Asserted Topics:
Who is worthy of becoming a leader in Satsang (holy fellowship)?
Key Points:
- Those Mahatmas who possess extraordinary Bhakti (devotion) towards their Ishtadev are suitable to be esteemed leaders in the fellowship.
- There are four types of such leaders: like a lamp, a torch, lightning, and the fire of the ocean.
Explanation:
In this Vachanamrut, Maharaj directly questioned the leading Santo and devotees regarding the ideal characteristics of a leader in our Uddhav Sampradaya (holy fellowship). He explained that a true Ekantik Bhakt (single-minded devotee) should possess Gnan (knowledge), Vairagya (non-attachment), Dharma (moral integrity), and Bhakti (devotion) towards God. Only a person who embodies these four virtues is suited to be a leader in our Satsang. Maharaj posed the question: if one does not possess all four virtues completely, but excels in just one, which of these four virtues is the most eminent? In other words, which single virtue, if perfected, would naturally encompass the other three?
Gopalanand Swami and Muktanand Swami answered, “Oh Maharaj, Dharma is undoubtedly that supreme virtue. If a person has perfect Dharma, the other three virtues will naturally follow.” Maharaj, however, countered by pointing out that even certain atheists possess perfect Dharma. Should we consider such individuals worthy of a respected position in the fellowship? This question left everyone silent, as no one could provide an answer.
Here, Maharaj speaks on who is worthy of leadership within Satsang. Generally, society regards leaders as those who enjoy power, respect, and access to comfort, often irrespective of qualifications. Thus, leadership has two dimensions. The first, as commonly perceived, includes status and privileges enjoyed by society’s eminent figures. The second dimension, however, is the true measure of greatness, achieved by embodying noble virtues and spiritual elevation. Maharaj, though, goes even beyond this standard: true greatness, he explains, is found in those who, through their Bhagwan Sambandhi (connection with God) and spiritual influence, guide many aspirants towards God and elevate them to a higher state. Indeed, the term “Rati-dadati iti ra” means “one who bestows their own greatness upon others,” making them truly eminent. True leaders are those who provide genuine direction on the path to God.
In essence, who is truly qualified to lead the Satsang community? Who possesses the strength to guide the entire congregation towards Maharaj? Becoming a leader is not merely about holding a position among others, for in any assembly, there are always many aspiring for such recognition. Thus, careful consideration must be given to identifying those with the right capabilities.
In the Santos perspective, they stated, “Oh Maharaj, Dharma alone is sufficient. Those who possess it are fit to be leaders or guide the community towards ultimate salvation.” Maharaj responded that even a person without faith in God might possess Dharma and could even be an adversary of God, yet such a person cannot be regarded as fit for leadership. Therefore, Maharaj emphasized that true devotion towards one’s Ishtadev—if possessed in an extraordinary manner—can serve as the guiding light for the entire community. Bhakti and Dharma are both individually significant; however, here, if one must choose, which of the two is enough to fulfill the potential of both? In such a scenario, one must indeed delve deeper into understanding.
Dharma is like a code of conduct, the external structure, while the attachment to one’s Ishtadev is life, the essence. Dharma primarily emphasizes prescribed conduct, rules, and rituals, drawing one towards adherence to principles, while Bhakti (devotion) intensifies one’s attachment to the Ishtadev. Hence, in Vach.G.L.11, Maharaj states that some are like Janakiji, who imbibes only the virtues of Ishtadev and His devotees, while others are strict in Dharma, Vairagya, and regulations. Maharaj asks, “Whose company is ideal for Satsang?” Here too, Maharaj gives greater importance to attachment to and Bhakti for the Ishtadev.
Additionally, regarding the strength of the fellowship, in Vach.G.M.58, Maharaj states that the support for the fellowship comes from the purpose, deeds, and divine play of one’s Ishtadev and His scriptures, but not from the Vedas or Smriti scriptures. The Vedas and Smritis strengthen Dharma, yet the true sustenance of the fellowship lies in the understanding of greatness and devotion to one’s Ishtadev. This understanding is at the heart of the word “eminent” (motera).
