|July 16, 1999 |
Swaminarayan Bhagwan started the technique for saints to keep a joda (partner). Physically, this consists of always travelling in pairs [ref. Shikshapatri verse 191].
Per Shastriji Maharaj's command, Kakaji formed a divine relationship with Kantikaka, as well as with Papaji and Hariprasad Swamiji. To devotees, Kakaji often talked about the importance of creating a divine relationship with (at least two) fellow devotees.
Dinkar Uncle discussed three stages: (1) joda (partner), (2) mitrataa (friendship), and (3) maitreebhaava (friendliness).
In creating a joda, one must put aside personal likings in order to create harmony, which ultimately leads to mitrataa. At this stage, there is love, liking, and atmabuddhi (the relationship that one has with his body and relatives), but still some disturbance remains (because the oneness is not yet beyond the mental level). With maitreebhaava, it is advaita (oneness). It is no longer a co-existance, but a unity. For example, when milk and sugar are mixed together, they cannot be separated, and both give each other increasing qualities. Also, as a quality of God, one with maitreebhaava radiates divine friendliness with all.
On the cover of the book Patra Sanjivani is given the letter Kakaji wrote on Gurupurnima about mitrataa and maitreebhaava. Here, he explains that even the thought of separation is 'automatic death' [of maitreebhaava]. Kakaji also inspired saints to write the bhajana, "Maitribhaavanu Pavitra Jarano."
Yogi Bapa often related the parable given in Swami Ni Vato 10/159 about two friends traveling in the jungle. When one of them falls asleep under a tree, a snake comes to kill him. The other friend notices and questions the snake, and the snake responds that he is an enemy of the sleeping man from a previous birth, and has come to exact revenge on him by drawing blood from his neck. The friend realizes that the snakebite would kill his companion and pleads with the snake that instead of the bite, he himself would procure the blood. The snake agrees and the friend takes a knife, makes a small slit on his companion's neck and draws some blood. The other friend wakes up but seeing that it is his trusted companion, without questioning his friend, he peacefully goes back to sleep. When the whole ordeal is over, the travelers continue on their way, but the friend who was cut never asks why his companion had cut him. Not only did he not flinch during the cut, he did not question it afterwards. There was an inherent trust that his friend would never do anything to hurt him.