Asserted Topics:
The means to subdue the indriyo (senses) and the mind, peace akin to nirvikalp samadhi (trance without self-consciousness), elimination of obstacles in devotion, and the wisdom akin to that of Sitaji.
Key Points:
- By developing atmabuddhi (a sense of oneness) with Bhagwan and His devotees, one can experience peace similar to nirvikalp samadhi without entering the trance, as well as freedom from obstacles.
- The wisdom of Sitaji is supreme.
Explanation:
In this Vachanamrut, Shreeji Maharaj asked a question: “Is there a single method to subdue both the mind and the senses, or are the methods different for each?” Maharaj posed a similar question to the santo in Vach. Loya 5. Here, Maharaj explains how the external indriyo are subdued and how the internal mind is subdued. In this Vachanamrut, Maharaj provides the answer: The senses can be subdued through vairagya (nonattachment), swadharma (righteous conduct), tap (penance), and niyam (discipline). The mind can be subdued through navadha bhakti (the nine types of devotion) accompanied by the understanding of Bhagwan’s greatness. Similarly, in Vach. Loya 5, Maharaj elaborated that adherence to the rules prescribed for ascetics in the scriptures, dietary regulations, fasting such as chandrayana vrat (a specific form of fasting), enduring cold, heat, hunger, and thirst, engaging in Bhagwan’s katha (spiritual discourses), singing kirtan (devotional songs), meditating, and mastering postures (asana) are the means to conquer the external indriyo. Meanwhile, internal control over the mind is achieved through contemplation of Bhagwan’s greatness, dhyana (meditation), and atmanishtha (firm understanding of the soul).
In addition to this Vachanamrut, Maharaj described the characteristics of a controlled mind in Vach. Sarangpur 1. Similarly, in Vach. Vadtal 1, Maharaj outlined the characteristics of a jitendriya (one who has conquered the senses). These discourses should be considered collectively. First, it is crucial to understand what jitendriyata (control over the senses) truly entails. In Vach. Vadtal 1, Maharaj explained that true control over the senses is achieved when one realizes the faults and harmful consequences of indulging in the objects of the senses. This realization creates a foundation for the practices mentioned in this Vachanamrut and in Vach. Loya 5. These practices help identify and protect oneself from the flaws of sensory objects, ultimately leading to mastery over the indriyo and, correspondingly, over the mind.
Muktanand Swami then asked: “Just as a devotee experiences peace in nirvikalp samadhi, is there a way for such peace to be attained without entering the trance?”
Maharaj replied: “If one develops atmabuddhi and deep affection towards Bhagwan and His devotees, as one naturally does with one’s own body, then one can experience the same peace that is attained in nirvikalp samadhi, even without entering it.”
Shreeji Maharaj then posed another question: “What kind of understanding should one develop so that, even in the worst circumstances of adverse place, time, etc., one does not fall back from the path of ultimate liberation, nor does one face any obstacles?” In response, Maharaj emphasized the importance of developing atmabuddhi toward Bhagwan and His devotees. This teaching is also echoed in Vach. Gadhada Middle Chapter 12, where Maharaj states that one who attains atmabuddhi cannot be overpowered by formidable enemies such as lust or anger. This principle is further described in Vach. Gadhada Middle Chapter 12 as a miraculous strength, and in Vach. Gadhada Pratham Chapter 63, it is cited as a significant means to empower the soul. Maharaj referred to this understanding as “true satsang” in Vach. Gadhada Middle Chapter 54 and as “the gateway to liberation” in Vach. Gadhada Pratham Chapter 54. Maharaj extolled the greatness of this principle from many perspectives, and the more firmly it is upheld, the more the soul benefits.
Subsequently, Shreeji Maharaj asked another question: “There is one Haribhakta (devotee) with wisdom akin to Sitaji’s, but his vairagya and dharma are ordinary. There is another devotee who strictly adheres to vairagya and dharma, but lacks the virtues and understanding of Sitaji. Of these two, whose company should one seek and deeply cherish?”
Chaitanyanand Swami replied: “We should seek and deeply cherish the company of the devotee who, even with ordinary vairagya and dharma, possesses the wisdom of Sitaji.”
Here, Maharaj explained the understanding of Sitaji. In just a few words, Maharaj depicted a devotee whose internal and external conduct toward Bhagwan and His devotees is exemplary. This Vachanamrut is also recognized as the Vachanamrut of Sitaji’s understanding. What is Sitaji’s understanding? It is to never perceive any flaws or shortcomings in one’s ishta-dev (chosen deity) or His true devotees, under any circumstances.
Sitaji endured extreme suffering, despite being innocent, pure, and virtuous. She, who had never taken a single step unaccompanied, was punished harshly based on mere allegations, societal criticism, and without cause. Yet, Sitaji considered Lord Ram blameless, thinking, “If there is any fault, it must be in me. But Bhagwan is entirely innocent.” She felt pain in her heart, not for her own predicament, but for the sorrow Lord Ram must have endured. This is the pinnacle of devotion.Maharaj emphasized that a devotee with this disposition, even with ordinary vairagya, is more valuable than one who strictly adheres to vairagya and dharma but lacks such affection and sympathy for Bhagwan and His devotees. A devotee with a heart that is drawn toward Bhagwan and His devotees will surely lead others toward God, while a devotee with greater attachment to dharma and vairagya might not. Hence, the wisdom of Sitaji proves more beneficial.