Asserted Topics:
The three virtues of Atmanishtha (firm faith in one’s Self as the soul), Pativrata, and Dasbhav (servitude).
Key Points:
- Without these three virtues, a person cannot attain their ultimate good (final liberation).
- When a soul attains the service of a devotee of Bhagwan, it becomes fulfilled.
Explanation:
Firstly, Ayodhyaprasadji Maharaj asked a question: “In this world, there may be a person who spends all day and night (twenty-four hours) in worldly affairs, such as farming, trading, employment, eating, drinking, giving and taking, etc., and who may engage in good or inappropriate actions, such as charity, pilgrimage, service, conflict, attachment and aversion, pride, lust, anger, greed, jealousy, and desire. If such a person manages to worship Bhagwan for a moment or two, will all the sins of his day be burned away or not?”
Maharaj replied that if such a soul sits to worship with his senses, inner conscience, and mind concentrated with intense zeal, all of his sins for the day will burn away. However, if there is no concentration or intense zeal, then even if the worship continues for a long time, only some of the sins will be burned. Ultimately, the soul’s liberation happens only through the grace of Bhagwan.
Then, Raghuveerji Maharaj asked, “What should one do to attain liberation?” Maharaj replied, “A person who desires their own liberation should dedicate everything — their body, wealth, home, family, and all that they have — to the service of Bhagwan. Anything that does not serve Bhagwan should be discarded.” Even a householder engaged in worldly duties can attain final liberation and join the ranks of sages like Narad and Sanak by doing so.
Maharaj further elaborated on the three virtues. He said that since the day He began contemplating this, He has come to the conclusion that there are three essential virtues for achieving ultimate good. Without these three, it is impossible for the soul to be liberated. Maharaj said that He has firmly imbibed these three virtues. A devotee who firmly possesses even one of these virtues will feel Krutarth (fulfilled). What are these three virtues? The first is intense Atmanishtha. Like Shukdevji, one should firmly realize oneself as the Atma and worship Parameshwar (Supreme God). The second virtue is Pativrata devotion, where one worships Bhagwan with the same devotion and loyalty that the Gopis had for Bhagwan Shree Krishna. The third is Dasbhav, where one worships Bhagwan in the mood of servitude, like Hanumanji and Uddhavji. These are the three virtues.
We can observe Bhagwan through three levels of devotion. The first is worshiping Bhagwan with the physical body, such as sweeping the temple or performing physical services for the temple and the devotees. This kind of devotion is more physical. The second level involves worshiping Bhagwan mentally, through Mansi Puja (mental worship), contemplating the greatness of Bhagwan, reflecting on His divine actions, and listening to and reflecting on His stories. This form of devotion involves the inner conscience. The third level involves the deep emotional bond we cultivate towards Bhagwan. This emotion-driven devotion arises in our heart, like feeling, “I am Bhagwan’s servant. I dedicate everything to Him. Even if my body breaks into pieces, I will not abandon the path of Maharaj.” Such intense feelings arise in the heart and are referred to as devotion born from emotions.
These emotions may initially be unstable, but through repeated reinforcement, they settle in the soul and become steady. This is what is referred to here as the “virtue.” Such emotion-based devotion eventually takes on a continuous form. In literature, it is said that every person has emotions like attachment, laughter, and others embedded in their heart. When given the right stimulus, support, and context, these emotions manifest as different feelings like love, etc. In devotional literature, these emotions are categorized into five streams: calmness, sweetness, laughter, friendship (Sakhya), and parental love (Vatsalya). All devotion is born from these emotions. Out of these, Maharaj has specifically highlighted the three main virtues — Atmanishtha, Dasbhav, and Pativrata devotion.
Even though we may engage in physical or mental devotion through our senses or inner conscience, until these emotional virtues are established in our hearts, our devotion remains incomplete. Even if only one of these three virtues is perfected, a direct connection with Bhagwan is established, and the soul is liberated. The relationship between the soul and Bhagwan can only be achieved through devotion, and specifically through this emotional devotion. That is why Maharaj says, “It is better to live a few more days and perfect one of these virtues before dying.” Otherwise, “final liberation remains incomplete” (N aatyantiki mukti mṛtyu hras).
These three forms of devotion are both emotion-based and can only be achieved through emotions. As we have seen, each of these virtues — Atmanishtha, Pativrata, and Dasbhav — are present as seeds in the heart of every devotee to varying degrees. When the right stimulus, support, and context are provided, these emotions grow and mature quickly.
Here, the Alamban (support) for all three virtues can only be Maharaj Himself. This is because even Atmanishtha (firm faith in the self) here is taken to be Bhakti-driven Atmanishtha. The Uddipan (stimulating factors) — for instance, enduring hardships like Nand Santos for Bhagwan — act as a stimulus. In such circumstances, one experiences joy in the heart, which enhances the ultimate state of Atmanishtha. Maharaj says that on one side, there is the body, senses, inner conscience, the three qualities (Gunas), and the enticing forces of the five senses (Panch Vishay), forming a whole army of Maya. On the other side, there is the soul, along with the Paramatma residing within. In between the two, there is thought, which is rooted in the knowledge of the scriptures. The Santos have taught this thought to be put into practice. When this thought becomes steady and firmly established in the devotee’s heart, his focus remains fixed on the soul and Paramatma within. At that time, strong discrimination (Vivek) shines brightly in the heart, and he realizes his own Brahma form. Within that, he also has the vision of Maharaj continuously present. This state is the pinnacle of stability in thought and the ultimate state of Atmanishtha.
