Assorted Topics:
Practice meditation. Diligently.
Key Points:
Even if God’s divine Murti (form/image) is not visualised, a devotee must always remain persistent and meditate enthusiastically upon the Murti of God.
Explanation
Here Shreeji Maharaj ordains His devotees to meditate on the divine Murti of Lord Shree Krishna along with Rādhikāji. This order creates many debates because Satsaṅgis (members of holy fellowship) are inclined to meditate upon the divine Murti of Shreeji Maharaj instead of other deities. So when they read this Vachanāmrut, people question: should they meditate on the divine image of Shreeji Maharaj or Lord Shree Krishna along with Rādhikāji?
This discourse places a significant emphasis on ardent meditation; therefore, when this discussion was written, earlier saints were quick to classify this as the Vachanāmrut on the “Persistence of Meditation” instead of “Meditation of Lord Shree Krishna along with Rādhikāji.” This distinction is crucial because it becomes the foundation of this discourse. Shreeji Maharaj wanted to stress the importance of meditation instead of emphasising the Murti of Lord Shree Krishna along with Rādhikāji. This is evident in the last statements of the Vachanāmrut, where Shreeji Maharaj says, “God favours devotees who are persistent in engaging their minds in meditation.” Here, a meditation on Lord Shree Krishna along with Rādhikāji is not emphasised; instead, it emphasises meditation.
Though the Murti of God is not visualised, do not stop the meditation cowardly or bored; continue to show persistence.
करत करत अभ्यास ते जडमति होत सुजान
karata karata abhyāsa te jaḍamati hota sujāna
Even if the image of God may not be visualised with persistent meditation and devotion, devotees should patiently and repeatedly try without losing heart. Meditation is not easy. The mind is plagued with thousands of thoughts that pose a tremendous distraction. The Yog Sutra defines meditation as:
स तु दीर्घकालनैरन्तय् सत्कारासेवितो द्रढभूमिः ( समाधि पाद :१४ )
sa tu dīrghakālanairantay satkārāsevito draḍhabhūmiḥ ( samādhi pāda :14 )
Meditation, though extremely difficult, must be pursued with devotion and patience without regularly losing heart; if that does not happen. To do this, one must daily practice meditation with increased concentration and duration. If practised religiously and earnestly, Dhyān needs to be sustained for more than a couple of minutes. This will lead to an increased relationship with God, who then in return, showers His devotee with many blessings.
The Vachanāmrut mentions meditating on the Murti of Lord Shree Krishna along with Rādhikāji’. It was discussed above and has been dealt with in the Shikshāpatri, Satsaṅgijivan, a few discourses across the Vachanāmrut and other scriptures of the holy fellowship. So, it would not be incorrect if we discuss the same here.
With a cautious study and keeping all the principles of Vachanāmrut in mind, it can be concluded that Maharaj has emphasised meditation on Shree Nārāyan as the most important in the Vachanāmrut. In the Vach.L.11 Shreeji Maharaj mentions that, “Moreover one should meditate upon the Murti he has got and not upon the images of His other incarnations. One should be determined to serve the mūrti which is with him. He should serve the image as a faithful, devoted wife.” Comparing the current discussion with Vach.L.11, a contradiction is developed. Should a Satsaṅgi meditate on the Divine Murti of Shreeji Maharaj or the Divine Murti of Lord Shree Krishna along with Rādhikāji? The Slokas (verses) 109 to 112 in the Shikshapatri have mentioned the Upāsya Tatva (the worshipable element-God) only.
