Asserted Topics:
The divine murti (form) of Bhagwan and its impact or glory.
Key Point:
By understanding the glory of Shreeji Maharaj’s murti, no obstacles remain on the path to salvation.
Commentary:
This Vachanamrut is referred to as the “Radiance Vachanamrut.” The word tej (Radiance) can mean both light and influence. Here, the discussion focuses on the radiance, or rather, the influence of the murti. What is the glory or the influence of the murti? That is described here.
Furthermore, this Vachanamrut is considered a part of the mangalacharan (auspicious invocation). In sacred texts, an invocation is performed at the beginning, middle, and end of the text. The first (1st), middle (13th), and last Vachanamruts are considered central to the entire Vachanamrut and the essence of the whole text. From that perspective, it is appropriate that the glory of Maharaj’s murti has been described here.
In this Vachanamrut, Maharaj has explained the greatness of the murti of Paramatma—in other words, His own divine form. First, Maharaj states that those who are mature and can grasp the spiritual significance of His talks should sit closer. On the spiritual path, it is even more important to have faith in the words of apt purush (an enlightened being) than to have intellectual understanding. That is likely why Maharaj felt that those who can comprehend and accept His words should come forward. This is correct because the topics discussed here are not so much about intellectual subtleties but rather require deep faith to accept.
Towards the end, Maharaj also advises that you should believe that the tej (radiance) seen is indeed the form of Maharaj. And if you cannot fully accept this, at least believe that Maharaj sees the murti within that tej. If you do this, you will develop affection for Him. Maharaj explains that what He is speaking comes from His personal experience, confirmed through His own realization, and is also corroborated by the scriptures. His aim is solely for the salvation of the souls, not for any self-glorification or pride. If a soul can truly accept this knowledge, they will attain great spiritual progress, and that is the reason Maharaj is imparting this wisdom.
Maharaj further explains that, in His natural state, His mind remains completely indifferent to even the most alluring of the panch vishay (objects of the five senses: sound, touch, form, taste, and smell). Whether it’s ruling over a vast kingdom or begging for alms, both are the same for Him. His mind remains unaffected. Whether He is praised or insulted, whether presented with precious items or garbage, His mind remains detached and equal towards all. Maharaj mentions that even though He experiences intense vairagya (detachment), it does not feel burdensome to Him. Neither His adherence to swadharma (one’s own religious duty) nor His knowledge of being Brahm weighs Him down. Whatever He speaks, He does so from the surface level. Maharaj’s experience raises the question: Why does He feel this way?
According to Maharaj, this is because His mind is firmly anchored in one unshakable goal. Although Maharaj is Paramatma Himself, and thus has no need to set such a goal, He performs this role as a human to guide us. Our inability to remain centered leads us to react with emotions like joy and sorrow, attachment and repulsion, in good or bad circumstances. Maharaj says He doesn’t even feel burdened by virtues such as vairagya and others.
A grihastha (householder) may possess wealth or power, and a tyagi (renunciant) may have vairagya (dispassion) or follow stricter disciplines. Both tend to carry themselves with pride. Why does this happen? It is because they believe that what they have attained is the highest and that there is nothing beyond it. However, Maharaj sees something far more valuable than vairagya, knowledge, or religious discipline. That is why Maharaj says He does not feel burdened by these virtues. That invaluable thing is the knowledge of the murti of Paramatma and its influence.
Just like when you draw a circle and need to draw another one perfectly on top of it, you must first find the exact center. Until that center is found, the second circle will not align properly with the first—one side will be inside, and the other will protrude. This is called action-reaction. Similarly, until the center of spiritual life is grasped, there will always be reactions of joy and sorrow, attachment and repulsion, and balance will not be maintained in life.
Maharaj asks, what is the center of the spiritual path?
It is the murti of Paramatma and the distinct greatness of that murti, which surpasses any other means, objects, or people. Until this understanding is firmly established, one cannot maintain equilibrium. Moreover, defects such as lust and anger will not leave the heart, and even if one is successful in overcoming these defects or gains success in vairagya and other virtues, the importance of vairagya or other virtues may overshadow the primary center. As a result, one becomes proud of these virtues. However, Maharaj says that even though He possesses all virtues in their highest form, He does not feel burdened by them.
Excessive pride in virtues is a sign of imperfection in Maharaj’s view. The characteristic of imperfection is that it steps beyond its boundaries and exhibits itself. On the other hand, perfection tends to hide itself, remaining modest and avoiding extremes. Just as engaging in desires is a flaw, pride in virtues like vairagya is also a sign of imperfection. For this reason, one feels burdened by virtues and feels superior to others because of them. However, Maharaj says that even though He possesses these virtues in their fullness, He does not feel burdened by them. The reason is that He has embraced the heaviest of all things in life, which is the murti of Bhagwan.
