Asserted Topics:
Firm faith in the divine form of God (Swaroop Nishtha)
Key Point:
- Firm faith in the Bhagwat Swaroop (the divine form of God) is the seed of ultimate liberation.
Explanation:
This Vachanamrut emphasizes Swaroop Nishtha—firm faith in God’s divine form. By the word Swaroop, Maharaj refers to the murti (divine form) of God. The form of God is eternal, divine, and with attributes. God’s form is such that it possesses countless dimensions and attributes. Among these, which form of God provides a complete understanding and experience of all His aspects when embraced? On this matter, there are various differing opinions in the scriptures.
Some assert that God’s primary form is beyond conception and description. They believe that by grasping this form, one attains the full benefits described in the scriptures. However, to comprehend and enjoy such an indescribable form only through words is like grasping at air; it remains an empty promise. How can the soul grasp something that is beyond both thought and the scriptures themselves?
Others believe that the Antaryami Swaroop (the inner residing form) is primary and that grasping this form leads to the complete realization of God. Some hold the view that the temporary form, serving a particular purpose, is the main form. According to Maharaj’s perspective, the eternal, saguna, two-armed adolescent form of God, radiant with the brilliance of countless suns and moons, and full of boundless beauty, splendor, and grace, is the primary form. This is the form in which Maharaj emphasizes Swaroop Nishtha—firm faith in the divine form.
This Vachanamrut has been titled “Swaroop Nishtha” by the old saints. Nishtha in simple terms means firm grasp or unwavering determination until death. Swaroop Nishtha is recognizing the original divine form of God and knowing its supreme uniqueness. Understanding this uniqueness compared to others is true realization of the form. If one does not recognize this uniqueness, it cannot be called realization. There is a difference between gnan (knowledge) and realization. Even the heinous deeds of notorious terrorists are widely known, but they often have others prepared to follow their lead. In fact, even those who search for such individuals, if they were to find them, might fail to recognize or mistakenly identify them. This is an example of mistaken perception. Therefore, it is essential to acquire a unique recognition of God’s original form. Once this recognition is firmly established, a determination to protect and uphold it with one’s life arises, which is known as Nishtha.
Without understanding God’s uniqueness first, one cannot attain a firm grasp or nishtha of His supreme form. This is why Maharaj explains that the path of knowledge must be understood in a way that one never harbors aversion towards God’s form.
In this context, the path of knowledge is about recognizing the greatness of God. What is the mahima (glory) of God’s form? How great is it? Who does this form belong to? It is crucial to have a clear target. If the target is missed, no matter how strong the strike, it will be in vain! One must be clear about the person being targeted. It is this understanding that needs to be attained. Whether you call it murti or Shri Vigraha, the divine form of Maharaj and its supreme uniqueness and transcendence must be firmly instilled in our hearts.
Maharaj explains that vilakshanata (uniqueness) means the mahima of God. While one must deeply understand this glory, it should not lead to aversion to the Swaroop. One should not deviate either forward or backward from the target, as both are incorrect. Nirakar Vedantis (those who believe in the formless aspect of God) extol the glory of Brahma Tattva (the principle of Brahman) to an extreme, emphasizing its supreme uniqueness. However, they completely dismiss the existence of God’s murti (form). As a result, they inadvertently disrespect the original form of God. This is why Maharaj stresses that one must understand the path of knowledge in a way that does not lead to an aversion to God’s form, and it should not result in the denial of God’s sakarata (form with attributes). Singing the glory of God’s form while denying its existence is akin to severing a newborn’s head instead of cutting the umbilical cord. If the Swaroop no longer exists, then singing its glory or losing one’s head becomes meaningless. Therefore, Maharaj says, speak of God’s uniqueness, describe it as much as possible, but always safeguard the form while doing so.
Those who believe in the form (Sakarvadis) i.e. God has a definite form and may not be able to express such extreme uniqueness as the Nirakarvadis do, but their understanding is more grounded. Otherwise, their efforts would be like a wedding procession without a groom. Who are these songs of glory meant for? If the unique nature of God’s form is not realized and the mahima is not understood, then the glorification becomes impotent. Without this, the soul gains no strength, and any display of power might just be regarded as foolishness. That is why Maharaj says the mahima must be understood as extremely unique, but the original form must always be protected. Otherwise, it leads to betrayal (droh) of God’s form.
Another fault in Swaroop Nishtha is considering God’s form equivalent to other forms. To think of Maharaj’s form as equal to that of other incarnations or divine beings is also an act of betrayal (droh) of His form, as it disrespects the original Swaroop. In both cases, whether by excessively glorifying the formless aspect and negating the form, or by equating God’s form with other forms, there is disrespect or betrayal of the form. Only when both extremes are avoided can it be said that one has true nishtha (firm faith or conviction). Wherever there is disrespect for the form, there is no mahima nor can there be any nishtha. What needs to be grasped is the original divine form. If it is forgotten or diminished by comparison with others, the form’s supreme uniqueness is lost. Recognizing the true form and firmly grasping it with unwavering faith in the heart means realizing that God’s form remains unique and transcendent among the infinite universes, untouched by any distortion. This ensures that one does not drift towards the formless aspect (Nirakar). In such a unique grasp, many profound elements are included.
