Asserted Topics:
The purity and impurity of a devotee’s inner being.
Key Points:
- One must constantly examine the purity of their heart.
- Reflect on the state of death before it actually arrives.
Explanation:
This Vachanamrut is about the process of purification. The old santo refer to this as the Vachanamrut of the goldsmith’s shop. In the goldsmith’s workshop, Maharaj explains that both purification and impurity are active processes. If one is not cautious, impurity will immediately be mixed in with the pure gold. Thus, in Sanskrit literature, the goldsmith is humorously referred to as Pashyato Haraḥ — “the one who steals in front of your eyes.” Purification of gold can only happen in the goldsmith’s workshop, which Maharaj likens to the heart. In this analogy, maya is the goldsmith working within the heart, constantly hammering away with the sankalpa-vikalpa (resolutions and doubts) that act like the continuous strokes of a hammer.
The difference between the hammer of a blacksmith and that of a goldsmith is significant. Even if the hand of the goldsmith changes, the precision of the hammer’s strokes remains. Maharaj says, “The hammer constantly strikes — tak, tak, tak,” meaning that the dehabhav (identification with the body) keeps arising continuously. As the scriptures state:
हरन्ति ज्ञानरत्नानि तस्माज् जागृहि जागृहि।
haranti jñāna ratnāni tasmāj jāgrihi jāgrihi
In this Vachanamrut, Maharaj emphasizes that devotees must remain constantly vigilant. Even a momentary lapse in attention allows the goldsmith to mix impurities into the gold. He balances the weight by adding silver or copper. Through such daily actions, the goldsmith becomes a master at deceit. Similarly, no matter how much a seeker practices, a small amount of carelessness can ruin all spiritual progress.
The scriptures narrate stories of great personalities like Parashr, Sobhari, Bharatji, and Naradaji, whose spiritual endeavors were overturned due to minor lapses in vigilance. Therefore, a devotee must be cautious. While theft committed by others is easily caught, the theft by a goldsmith is not. And even if one suspects theft, the evidence must come from the goldsmith himself. What can one do then? The goldsmith might simply say, “There was no theft, the gold remains pure.” In the same way, the indriya (senses) and antahkaran (inner faculties) that cause impurity must themselves provide the purification. Therefore, one must maintain constant vigilance.
Maharaj guides the devotees by sharing how one should behave. Maharaj says, “Just as we have purified our being through satsang, so too must you purify your being.” Maharaj reveals the method He used in His own life, emphasizing that devotees should draw inspiration and apply these principles in their lives as well. Maharaj recalls, “Even in childhood, we had a deep love for deva-darshan (vision of God), listening to discourses, the company of saints, and pilgrimages. When we renounced home, even wearing clothes felt burdensome. We relished tapascharya (austerities). While wandering in the forest, there was not the slightest fear, as the heart was filled with the pure thought of the soul.” In this way, Maharaj beautifully outlines the steps toward purification.
Maharaj explains that initially, the process of purification starts with deva-darshan, katha-shravana (listening to spiritual discourses), sant-samagam (association with saints), and tirth-yatra (pilgrimages). These are the foundational activities that purify life. The scriptures advocate against abandoning these, referring to them as pāvanāni manīṣiṇām (the purifiers of wise souls). Even the greatest of seekers must hold on to these practices as they purify and sanctify. Maharaj then says, “When we left home, we engaged deeply in tapascharya. Renunciation was intense. This initial phase was essential for further purification.”
Then, Maharaj explains how thoughts of Atmabuddhi (attachment to the soul) filled His heart, enabling Him to move without fear. The fear that arises is merely the impurity of identification with the body. In the pure thought of the soul, there is no place for fear.
Expounding on the ultimate state of Atmavichar (self-reflection), Maharaj further explains, “When we came to Ramanand Swami, the experience of true satsang began, and a form of respectful fear emerged. However, internally, the constant thought remains, just as when a person is lying on their deathbed. At that time, all desires and attachments fade away, and even the dying person becomes disinterested in the world. The mind naturally becomes detached. Similarly, such a pure and detached state exists in us all the time.”
The deathbed situation is such that it forces a person to clarify their understanding of purity and discernment. All worldly attachments and relationships become meaningless, and the importance of what lies beyond becomes clear. However, by that time, it is often too late.
Maharaj explains that for Him, the discernment that naturally arises on a deathbed remains active even before death arrives. Once death is certain, neither temptation nor fear can sway a person significantly. For someone who has been sentenced to the gallows, even the sweetest sukhdi (a sweet dish) will not seem appealing. Similarly, when lying on the deathbed, everything appears as trivial as the sukhdi to someone facing execution. At that point, the distinction between good and bad ceases to exist, as the attachment to both has already ended. The real question that remains is, “What use is it to me now?” Be it good or bad, when there is no further utility, there is no time to ponder over it.
Just as on a deathbed, everything in this world appears insignificant to that individual.
Maharaj continues, “Even before death comes, such profound discernment remains alive within us. Whatever we say to a devotee, we say for their benefit, urging them to adopt this perspective. Every action we take is for the sake of devotees, not for ourselves. When we engage in actions, we do so with the awareness of bhakti (devotion) to Bhagwan, but without it, our mind remains indifferent. It’s like a king who has only one son, and after sixty or seventy years of life, that son dies. The king feels as if his entire life’s work has been in vain. Similarly, if our life does not become useful for Bhagwan and His devotees, our mind remains unyielding, filled with indifference.”
Maharaj teaches that even as He conducts various actions, His mind is constantly filled with the thought, “I am the Atma (soul), distinct from the body.” He constantly examines the actions born out of the raj and tam (passionate and ignorant) qualities, as well as the jnan and vairagya (knowledge and detachment) — the gold-like virtues. Maharaj says He does not trust the heart, filled with maya (illusion), even in the slightest. Day and night, this contemplation of the body’s impurity and the purity of the soul continues.At this point, the santo joined their hands and said, “Maharaj, You are the very embodiment of kaivalya (liberation). What You have said is indeed what we should strive to achieve.”