Shriji Maharaj then replied, 'One can please God, if one does not speak derisively of him. One may ask that what should be meant by derisively ? Then in that, when one does not recognise God as the all-doer and assigns doership to Kala (time), Karma (action), Prakriti (inherent nature), Maya (eternal entity), then he is said to have ridiculed the authority of God. You are the chief of your village. One who does not recognise your position as the chief of your village, derogates you. Again the one who ignores the sovereignty of a king, does not obey his orders, and obeys the orders of a person, who is not a king. And the one who writes such letters that the king of this country is without bodily organs like- nose, ears, hands, legs etc, he also derogates his king. Similarly, God has a divine form, divine organs, absolutely perfect. He is always with this form and divinity. To call him non-doer or formless and to recognise Kala (time) etcetera as God and doer amounts to derogation of God. One who does not commit such derogation has performed the Pooja of God. The Pooja without such faith may be with sandal etectera objects but the worshiper in that case stands and treated as is apponent of God. Poojan without full faith amounts to derogation. Therefore, God pleases on those who recognise him with full form.
Narayan has revealed in the Veda his divine form and yet his form was not absolutely realized. Samkhya then explained twenty four evolutes and explained the form of God as twenty fifth - beyond these Tattavas (evolutes). Kapil Muni, exponent of Samkhya, explained that the Jiva is associated with gross, subtle and causal bodies, and it could be sustained independetly without the support of these three forms of the body. Similarly Ishwar (God) is so concommitant in the three forms of the body, Virat (gnoss body of Ishwar), Sutratma (subtle body of Ishwar) and Avyakrut (causal body of Ishwar), and can not thrive without the support of these three forms. So Samkhya has taken Jiva and Ishwar as concomitment with their respective body and with the twenty four Tattvas (evolutes) of their body. The twenty fifth is God.
Rishi Hiranyagarbha, the exponent of the science of Yoga, has explained twenty four Tattvas (evolutes) and the body as the composition of these twenty four evolutes. He has specified Jiva and Ishwar, being separate from their respective bodies, as the twenty fifth. The twenty sixth is God- Paramatma. Thus Samkhya and Yoga propounded the form of God, yet nobody could catch the image of the knowledge of his divine form. The image of God as given by Samkhya and Yoga, thus regarded merely as an inferntial truth. However, the form of God did not become explicitly clear as to whether he is black or yellow, or tall or short, or with or without form.
Then Vasudev Bhagwan took the task upon himself and composed Panchratra- Tantra. Herein he revealed and said that, Shri Krishna- the Purushottam- has a divine form and resides in Akshardham - his divine abode. He appears five times every day before the liberated souls - Niranna Muktas - who reside in Shwetdweep. He also assumes Chaurbhuj - fourhanded form- and resides in Vaikunth with his consort Lakshmiji. He holds a divine conch, a disc, a mace and a lotus in his four hands. He is attended there by Vishwaksen and others. He is the form to be offered devotion and worship to, and to be surrendered to. When he incarnates himself on earth, he appears as Rama and Krishna and acts also as Vasudeva, Sankarshan, Pradyumna and Aniruddha. Panchratra, thus explains explicitly God and his divine form. This Panchratra Tantra, recomposed by great devotee Narada, became known as Narad Panchratra. Therein Naradji has given a vivid description of the form of God, which removes all doubts.
(The Vedas describe only the form of Narayan. Deities, who are the evolutes from the form of Narayan, are therefore, sustained by Narayan, as the Jive sustains the body. The different Lokas (macrocosms), heaven etc. are controlled by Narayan and he is, therefore, their Lord. Holy fires also hail Narayan as their Presiding God. Yoga also is performed to establish communion with Narayan and so also Tapas (penance) for pleasing Narayan. The scriptures regard Narayan as the only knowable form and Narayan is the only final path.
The second set of two Shloka about Lord Vasudev contains same meaning as given above in the praise of Lord Narayan.)
Thus the five scriptures have fully narrated the divine form of Lord Shri Krishna Vasudev. One who has fully grasped its subtle revelation given these five scriptures is a Gyani - spiritually enlightened. Milk which looks white, smells sweet and is felt cold or hot and an tasting with tongue give delicious taste. But the real knowledge of milk can not be acquired by a single organ. Similarly the knowledge of the divine form of God can be acquired only with the comprehensive help from all five scriptures inclusive of Vedas. Therefore, to earn the grace of God, one should reconcile all five scriptures and get at the true revealation of the knowledge of God.'