In Pativrata devotion, the essence is the taste of Paramatma, referred to as Rati (love). This is its fundamental emotion. The captivating divine actions of Paramatma, as described in verses like “Nirakhi Laje Koti Anang Re” and “Nirakhi Laje Koti Kam,” and the beauty of Paramatma’s form serve as stimuli (Uddipak), causing the worldly allure of beauty to reverse itself. This is its highest state.
Pativrata devotion is a unique quality. In this, anything apart from the one (husband) is completely disregarded. Even if someone possesses greater qualities, happiness, or importance than her husband, the Pativrata woman is indifferent to them. Pativrata does not allow any form of discrimination (Vivek) or differentiation. Once she is united with her husband, that alone is everything for her, no matter who he is. Maharaj says that in the supreme state of such devotion, even if a person as handsome as Indra or a woman as beautiful as an Apsara comes into view, the devotee feels as though they are seeing a rotting dog or filth, and with great disgust, they immediately pull their gaze away. This is the highest state of Pativrata devotion.
In Dasbhav (servitude), the primary seed or fundamental emotion is Mahima (the glory of God). The belief that “my Ishtadev (personal God) is more special and greater than anything else” forms the root of Mahima. The very human-like actions, divine exploits, and miracles of Maharaj serve as stimuli. The highest state of servitude is reached when one is fully and wholeheartedly engaged in the service of Maharaj, His unique devotees, their actions, and their resolutions, while completely avoiding any distractions. This is the supreme state of servitude.
Maharaj says that day and night, such a servant desires only to please his Ishtadev, wishing, “If my Ishtadev commands me, I will gladly obey.” He finds great joy in serving Ishtadev according to His wishes. This is the supreme state of servitude. Moreover, whatever strength one has, whether physical, mental, or intellectual, should be used exclusively for the service and pleasure of one’s Ishtadev, and not wasted elsewhere. This is the supreme state of servitude. Maharaj says that today, Gopalanand Swami and Muktanand Swami possess such devotional servitude. Those who lack these three virtues are merely considered wretched souls.
Maharaj then says that the soul has an inherently perverse nature. When one is in the householder’s life, thoughts of renunciation arise. But after renouncing, thoughts of re-entering the household life return. Therefore, a devotee of Bhagwan must forsake such contradictory tendencies and fix their emotions on one steady path. They must renounce worldly emotions and establish stability in one emotion for joining with Maharaj. The devotees of Bhagwan are not subjected to suffering by Kal (time), Karma (destiny), or Maya. It is only Bhagwan who sends them suffering to test their patience. He remains hidden behind the curtain, observing them. Once He sees that the devotee has remained patient, Bhagwan becomes pleased with them. Therefore, one should understand the suffering as Bhagwan’s will, remain content, and continue their worship.
At this point, Muktanand Swami asked a question: “Maharaj! The three virtues you mentioned are very subtle and difficult. Only a few will understand them, and even fewer will be able to act accordingly. The vast majority of people in our Satsang will not comprehend these virtues. How can they progress?”
Maharaj replied, “Even if they do not fully understand or practice these virtues, one should become the servant of those who possess these virtues. By following the commands of such devotees, even a person with no understanding will become a servant of Bhagwan while still in this physical body and will achieve fulfillment. The glory of Bhagwan and His devotees in this world is immense. Even the most wretched and fallen soul can attain fulfillment if they take refuge in Bhagwan or His devotees. Such is the greatness of Bhagwan and His devotees. Therefore, anyone who gets the opportunity to serve a devotee of Bhagwan should live fearlessly.”
Here, Maharaj has greatly emphasized the glory of a true devotee. There are two aspects: one is to become a servant of Bhagwan, and the other is to become the servant of a true devotee of Bhagwan. In Maharaj’s eyes, to please Him, becoming the servant of a true devotee is more esteemed. The devotion and dedication one has toward Bhagwan will yield more fruitful results when applied to a true and great devotee of Bhagwan. This is evident from many Vachanamruts. However, this is very difficult to understand and even harder to practice. Once the attitude of servitude towards a devotee arises, one has essentially already become the servant of Bhagwan. Often, only becoming the Dasanudas (servant of the servant) of a devotee remains incomplete. The same applies to the concept of complete surrender, which is also very difficult. Hence, Maharaj has emphasized its importance. Nonetheless, it is extremely challenging to grasp this concept, and even more rare to utilize it properly with good intent.There is no shortage of people who exploit the reverence towards devotees for their selfish gains. There are plenty of examples and living instances of this. However, those with pure intentions and who genuinely respect the glory of a devotee without using it for personal gain are few. That is why Maharaj mentioned in the assembly, “Today, such devotees are Gopalanand Swami and Muktanand Swami.” Maharaj also said, “I particularly spoke about these three virtues with affection towards Muktanand Swami.” To this, Swami responded, “Yes, Maharaj, I too believe that this discourse was especially intended for me.”