Asserted Topics:
Characteristics of Devotees with Four Different Propensities.
Key Points:
- Those who exhibit a particular propensity in life, suitable for progress in Satsang, are called “Ang” (propensities).
- If the propensity is unclear, progress is hindered.
- One must strengthen the primary propensity.
- Eventually, all four propensities should be developed.
Explanation
This Vachanamrut discusses the propensities of devotees of the God. First and foremost, understanding what a propensity is will be beneficial. Each individual lives their life in a unique manner. In Satsang, everyone aims for spiritual progress, and each person has a distinct path to follow. These different paths are referred to as propensities. For instance, there are those inclined towards service, devotion, singing devotional songs, and other such propensities. If someone is inclined towards worldly matters, such as desires and anger, they are said to have a worldly propensity. Thus, during Satsang, one must recognize their particular propensity. It may be the propensity for service, devotion, or other aspects.
Maharaj has emphasized that before Satsang, one may possess a worldly propensity, but upon entering Satsang, they acquire a spiritual propensity. This shift towards a spiritual propensity is more favorable. Each propensity has its significance, such as service, devotion, and others. So, when one is inclined towards spiritual virtues, they are said to have a spiritual propensity. This transition occurs in Satsang, where they begin to incline towards virtues such as service, devotion, and others. Afterward, they strive to strengthen these propensities. For example, they may focus on self-realization, devotion, or other aspects. The goal is to develop all four propensities.
When Maharaj speaks of strengthening a particular propensity, he refers to the specific scriptures and practices associated with that propensity. For instance, if one is inclined towards Vairagya (renunciation/detachment), they should read texts like “Nishkulanand Kavya.” If they are inclined towards Gyan (knowledge), they should study the Vachanamrut and the Bhagavad Gita. If they are inclined towards Dharma, they should immerse themselves in the life of Satsang and read the Smriti scriptures. If they are inclined towards Bhakti (devotion), they should read Bhaktachintamani, Bhagavat, and stories of God.
From this, one can also identify their own propensity. If we find ourselves drawn towards someone’s company, whether it’s an elder or a younger devotee, then that propensity also becomes a part of our being. So, if we are fortunate enough to develop such an inclination, we can recognize it in this way.
When our minds are not inclined towards any other favorable activities then, whatever type of spiritual inclination arises naturally in our leisure time, that becomes an integral part of our being. In other words, during such times, if there is an inclination towards devotion, studying scriptures, and similar interests, then it becomes a part of our spiritual practice. If one has an interest in Dharma – religious rituals, then that becomes a part of their spirituality. If someone is inclined to delve into spiritual texts, then they become a part of the pursuit of knowledge. When the sparks of renunciation awaken within, it becomes a part of detachment. These can all be determined. If, during these practices, we still find it difficult to decide one’s propensity, then we can pray to God and select anyone which comes to mind, Dahma or Gayan or Vairagya or Bhakti, then stick to it and make efforts in achieving the selected one.
Literature has nine rasas, such as shringar, veer, shanti, etc. Each rasa has a sthaayibhava. Like, in shringar rasa, it is rati; in veer rasa, it is utsah; in shanti rasa, it is nirvaad. These sthaayibhavas are already present in everyone’s heart in the form of seeds. They have to be stimulated and brought out by giving uddipana and aalankaran, etc. Then, in the person’s heart, the shringar, veer, shanti, etc. rasas are produced. Similarly, the In the same way, in the root of these four propensities, the other four good qualities are present in the form of seeds. As the root develops, these propensities are formed. For example, in Bhagwat dharmnishtha, the spiritual quality or feeling is added because if it is not there, then what is said here will not fit. In fact, Paropkar (charity/helping others in need) is present in the root of Dharma. The devotee with Bhagwat dharmnishtha worships God by connecting through paropkar. His foundation is paropkar. Like, building temples, cleaning shrines, making gardens, etc. are means of paropkar or cooperation with the devotees. Through which he worships by connecting to God. The more he progresses in it, the more his propensity becomes strong.