Asserted Topics:
In this Vachanamrut, many questions have been raised, leading to discussions on a variety of topics and key points.
Commentary:
The Rare Attainment After Satsang:
After joining Satsang, what is the rarest attainment? Maharaj states that it is difficult to become an Ekantik Bhakta (single-minded devotee), one who is imbued with Dharma, Gnan, Vairagya, and Bhakti. Generally, when someone enters Satsang, it is through some virtue or good habit. After entry, one should make progress. To stop after gaining satisfaction is not considered good. From a good habit, one moves towards virtues and then strengthens one specific virtue, like Dharma. Once one becomes stable in that, one should strive to attain all four qualities (Dharma, Gnan, Vairagya, and Bhakti). Although attaining all four is rare and difficult, that is the fruit of Satsang. Satsang is the means, and Ekantik Bhakti is the ultimate goal. Until this is achieved, Satsang is considered incomplete.
Dharma-Related Practices:
Maharaj explains that in the realm of Dharma, the one practice that sustains all others is Nishkamta (freedom from lust). One might wonder why Maharaj gives more importance to Nishkamta over other Vartman (sacred vows). There are five Vartman – Nirlobh (non-greed), Nirman (humility), and so on. The five great vows of Sanatan Dharma include Ahimsa (non-violence), Satya (truth), Brahmacharya (celibacy), Asteya (non-stealing), and Aparigraha (non-possessiveness). Why, then, is Nishkamta so crucial?
The resolution lies in the fact that the defect of lust (Kamdosha) is intricately bound with creation itself, unlike other vices. Therefore, it is exceedingly difficult for a soul to distance itself from lust. Lust, along with greed, taste, etc., and even virtues like truth and non-violence, exist solely within the human body. However, the turmoil caused by lust is experienced by the entire creation. Lust is the reason behind the cycle of birth and death. From this perspective, Nishkamta becomes the root cause of salvation. Since lust is deeply intertwined with creation, it is difficult to renounce. If one can remain Nishkam (free from lust), the other Dharma-related practices will follow naturally.
In the realm of devotion, Nishchay (firm faith in God) is the one practice that brings all virtues. Bhakti is neutral and can attach itself elsewhere too. The root of Bhakti is Nishchay in God, which determines the direction of one’s devotion. The person with firm Nishchay will have proper Bhakti. Nishchay is the origin point of Bhakti. Thus, if one possesses Nishchay, all other practices related to Bhakti will follow. Without Nishchay, even if these practices are present, they will fade away.
Steadfastness of Intellect:
To understand Maharaj’s message, let us consider a question: Is it better to have firmness or looseness of intellect? Firmness of intellect is considered a virtue, while looseness of intellect is seen as a flaw. Firmness carries the clarity of truth, whereas looseness is often mixed with confusion. Therefore, in general, having a firm intellect is considered beneficial. However, Maharaj presents a different perspective here. He suggests that whether firmness or looseness of intellect is virtuous or flawed cannot be determined solely by their presence. Instead, one must assess their outcomes to determine whether they are qualities or faults. What matters more is what the firmness or looseness is directed towards.
Firmness, in itself, is not inherently valuable. Its true merit lies in not yielding to vices. However, when it comes to the decisions of Paramatma or Sant, it is more beneficial to be flexible and change one’s decision accordingly. In this case, looseness becomes a virtue. Simply being firm is not enough if it leads to stubbornness before the guidance of Paramatma or Sant. Conversely, looseness in front of vices becomes a fault. Therefore, Maharaj emphasizes that one should maintain firmness of intellect regarding Nishchay (firm faith in God) and not allow it to waver. One must regularly strengthen it by listening to discourses on God’s greatness. However, when it comes to matters of behavior, where one has made personal decisions such as where to sit, sleep, or which practices to follow, these should be flexible and aligned with the guidance of Bhagwan and Sant. Even if it feels right to us, changing those decisions according to their will leads to success; otherwise, failure may result.
