Question

What is spirituality mentioned in the poem vachana

Answer 1

The Vachana-shastra says: “There are neither two Gods nor three but there is only one God who pervades and is the cause of all things. He is the Divine Mind, the infinite wisdom that produced the world we see.” The Veda says, “God is one but the wise speak of him variously,” The Jewish scripture says: “There is one God and God is one, the ever-living.” St. Paul says: “God in whom we live, move and have our being.” Thus we see that where ever we find a true definition of Godhead, it strikes a cord which is similar in tone and universal in appeal. Why is it then that we can not have one ideal or one religion? It is because through God is one, his children are many and comprehend him in many ways just as there are different roads to reach the destination. There are those who rest content to know Him as they hear of him from others; there are some others who try to grasp Him wholly by the aid of reason and logic; there are those who try to reach Him through dedicated Bhakti and a chosen few who are never satisfied until they perceive the Divine Vision. So religion falls into these categories : ritualistic, rationalistic and real. Ritualistic or dogmatic religion is the religion bound by creeds, rationalist religion is the religion of discussion and theorizing, the Bhakti religion is the religion that does not demand anything but a total dedication and surrender to the Divine Will and real religion is the religion of direct perception. These represent the fundamental steps in religious development of an individual and one travels along the path from the lower to the higher form, gradually discovering the basis of harmony.

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Answer 2

The Vachana-shastra says: “There are neither two Gods nor three but there is only one God who pervades and is the cause of all things. He is the Divine Mind, the infinite wisdom that produced the world we see.” The Veda says, “God is one but the wise speak of him variously,” The Jewish scripture says: “There is one God and God is one, the ever-living.” St. Paul says: “God in whom we live, move and have our being.” Thus we see that where ever we find a true definition of Godhead, it strikes a cord which is similar in tone and universal in appeal. Why is it then that we can not have one ideal or one religion? It is because through God is one, his children are many and comprehend him in many ways just as there are different roads to reach the destination. There are those who rest content to know Him as they hear of him from others; there are some others who try to grasp Him wholly by the aid of reason and logic; there are those who try to reach Him through dedicated Bhakti and a chosen few who are never satisfied until they perceive the Divine Vision. So religion falls into these categories : ritualistic, rationalistic and real. Ritualistic or dogmatic religion is the religion bound by creeds, rationalist religion is the religion of discussion and theorizing, the Bhakti religion is the religion that does not demand anything but a total dedication and surrender to the Divine Will and real religion is the religion of direct perception. These represent the fundamental steps in religious development of an individual and one travels along the path from the lower to the higher form, gradually discovering the basis of harmony.

In all dogmatic religions, each one claims that his religion is the only religion, his God is the only God and his prophet is the only prophet. The religious ideal is confined to a narrow circle in the dogmatic religions. A rational person on the other hand is ready to make allowances for other’s point of view but being unable to realize the ideal of harmony, remains on the plane of speculative reason. The true religionist is he who actually feels God’s love and touch, perceives His presence and hear His voices echoing within himself. Only when we reach this state are we able to see clearly that we are the children of the same God and that we are strung on the same thread of universal spirit. The Shunya-sampadane strikes a true note of spirituality suggestive of real religion in spite of the fact that it contains rituals which are few and simple and the reason which is speculative and critical.