Here, Maharaj is not discussing authority over a throne or inheritance of wealth. Rather, in highlighting the qualifications of a “motera” (eminent person), Maharaj refers to the ability to propagate the purpose of Ishtadev’s incarnation. Such eminence lies in one’s Bhakti towards the Ishtadev. Even if one possesses exceptional attachment to the Ishtadev but lacks some of the other qualities, this individual will still guide the community closer to Maharaj and support the fellowship’s followers in advancing on the path to God. It is certain that extraordinary Bhakti has a greater capacity to sustain the fellowship than Dharma does. Maharaj affirms that if one has true and unwavering attachment to the Ishtadev, they will never disregard His commands out of understanding His greatness. However, if one fails to obey the commands yet speaks of greatness and puts on a show of Bhakti, it is evident that genuine Bhakti is lacking in their heart, and their silent intention may be something entirely different.
Then, Shukanand Swami asked, “Why, then, did Maharaj mention Bhakti along with Dharma and the other two qualities? Why not just Bhakti alone?” Maharaj replied that these virtues—Dharma and others—were prescribed to protect Bhakti. Even if Bhakti has slight flaws, these virtues can safeguard and sustain it. But if Bhakti is extraordinary, like that of King Pruthu or the Gopis, it alone fulfills its purpose. And, if there is any deficiency, Dharma and the other virtues can preserve Bhakti, allowing it to fulfill its purpose completely.
Then Brahmanand Swami asked, “How can such extraordinary Bhakti be attained?” Maharaj responded that it can be acquired through the service of a great personality who truly has the ability to nourish and elevate the entire fellowship and possesses deep attachment to their Ishtadev. Through the service of such a great personality, such Bhakti can arise. For they bestow even their innermost qualities to their most devoted disciples. As Sadguru Nishkulanand Swami says, “One grants to the disciple what lies within one’s heart.” Thus, such great personalities, whose hearts are deeply attached to their Ishtadev, impart this quality to those who serve them with intense devotion. These eminent Mahapurush who nourish, protect, and expand the fellowship are also of four levels: like a lamp, a torch, lightning, and the fire of the ocean.
Those who are like a lamp can be extinguished by the winds of sensory temptations. Such devotees are endowed with the qualities of asceticism but may succumb to thoughts of indulgence or attachment when faced with the allure of pleasure or the absence of control. They may initially provide light to guide others on the path, yet as soon as the winds of worldly temptations come, they are overwhelmed, surrounded by darkness, and lose their way. In such moments, even the guidance they once offered becomes clouded, and those following them may wonder if they are indeed on the correct path. Thus, their initial guidance proves limited in value.
Those who are like a torch remain steady unless faced with stronger winds. If unexpectedly confronted by the temptations of pleasure or authority, or pressured by followers into indulgence, they may falter. Under such circumstances, even their residual desires may be ignited, and they become entangled in worldly pleasures, losing their spiritual essence. Although they still hold a position of leadership, they lack the spiritual capacity to effectively guide others on the spiritual path and are like an extinguished torch.
Those who are like lightning, however, are not extinguished by wind or even water. They shine brightly amidst the clouds, and in fact, the denser the clouds, the more they flash. Thus, these great personalities are not affected by power, pleasure, solitude, or the whims of followers. Even in adverse situations, their spiritual brilliance remains undiminished, and they continue to provide clear guidance to seekers aspiring towards Maharaj. Maharaj describes these one-minded sadhus in a state of spiritual progress as being like lightning.
The fourth kind, like the fire of the ocean (vadvaanal), resides within the ocean yet is unaffected by its water. Instead, it grows stronger, using the ocean’s own salty water as fuel, purifying it and turning it into fresh rainwater that falls upon the earth, nourishing all forms of life. Similarly, these great personalities can transform even those with bitterness in their hearts, bringing them closer to God. Examples such as Joban Pagi, Manbha, and Munjosuru reflect the transformative impact of such personalities. They remain unmoved by any attraction or temptation in the world, and their Bhakti (devotion) and attachment to God remain unaffected. In fact, during challenging situations, their dedication to Maharaj intensifies, and their attachment to their Ishtadev becomes even more profound. These are the Ekantik Sadhus in a state of divine perfection.For a soul who seeks Bhakti with an understanding of the greatness of God, serving great personalities like those who are like lightning or the fire of the ocean—with one’s mind, words, and actions, while remaining within the bounds of one’s Dharma—cultivates devotion with an awareness of God’s glory in one’s heart.