Association with a Satsangi or Paramhansa
Maharaj says, even if a person has faith in God (nishchay) and follows dharma (moral conduct), but is attached to worldly matters and has deh-abhimaan (bodily ego), one should not maintain a close relationship with him at heart. This is because when God or a Sant tries to correct such an individual, he will not be able to tolerate it and will begin to find faults in God and the Sant. Not only that, but he may also influence others to become opposed to God and the Sant. Therefore, maintaining a relationship with such a person will lead to harm.
Furthermore, Maharaj explains that if a Sant has dharma and faith (nishchay) but lacks courage, and speaks in a way that shows a lack of enthusiasm—such as saying, “Is it really possible to achieve liberation in this lifetime with this body? It will happen slowly over time”—then, even though he observes dharma, he is not enthusiastic and will discourage others. Such a person pulls others away from making effort (purusharth). Therefore, one should completely avoid association with such a person in every way.
Maharaj also emphasizes that even if a person speaks with courage and seems to make great efforts in purusharth, but does not rely on the greatness of God (pratap), such a person’s association should also be avoided. Even though he speaks confidently and makes efforts, if he does not recognize God’s power, then his company should not be kept.
Discerning the Company of a Sadhu
Maharaj says that even if a Sadhu possesses dharma (moral integrity), firm nishchay (faith in God), courage, and recognition of God’s pratap (greatness), one should not associate with him if he does not point out a sincere devotee’s flaws, even if it is with harsh words. If he merely pampers the devotee, maintaining superficial pleasantries, then even though he may be regarded highly in society, his company should be avoided. On the other hand, if a Sadhu regularly points out one’s faults and speaks candidly about correcting bad habits without sugar-coating his words, even if he is not held in high esteem publicly, his company should be sought after.
If a Sadhu refrains from pointing out the flaws of a devoted person, it may be due to a weakness in his own character or a hidden self-interest other than simply pleasing God. Such Sadhus are unable to speak with the required firmness. For them, it becomes difficult to deliver strong teachings to their close followers, as the listeners are not just passive recipients but individuals who are well aware of the Sadhu’s weaknesses. Hence, the Sadhu hesitates to preach to them. The fear of alienating followers causes the Sadhu to accommodate their shortcomings instead of guiding them. However, a Sadhu who genuinely seeks to please God will not hesitate to give stern advice, and one should keep his company.
Maharaj further explains that a Sadhu may possess the highest virtues, such as bhakti (devotion), gnan (knowledge), and other great qualities, but if he has a single fault—such as excessive laziness or excessive sleep—then his company should be avoided. A person who indulges too much in sleep and laziness has no time left for performing puja (worship), meditation, or devotional activities, rendering his virtues useless.
Maharaj also speaks about Sadhus who speak with great eloquence, delivering speeches that seem sweet and pleasing. However, if the Sadhu’s speech glorifies his own dharma, gnan, vairagya (renunciation), and bhakti, while subtly diminishing the qualities of other Sadhus, then one should not listen to his talks, no matter how sweet they may sound. Such speech inflates the Sadhu’s personal greatness and harms the listener’s perception of God and His true devotees. Conversely, if a Sadhu’s speech is harsh but filled with humility, where he belittles himself and his close relations while elevating the true devotees of God, then such speech should be listened to and cherished like nectar. This type of speech fosters an appreciation for truth and genuine virtue. When a person emphasizes their own greatness while degrading others, it creates doubt about their sincerity. True greatness never needs to be declared; it is evident in one’s actions.
Thus, a wise devotee should avoid the company of those who seek to promote their own greatness by undermining others, and instead, value the speech of those who highlight the virtues of others, even if their words seem harsh.
Discernment in Respect
Maharaj explains where to maintain respect and where not to. Even if a true devotee is poor, if they have firm faith in God (nishchay) and are devoted to Him, one should not show pride before them. Instead, they should be shown respect, as respecting such devotees is equivalent to honoring God Himself. Displaying sevakbhav (servitude) before them is akin to displaying the same attitude before God. These true devotees are the ones who have fully surrendered themselves to God. On the other hand, if a person has distanced themselves from Satsang and their relationship with God has weakened, while their attachment to maya (worldly illusion) has grown stronger, showing respect to such individuals is akin to honoring maya and disrespecting God. Hence, one should avoid honoring them and instead criticize their actions that are contrary to the path of God.
