Asserted Topics:
How does the strength of Bhakti (Devotion) along with Dharma (Righteousness) increase?
Key Points:
- One should stay in a sacred land
- One should associate with true saints.
Explanation
In this Vachanamrut, Gopalanand Swami asks Shriji Maharaj, “Oh Maharaj! How can one’s devotion, along with righteousness, intensify?” Maharaj responds, stating that there are four methods to enhance the strength of devotion: a sacred place, a favorable time, virtuous deeds, and the company of saints. Among these, Maharaj mentions that the impact of virtuous deeds is minimal. However, the influence of place, time, and association is profound. Still, the place and time are contingent on an individual, but association is the prime determinant. Thus, for the strength of devotion to grow, the company of devoted individuals is essential.
It is mentioned in Sanskrit literature that ‘राजा कालस्य कारणम्’ (rājā kālasya kāraṇam), meaning the foremost individual or leader becomes the determinant of time in their region. This implies that the four epochs – Satyug, Tretā, Dwāpar, and Kali, represent the causes of time (or are defined by time). The identification of a Yuga (era) is based on the prevailing virtues and especially the actions of the people during that period. The reason being, the land or region remains constant across all Yugas. While time, in terms of days, months, and years, progresses in its usual rhythm, the characterization of a Yuga is determined by the inherent virtues of its populace such as truthfulness, compassion, celibacy, penance, and charity. In Satyug, all these virtues and their respective actions are present in abundance, perhaps at a 100% level. However, as time progresses, these virtues decline, marking the transition into subsequent Yugas. Therefore, actions become the face of Yugas. Yet, the progression of Yugas isn’t the primary cause; the principal cause is the influential individual or leader of the era.
“Maharaj also says that if you associate with righteous people like you (referring to Sadhu Gopalanand Swami), then your actions will be righteous. However, if you associate with immoral people, your actions will be immoral. The same principle applies to devotion. The true nature of devotion is recognized by the feelings and corresponding actions. Actions related to the Divine serve as a face to recognize devotion, but they aren’t the primary cause of its growth. The true reason lies in serving those who are fully devoted to the Supreme Being. Maharaj further says that a powerful person spreads the influence of his devotion according to his strength, be it in a family, a village, a region, a nation, or the entire world.
In places where righteous people perform virtuous actions, an atmosphere conducive to devotion is created. Such a region is termed a ‘sacred land.’ However, ‘land’ doesn’t just refer to a country. The Earth is everywhere. So, what differentiates a good land from a bad one? It’s not mere geography. It’s the environment, either conducive to devotion or atheism. The rest, the earth and buildings, are common to all. A pilgrimage is called a sacred land because it bears the imprints of great deeds inspired by devotion, performed by God or great souls. Such land directly connects with those inspiring tales. Hence, it serves as a monument, reminding one of those stories, making it conducive to devotion. So, the real identifier of a land is whether its environment promotes devotion or impedes it, and this environment is created by the predominant spiritual figure.
To take advantage of an auspicious time means to act on a particular urge to practice devotion that arises either always or at specific moments. Such moments, like the mornings, Ekadashi days, days of religious observances, or one’s birthdays, are considered auspicious for devotion. At these times, one’s heart gets invigorated if they act promptly on the urge to be devout. And in this, the company of righteous souls plays a significant role. They guide on which moments are most conducive to devotion and how to make the best use of them. Hence, the company of such enlightened beings is paramount. This is why scriptures regard the company of the righteous as the birthplace of devotion and a source of nourishment and strength for it. On the contrary, the company of the wicked is detrimental to devotion. Thus, avoiding the wicked and associating with the virtuous enhances one’s devotional strength.”
Later, Muktanand Swami asked, “Oh Maharaj! Some devotees initially seem as impure from the inside, but later they become extremely pure. Is this due to their previous actions (samskaras), the grace of God, or the efforts made by the devotee?”
In response, Maharaj said, “The impurity of the inner self is purified by these three methods. Whatever method results in purification is considered the primary cause. Additionally, the cause of becoming impure can be attributed to strong destiny, betrayal towards God or a true devotee, or one’s own negligence or misconduct.
Maharaj explained that the outcomes that are good or bad due to previous actions are evident to the whole world. For instance, Bharata’s attachment to a deer was a result of destiny. When efforts result in opposite outcomes, the dominance of destiny is acknowledged. Bharata didn’t lack effort. Compassion is a virtue, but when it’s unknowingly applied inappropriately, it’s due to destiny. Maharaj further cited the example of a pauper suddenly becoming a king; such occurrences are to be attributed to destiny. Maharaj also gave his own example, saying that if his body were in a certain state due to circumstances that shouldn’t have been there, it would be attributed to destiny. For Maharaj, destiny doesn’t apply. It’s meant for souls bound by karma. Yet, Maharaj presents himself as a spiritual aspirant. If someone else experiences a similar fate, it’s attributed to destiny. However, sometimes it’s a test of devotees. Because, if they fail to recognize the true glory, it might be deemed as Maharaj’s destiny. Hence, at the end of the discourse in Vachanamrut, Maharaj left the assembly laughing. Perhaps Maharaj enjoyed teasing some of the devotees. There’s no other reason evident in Vachanamrut for Maharaj’s laughter.
Further, when discussing the grace of God or a saintly person, Maharaj said that just as by the grace of Lord Krishna, Sandipani’s son was rescued from hell and young Dhruva was able to sing praises which effortlessly revealed the meanings of the Vedas, such instances indicate divine grace. When one follows the behavior of a saint, remains alert, and makes efforts, it’s said to be purification through personal effort. Thus, when the inner self is initially impure, it becomes pure through these three methods.
-Swaminarayan Chintan