17. “Durvasa Rushi then asked, ‘How did you come?’ 

73.18. “The  gopis  explained,  ‘We  told  Yamunaji  that  if  Shree  Krishna  is forever a brahm-chari, then make way for us.  So she made way for us. But how shall we return home now?’ 

73.19. “Durvasa  Rushi  then  said,  ‘Tell  Yamunaji  that  if  Durvasa  Rushi  is forever  fasting,  then  make  way  for  us’.    

When  the  gopis  said  this  to Yamunaji,  she  made  way  for  them.    Seeing  this,  the  gopis  were extremely  surprised.    

However,  they  were  unable  to  realise  the greatness of Shree Krishna Bhagvan or Durvasa Rushi. 

73.20. “Shree Krishna Bhagvan played with the gopis while maintaining His vow of perfect brahm-charya and was therefore still a brahm-chari. 

Durvasa Rushi also united his atma with Shree Krishna Bhagvan, the atma of all, and although he ate all the food offered by the gopis, he was still forever fasting.  

This was because in reality, he had fed all the food to Bhagvan.  Therefore, the actions of the extremely great cannot be understood. 

73.21. “If a person looks for followers of the Sankhya philosophy, he could find  thousands.    

However,  to  be  an  urdhva-reta  by  way  of  yogic powers, is only possible for Nar-Narayan.  

In addition, a true bhakta of Nar-Narayan can also gradually develop firm brahm-charya by the power of his worship, but others cannot. 

73.22. “Furthermore,  if  semen  is  discharged  through  the  genitals  in  the jagrat state or svapna state, a person cannot be called a brahm-chari. 

Nevertheless, a person who follows the eight types of tyag of women is walking on the path of brahm-charya.  

So with time, by the grace of Nar-Narayan, he will gradually become a firm brahm-chari. 

73.23. “When I was young, I had heard that semen is also released through a person’s sweat.  

So in order to retain my semen, I learnt two types of jal-basti,  and  also  kunjar-kriya.    

In  order  to  conquer  lust,  I  learnt many yogic asans as well.  

When I slept at night, I slept in the posture of gorakh-asan to prevent the discharge of semen even in the svapna state.  

To conquer lust, I made such an effort that my body stopped sweating, and I no longer felt either the cold or the heat.  

Then, when I came to Ramanand Swami, he tried to make me sweat by pasting aval leaves all over my body.  Even then, my body would not sweat. 

Therefore,  conquering  lust  is  the  most  difficult  of  all  spiritual activities.  

However, a person who has the firm strength of upasana of Bhagvan’s  svarup,  has  become  absolutely  free  from  desires  for  the five vishays, and is firm in remaining free of worldly desires, becomes free of lust by the grace of Bhagvan.” 

73.24. Nityanand Swami then asked, “What is the method of becoming free of worldly desires?  Is it listening to talks, or is it vairagya?” 

73.25. Shreeji Maharaj replied, “Vairagya alone cannot last; it is eventually destroyed.  

Therefore, after developing knowledge of  the  atma and complete gnan of Bhagvan’s svarup, a person should think, ‘I am the atma and sachidanand, whereas the body and the brahmand are mayik and perishable.  How can they compare to me?  

Moreover, my Ishta-Dev is Purushottam Bhagvan, who is greater than even Akshar, and is the supporter of countless millions of brahmands.  I have the firm refuge of that Bhagvan’.  

Vairagya developed from these thoughts, is said to be coupled with gnan.  It is this vairagya that is never destroyed.  

For example, a burning flame is extinguished when water is poured over it.  

However, the  vadvanal fire, which rests in the ocean, cannot be extinguished  even  by  the  waters  of  the  ocean  itself.    

Similarly, vairagya coupled with gnan is like the vadvanal fire and the fire of lightning – it cannot be extinguished.  

Without that gnan, other forms of vairagya cannot be trusted. 

73.26. “My vairagya is like that of the fire of lightning and the vadvanal fire. This nature of mine is known by those who have stayed extremely close to me.  

However, those who remain far from me, are unable to realise my nature.  Furthermore, this Mulji Brahm-Chari may appear to  be  naïve,  yet  he  thoroughly  knows  my  nature, and  understands, ‘Maharaj  is  as  distant  as  akash.   He  has  no  prejudices  against  or  in favour of anyone’.  

Also, because he knows my nature, he possesses qualities  like  those  of  Bhagvan.    

Moreover,  the  antaryami  Bhagvan residing  within  all,  explains  to  the  minds  of  all  men  and  women, ‘There is no fault whatsoever in this Brahm-Chari’. 

73.27. “The means of acquiring such great qualities is as follows:  Whoever believes  a  great  sant  to be  absolutely  free  of  flaws  becomes  totally flawless himself.  

