Asserted Topics:
Atmagnan (knowledge that one is truly the soul, not the body) and the path of amorous devotion are both paths leading to liberation, yet both also carry the danger of causing a fall.
Key Points:
- If, on the path of amorous devotion, a devotee’s outlook on other devotees of the opposite gender becomes tainted, they will immediately fall from the path of liberation.
- In Atmagnan, if one’s understanding expands to the point where they view themselves as equal to God and lose the master-servant relationship, they too will fall from the path of liberation.
Explanation:
In this Vachanamrut, Maharaj explains that there are two methods for a devotee to attain a high spiritual position, and both can also lead to downfall. The first is by worshipping God on the path of amorous devotion (rasik marg), and the second is the path of Atmagnan. Here, the rasik marg refers to devotion in the mood of the gopis (female devotees of Lord Krishna). However, many obstacles arise on this path, and while thousands may fall, very few truly attain God.
In the rasik marg, one must regard themselves as a gopi. The literal meaning of this is that the devotee considers God as the lover, and themselves as the beloved. Essentially, the devotee, in this mood, offers their love to God through amorous feelings. The danger in this, however, is that as long as God remains the sole focus of such feelings, there is no problem, as the scriptures affirm:
कामाद् द्वेषाद् भयात् स्नेहाद्यथा भक्त्येश्वरे मनः |
आवेश्य तदघं हित्वा बहवस्तद्गतिं गताः ||
Kāmād dveṣād bhayāt snehād yathā bhaktyeśvare manaḥ |
āveśya tadagaṃ hitvā bahavas tadgatim gatāḥ ||
गोप्यः कामात् भयात् कंसो द्वेषाच्चैद्यादयो नृपाः |
संबन्धात् वृष्णयः स्नेहाद्युःयं भक्त्या वयं विभो ||
Gopyaḥ kāmād bhayāt kaṃso dveṣāc cedyādayo nṛpāḥ |
saṃbandhād vṛṣṇayaḥ snehād yūyaṃ bhaktyā vayaṃ vibho ||
(Bhagavat Puran 7.1.29-30)
This verse describes how, whether through desire, hatred, fear, attachment, or devotion, if one’s mind is absorbed in God, they will attain liberation. Examples of such individuals are also given. However, once the mind becomes accustomed to amorous feelings, it no longer discerns whether the focus is God or someone else. The very nature of the senses is to be attracted to whatever appears desirable. Hence, Maharaj says that when the description of divine beauty, like that of Radhikaji, Lakshmiji, and their companions, is narrated, whose mind will remain unaffected? Because no form as beautiful as theirs exists anywhere in the universe. Seeing or hearing about such beauty, no one can avoid becoming captivated.
Similarly, in the present times, if one sees a beautiful opposite-gender devotee, their mind will likely not remain unaffected. The mind, having become accustomed to viewing God with sensual thoughts, will inevitably direct the same feelings toward God’s devotees. This marks the beginning of a great fall. While the path of amorous devotion is a superior way to develop deep love for God, the downfall is significant because very few can navigate this path without slipping. If one wishes to walk this path, their intention must be exceptionally pure.
Maharaj explains a way to remain free of impure thoughts: a person should view great devotees of the opposite gender as they would their own mother, sister, or daughter. In this way, the mind does not become corrupt. For example, no matter how beautiful one’s own mother, sister, or daughter may be, impure thoughts do not arise when looking at them. One can speak with them, even touch them, and still remain pure and unaffected. Similarly, Maharaj says that to develop deep love for God, there is no better, easier, or greater method than the gopi-bhav (devotion in the mood of the gopis). However, if one cannot maintain pure intentions and a pure intellect, there is no faster path to downfall either.
Maharaj further elaborates that sins resulting from improper thoughts toward others can be remedied through interaction with pure devotees of God, where divine feelings are fostered. However, if such impure thoughts occur toward the devotees of God or divine personalities like Radhikaji or Lakshmiji, who are considered the mothers of the universe, the individual will immediately fall from the path of liberation. Such sins become like vajra (an unbreakable bond), impossible to remove by any means or at any time.
Thus, Maharaj emphasizes that while great preceptors have promoted the path of rasik bhakti (amorous devotion), many have fallen due to it, and only a few have truly benefited. This is because most individuals, with their limited and corrupted intellect, are unable to maintain pure intentions, burdened by the impure impressions of countless past lifetimes. Therefore, those who wish to follow the path of amorous devotion must first establish a firm sense of familial relations toward others, such as seeing them as one’s mother, sister, or daughter, and only then proceed. This ensures the path remains free of obstacles.
