Asserted Topics:
Achieving Tadatmakpanu (oneness with God).
Key Points:
- The highest relationship with Bhagwan is oneness with God.
- The association with an Ekantik Sant is a powerful means to establish such a relationship with Bhagwan.
Explanation:
In this Vachanamrut, Muktanand Swami asked Maharaj whether a Sant who attains oneness with Bhagwan does so through Samadhi or if there is another method?
In response, Maharaj first explained the definition of Tadatmakpanu and then described the means to achieve it, followed by its significance and impact.
In reality, Tadatmakpanu is the name of a type of relationship. The term Tadatmya means: Tadatmyam (oneness). Svasya svasmin sambandhah tādātmya sambandhah—the relationship one has with oneself is called Tadatmak sambandh. According to this definition, the relationship Maharaj has with Himself is called Tadatmak sambandh. A relationship between two distinct individuals is not called Tadatmyam, but here, the term is used metaphorically to illustrate the excellence of that relationship. The essence is whether Samadhi is the only means to form such a deep, firm, and unbreakable bond with Maharaj, or is there another method?
The question implies: How can one develop a bond with Maharaj that never weakens under any circumstance? How can a soul establish such a relationship with Paramatma?
In Maharaj’s view, a relationship with Paramatma is achieved through true recognition and conviction. Maharaj explains that if one truly understands the nature of Bhagwan, as described in Vach.G.M.13, and if there are no doubts about this understanding, that conviction is what Maharaj calls Tadatmakpanu.
A relationship always acts as a conductor. Just as two connected wires allow the flow of electricity, or heat and cold can transfer to a related object, similarly, the metaphorical characteristic of a Tadatmak sambandh with Maharaj is that the Sant will experience the same happiness Maharaj does. When does the Sant experience Maharaj’s complete bliss? Under what circumstances can we attain Maharaj’s complete joy?
Maharaj explains that the bliss of Bhagwan’s form, as discussed in Vach.G.M.13, comes through unwavering conviction. The bliss of Bhagwan’s form can only be attained through such conviction. Hence, Maharaj says that conviction itself is what He calls Tadatmakpanu (oneness with Bhagwan).
There are many opposing thoughts to this conviction, and overcoming them is what true Nirvikalp Samadhi is. Mental disturbances or afflictions are referred to as aadhi, which are obstacles of the mind. Once these disturbances are pacified, that is what leads to a true, fruitful Samadhi. While the Ashtang Yog type of Samadhi is a trance, Maharaj considers this form of Samadhi to be superior. This is because after awakening from the former Samadhi, there is still a possibility of mental suffering, whereas after attaining a personal connection and recognition of Paramatma, no mental suffering remains. Even if one’s eyes are open, one can still experience the bliss of Samadhi—the complete joy of experiencing Paramatma’s form. There must be no doubts in this realization.
Uttān (disrupting thoughts) are those thoughts that weaken or dissolve conviction. These are the thoughts that undermine faith. For example, thinking that Paramatma does not even exist (nāstikta, atheism) is one such disrupting thought. Another is acknowledging that Paramatma exists but doubting that Maharaj, in human form, is that Paramatma, or harboring some uncertainty about it. One might think, “Maharaj is Bhagwan, but He is just one of many incarnations, not the Supreme,” or not consider Him as the avatari (source of all incarnations). Doubts may also arise regarding His karta-hartapanu (being the doer and undoer), His nirgunata (being beyond material qualities), His divinity, or His powers and capabilities. All these thoughts weaken one’s conviction and obstruct the establishment of firm faith. Even if someone outwardly worships Maharaj as Bhagwan, but these doubts linger deep within, they cannot attain Tadatmakpanu (oneness with God), and consequently, they do not experience the full bliss of Maharaj.
Therefore, Maharaj explains, “Once it is understood that this is a neem tree, then no doubt remains regarding it.” Similarly, regardless of bad company, misleading scriptures, or internal enemies, one must establish such firm conviction in Maharaj that nothing can shake it. This unwavering conviction in Maharaj is what we call Tadatmakpanu.
The above-described oneness with God is attained through the association with an Ekantik bhakta (single-minded devotee of God) but not solely through Samadhi (trance). Through this Vachanamrut, Maharaj hints that among all means, Satsang is unparalleled, even more so than Nirvikalp Samadhi. We can take this thought further and ask: Is there more divinity in being connected with Paramatma through Satsang or through Samadhi? Is there more divinity in Agna (obeying commands) or in Upasana (devotional worship)? Is there more divinity in Dhyan (meditation) or in the knowledge and glory of the divine form of Paramatma? While all these methods connect us with Maharaj, the question arises as to which of these has the highest divinity.
In this Vachanamrut, Maharaj has not taken up the question of how to merely form a simple relationship with Bhagwan, but rather how to establish an Tadatmak sambandh (oneness). Therefore, it is necessary to compare these internal spiritual practices. If we do not recognize the internal value of these methods in our hearts, even if Maharaj wishes to grant us His highest bliss, we would not be able to receive it. In comparison to Agna, Dhyan, or Nirvikalp Samadhi, it is Upasana, the knowledge of Maharaj’s divine form, and Satsang that prove to be the most powerful in establishing unity with Maharaj.
Here, Muktanand Swami hints at Nirvikalp Samadhi. Otherwise, Swami could have directly asked the question, “What is the method to attain Tadatmakpanu with Bhagwan?” But by mentioning Nirvikalp Samadhi in his question, it indicates that this method holds significance in the minds of practitioners. However, Maharaj says that Tadatmakpanu is achieved through the association of an Ekantik sant and not solely through Nirvikalp Samadhi. In fact, Satsang even nurtures Nirvikalp Samadhi, whereas Samadhi cannot nurture Satsang as much. Therefore, if someone seeks unity with Maharaj and wishes to attain Tadatmakpanu, they must first cultivate unity with Maharaj’s Ekantik sant. This path is easier, shorter, and more effective.
Maharaj further says that such Tadatmakpanu is what we call Nirvikalp Samadhi. And no matter how much we praise the greatness of such Tadatmakpanu, it is still insufficient. The Sant who has attained this level of Tadatmakpanu is also nirgun (beyond the three attributes of Maya). Such a steadfast devotee, whether they follow the path of renunciation or the path of engagement with worldly duties, remains nirgun. True nirgunata (freedom from material qualities) is achieved through a deep, unwavering conviction, recognition, and personal connection with Bhagwan, not merely by renouncing activities. If someone has this unwavering conviction and follows the path of engagement, they remain nirgun. On the other hand, if someone lacks this conviction but follows the path of renunciation, they remain sagun (influenced by the qualities of Maya). Whether they are in the world or in Satsang, they are still sagun.Maharaj states that even someone who appears to have made significant renunciations may be considered ignorant if they lack conviction in Bhagwan (Maharaj). Conversely, if someone possesses firm conviction in Maharaj but has some shortcomings in their spiritual practices, they will still ultimately attain the nirgun state. Maharaj goes as far as to say that if someone lacks this firm conviction, they will not be able to overcome their inner enemies like lust and will eventually face unfavorable births. Thus, the effort to develop such firm conviction is the mark of true wisdom. Otherwise, even if one possesses intelligence but does not strive for this, it is a sign of foolishness.