However, if a person perceives flaws in a great sant, that person’s intellect becomes polluted, and inner enemies, like kam and krodh, all come to dwell within his heart.  

As a result, the heart of that person who perceives faults in the Sat-Purush is greatly troubled by disturbing thoughts.  

Although he may practice satsang, he never stops being unhappy. 

73.28. “Those who are wise, realise all my characteristics by staying close to me.  They realise, ‘Maharaj has no affection for any object in this world that can awaken infatuation, such as wealth, women, jewellery, food, and drink.  

In fact, Maharaj remains distant from all these things.  

Also, when He allows someone to sit near Him or talks to him of gnan, it is purely out of compassion for the kalyan of the jeev’.  

On the other hand, those  who  are  fools,  whether  they  stay  near  or  far,  cannot understand my nature. 

73.29. “These  talks  can  only  be  understood  by  a  person  who  has  atma-nishtha, who offers bhakti to Bhagvan while holding His murti within the atma, and who does not abandon the worship of Bhagvan even after becoming brahm-rup.  

Therefore, after developing atma-nishtha and  understanding  the  greatness  of  Bhagvan’s  murti,  no  desire  for any objects remains.  

Once worldly desires are eradicated, a person may experience pain and pleasure according to the prarabdha of his body, but the indriyas no longer remain sharp. 

73.30. “The  indriyas  are  the  jagged  edges  of  the  manomay  chakra.    

They become  blunt  only  by  the  complete  understanding  of  brahm  and Parbrahm.  

For example, if a person, whose teeth have become very sensitive as a result of sucking lemons, has to chew some chick-peas, he would never be able to chew them.  If he was extremely hungry, he would at most swallow them, but he would be unable to chew them.  

Similarly, a person who has thoroughly understood the greatness of Bhagvan  and  the  atma,  feels  no  joy  whatsoever  in  any  of  the pleasures  of  the  vishays  of  any  dham.    

While  the  prarabdha  of  the body continues, he may indulge in food, drink, and other objects, but he would do so in the same way as the person with sensitised teeth, swallowing whole chick-peas. 

73.31. “To eradicate worldly desires is indeed an extremely difficult task.  In fact,  they  remain  even  after  mastering  samadhi.    

After  attaining samadhi, there is no way a person can return back into his body from the svarup of brahm.  If he does return, it is because of one of three reasons.    

Firstly,  he  returns  to  his  body  from  samadhi  if  he  holds desires  for  worldly  pleasures.    

Secondly,  if  someone  is  extremely powerful, he can enter into samadhi and return to the body according to his own will.  

Lastly, if there is another person who is much more powerful, then that person can bring someone back into their body from  samadhi.    

These  are  the  three  ways  of  returning  to  the  body from samadhi. 

73.32. “When samadhi occurs, a person has the darshan of Brahm and sees the divine light of Brahm to be like that of countless millions of suns. 

At  that  time,  if  that  person  does  not  have  much  understanding,  he regards the murti of pratyaksha Purushottam Bhagvan to be inferior, and  believes  Brahm  to  be  superior.    

This  leads  to  committing  a breach of upasana.  That is why firm nishchay should be developed in the  pratyaksha  murti,  because  only  then  can  all  things  be accomplished.  

I am also determined that I shall not allow any flaw whatsoever to remain in anyone who sincerely surrenders his mind to me.   

Therefore,  I shall not allow even a little distance to remain between us.” 

73.33. Then,  Muktanand  Swami  asked,  “What  are  the  characteristics  of  a person  who  has  surrendered  his  mind,  and  what  are  the characteristics of a person who has not surrendered his mind?” 

73.34. Shreeji Maharaj replied, “If a person, who has surrendered his mind to Bhagvan, is unable to be present while the  talks of  Bhagvan are going  on,  or  for  the  darshan  of  Bhagvan,  he  experiences  intense regret in his heart.  

Whenever he listens to the talks of Bhagvan and has  the  darshan  of  Bhagvan,  his  love  for  Bhagvan  continually increases,  but  never  does  his  mind  recede  from  those  talks  and darshan.  

Moreover, when Bhagvan gives an agna to someone to stay far  away,  a  person  who  has  surrendered  his  mind  would  think  to himself, ‘If that agna was given to me, I would gladly go to Buranpur or Kashi,  or  anywhere  else  for  that  matter’.    

A  person,  who  remains happy living according to the wishes of Bhagvan in this way, is near to me; even if he is a thousand miles away. 

73.35. “On the other hand, a person who has not surrendered his mind in this way, is as good as being hundreds of thousands of miles away, even though he may be staying very close to me.  

In fact, I am afraid of even giving advice to a person who has not surrendered his mind to me, as I fear ‘Will he accept it positively or negatively?’  

These are the  characteristics  of  a  person  who  has  surrendered  his  mind  and who has not surrendered his mind.”