If one values the murti more than any other objects, pleasures, or people, then reactions are quickly subdued, and the mind becomes centered. Maharaj explains that when He forcefully directs His mind towards good objects, actions, or the five senses, it only stays connected for a short while, like a stone thrown into the sky, which eventually falls back down. Why is this? It is because in the sky of His heart, there is only one radiance, and in that radiance, He sees the murti of Bhagwan. Surrounding this murti are circles of liberated souls, all gazing at Bhagwan’s murti. This is what Maharaj constantly sees, at all times. His mind is always absorbed in this murti. You also see this murti, but you do not grasp its importance completely, and that is why its significance is not fully realized.
The good things of this world, actions, wealth, and the pleasures of the five senses seem to offer happiness and satisfaction, but you do not see or feel the same joy or significance in the murti. The amount of joy a hypocrite feels in their hypocrisy or a proud person in their pride, you do not feel even a fraction of that in the murti. Even a renunciant or seeker who has grasped the significance of vairagya, religious duties, and atmanishtha (steadfastness in the Self) does not comprehend the importance of the murti in the same measure. That is why these reactions occur. Maharaj says, “You can also see the murti, but you are not able to fully grasp that it contains more happiness and significance than the worldly objects you consider valuable.” That is why, at the beginning of this Vachanamrut, Maharaj expresses the desire that those who can believe in what He believes should come forward. Although it may not sound polite to say it so directly, Maharaj has gently said, “Those who understand my talks, please come forward.” He wishes to reveal the mysteries of spirituality.
Maharaj explains that if you, too, could value the murti (divine form) more than anything else, just as we do, and find more joy and essence in it compared to other objects, then you, too, would begin to act freely, just as we do. What is this murti like? What is its influence?
Maharaj says that this murti is the essence of atma (soul) and Akshar (the eternal divine abode). In fact, it is more delightful and more significant than both atma and Akshar. It is a source of greater bliss. However, we are unable to accept this truth wholeheartedly or fully experience it.
Furthermore, this murti may appear like a human form, yet it is not an ordinary human being. It is distinct in every way, yielding extraordinary results. Maharaj explains that when one meditates on this murti, it may initially appear like a normal human form, but through meditation, the individual rises above maya (illusion) and the murti becomes radiant, allowing the meditator to experience a joy beyond that of Akshar. This is the uniqueness of the murti.
When Bhagwan manifests on Earth in human form, He remains in His eternal form of liberation. Maya cannot affect Him. Instead, those who come into contact with Him are instantly freed from the bonds of maya and attain the state of being nirgun (beyond the three qualities of maya). Such is the distinctiveness of the murti. But according to Maharaj, we are unable to fully accept this truth deep within. If we were able to, we would see its results. Maharaj says that once someone truly believes this, their mind will no longer be attracted to the five sensory objects (panch vishay). They will also not take pride in virtues like vairagya. Maharaj explains that they will become independent of maya. Such is the profound influence of the murti.
This murti is beyond even Akshar. It is the source of all incarnations, and all incarnations emerge from this murti and then merge back into it. However, this murti itself does not merge into anything else. Such is its supreme glory.
The manner in which Bhagwan manifests is also extraordinary, beyond that of gods, humans, rishis, or liberated souls. The laws of creation do not bind Him. Sometimes, He manifests through a mother and father, and at other times, He manifests according to His will. Upon departing from this world, sometimes He leaves His body behind, and at other times, He departs with His body. These infinite divine wonders exist within this murti. When we accept this truth in our hearts, no obstacles remain on the path to liberation. This murti is truly unique. Whether we believe it or not, if we can accept it, we will benefit from its influence. Maharaj says that without realizing the glory of this murti, no matter how much renunciation or fasting one performs, the flaws in one’s spiritual journey will not be eradicated.
For those who realize this murti, their knowledge remains intact, even in their next birth, just as it did for Vrutrasur and Bharatji. Even in the assemblies of Brahma and other deities, discussions revolve around the glory of this murti. Hence, there is no path to salvation as certain as the refuge in the murti.Maharaj explains that the most difficult thing to accept is that the murti He describes is none other than the very present Shreeji Maharaj. Maharaj emphasizes that the glory of this talk is so great that it must be remembered and understood not only in this life but even after leaving the physical body, in the divine body. This discourse contains the essence of all scriptures and is a narrative based on Maharaj’s personal experience.