॥ શ્રી સ્વામિનારાયણો વિજયતે ॥

ભગવાન સ્વામિનારાયણનાં

॥ વચનામૃત ॥

Gadhada I-62

Acquiring the Virtues of Satya, Shauch, Etc.

On Fāgun vadi 4, Samvat 1876 [4 March 1820], Shriji Mahārāj was sitting on a large, decorated cot in the middle of the courtyard of Dādā Khāchar’s darbār in Gadhadā. He was wearing a white khes and had covered Himself with a white cotton cloth. On His head He was wearing a white pāgh that was decorated with garlands and tassels of white flowers. At that time, an assembly of munis as well as devotees from various places had gathered before Him.

Thereupon Swayamprakāshānand Swāmi asked, “The Shrimad Bhāgwat states the 39 redemptive virtues that forever dwell in the form of God. They are:

Satyam shaucham dayā kṣhāntis-tyāgaha santoṣh ārjavam |
Shamo damastapaha sāmyam titikṣhoparatihi shrutam ||
Gnānam viraktiraishvaryam shauryam tejo balam smṛutihi |
Svātantryam kaushalam kāntirdhairyam mārdavamev cha ||
Prāgalbhyam prashrayaha shīlam saha ojo balam bhagaha |
Gāmbhīryam sthairyamāstikyam kīrtirmāno’nahamkṛutihi ||
1

But how can these virtues be acquired by a sādhu?”

Shriji Mahārāj replied, “If a sādhu develops the perfect conviction of God, then he will acquire those redemptive virtues of God. What is that conviction? Well, he realises that God is not like kāl, not like karma, not like swabhāv, not like māyā, and not like Purush.2 He realises God to be distinct from everything, their controller and cause; yet, despite being their cause, He is beyond their influence. A person who has cultivated a conviction of the manifest form of God in this manner will never be deflected in any way. Even if he hears misleading scriptures, or if he hears the talks of misleading philosophers, or even if his own antahkaran raises doubts within himself, his conviction of God never wavers in any way whatsoever.

“A person with such a conviction of God is said to have a rapport with God. Moreover, one naturally acquires the virtues of whomever one has a rapport with. For example, when our eyes meet with an oil lamp, the light of that oil lamp enters our eyes, thus expelling the darkness present before them. In the same manner, one who has developed a rapport with God by having a firm conviction of Him acquires the redemptive virtues of God. As a result, just as God is unattached in all respects and is capable of doing as He chooses, such a devotee also becomes extremely capable and unattached.”

Thereafter Nirvikārānand Swāmi asked, “Despite having the conviction of God, noble virtues are still not acquired; on the contrary, egotism and jealousy are increasing day by day. What can be the reason for this?”

Shriji Mahārāj explained, “Even if one offers amrut, or shingadiyo vachhnāg; or dudhpāk and sākar, or opium in God’s thāl, the qualities inherent in each will still remain the same; they will not change in any way. Similarly, a person who is demonic and extremely undeserving will still not forsake his own swabhāvs even if he comes into contact with God. Furthermore, if he happens to spite some meek devotee of God, then the former person will suffer as a result. Why? Because God is present in everyone as antaryāmi, and He displays His divine powers whenever and however He wishes. Therefore, insulting such a devotee amounts to insulting God. Consequently, the offender suffers severely. For example, Hiranyakashipu was so powerful that he had conquered swarg, Mrutyulok and pātāl; but because he harassed Prahlādji, God manifested from a pillar in the form of Nrusinh and killed Hiranyakashipu.

“Bearing this in mind, a devotee of God should strive to cultivate humility and should never insult anyone. Why? Because God also dwells in the hearts of the meek. Thus, He will make anyone who insults the meek suffer. Realising this, one should not pain even the smallest of beings. If, however, a person indiscriminately mistreats others out of arrogance, then God, who is the destroyer of arrogance and who pervades all as antaryāmi, is unable to tolerate this. He will appear in one form or another to thoroughly destroy the arrogance of that arrogant person. Therefore, remaining fearful of God, a sādhu should not retain even the slightest arrogance, nor should he pain even the smallest of beings. This is the dharma of a non-egotistic sādhu.”

Vachanamrut ॥ 62 ॥

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This Vachanamrut took place ago.


FOOTNOTES

1. सत्यं शौचं दया क्षान्तिस्त्यागः सन्तोष आर्जवम् ।
शमो दमस्तपः साम्यं तितिक्षोपरतिः श्रुतम् ॥
ज्ञानं विरक्तिरैश्वर्यं शौर्यं तेजो बलं स्मृतिः ।
स्वातन्त्र्यं कौशलं कान्तिर्धैर्यं मार्दवमेव च ॥
प्रागल्भ्यं प्रश्रयः शीलं सह ओजो बलं भगः ।
गाम्भीर्यं स्थैर्यमास्तिक्यं कीर्तिर्मानोऽनहंकृतिः ॥

2. God is not like kāl: This means to believe that God is the cause of creation, sustenance, and destruction, but kāl is not the independent cause. Explanation: Some believe that kāl is the cause of creation, sustenance, and destruction of the world - meaning that the world and everything within the world happens because of kāl, i.e. on its own with the passage of time. They do not believe God is responsible. In reality, the cause of the world is God and to believe otherwise is to understand that God is like kāl.

God is not like karma: This means to believe that God is the cause of creation, sustenance, and destruction, but karma is not the independent cause. Explanation: Some believe karma (actions) are the cause of the world instead of God. In reality, God is the cause of the world.

God is not like swabhāv: This means to believe that God is the cause of creation, sustenance, and destruction, but swabhāv is not the independent cause. Explanation: Some believe swabhāv are the cause of the world instead of God. Believing this way means believing God is like swabhāv. Moreover, even if one believes God is the all-doer but also believes God harbors arrogance (just like jivas) because of his power of doership - although he is not the doer despite having the power of doership - then this also means one believes God is like swabhāv.

God is not like māyā: This means to believe that God is the cause of creation, sustenance, and destruction, but māyā is not the independent cause. Explanation: According to the Advait philosophy, because of māyā, nirgun Brahman appears as the jiva and the world, meaning the cause of the world and everything within the world is māyā but not nirgun Brahman. Moreover, according to the Sankhya philosophy, the cause of the world is Prakruti (i.e. māyā) but not God. However, in reality, God is the cause but māyā is not the independent cause of the world. Also, to perceive qualities of māyā in God is also believing God is like māyā. However, God’s form is devoid of any trace of māyā.

God is not like Purush: In this context, Purush is the aksharmukta that activates Prakruti for the creation. To believe Purush is the independent creator of the world is to believe God is like Purush. However, Purush cannot act independently to create the world. Explanation: According to the Sankya philosophy, the cause of the world are Purush and Prakruti. Prakruti has no consciousness. Purush activates Prakruti from its state of equanimity to create the world, but God does not play a role. However, Purush is not the independent cause of the world. Only when God enters Purush is Purush able to activate māyā and engage in the creation of the world. So, the cause of the world is God and to believe Purush is the independent cause means to understand God is like Purush.

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