Asserted Topics:
Fulfilment is achieved by the firm conviction, devotion and glimpse of the Pratyaksh form of God.
Key Points:
A Devotee of God should not desire anything except Pratyaksh God Himself.
Explanation
In this Vachanāmrut, Shreeji Maharaj says Suppose a person has developed nishchay (firm conviction) in pratyaksha God, offers a devotion to Him, and has His darshan. But, despite this, he still does not consider himself fulfilled, and instead, feels a deficiency within his antahkaran. He thinks, ‘As long as I have not seen the radiant form of this very same God in Golok, Vaikunth, and other abodes, I have not attained ultimate salvation. Talks about God should not be heard from a person with such ignorance. Here the conviction in God brings the fulfilment/satisfaction to his heart. If one does not fulfil then the person does not actually have complete conviction.
There are three main factors that influence the process of Nishchay (firm conviction of God). One is Knowledge of Supreme God’s Swarup (transcendental form) eternally residing in Akshardham. This knowledge can be achieved either by learning from scriptures or by visualising God residing in Akshardham, through Samadhi (final stage of yog). Second, one should completely recognize the Pratyaksh form of God. Third, having a strong belief that the form of God which is residing in Akshardham is the same Pratyaksha God before me and this is called Nishchay, he surely attains fulfilment.
Here arises a question that the devotee of God who is doing devotion and has not achieved complete fulfilment to him why Vachanāmrut states that one should to even listen to Katha-Varta (spiritual discourses) if he has a desire to see the brilliant form of God? In his heart, he only has a desire to see the form of God and nothing else and It is normal for a devotee of God to have the desire to see the transcendental form of God residing in His divine abode. So, what kind of sin does the devotee commited for which God states one should not listen to even the spiritual discourses from his mouth?
The resolution to this is that the form of God in his abode – Akshardham and the one that is present on the Earth are the same. There is not even a little difference. However, for a Mumukshu (soul seeking salvation), the form of God on the Earth is more significant. The virtues that are present in God in Akshardham are the same virtues that are present in God in His form on Earth. However, the significance of the form of God on Earth is that the form of God in Akshardham does not possess the virtues of Patitpawan, Adhamudhāran, Dinbandhu and Shushilatā. It is to say that the virtues are present but they are not in the state of action. It is because in the abode of God how can God show the virtue of Adhamudhāran? if only someone is Adham God could redeem him. So, there is no possibility. In this manner the other various virtues discussed are not completely illuminated at the abode as well. This includes Shushilatā which is a Sanskrit term used to define someone who may be a very great personality but can still appear open-hearted and humble and meek without any hint of duplicity. This virtue is not fully displayed in Heaven. In the abode of God, they are “मम साधर्म्यमागताः” mama sādharmyamāgatāḥ – The Liberated Souls in the abode of God are very capable and are like God. So, the above virtues do not have a favourable platform to express themselves.
Whereas the form of God on Earth has these virtues in full fledged. Even though the form of God in Akshardham and Earth are the same, there may be little difference i.e. even though all virtues may be the same; the form of God on Earth is a step ahead. All virtues which are present in the form of God in abode are present in the form of God while on earth and apart from this virtues of abode mentioned virtues are also present. Moreover, for the sake of our salvation, the above-mentioned form of God on Earth is all needed and easy to approach. So, leaving the one which is better and favourable for one’s salvation, and having the desire to see the form of God which is in abode, shows that one does not have a true understanding of the form of God, it is ignorance. So, the one who himself has not rightly understood God, how can he make others understand?. That is why listening to sermons from these people should not happen as it will lead one to go astray.
In fact, the form of God that provides complete satisfaction and fulfilment is least understood. So how can such people fill the void for others? If one has firm faith in the form of God on Earth, in the end, they will attain and see the form of God residing in Heaven. In this manner, the form of God on Earth is of greater significance and provides fulfilment. Here words like the ‘actual form of God’ are used. Shreeji Maharaj has mentioned the word “Pratyaksha God” in this Vachanāmrut, Pratyaksha means one that can be perceived through the physical eyes. When Shreeji Maharaj was present on Earth in a human form He was Pratyaksha but now Shreeji Maharaj is not present in human form which is why his divine Murti is now our Pratyaksha form. Instead of this fact some disciples claim that in the absence of Shreeji Maharaj in human form, their present Guru is Pratyaksha God but this belief is totally against Vedic principles and the cause of falling from the spiritual path because humans can never take the place of God. Hence, Pratyaksha God means just Shreeji Maharaj Himself, the son of Dharma–Bhakti, and no one else.