The second path to attaining greatness on the path of liberation is through the realization of the self (Atmabhavana). This is also referred to as the path of Brahmagnan (knowledge of Brahm). Brahm refers to the Supreme Being, and meditating on it is called Brahmabhavana (thinking of Brahm). There are various methods of contemplating Brahm. The term bhavana comes from the root “bhu,” meaning “to be” or “to become.” It can also mean “that which is desired to be.” Hence, bhavana refers to the desire for something to come into being. In the context of Brahmabhavana, this refers to bringing Brahm into one’s heart and under one’s control or identifying oneself with Brahm.
One such method of bhavana involves continually establishing the image of God within the heart, which, according to the terminology of yoga, is also referred to as Brahmabhavana. By pacifying the mind and striving to evoke the image of God in the lake of the mind, one creates a divine impression. This impression becomes established with practice and leads to a swift attainment of God.
Another type of bhavana can be compared to how fire pervades a piece of iron when heated. Just as the fire’s heat spreads throughout the iron, dispelling its coldness and darkness, so too does one meditate on God permeating every atom of their being, infusing them with divine qualities. This is another form of Brahmabhavana, where neither element (the soul nor God) is annihilated, but only the light of their virtues is revealed.
Moreover, the Upanishads also describe a type of bhavana. In the material world, the soul lives with a sense of ego tied to the gross body, but the body is not the true seat of ego. Instead, the ego should reside in the consciousness of the soul. Ultimately, the ego must be placed in the Supreme Consciousness, the Antaryami (inner controller) of all beings. This process is called Aham Nyaas, the placement of ego in God.
Here, some might wonder: “If I establish my ego in the Supreme Being (Paramatma), won’t I become one with Him, essentially becoming Paramatma myself?” The answer is no, that is not the case. This type of bhavana (contemplation) is not intended to lead to philosophical oneness (abheda). One who thinks this way is mistaken and ignorant. There is no denial of reality here. The truth is that the jivatma (individual soul) is the servant, and Paramatma is the master. Engaging in bhavana does not mean that the servant will forget their position and become the master.
Just as, in the path of rasik bhav (amorous devotion), one must maintain an exceedingly pure heart and follow the path carefully, engaging in gopi bhav, only then will it bear fruit. Otherwise, the loss is greater than the gain. Similarly, in Brahmabhavana (contemplation of Brahm), this method was likely shown by the sages to help one attain greatness. However, if one falls into the illusion of becoming Paramatma and forgets the master-servant relationship, it will lead to disaster rather than benefit. Hence, before embarking on the path of Brahmagnan, one must firmly establish the understanding that they are the servant, and only then proceed. In the same way, before following the path of rasik bhav, one must first establish the pure sentiment of familial relations like mother, sister, or daughter, and only then move forward. Otherwise, one risks falling into delusion, either becoming engrossed in worldly desires or being driven mad by the false notion of having become Paramatma, thus completely derailing from the path of liberation.
When the soul establishes its ego in the material, gross body, it becomes deeply entangled in maya and is caught in the cycle of birth and death. Despite this, the soul does not become one with maya. The independent nature of the soul is not lost. In the same way, when one places their ego in the supreme and elevated realities of Aksharbrahm or Paramatma, the soul’s upward progress continues, but the essence of these elements remains unchanged, and the soul’s true status as servant is not lost. However, if one becomes intoxicated with pride, they forget this relationship and descend, rendering their bhavana meaningless.
Maharaj cautions that in the path of Brahmagnan, one should never understand God to be nirakar (formless). One must not believe that the same Brahm takes the forms of various entities such as Purush, Virat, or Brahma. If someone believes this, then they are misled into thinking that God is nirakar (formless), and the servant-master relationship will be lost.
The reason God is said to be “sarvarup” (all-forms) is that He is the cause and support of all things, and therefore, He is not separate from His creation. But this does not mean that He is formless and yet omnipresent in every form. Hence, the first caution on the path of Brahmagnan is to never mistakenly understand Maharaj’s form as nirakar, and never to lose the sense of being His servant. Only when these two understandings are firmly established can other types of bhavana become a path to greatness.Nevertheless, in the Swaminarayan tradition, Brahmabhavana is particularly focused on the relationship with Aksharbrahm, which is understood to be a safer and more secure path towards spiritual progress.