Discernment in Love Towards God and Saints
Maharaj explains that while one should have unwavering love (het) for God and His Santo in their heart, the expression of that love is truly tested in difficult times. As Tulsidasji also said, “Patience, righteousness, friendship, and a wife’s loyalty are all tested in times of adversity.” A person’s true feelings and intentions are revealed during challenging times. In favorable times, these qualities may not be as apparent, but in adversity, one’s selfishness, sincerity, or deceitfulness becomes clear.
Here, Maharaj speaks about the true nature of love and devotion. True love is characterized by complete surrender. If one does not have a sense of surrender during challenging times, they cannot even stand by God or His Santo. During difficult times, one cannot expect any personal gain from them; in fact, there may be losses or sacrifices to be made. In such moments, the inner feelings of the heart are laid bare. Maharaj gives the example of His command that may seem harsh or difficult to follow. In such situations, one should not hold on to the desire for darshan (spiritual sight) or other forms of attachment, but instead, they should be willing to embrace His will. True love lies in accepting His command wholeheartedly, even if it means foregoing other desires like darshan.
Additionally, Maharaj emphasizes that when a Saint has rebuked someone or distanced them, and if a vimukh (one who has turned away from devotion) comes to criticize that Saint, a true devotee should defend the Saint, expressing their unwavering love and loyalty. If a devotee truly harbors selfless love for a Saint, only then can they stand firm in such situations. Without selfless love, it becomes impossible to do so.
The Pure and Benevolent Personality of Shreeji Maharaj
Maharaj explains that even if His own command seems to contradict dharma, one should not be stubborn in following it. If His command seems to violate the sacred vows (Panch Vartman), it should not be followed. One should be willing to endure great suffering but should not act in a way that breaks these sacred principles. Although we regard Shreeji Maharaj as God, only someone with the most pure and holy intentions can teach such principles to their followers. A Guru who is fully dedicated to pure dharma and free from ego or selfishness can impart such guidance. Those who are driven by self-interest or pride would not appreciate their followers’ strict adherence to dharma over their own commands. They would prefer to ensure that their followers remain loyal to them above all else, often using various tactics to ensure this. Therefore, Shreeji Maharaj’s pure and benevolent nature shines through in this teaching.
Maharaj also advises that if one is meditating upon God and is disturbed by unwanted thoughts or negative mental states that cannot be dispelled, they should raise their voice, clap their hands without feeling embarrassed, and chant the name of God with devotion. They should also offer prayers to great Santo just as they would pray to the omnipresent God. By doing so, the negative thoughts will be dispelled, and peace will return to the mind.
Recognizing and Managing Extreme Virtues
First, we must understand Maharaj’s intention behind this teaching. What is a seeker of liberation (mumukshu) or a virtuous person supposed to do when the moral and ethical standards of society have declined? Maharaj explains that if one is in a position where their strict adherence to dharma (religious duties) causes discomfort or unease to others, should they lower their standards to fit in? For instance, imagine a high-ranking officer who is loyal to Maharaj and refuses to accept bribes, while all his colleagues do. His honest behavior makes them uncomfortable. Should this person start accepting bribes just to avoid making others feel uneasy? What would Maharaj say in this situation? Would He encourage the person to act in such a manner? Of course not. A true devotee’s conscience would never allow them to behave that way.
Maharaj’s teaching here aligns with such a principle. Even during His forest wanderings, Maharaj interacted with many monks who had deviated from the path of dharma and morality. Yet, He did not lower His own standards to match theirs. When Muktanand Swami was present, He even went as far as ensuring that gatherings of men and women were kept separate by building barriers. So, when Maharaj speaks about behaving “equally” with others, He is not suggesting that we should abandon our adherence to dharma or lower our standards to match those who are spiritually lax.
Instead, Maharaj emphasizes that we should interact on equal footing with those who observe dharma in moderation. While they may not follow extremely austere practices, they still remain within the boundaries of religious conduct. Maharaj appreciates those who follow the basic, balanced path of dharma, without leaning towards either extreme. Even in the Vachanamrut, He mentions that it is not necessary to undertake rigorous fasting or other severe austerities; it is sufficient to follow the basic principles of dharma.
