सारबचन /saarvchn /वचन -50

 RS

SARBACHAN

ESSENCE OF THE TEACHINGS OF PARAM GURU SOAMI JI MAHARAJ

Bachan 50

68.It has been stated above that all incarnations and ‘Yogesvara Jnanis’ and prophets and ‘Yogi Jnanis’ etc. had come down either from ‘Dasam Dvar’, ‘Trikuti’ or ‘Sahasdal Kamal’ and the four ‘Vedas’ appeared from ‘Nada’ (i.e. ‘Pranav’) in the Region of ‘Trikuti’ and Deities like ‘Brahma, Vishnu’ and ‘Mahadeva’ appeared from below the Region of ‘Sahasdal Kamal’. Thus the status of all these is lower than that of the Saints and the ‘Sat Purush’. In other words, Saints occupy a higher position than all these and the latter are subordinate to the Saints and the Saints are subordinate only to ‘Sat Purush’ Radhasoami. It is for this reason that the Discourses and the ‘Bani’ of the Saints and ‘Faqirs’ are superior to the ‘Vedas’ Sastras’, the Holy ‘Koran’ and the ‘Puranas’ i.e. they pertain to higher regions. The ‘Vedas’, the Holy ‘Koran’ and the ‘Puranas’ are like laws for regulating the conduct of the people of the world and the first object of these is ‘pravritti’ [i] i.e. management and maintenance of the World and they deal with ‘Nivritti’ i.e. salvation) only to a very little extent. So far as the Discourses of the Saints are concerned, their primary object is ‘Nivritti’ (i.e. salvation). Hence the ‘Bani’ and Discourses of the Saints are superior to all revealed books and herein lies the greatness of the Saints. The ‘Vedas and all other revealed books pertain to that region from where the three ‘gunas’ and the five ‘tattvas’ appeared and from where ‘Maya’ also i.e. physical creation manifested itself, while the writings of the Saints pertain to that region where there is not the least trace of ‘Maya’. That is why the Saints speak of ‘Nivritti’ only while the others speak both of ‘Nivritti’ and ‘Pravritti’, and as a matter of fact speak more of ‘Pravritti’. For example, the ‘Vedas’ have eighty thousand ‘Slokas’ pertaining to ‘Karma-Kanda’[ii] this is all ‘Pravritti’ and they have sixteen thousand ‘Slokas’ of ‘Upasana Kanda’[iii] only four thousand of ‘Jnana Kanda[iv]’ i.e. ‘Navritti’. The same is more or less the case with the Holy ‘Koran’ and all other revealed books inasmuch as they contain historical facts to a great extent and the method of spiritual practices and of recognising the Supreme Being is mentioned only to a very small extent. Lord Krishna Himself told Arjuna[v] , as stated in the Gita, that he should go beyond the limits of the ‘Vedas’ Which pertain to the three ‘gunas’[vi] i.e. he should go to the region above the region of the ‘Vedas’. The ‘Sloka’ is given below: -

“Traigunyavishaya Veda nistraigunyo bhavarjuna “ [vii]

Translation-

“The ‘Vedas’ pertain to the three ‘gunas’, but you should go beyond the three ‘gunas’, O Arjuna!

And it has also been stated that as long as man is entangled in the ‘karmas’ and ‘dharmas’ i.e. in worship as prescribed by the rules of ‘Varnasrama’,[viii] he is a slave of the ‘Vedas’ i.e. he has to act according to the teachings of the ‘Vedas’ and when he gets beyond the limits of ‘Maya’ and the three ‘gunas’, he occupies a higher status than that of the ‘Vedas’ i.e. he becomes the creator of the ‘Vedas’  and his orders are superior to the orders of the ‘Vedas’. The ‘Sloka’ is also reproduced here: -

“Varnasramabhimanen Srutidaso bhavennarah,

Varanasramvhinascha Srutipadotha murdhvani”



Translation: -



Whoever is engaged in ‘Varnasrama’[ix] and takes pride in it, becomes a slave of the ‘Sruti[x]’ i.e. the Vedas but a man who goes beyond the Varnasrama has his feet on the head of the ‘Sruti’ i.e. the ‘Vedas’

In the same manner, those Mohammedan ‘Faqirs’ who were perfect were also not subservient to the instructions laid down in the Holy ‘Koran’. On the other hand, their orders were superior to the orders of the Holy ‘Koran’. Contd….




NB

[i] There are two ways of life, viz, Pravritti Marga and Nivritti Marga. Followers of the former lay emphasis on acquisition of worldly things while those of the latter, emphasize achievement of salvation.

[ii] The word ‘Kanda’ means section of a book, here of the Vedas. ‘Karma-kanda’ means the portion of the Vedas which deals with ceremonial rites and rituals etc..

[iii] Upasana- Kanda refers to the section dealing with the worship of the Lord (e.g. Prayers etc.)

[iv] Jnana-Kanda refers to the section dealing with the Knowledge of Reality

V One of the Pandavas who was very much devoted to Lord Krishna.

Vi The creation in Brahmanda and Pind is subject to three gunas, viz, Sattva, Rajas, and Tamas. The three gunas in the creation refer to the three principles, viz Sattva (the principle of stability of existence), Rajas (the principle of energy and action), Tamas (the principle of inertia and resistance to action). When they refer to human beings, they refer to three states of moods of man’s ego. Sattva Guna means the state of equilibrium or goodness-mood or mood of righteousness, Rajoguna means the state of activity or passion-mood and Tamoguna, the state of inertia or darkness-mood

Vii From Gita first line of Sloka 45 of Chapter II.

Viii Hindu religion recognises Four ‘Varnas’. The word varna means colour (e.g. white, dark etc.) but came to refer to four principle castes, viz, Brahmans, Kshatriyas, Vaisyas and Sudras. Similarly, it established four Asramas (i.e. stages of a man’s life), viz Brahamacharya (period of celibacy and study), Grihastha (Period of family life) Vanaprastha (Period of retirement passed in seclusion) and Sanyasa (Period of renunciation and asceticism). Rules regarding Varnas and Asramas had to be followed by all.

Ix i.e. engaged in performing duties laid down for the four Varanas and four Asramas

x Ancient religious literature of Hindus consists of Sruti and Smriti. Sruti includes the Vedas, Brahmanas, Aranykas and Upanishads. Literally, Sruti means Knowledge received internally by Rishis, most probably by intuition

Radhasoami











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