This is followed by a description of the various forms of Shree Krishna Bhagwan, i.e. Nar Nārāyan (Krishna and Arjun), Laxminārāyan (Krishna along with Rukshamaniji), Balbhadra (Balaram and Krishna) and Radhakrishna (Krishna along with Rādhikāji). And those devotees such as Arjun at times reside by His side and sometimes dissolve in the Murti of God and at times remain in the service of God. Yet this does not add up anything to the form of God. Because all those forms because the Upāsya Tatva or element is Nārāyan only and not devotees such as Arjun, Rādhikāji, Lakshmiji or any other devotees. It is also mentioned that God is dwibhuj (having two hands). Furthermore, Sloka number 113 describes
तस्यैव सर्वथा भक्तिः कर्तव्या मनुजैर्भुवि ( शिक्षापत्री : ११३ )
tasyaiva sarvathā bhaktiḥ kartavyā manujairbhuvi ( śikṣāpatrī : 113 )
Where the word Tasya (his) is used, if devotees like Arjun etc., have been in the Upāsya Tatva, then Shreeji Maharaj would have used tayoh (both of them) or teshām (all of them) instead. In the above topic of Upasana, Shreeji Maharaj has neither used the word tayoh (both of them) nor teshām (all of them). Thus, only the Nārāyan Tatva appears to be the Murti of the God for Upāsana conclusively.
Furthermore, Rādhikāji, Lakshmiji, or Nar have not been mentioned in any spiritual book such as the Brahma Sutras, Bhagawad Gita and Upanishads. The Gita portrays only Nārāyan Tatva. Hence only Nārāyan is found in Upāsya Kakshā. In Vach.L.14 Maharaj mentions His Upāsnā as one where He forever sees Lord Nārāyan with an aura of radiating brilliance, surrounded by immeasurable and infinite value? At the centre of the aura resides the splendid and Divine Murti of Lord Nārāyan seated in a gorgeous throne surrounded by innumerable devotees that have attained salvation.
Here, Shreeji Maharaj has not mentioned the presence of either Laxminārāyan Dev or Naranārāyan Dev on the throne. However, scriptures like the Vachanāmrut and Gita advocate Lord Nārāyan being the centre of Upāsana.
Here the question arises: why have Acharyas recommended devotion towards Radhakrishna, Laxminārāyan and Naranārāyan? What can be the reason behind this?
The answer is that the Sanatan Dharma is disseminated into five categories.
- Shānta (Calm/Cool)
- Dāsya (Conceding)
- Sakhya (Friend)
- Vātsalya (Affection/Love)
- Mādhurya (Kindness)
These five streams are expanded forms of devotion as per Sanātan Dharma.
- Devotion like Rishi-Munis who worship through Dhyān – a cool, calm and collective mind
- Devotion like Shri Hanuman, Garuda and Nand Santos (saints on earth during the period of Shreeji Maharaj) worship through Bhakti Yog i.e. worship of God through devotional service as humble servants.
- Sakhya worship is Nistha (faith in God), Seva (service) accompanied with the end of hesitation with God i.e. friendship. Examples are Sura Khāchar, Sadguru Brahmānand Swami.
- Along with the Nisthā and Sevā, My-ness – sentiments of paternity are found in Vātsalya. Examples are Dharmadev-Bhaktidevi, Nanda-Yashoda, and Vasudev-Devki. Aspiration, holy intentions and passion stop when lust arises within the mind. God has created lust in the hearts of every human. So, using this inherent love and affection (Mādhurya-bhav) to attach to God is the best solution for people. The ideal spiritual guide for this devotion/worship is Rādhikāji.
- Devotion through Nisthā (faithfulness), Sevā, my-ness and above all surrendering one’s own self is found in mādhurya. Examples are Rādhikāji.
Out of the above five forms, Mādhurya worship is the best for connecting with God.
कामिनी जिज्ञासा सर्व जिज्ञासा प्रतिबंधिनी
kāminī jijñāsā sarva jijñāsā pratibaṃdhinī
Her feelings of Madhurabhav are divine, unlike Shringār Ras (worldly attachments and affections of love). She symbolises unconditional love for her ability to worship God wholeheartedly without any expectation or desire. This form of worship is the best and ultimate form of devotion. The ideal form of worship is like Rādhikāji, Lakshmiji and Nar – they teach us the right way of worship and are role models for us in worshipping God. Thus, they are not upāsaya but their way of worship is. Thus, only upāsaya is Lord Nārāyan, and Rādhikāji etc. are the symbols of how worship is performed with love and devotion. Even in the temples, all these devotees appear in the Sevak posture. This is the reason for the establishment of these devotees in temples.
Devotees need to practice meditating persistently on the Murti of Supreme God Shri Swaminarayan without losing heart, who is Lord Nārāyan Himself.
-Swaminarayan Chintan