If someone in the satsang (holy fellowship) follows extreme practices of non-attachment (vairagya) and observes strict rules, Maharaj advises that they should still live harmoniously with others who follow more moderate practices. They should not display their virtues excessively. If a person excels in one particular virtue, they should not cause others discomfort by flaunting it. Instead, Maharaj teaches that such individuals should use their strength to follow His other commands and focus on pleasing Him. Overemphasizing one’s personal achievements in spiritual discipline is often a sign of ego.
True saints control their ego and strive to maintain humility. Maharaj teaches that hiding one’s virtues and remaining humble is much more difficult than seeking public recognition for one’s spirituality. Excessive behavior, whether in religious observance or otherwise, often stems from a desire for attention and self-promotion. Maharaj explains that one should blend in with others, even if it means adopting behavior that might be seen as less virtuous. It is more important to maintain humility and unity with fellow Santo and devotees than to stand out by excessive virtue, which may only serve to nourish the ego.
Maharaj’s message is that even if adopting moderate behavior is seen as a fault, it should be embraced. On the other hand, if one’s strict observance of religious duties is considered virtuous, it should be tempered to avoid causing discomfort to others.
The Method to Eliminate All Faults
In life, there are various associations or alignments that a person maintains. Sometimes, these are followed consciously, and at other times, unconsciously. These alignments can be with wealth, enjoyment, honor, charity, virtues, etc. Maharaj teaches that when one’s life is aligned with deha-anusandhan (identifying with the body), all faults inevitably arise. This attachment to the body can lead a person towards any sin. The nature of deha-anusandhan is such that it nurtures all faults naturally. However, when one moves away from this body-consciousness and attains atma-nishtha (a firm identification with the soul), all virtues of the path of spiritual liberation are naturally cultivated within that individual.
Discretion in the Engagement with the Panch Vishay
Maharaj explains that engaging in Panch Vishay (the five sensory pleasures) related to God brings clarity to one’s intellect, while engaging in Panch Vishay related to the material world leads to ignorance. Panch Vishay associated with God means those sensory pleasures that have been offered to God, or those whose consumption naturally leads to remembering God or helps in doing so. These are the true God-related Panch Vishay.
Even if certain pleasures have been offered to God, but if they stimulate the senses or lead to worldly attachments, and do not assist in remembering God, then they cannot truly be considered God-related Panch Vishay. Just as worldly pleasures automatically evoke memories without effort, they are naturally considered worldly Panch Vishay. Similarly, true God-related Panch Vishay are those that, after engaging with them, automatically lead one to remember God or help in doing so. Simply offering them to God is not sufficient; one must also ensure that these pleasures aid in remembering Him. Maharaj explains that engaging in such God-related Panch Vishay illuminates the intellect, meaning that one’s discretion on the path of liberation increases. Here, illumination refers to the light of discernment (Vivek), and darkness refers to ignorance or the absence of discernment. When the world occupies one’s thoughts, and God is forgotten, that is ignorance.
Maharaj further elaborates on which place, time, company, and actions should be avoided, even if God Himself commands them. A renunciate should avoid a place where he frequently comes into contact with relatives. During times of violence and unrest, such adverse times (Visham Kaal) should be avoided. Similarly, any association or action where God’s Darshan is mixed with the Darshan of women should also be avoided, even if commanded by God. Before seeking to please God by following such a command, one must realize that by engaging in such environments, one may be overwhelmed by faults before they even get a chance to please God. Therefore, one must completely avoid such situations.
Discretion in Studying and Listening to Scriptures
Maharaj explains that one should not study or listen to scriptures that do not establish the form of God as Sakar (with a form) and those that negate the concept of divine incarnations. Even if such scriptures are based on pure Vedanta and extol the greatness of God, they should be avoided. Only those scriptures that affirm God’s Sakar nature and the truth and divinity of His incarnations should be studied and listened to. Furthermore, even if such scriptures are written in vernacular languages, they should still be embraced and followed.
This highlights the importance of adhering to scriptures that align with the foundational beliefs of the Satsang and support the understanding of God as possessing a divine form and taking incarnations for the salvation of souls. The emphasis is not just on the grandeur of the text but on its alignment with the truth of God’s form and His incarnations.