Asserted Topics:
The practice of inherent virtues and the mystery of the Pancham and Dasham Skandh.
Key Points:
- It is essential for the senior saints to strictly observe the vow of nishkami (free from lust).
- To believe that Shreeji Maharaj is the same Bhagwan glorified indirectly in the scriptures is the mystery of the Dasham Skandh.
- If someone violates the boundaries set by Bhagwan, even the greatest person will fall, which is the mystery of the Pancham Skandh.
Explanation:
Maharaj asked the assembly, “What basic virtue do you possess that cannot be eradicated by place, time, actions, or associations? Whoever has such an inherent virtue, please share it.” Following this, Shreeji Maharaj Himself spoke, “Let Me share My inherent virtues. First, no thoughts of the Panch Vishay (five sense objects) ever arise in My mind. Second, no matter how engaged I am in external activities, My inner focus never falters. Third, I have an unwavering conviction in the divine form of God. Fourth, I am pleased only with devotees and not with those who are not genuine devotees. These four virtues are inherent in Me.”
Maharaj stated that these virtues are inherent and cannot be destroyed by external factors such as place or time. In Vach.G.M.33, Maharaj similarly discussed this subject. He further said, “First, I will share My experiences, and then you can speak about your own understanding of moksha and how you believe that by behaving in this way, Maharaj will be pleased with you.” Maharaj shared, “If I ever feel attached to something material, I abandon it immediately. If any memory of worldly objects or people other than Bhagwan’s devotees arises in Me, I distance Myself from it completely, and only then do I feel at peace. The thought of women, wealth, or sensual enjoyment has never even appeared in My dreams.” He then explained the importance of observing nishkami (free from lust and desires) behavior. Here, too, Maharaj emphasizes similar points.
Here, Maharaj shared His own inherent virtues, which closely align with His earlier teachings. For devotees, Maharaj previously stressed nishkami behavior, and in this Vachanamrut, He highlights the importance of the senior saints observing nishkam dharma. Maharaj said, “The victory of an army depends on the strength of its commander. The senior-most person’s virtues lead the way for the rest. In any group or organization, the virtues or faults of the leader are always noted. The qualities of ordinary members are not scrutinized as much.” As the saying goes, “Yad yad ācarati śreṣṭhas tat tad evetaro janaḥ” (Whatever a great person does, others follow). Moreover, society tends to accept its leaders as role models, so their virtues are seen as exemplary. Unfortunately, their faults also become part of that model. Therefore, it is critical for the senior leaders to be free from faults, as their behavior directly influences the spiritual well-being of the followers. Maharaj declared that the vow of nishkam is the root of all righteousness.
When lust is quelled in the heart, other internal enemies are also subdued. “Śīla sādhu tvēna sarvēṣām sādhu tvāt” (Virtue is the essence of all saintly qualities). Anger, greed, jealousy, and other disturbances in the heart are often a result of unfulfilled desires. When desire does not find the proper outlet, it manifests in these other vices. However, the root cause is still desire. This is why the scriptures declare, “Kāmāt krodho ‘bhijāyate lobhāt” (From desire arises anger; from success comes greed). When desires are fulfilled, greed and insatiable thirst follow, but when they are thwarted, anger and jealousy erupt. For the sake of the followers’ spiritual health, the senior saints must strictly adhere to nishkam dharma. For societal progress, knowledge (jnanansh) is also necessary, as highlighted in the teachings of Sadguru Gopalanand Swami’s talks.
What is jnanansh? It is scriptural knowledge combined with experiential wisdom. If the senior leaders possess a proper understanding of the followers’ capacities, strengths, and dispositions, they can provide appropriate guidance and inspire progress on the path to moksha. The scriptures say there is no unworthy person.
अमन्त्रं अक्षरं नास्ति नास्ति मूलं अनौषधम्।
अयोग्यः पुरुषः नास्ति योजकः तत्र दुर्लभः॥
Amantaram akṣaram nāsti nāsti mūlam anauṣadham।
Ayogyaḥ puruṣo nāsti yōjakas tatra durlabhaḥ॥
Thus, it is essential to remember that śīla (virtue) is the crown of all qualities and the foundation of all well-being.
