॥ શ્રી સ્વામિનારાયણો વિજયતે ॥
॥ THE VACHANAMRUT ॥
Spiritual Discourses
by Bhagwan Swaminarayan
Vartal-7
The Characteristics of Godly and Demonic People; Anvay-Vyatirek
On Māgshar vadi 14, Samvat 1882 [7 January 1826], Shriji Mahārāj was sitting on a dais in front of the mandir of Shri Lakshminārāyan in Vartāl. 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.
In the assembly, the devotees were talking about God amongst themselves wherein the topic arose that there are two types of people: godly and demonic.1 Of these, godly people always become devotees of God, whereas the demonic will always remain opposed to God.
Thereupon Chimanrāvji asked Shriji Mahārāj a question, “Mahārāj, is there any possibility for a demonic person to become godly?”
Shriji Mahārāj replied, “A demonic person most certainly does not become godly. This is because he has a demonic disposition from birth. Should such a person happen to somehow enter the Satsang fellowship, he still does not lose his demonic disposition. Then, when he leaves his physical body after staying in Satsang, he is absorbed into Brahma and then emerges out again. Only after he does so countless times is his demonic nature destroyed; otherwise, it is not destroyed.”
Then Shobhārām Shāstri asked, “Mahārāj, what is God’s anvay nature and what is His vyatirek nature?”
Shriji Mahārāj explained, “The principle of anvay-vyatirek is not that God has become half anvay within māyā and half vyatirek from His abode; rather, God’s form is such that He is anvay within māyā and yet, at the same time, He is vyatirek. God is not afraid, ‘What if I enter māyā and thereby become impure?’ Instead, when God associates with māyā, even māyā becomes like Akshardhām; and if He associates with the 24 elements, then they also become brahmarup. Hence, the Shrimad Bhãgwat states: Dhāmnā svena sadā nirasta-kuhakam satyam param dheemahi ||’.2 Likewise, there are countless such statements which describe God’s form.
“For example, there is ākāsh in the seed of a tree; and when a tree grows from that seed, ākāsh will still remain within all of its branches, leaves, flowers and fruits in an anvay manner. Yet, when the tree is cut, ākāsh is not cut along with it; and when the tree is burnt, ākāsh is not burnt. In the same manner, God is anvay within māyā and the entities that have evolved from it; yet, He is also vyatirek from it just like ākāsh. This is the anvay-vyatirek nature of God’s form.”
Vachanamrut ॥ 7 ॥ 207 ॥
This Vachanamrut took place ago.
FOOTNOTES
1. In Gujarati, this Vachanamrut is titled: “The Characteristics of Godly and Demonic Jivas.” In English, the word ‘people’ is used in place of ‘jivas’ because, according to Shriji Maharaj’s teachings, all jivas are inherently equal (i.e. identical) and characterized as sachchidānand (eternal, possessing consciousness, and blissful). Therefore, jivas (or ātmā) are inherently flawless. So, the characteristics of being godly or demonic are acquired because of karmas the jiva performs or company the jiva keeps. For example, a demonic jiva can become godly by performing good karmas and keeping good company. These demonic and godly jivas are in a constant state of flux from eternity; and ordinary jivas also become godly or demonic by associating with godly or demonic jivas respectively. Therefore, although the jiva is inherently blissful and devoid of flaws, it becomes godly or demonic based on the karmas it performs or the company it keeps. Moreover, the main reason for becoming godly or demonic is the pleasure of God and the Satpurush or displeasure of God and the Satpurush. (Vachanamrut Vartal 15)
2. धाम्ना स्वेन सदा निरस्तकुहकं सत्यं परं धीमहि॥
We meditate upon God, who via His own form - ‘dhām’ [i.e. divine light] - destroyed the deception in the form of the products of māyā; such is the supremely satya form of God. - Shrimad Bhāgwat: 1.1.1