If one considers God equal to other incarnations, how can His uniqueness be established? And how can nishtha be maintained? This is why, during Maharaj’s time and even after, the prominent saints held onto one firm principle: Maharaj should never be considered equal to other incarnations. To do so would be to betray Maharaj. Incidents such as Nityanand Swami’s composition of the Satsangi Jeevan, Sadhu Nishkulanand Swami’s kirtans, the conversations of Sadguru Gunatitanand Swami and Sadguru Gopalanand Swami, and the experiences of devotees like Parvatbhai and Govardhanbhai all clearly show that they saw something profoundly unique in Maharaj. They could not accept anyone else’s views. Even if Maharaj Himself explained something different, they were not ready to believe it. Due to their personal experiences, no one could deter them, and a firm grasp of Maharaj’s form had taken hold of their hearts in such a way that they would rather give up their lives than let go. A unique and unparalleled conviction had taken root in their souls, and that is what is called nishtha.
Maharaj’s unique greatness might not have been recognized by everyone, and over time, as traditions and customs of the Sampradaya became established, they conformed to a certain framework. But if one were to ask this question impartially, with a sincere heart, the answer would undoubtedly be clear: Does such a limited understanding of Maharaj truly settle in the hearts of santos and devotees? To equate Maharaj’s Swaroop with others’ is considered droh (betrayal). What does this mean? Does it simply mean that Maharaj is greater than or superior to time, maya, and other forces? Surely, Maharaj had a deeper purpose in saying this!
If it were only about superiority in comparison, Maharaj would have said something else—He would not have spoken the words He did. It must be said with a heavy heart that those who have not accepted Maharaj’s supremacy in their hearts claim that Maharaj never uttered such words. They even point to older manuscripts of the Vachanamrut to prove this. It’s true—this issue isn’t a new one. Even during Maharaj’s presence, some may have faced this doubt, and the tradition of this confusion has continued, making it no surprise that it exists even today. Thus, one must set aside any preconceived notions and reflect calmly. If thinking about the comparison of incarnations was inappropriate within the framework of supreme faith (nishtha), Maharaj would have said something different here, and He wouldn’t have identified it as a flaw in Swaroop Nishtha. How much clearer could Maharaj have been? Those who understand can grasp His hint.
Here, one must pause to reflect impartially. Maharaj values truth, not false praise. Otherwise, the nirakarvadis (those who believe in a formless God) speak of much glory and uniqueness, but they neglect the centrality of God’s form. Just as some people are not interested in genuine praise but only in flattery, falsehood reigns in such situations. Maharaj does not tolerate such glory. Maharaj, unlike such people, is not only interested in hearing about His uniqueness but also in explaining His real uniqueness.
Maharaj says, “Grasp this uniqueness with your inner eyes open.” Yet, when a person clings to something and exerts excessive force, their eyes often close. Maharaj advises, “Keep your eyes open as you grasp it—grasp it truthfully.” He further explains, “We are neither like the nirakar Vedantis who sing boundless praises nor like other incarnations. Recognize Us as We truly are and hold firmly to that understanding. If you can grasp how much more unique We are than others, even that much firm understanding is sufficient. We do not ask for more.”
This is the seed of liberation. Maharaj says that if at any time His vachan (commands of God) are forgotten, that is not a cause for concern. But do not let there be droh (betrayal) of the (Swaroop). Do not allow disrespect towards the form. If God’s vachan is not follwed, it can be recovered through prayer, but the flaw of Swaroop droh is not so easily rectified. These words are not meant to soften anyone’s religious resolve. Therefore, one should live according to their ability, but above all, they must maintain the immense strength of God’s form (murti). One must understand that they have attained the avataric form of God through the divine image. If someone has such firm conviction, even if they were to stray from the holy fellowship, their love for God’s form would not waver, and they will ultimately reach Akshardham (God’s divine abode). However, if someone does not have firm faith in God’s form, even if they are currently within the fellowship, they will not attain Akshardham and will instead go to some other realm.
In the battle of the Mahabharata, Arjun knew Krishna’s personality well, but others did not know Him as thoroughly. That is why Arjun possessed the strength of Bhagwat Swaroop (God’s divine form), while Yudhishthir possessed the strength of devotion to dharma. As a result, Yudhishthir could not remain as free from doubt as Arjun, and his sorrow did not subside. Arjun, however, experienced no sorrow at all. This is the result of Arjun’s firm faith in the form of God (Swaroop Nishtha).Maharaj says that this matter is very subtle. It does not come to everyone’s attention. Maharaj has explained it clearly in person. Hearing such discourses is a rare fortune. They are as unique as something that “has never happened in the past, nor will happen in the future” (na bhuto na bhavishyati). Therefore, a devotee of God must hold the strength of God’s form in their heart and consider themselves blessed.