Asserted Topics:
Understanding God as He is and the method for this realization.
Key Points:
- If one understands God as He truly is, there is no offense against Him.
- Knowing God through the four shastras (scriptures) leads to complete understanding; otherwise, the understanding remains partial.
Key Points:
In this Vachanamrut, Kandas Patel from Buva asks Maharaj, “How does one win the pleasure of God?” In response, Maharaj says, “God is pleased if one does not commit any offense against Him.” One might wonder, what is an offense? To this, Maharaj clarifies that if we do not understand God as He truly is and instead perceive Him differently, we are committing an offense.
One such offense is not recognizing that God is the karta (doer) and harta (undoer) of this entire universe. If someone believes that Kal (time), Karma (actions), Swabhav, or Maya are the doers, they are offending God. Furthermore, if one denies that God has a form and believes He is formless, that too is an offense. Maharaj gives an example, saying, “You are the headman (Patel) of your village, and if someone refuses to acknowledge your leadership, they are committing an offense. Similarly, if someone other than the rightful leader enforces their own commands, they are considered an offender. If someone spreads false rumors about the king, such as claiming the king has no hands or feet, that person is committing an offense against the king.”
Some believe that Kal is the doer, as per the saying “Kal is the origin of all creation.” They believe that everything happens due to Kal, without recognizing that it is the power of God working through time. If they fail to acknowledge that it is God’s servant acting under His command, they are committing an offense. Others prioritize Karma and think the universe is created by actions. However, they fail to understand that God is the one who gives the fruits of these actions and misinterpret Karma as the independent force behind creation.
Similarly, some adherents of Sankhya philosophy believe that Prakruti (nature) is the doer, but they do not understand that God is the controller of nature and beyond it. Others believe Swabhav to be the doer but do not recognize that God has the power to change natural dispositions.
In the world, people generally see Kal, Karma, Maya, and Swabhav as the primary forces, and according to the rules of the universe, things indeed happen in alignment with these. For example, seasons follow their natural cycles (Kal), good deeds lead to happiness, and bad deeds to suffering (Karma), and the characteristics of objects (Maya) bind individuals. Just as a neem seed produces a bitter neem tree, natural tendencies are fixed. These are the rules governing Kal and Karma.
We tend to accept the authority of these forces with complete faith and without doubt, believing they govern the world. However, God is beyond all of them, residing within everything and controlling all. He is capable of overriding any of these forces according to His will. God possesses power far beyond these elements. All these entities are mere servants of Maharaj. Yet, in critical moments, even true devotees sometimes lose faith, and when faced with the influence of these forces, they may begin to doubt. This wavering faith in God’s supremacy displeases Maharaj.
Therefore, Maharaj says that not understanding God as He truly is results in offense, and God is not pleased. We must develop firm faith in three things: first, that Maharaj is always Sakar (with form); second, that He is the independent, sovereign karta and harta of this universe; and third, that He is the controller and beyond all forces like Kal, Karma, Maya, and Swabhav, which are all His servants. When our attitude and belief toward Maharaj align with these truths, He is pleased.
Maharaj explains that although the Vedas have described God in many ways, no one has fully comprehended Him. This is because the descriptions were aimed at the ultimate Paramatma (Supreme Soul). Later, the Sankhya philosophy attempted to explain God by listing twenty-four elements and referring to God as the twenty-fifth, purest element. However, this understanding implied that the elements, including the soul and Ishwar (God), are distinct, and God exists beyond them. When the Yoga philosophy came, it referred to God as the twenty-sixth element, urging practitioners to focus their thoughts on Him.
Going further, the Pancharatra scripture proclaimed that this Paramatma possesses a divine form (Purushavidha). It provided a clear description of God’s form and image, emphasizing that by worshipping this form, one can truly understand God. Thus, Pancharatra outlined the method of worship to realize God as He truly is. Meanwhile, the Vedanta declared the immense glory of God right from the beginning.Thus, all four shastras (scriptures) align in their message and collectively identify the one true God, singing the glory of Maharaj. Just as milk can be fully understood only when examined by all senses — its color by sight, its fragrance by smell, and its taste by the tongue — similarly, when the wisdom from all four shastras is combined, we can grasp the true glory of God. By fully understanding God’s glory through this integrated approach, the offense against God is removed, and He becomes pleased.