GM-12 The Art Of Ruling

Asserted Topics:

The politics of the path to liberation.

Key Points:

  1. One should become their own guide in the path of God.
  2. Abandon weak intentions and make genuine efforts.

Explanation:

This Vachanamrut is about Rajneeti (politics). It explains how to assume control of power, the actions and reactions necessary to gain power, and the means to ensure that once power is obtained, it remains securely in one’s hands for the long term. This entire process is termed as Rajneeti. Here, Maharaj is not speaking about political Rajneeti, but the Rajneeti of the soul.

Maharaj says: Just as if a king lacks wisdom, his own family members will not respect him. If the people of the town find out about his incompetence, they too will not respect him. Consequently, the king, feeling defeated, becomes inactive and cannot assert authority over anyone.

Similarly, in the kingdom of the body, the jiva (soul) is the king, and the family members of the king are the antahkaran (the inner faculties). The people of the town and country are the indriyas (senses). If the jiva becomes powerless and tries to command the antahkaran to focus on God, the antahkaran will not obey. When the jiva tries to control the indriyas, they will also not remain under its command. Even though the jiva is the king of the body, it lives miserably, like a pauper. When a king becomes powerless, his subjects become uncontrollable, behaving like untamed bulls, and will not allow the king’s will to prevail.

In the same way, kam (lust), krodh (anger), and other vices are not the true rulers of the body, but they behave as if they are, leaving the jiva powerless. Therefore, one who desires liberation should not allow themselves to become weak and powerless. One should not consider themselves feeble. Instead, one must exert their efforts and ensure that their indriyas and antahkaran function according to their command. Just as a king does not yield to his subjects but controls them, one should seek to control their indriyas and antahkaran.

A king studies books on governance to ensure the obedience of his subjects. If the king lacks knowledge and begins to punish his subjects without understanding, his kingdom will become barren, and he will become utterly helpless. No one will obey his commands, and the king will be miserable. Therefore, without learning the art of politics, the king will suffer in both respects.

Then Muktanand Swami asked, “Maharaj, how can one desirous of liberation learn politics?”

Maharaj responded that first and foremost, one must understand the greatness of God and, through meditation on God’s image, bring the mind under control. Then, one must keep all of their indriyas engaged in relation to God and not allow them to stray onto wrongful paths. In this way, one establishes their rule over the city of the body. One must practice heroic efforts and completely abandon weakness. This is the most effective way to walk the path of liberation and to conquer one’s inherent nature. By making vigilant and dedicated efforts, one brings all the other means of liberation into the realm of personal effort. This Purushartha (effort) is the strongest means for attaining liberation. Therefore, Purushartha is the greatest means for achieving ultimate liberation.

Here, one may question whether the other significant means mentioned in this Vachanamrut and other scriptures are rendered unnecessary, as this one method encompasses all. The answer is, no, it is not so. Until the jiva (soul) resolves from within that it must strive for its own liberation, even the guidance of gurus, the scriptures, and other means cannot bring about the soul’s liberation. Even if one has attained union with God, it will not be of any use unless one makes a personal effort. This is why Shri Krishna Bhagwan said to Uddhav:

प्राणेन मनुजाः लोके लोक-तत्त्व-विचक्षणाः।
समुद्धरन्ति ह्यात्मानमात्मनैवाशुभाशयात्।।

आत्मनो गुरुरात्मैव पुरुषस्य विशेषतः।
यत्प्रत्यक्षानुमानाभ्यां श्रेयः स्यान्नुविन्दते।।

Prāṇena manujaḥ loke loka-tattva-vicakṣaṇāḥ
Samuddharanti hyātmānam-ātmanaivāśubhāśayāt

Ātmano gururātmaiva puruṣasya viśeṣataḥ,
Yat-pratyakṣānumānābhyāṁ śreyasāvanuvindate
(Bhāgvat 11/19–20)

“In this world, the wise uplift themselves from impure intentions through their own efforts.

The true guru of the soul is the soul itself, especially when it uses direct perception and inference to realize its own welfare.”

As long as one does not personally decide to free oneself from weak tendencies and poor intentions, neither gurus, well-wishers, nor scriptures can do anything to help. Once one firmly resolves within to abandon weakness, all of these will assist in fulfilling that decision. In other words, without becoming one’s own guru, one’s upliftment is not possible, no matter how many methods are employed. “Ātmano gururātmaiva“—the soul is its own guru, and when this realization occurs, all other means will instantly succeed. This same principle is reiterated by Bhagwan in the Gita:

उद्धरेदात्मनात्मानं नात्मानमवसादयेत्।
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः।।

बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जितः।
अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत्।।

Uddhared-ātmanātmānaṁ nātmānam-avasādayet
Ātmaiva hyātmano bandhuh ātmaiva ripur-ātmanah।।

Bandhur-ātma-ātmanas-tasya yenātmaivātmanā jitaḥ
Anātmanas tu śatrutve vartetātmaiva śatruvat।।
(Gita 6/5–6)


“One must elevate oneself through their own effort and should not degrade oneself. The soul is both its own friend and its own enemy.

The self is a friend to the person who has conquered their mind. But for one who has not mastered the self, the self acts as an enemy, just like a foe.”

One must elevate their own soul but should not bring their soul down into narak (hell) or the cycle of countless births and deaths, causing it to suffer. In this way, one must not become their own enemy. Is it possible that one throws themselves into hell? Yes, Bhagwan says that one is both the enemy leading themselves to narak and the guru leading themselves to Bhagwan’s dham (abode). The one who withdraws their indriyas (senses) and antahkaran (inner faculties) from the worldly path and directs them towards God is their own guru and well-wisher. But when one fails to restrain their indriyas from the wrong path and instead indulges in their own weaknesses, they become their own enemy and drag themselves into hell.Therefore, the abandonment of one’s own powerlessness, weak intentions, and misguided ways is something one must do for themselves. Once one is ready to make this sacrifice, all others will stand ready to help. Thus, Purushartha (personal effort) is the greatest and most powerful means.