Asserted Topics:
Swaroopnishtha and Dharmanishtha.
Key Points:
- By having Swaroopnishtha (steadfastness in God’s form), Dharmanishtha (steadfastness in Dharma) is also maintained.
- The five sensory pleasures can be conquered by adhering to Niyam (rules) prescribed by God.
Explanation:
In this Vachanamrut, Muktanand Swami raised a question: There are two types of steadfastness—one is like Swaroopnishtha (steadfastness in God’s form), which Arjun exemplified, and the other is like Dharmanishtha (steadfastness in Dharma), which was seen in King Yudhishthir. Often, when one holds firm to Swaroopnishtha, their Dharmanishtha tends to weaken, and when one is committed to Dharmanishtha, their Swaroopnishtha wanes. So, what is the method by which neither steadfastness falters?
Before addressing this question, we must understand what each steadfastness signifies. Having deep faith and total submission to the Swaroop (form and divine personality) of God, especially during His Avatar (incarnation), is termed Swaroopnishtha. This was present in Arjun’s life. On the other hand, abiding by the Vidhi-Nishedh (prescriptions and prohibitions) of the Dharmashastra (scriptures of Dharma) with unwavering faith is known as Dharmanishtha, as seen in King Yudhishthir’s life.
Now, if one solely clings to the Swaroop of God—His personality and His worldly and transcendental decrees—it may appear that the concepts of Punya (merit) and Paap (sin) become secondary. This is evident in Arjun’s life. On the contrary, if one adheres strictly to Dharmanishtha, focusing only on the merits and demerits of actions, the personality of God may seem secondary, as seen in Yudhishthir’s life. Muktanand Swami’s question, therefore, is how both steadfastness can be preserved without one overshadowing the other.
Shreeji Maharaj responded by citing the dialogue between Pruthvi (Earth) and Dharma in the first Skandh (Canto) of the Shrimad Bhagwat. In that conversation, it is mentioned that God possesses 39 virtues such as truthfulness and purity. Thus, all Dharma is upheld by the Swaroop of God, which is why He is referred to as Dharmadhurandhar (upholder of Dharma). Furthermore, in the same Skandh, when the sages like Shaunak asked Soot Purani, “To whom did Dharma take refuge after Bhagwan Shree Krishna, the protector of Dharma, left the Earth?” It is clear that Dharma remains reliant on God’s Swaroop.
There are two forms of Dharma: one is Karmakand—the ritualistic Dharma based on Vidhi-Nishedh, which generates Punya. This form of Dharma is primarily dependent on scriptures. The second form of Dharma consists of qualities like truthfulness and purity, which not only generate Punya but also promote devotion and dedication to God. This form of Dharma is always sustained by God’s Swaroop, and it is the very life force of Dharma.
In this Vachanamrut, Dharmanishtha refers to the ritualistic adherence to Vidhi-Nishedh, the focus on Punya-Paap. This can be inferred from the fact that two distinct personalities—Arjun and Yudhishthir—are linked with each form of steadfastness. Therefore, Maharaj emphasizes that Dharma resides within the Swaroop of God, making it a qualitative Dharma. A person who holds firm faith in God’s Swaroop will naturally have Dharma in their heart. As a result, one who practices Swaroopnishtha will also automatically practice Dharmanishtha. Hence, the latter does not become secondary. However, if one only adheres to Dharmanishtha, Swaroopnishtha will weaken.
Thus, a wise person should strengthen their Swaroopnishtha, and Dharmanishtha will naturally remain firm as well. In such a life, the feelings of Punya-Paap will not be neglected. The virtues like truthfulness and purity, which are the life force of Dharma, are nourished by God’s Swaroop. Sometimes it may seem that the rituals of Punya-Paap take a backseat, but in reality, God is the force that enlivens even these rituals. Due to limited perception, it may appear otherwise.
Later, Muktanand Swami posed another question: Can the five senses be conquered solely through Vairagya (detachment), or is there another method? This question also hints at how much of a role Swaroopnishtha plays in overcoming the senses.
Maharaj responded that whether one possesses Vairagya or not, if a person adheres strictly to the Niyam (rules) prescribed by Parameshwar (God), they will conquer the five senses. In other words, when it comes to overcoming the senses, Swaroopnishtha, Dharmanishtha, and Vairagyanishtha all assist, but the primary means is Niyam. Vairagya suppresses Raag (attachment), while the suppression of the Indriya (sensory functions) is the key to conquering the senses.
