Asserted Topics:
Kusang (evil company) is a factor that nurtures and protects one’s weaknesses.
Main Points:
- A heart that lacks faith in true Santo (saints) but has faith in Kusang (evil company) provides the perfect environment for life’s weaknesses to thrive.
- Kusang, youth, saws the seeds of weakness creates a fertile ground for weaknesses to grow. Foolishness in the Jiva (soul) protects these weaknesses, the criticism of saints provides nourishment, and together, these factors allow the Swabhav (weaknesses/ones bad nature) to flourish.
- Faith in true Santo cultivates virtues.
Commentary:
This Vachanamrut is referred to by great saints as the “Vachanamrut of the flood of Kusang” (evil company). Maharaj has explained how a person’s heart and life become a breeding ground for bad habits and weaknesses, what methods the Jiva (soul) uses to protect and nurture these weaknesses, and what can be done to eliminate them. Maharaj has pointed out that a heart that lacks faith in true Santo (saints) but has faith in Kusang is like a seedbed for weaknesses. The Jiva protects and nurtures these weaknesses and bad habits through foolish means, such as criticizing true Santo, which acts as fertilizer. Having an affinity for one’s weaknesses also serves as protection. On the other hand, a heart that has faith in true Santo becomes a field where virtues can thrive. Satsang (holy fellowship), awareness, high regard for true Santo, and enmity toward one’s bad habits are all conducive factors that promote and nurture virtues.
Maharaj says that if a person has faith and is in the company of true Santo and believes in their words, then virtues like Swadharma (one’s own duty), Vairagya (detachment), Vivek (discretion), Gnan (knowledge), Bhakti (devotion), etc., will flourish in his heart. Vices like Kam (lust), Krodh (anger), etc., will be destroyed. However, if a person places his faith in the words of an evil companion, then virtues like Vairagya and Vivek will be destroyed. Therefore, a devotee of Bhagwan should never associate with Kusang.
Shraddha (faith) is a divine attribute, but where it is placed holds great significance. Faith produces results in accordance with its object. It is the mother of both Gnan and Vairagya, as well as Kam and Krodh. If the object of faith is weak, the faithful person will also develop greater weaknesses. Just as a devotee might pray to God, saying, “O Bhagwan! If you give me wealth, then give me wisdom; otherwise, take back the wealth. Do not give me wealth without wisdom,” similarly, one might say, “O Bhagwan! If you give me faith, then give it to me in a virtuous person; otherwise, take back the faith. Do not give me faith without a virtuous object.” Serving an unworthy person invites downfall. Therefore, if one has any bad habits or weaknesses, they should seek the company of Santo and, with their help, understand and eliminate those weaknesses. Foolishly employing other methods will not remove bad habits.
Maharaj explains that when a foolish person realizes the consequences of their foolishness or bad habits, they are not ready to accept or endure the results. When outcomes differ from expectations, they become confused and try to avoid the confusion by lying down, withdrawing from activities, or sulking. They might appease others by saying, “We will bear the consequences of your foolishness, but you should remain happy and continue your foolishness; for your sake, we are ready to accept anything.” Thus, fools are pleased when their weaknesses or foolishness are accepted and continue down the same path. In this way, sulking becomes a tool to protect their Swabhav, not to eliminate them. It is not a virtue of divine wealth but rather an expression of inner ugliness.
Maharaj says that by doing this, neither Swabhav nor their resulting misery will disappear. Another method of protecting weaknesses, Maharaj explains, is crying. If one feels that others depend heavily on them, they might cry to protect their bad habits. When faced with limited dependence, they might resort to crying to gain sympathy. Crying publicly might elicit compassion from strangers and embarrassment from acquaintances, compelling them to accept and tolerate the bad habits and weaknesses. Thus, crying also becomes a means of protecting weaknesses.
A third method is quarreling. If a person feels they can assert themselves in some way, they might forcibly impose their bad habits and weaknesses on others, resorting to quarreling if necessary. In such cases, they do not accept reality or justice but instead use quarreling as a method to protect their Swabhav.
The next method is fasting. Fasting can be used to project an image of purity to society, which cannot be achieved by lying down, crying, or quarreling. If it seems more advantageous, a person might fast to protect their weaknesses, but they do not loosen their grip on their Swabhav.
Finally, the last method is to die. If all else fails, a person might be willing to die but not give up their Swabhav. These are all methods of protecting Swabhav, not eliminating them. Maharaj says that if one consciously attempts to eliminate Swabhav, both the habits and the resulting misery will disappear. Therefore, it is crucial to have a genuine intention to overcome Swabhav.
Maharaj explains that even if Vairagya (detachment) and Bhakti (devotion) are present, Swabhav (bad nature / habits and weaknesses) can still creep into a person’s life if they are not practiced with proper understanding. Just as a large flame can be extinguished immediately by pouring water over it, Vairagya and Bhakti can be extinguished by Kusang if not practiced with the right understanding. However, Vairagya and Bhakti that are practiced with proper understanding are like the fire of lightning, which remains unextinguished even amidst the watery clouds. Even a small amount of such Vairagya and Bhakti can greatly benefit the Jiva.
Nirvikaranand Swami asked, “If a person has Swabhav, can they be eradicated?” Maharaj replied, “Yes, they can. Just as a merchant keeps an account of his dealings, a devotee must keep an account of his nature and continuously monitor his progress. Over time, all bad habits will be eradicated.”
Then Muktanand Swami asked, “When in Kusang, it is natural to have Swabhav, but what causes them to arise even after joining the Satsang?” Maharaj explained that the cause is youth. During childhood, there are no inner enemies, and love for God and saints is abundant. But when youth comes, physical conditions awaken the inner enemies, and body-consciousness increases. At this stage, if one associates with saints who are free from inner enemies and body-consciousness, they can overcome the challenges of youth. Otherwise, even after joining Satsang, bad habits can grow, and the heart can become full of weaknesses.
Maharaj explains that during middle age, if one begins to deteriorate, the reason is usually the harboring of negative thoughts towards true Santo. Maharaj says that the faults one perceives in great saints take root in one’s own heart. However, if one recognizes the virtues of great saints and considers oneself inferior, and repents for harboring negative thoughts, the heart’s impurities will be removed. Therefore, the deterioration during middle age is due to negative thoughts towards true Santo.
Mahanubhavanand Swami asked, “Can the three qualities (Sattvagun, Rajogun, and Tamogun) be eradicated through spiritual practice?” Maharaj replied, “Yes, all qualities can be eradicated.” Then Swami asked, “If that is so, why do sages like Durvasa, who have attained liberation, still possess Tamasi (short-tempered) qualities?” Maharaj explained, “Such sages deliberately retain these qualities because they believe they are necessary for maintaining discipline. However, if one wishes to eliminate these qualities and sincerely desires to be free from them, they can be removed through the grace of Bhagwan.”