Asserted Topics:
Maharaj’s Confidential Principle.
Key Points:
- The happiness in bhajan of Bhagwan alone is true happiness, and everything else is essentially a source of sorrow.
- Engage in the bhajan and remembrance of Parameshwar by yourself, and then, as much as possible, inspire others to join in satsang..
Explanation:
This Vachanamrut is a discourse on Maharaj’s confidential principle. During the assembly, a Shastri (scholar) from Vadodara was seated. He expressed to Maharaj, “Maharaj, if you were to display a miracle to a prominent person, then they would greatly assist in expanding Satsang. You have come to this earth to uplift innumerable souls, so if a person of authority—such as a king, a high official, or a wealthy individual—witnesses a miracle like going into Samadhi (trance) or perceiving divinity, then thousands of people under their influence would become Satsangis (members of the holy fellowship). Those who are already Satsangis would gain the protection of the king, and Satsang would flourish widely. This is the very reason you have come to earth, so why not take such influential people into Samadhi? After all, you have the power to do so, as you do with ordinary souls.”
In response, Maharaj revealed His confidential principle, saying, “We do not align well with prominent individuals. Why? They are intoxicated with pride in their authority and wealth, whereas we take pride in renunciation and bhakti (devotion). So neither would yield to the other. The intoxication of power and wealth does not allow one to relish God, becoming an obstacle instead. We find our joy in renunciation and devotion. Our aim in spreading Satsang is not simply to increase numbers but to inspire souls in renunciation and profound love for Paramatma (Supreme God) and His devotion. For us, the spread of Satsang does not mean merely expanding in quantity. Even if we show miracles to kings or wealthy people of Rajasi (passionate) or Tamasi (dark or ignorant) tendencies, they might donate power or wealth, but it is unlikely they would engage in devotion with a true interest in God.
Maharaj explains that those with the pride of power and wealth believe they protect and sustain God and the saints by providing financial support. Even if they come to God or saints, they bring their pride with them, only adding to it rather than diminishing it. On one side, there is the intoxication of wealth and power; on the other, the joy of renunciation and bhakti. For those who have truly tasted the essence of renunciation and bhakti, there is no attraction to the former. As a beloved saying goes, ‘O beloved, those who have drunk this bliss will not even drink anything else after it.’
Maharaj continues, “If worldly authority were truly enjoyable, then why would the great kings like Swayambhu Manu (an ancient sovereign) renounce their kingdoms and retire to the forests for penance? If there was joy in women comparable to the joy in the bhajan of Bhagwan, then why would King Chitraketu, with his million wives, forsake them? Compared to the bliss in bhajan, the happiness of the fourteen realms is said to be like hell. Therefore, one who finds fulfillment in the joy of God will see worldly pleasures as equivalent to hell. For us, too, the joy in bhajan of God is true joy, and everything else is a form of misery. So, when we perform bhajan and smaran of Parmeshwar and tire, we encourage those who naturally join us in Satsang, but we do not insist otherwise.
Living in the joy of our own bhajan, smaran, and Satsang is our focus. If others join in bhajan and Satsang, that is good, and we have come to inspire this. However, if bringing others into Satsang or inspiring them in spiritual practice deprives us of our joy in Satsang or bhajan, we do not see it as worthwhile. Maharaj has gone so far as to say that if ammunition fails to serve its purpose in battle, what use is it? Similarly, if knowledge does not serve the purpose of devotion to God, what is its value? Though there may be a slight disturbance while giving upadesh (spiritual guidance), it is acceptable. While saints follow the path of renunciation, they may adopt some activities temporarily to inspire bhakti and spread Satsang; this, according to Maharaj, is devotion. Yet, if engaging in Satsang with prominent people or the wealthy leads to a heart inclined toward their tendencies, then that should be avoided, as Maharaj is not insistent upon it.”
When Satsang does take root in a prominent kingdom, Maharaj is indeed very pleased and shows His satisfaction toward the santos who have facilitated it, even encouraging them in this regard. Then why does Maharaj here say, “It does not suit us”? After all, Maharaj Himself established His own dhamas (sacred places) in the courts of Kathi chiefs. This means that Maharaj has no objection to devout and spiritually inclined kings or wealthy individuals who seek liberation. Maharaj’s reservation is with those who carry the prideful tendencies of rajas (passion) or tamas (darkness) and arrogance stemming from authority or wealth. If these obstacles are absent, then Maharaj has no objection. However, if one strives to please such individuals, one must inevitably compromise in personal Satsang, which Maharaj does not find acceptable. Hence, He says, “It does not suit us.”
Now, what does Maharaj mean by the term “confidential principle” here? To understand it, we can clarify further by examining several possibilities:
- The first type of devotee is one who keeps firm Satsang himself but makes no effort to establish it in others. Bhagwan is not displeased with him; in fact, He is pleased but not exceptionally so, because taking care of one’s own spiritual welfare is truly one’s duty. Since he does not do more, he does not receive special favor from Bhagwan.
- The second type is a devotee who keeps Satsang firm within himself and also strives to strengthen it in others. Such a person becomes deserving of Bhagwan’s favor, and Bhagwan is especially pleased, and Maharaj says he is blessed because he selflessly benefits others. For helping other devotees in their spiritual journey, Bhagwan is extremely pleased.
- The third type is one whose own Satsang deteriorates and, in turn, causes others’ Satsang to deteriorate as well. Such a person incurs Bhagwan’s displeasure and, indeed, punishment, for he causes harm to Bhagwan’s work and brings about damage. There is no doubt here; it is clear that Bhagwan is particularly displeased with such a person.
- The fourth and final case is when one’s own Satsang becomes weak or almost lifeless, yet he makes great efforts to inspire Satsang in others. Would Maharaj be pleased, displeased, exceptionally pleased, or exceptionally displeased with such an individual? This is the question.
In light of this Vachanamrut, it is essential to examine these scenarios within ourselves and gain clarity in our hearts. Maharaj’s principle on self-benefit (personal spiritual well-being) and benefit for others (spiritual well-being of others) emphasizes which of the two is the main aim and which is the secondary or supportive aim. Which goal is primary, and which one supports the other? “For the benefit and happiness of the many” is a valuable principle, but it generally belongs to secular statesmen. In contrast, “For one’s own spiritual bliss and the benefit of the many” is the path of the santos and the great souls in spirituality.Should one pursue one’s own upliftment to help others, or should one view helping others as a means of supporting one’s own upliftment? Does a salesman work hard for the benefit of his employer or for himself? Clearly, a salesman promotes the factory’s products but does so ultimately for his own benefit, not solely for his employer’s. Should promotion be avoided, or should it be minimized? Does anyone undertake effort without considering their own benefit? And does the employer not know this inner motivation? Does the employer not appreciate this, knowing it well? Indeed, he does. This concept serves as guidance on how one should approach Satsang and how it should be spread.