Later, Maharaj went from Lakshmi Vadi to Dada Khachar’s court and conducted an assembly. There, Maharaj asked the senior saints, “I have made a strong case for the significance of the Pancham and Dasham Skandh of the Shrimad Bhagwat. Now, tell me what you have understood about the mysteries of these two skandhs.” The saints shared their understanding. Maharaj then said, “Let Me explain the essence of these two skandhs. What is the mystery? No matter how learned a scholar, Purani, or intellectual may be, they must listen and accept the truth without harboring any doubts. That is the essence of the mystery.” The secret of these scriptures permeates their entirety. While the chapters of a text may change, the central point remains constant. Every chapter revolves around this central purpose, and that is the mystery of the text.
Now, Maharaj Himself explains the mystery of both skandhs. Before we delve into the central idea or the mystery, it will be helpful to briefly look into the origins of the Shrimad Bhagavatam, as it will aid in understanding Maharaj’s words. In the first skandh of the Bhagavatam, there is a narrative where Bhagwan Vyas is seated in his hermitage. He feels within himself, “I have done so much for the welfare of the world, yet my soul feels incomplete and unsatisfied. Something is lacking.” ‘Nātmā me parituṣyate nūnaṁ me paricakṣva’ (My soul is not fully content, please tell me what is lacking). In order to dispel this feeling of deficiency, he asked Naradji for guidance. Naradji replied that Vyas Bhagwan should sing the divine exploits of Bhagwan. “You have done everything, but you have not sung the charitra (divine exploits) of Bhagwan in the way it should be done. Without bhakti (devotion), the heart cannot feel complete.”
Thus, Vyas Bhagwan composed the Shrimad Bhagavatam and taught it to Shukdevji, who then relished and recited it.
Here, a question arises: hasn’t Vyas Bhagwan already sung the charitra of Krishna in other puranas? Certainly, he has. In the Mahabharat, the Brahmavaivarta Purana, and other puranas, the Krishna charitra has been described, perhaps even more extensively than in the Shrimad Bhagavatam. So why did peace come through the Bhagavatam and not from those earlier works?
The answer lies in the fact that in the Mahabharat, Krishna was described as a character in a historical narrative. In the other puranas, even though Krishna was portrayed as a deity, He was not sung as Ishtadev (the beloved personal deity) with the same devotion. In the Bhagavatam, however, Vyas Bhagwan sang about Krishna not merely as a character but as his personal Ishtadev, and he did so with great passion, following the guidance of Naradji. This is why the deficiency in his heart was removed—not just by singing about Krishna, but by doing so with the fervor of bhakti (devotion). This is precisely why Shreeji Maharaj explains the mystery of the Dasham Skandh by saying that the Krishna described in the Vedas, puranas, and other scriptures—the one whose glory is sung indirectly in those texts—is none other than this very Krishna whom we see before us, and it is His glory that is being praised. There is nothing beyond Him. Vyas himself sang His praises in the Upanishads and the Vyasa Sutras, but that did not bring him peace. The abstract Supreme described in those texts is none other than this very Krishna. In the Bhagavatam, however, Vyas sang with firm conviction, with an excess of bhakti and faith in the manifest form of Krishna.
As Maharaj says in Vach. Vadtal 10, the three pillars of salvation are: Bhagwan’s incarnation, the Sadhu, and the murti (sacred image). Until one develops unwavering faith in these as they are in the manifest form, neither peace nor salvation can be attained. In the Bhagavatam, Vyas Bhagwan expresses his personal bias and devotion toward Krishna, which finally brings him peace. Maharaj continues, saying that whenever the stuti (praises) appear in the scriptures, the glory that is sung about the abstract Supreme is clarified through Shri Krishna. Wherever the scriptures speak of Bhagwan’s qualities, virtues, or glory, we must understand that they refer to this Shri Krishna. This is the mystery of the Dasham Skandh. When the glory sung for the abstract Supreme is applied to the manifest form of Maharaj, then certainty, faith, bhakti, and upasana (worship) take root. The same applies to true sants and revered murtis.In the Pancham Skandh, it is stated that the greatness of Bhagwan Shri Krishna is such that He manifests in various forms on different continents to bestow happiness upon His devotees. The one who abides by the boundaries set by Bhagwan attains great eminence, and even the greatest person, if they do not stay within these boundaries, will fall from their position. Likewise, an ordinary person who violates these boundaries will fall even further. The divinity in these boundaries is that of the manifest form of Shreeji Maharaj. Understanding this is the mystery of the Pancham Skandh. It is essential to have firm conviction in the divine, eternal form of Shreeji Maharaj.