If one relies solely on Vairagya to withdraw the senses, it requires great effort. Even if one tries to block their ears to avoid hearing, the sensory connection with the subject doesn’t easily break. Whether it is external senses or mental senses, Niyam severs the connection with the senses in a clean and decisive manner. Even if one contemplates Vairagya after indulging in the senses, it doesn’t compare to the clarity achieved by Niyam. By adhering to the Niyam that God has set, the senses are quickly subdued, and the doors to sensory defeat are closed. Therefore, Maharaj concludes that without adhering to the Niyam, even a highly detached or knowledgeable person will not remain steady. Hence, the primary cause of conquering the senses is strict adherence to the Niyam set by God.
For those with weak Vairagya, Niyam observance is the only way to overcome the senses. Just as a sick person must follow strict rules of diet to regain health, similarly, one must adhere to the Niyam to become free from the influence of the senses.
Then Akhandanand Swami asked, “Just as a sick person follows prescribed rules for a certain number of days to recover, is there a fixed duration for observing the disciplines necessary for attaining liberation? In other words, is there a time limit for following the rules?” To this, Maharaj replied, “For one whose Shraddha (faith) is weak, the completion of the prescribed disciplines may take many lifetimes. However, for one with intense Shraddha, the disciplines may be completed in this very life. Therefore, the duration depends on the level of one’s faith. A person with weak faith may have to take birth many times in Devalok (heavenly worlds) and Manushya-lok (human worlds), and after gaining Vairagya (detachment), they will ultimately attain Bhagwan.”
Akhandanand Swami then asked another question: “What are the characteristics of a person with intense faith?” Maharaj responded, “One with intense Shraddha shows certain signs: when they desire to have Darshan (vision) of Bhagwan, to listen to Bhagwat-katha (spiritual discourses), or to perform Mansi Puja (mental worship), they rush through their bodily activities such as bathing with great urgency. If I send out a written message with any command, they become anxious to follow it immediately, regardless of their social status. Even a great person becomes eager like a child when it comes to having Darshan of Bhagwan. Such eagerness is a sign of intense faith.”
Maharaj points out three aspects of a person with intense Shraddha. First, when it comes to having Bhagwan’s Darshan, listening to katha, performing Mansi Puja, or engaging in any of the forms of Navadha Bhakti (nine forms of devotion), they prioritize these activities over bodily needs. They willingly sacrifice their bodily comforts and perform spiritual activities without hesitation. They cut back on bodily activities, ensuring that they do not compromise on anything related to Bhagwan, and always harbor a desire to engage in these actions.
Second, they never feel tired or bored while engaging in activities related to Bhagwan. In fact, they remain highly enthusiastic and eager to follow Bhagwan’s commands with great zeal. There is no sign of slackness, and their enthusiasm remains consistently strong.
Third, they experience intense longing when there is an absence of Bhagwan-related activities. Maharaj says that even a great person becomes restless to have Darshan, which shows that they cannot bear to be without these activities, and this causes them great anxiety. Such restlessness indicates that the person has intense faith, and one with intense faith can quickly conquer their senses.
On the other hand, a person with weak faith displays strong attachment to sense objects. No matter how hard they try to conceal it, everyone can perceive their inclination towards sense pleasures. This is because the nature of the senses is like the force of wind—it cannot be seen but is felt by everyone. Similarly, when the senses rush towards their respective objects, everyone notices the behavior of the person. Even if they attempt to hide their tendencies, people recognize them as deceitful, which results in severe criticism. Therefore, the intense desire for sense pleasures cannot be concealed in any way.The only way to overcome this is by restraining the senses within the Niyam (rules) set by Parameshwar (God). Once the senses are restrained in this way, their sharp tendencies are diminished, and the heart becomes purified. Whether or not a person possesses Vairagya, if they control their senses by adhering to Parameshwar’s rules, they will overcome sense pleasures through intense Vairagya. Even those with weak Vairagya can conquer the senses through the strength of following Niyam. This is why the Niyam must be followed rigorously. Furthermore, if a person with weak faith understands the Mahatmya (greatness) of Bhagwan, their faith will become strong. Even if they have no faith, new faith will be born. Therefore, understanding the greatness of Bhagwan, katha, Kirtan (devotional singing), and other forms of Bhakti leads to the growth and refinement of one’s faith.