Asserted Topics:
Malignant vasna (latent desires), means to develop preeti (love), identification of divine and demonic natures, sneh (affection) leading to vivek (discrimination) and vairagya (non-attachment), trustworthy reverence, compassion of great individuals, etc.
Key Points:
- Malignant vasna prevents the soul from developing preeti for Bhagwan (God).
- Intense virtuous impressions remove malignant impressions.
- Divine souls remain aligned with Bhagwan in all circumstances.
- Opposition to devotees of Bhagwan is a key characteristic of demonic souls.
- If preeti for Bhagwan arises naturally from the beginning, vivek and vairagya develop automatically.
- Reverence for those who do not harbor faults toward santo (saints) even in situations of neglect or insult is trustworthy.
- Selfless service and surrender reveal the heart’s reverence for Bhagwan and santo.
- Slight shortcomings in the actions of great individuals who have intensely realized dharma (moral integrity), gnan (knowledge), and vairagya are often acts of mercy toward others.
Explanation:
In this Vachanamrut, Muktanand Swami first asked, “Maharaj, apart from Parmeshwar (Supreme God), there is nothing truly beneficial. Why then does the soul not develop intense preeti for Parmeshwar?”
Maharaj replied, “This is because the soul lacks vivek (discrimination) to discern what is truly beneficial. Without clear vivek, the thoughts necessary to support it do not arise.” Maharaj elaborated that as long as such vivek is absent, the soul perceives happiness in objects like women and wealth, considering them extremely rare and valuable. As a result, by repeatedly indulging in such pleasures, the yearning for these intensifies, and the soul becomes tainted by malignant vasna. This yearning grows stronger over time, and as it accumulates, the soul’s tendencies become increasingly corrupt.
On the contrary, vasna and thirst for Bhagwan produce perpetual freshness, purity, and brilliance. Maharaj further narrated that He had personally witnessed the malignancy of such vasna. He described a Kayastha praying daily in a Shiva temple in Ayodhya for a future life as Lambakarna (a donkey) to fulfill unrestricted desires, showcasing the intensity of sinful vasna that prevents preeti for Bhagwan.
Muktanand Swami then asked, “Maharaj, as you mentioned, those with extremely malignant vasna cannot develop preeti for Bhagwan. However, if a person recognizes that Bhagwan is the ultimate source of happiness, and all other pleasures are causes of misery, why can’t such a person develop preeti for Bhagwan?”
Maharaj responded, “The soul has indulged in corrupt pleasures either in past lives or in this life, resulting in grievous sins that leave intense impressions on the soul’s consciousness. Despite knowing the distinction between the beneficial and the detrimental, the soul remains unable to relinquish the detrimental due to these malignant impressions overpowering its vivek. However, if the soul accumulates intensely virtuous impressions through noble actions, these impressions can counteract and destroy the malignant impressions, allowing the soul to develop preeti for Bhagwan.”
Maharaj emphasized the significance of eradicating lustful desires, quoting: “Kamini jijnasa sarva jijnasa pratibandhika”—the desire for sensual pleasures suppresses or destroys thousands of virtuous aspirations. Historical examples, including the lives of Sobhari, Brahma, Shiva, and Parashara, illustrate this. Even a single malignant impression can destabilize the heart’s peace and block the development of preeti for Bhagwan, regardless of how many virtuous impressions exist in the consciousness.
Later, Ayodhyaprasadji asked, “Some people with profound scriptural understanding and intelligence deviate from satsang, while others with limited intelligence remain firmly rooted in it. Why is this?”
Maharaj answered, “The connection between intelligence and spirituality is not definitive. The divine nature of a soul determines its alignment with Bhagwan. A demonic soul, even if intelligent, will turn away from satsang, while a divine soul, even with limited intelligence, will never fall away.”
Maharaj further explained, “This principle aligns with the nature of seeds: just as a neem tree will never yield mangoes, demonic souls cannot adopt a divine disposition.”
Lastly, the Maharaj identified a true divine soul by its unwavering path in alignment with Bhagwan, while opposition to Bhagwan’s path reflects a demonic nature.
Shukmuni then asked, “Maharaj, how can one distinguish between daivi (divine) and asuri (demonic) souls?”
Maharaj replied, “Both daivi and asuri souls may exhibit faults like kam (lust), krodh (anger), and lobh (greed) when they join satsang. However, when exposed to satsang and favorable circumstances, a daivi soul’s faults are eradicated, whereas those of an asuri soul persist. This concept is also raised by Bhaktaraj Mulji Sharma (Sadguru Gunatitanand Swami) in Satsangi Jivan, where Maharaj explains that opposition to true devotees of Bhagwan is the hallmark of an asuri soul.”
Maharaj clarified, “Though faults may exist in both types of souls, an asuri soul is incapable of improvement. Such individuals harbor opposition toward genuine devotees and manifest their opposition directly or indirectly, often using excuses to express it.”
Maharaj further elaborated, “An asuri soul does not forget even a single harsh word spoken against its nature for an entire lifetime. If such a person is part of satsang, they may outwardly appear as exemplary haribhakto (devotees), primarily due to their pride (abhimaan) and arrogance (dambho darpo). They strive to maintain prominence in every situation and resort to any means to achieve it. However, if offended, they will exert their entire effort to uproot their opposition, often far exceeding the harm originally caused.
Maharaj illustrated, ‘When you dig deeper in the Bhal region, after encountering sweet water, you find salty, toxic water. Similarly, an asuri soul’s underlying nature is revealed when tested.’ Such individuals cannot attain peace or contentment until they antagonize true santo or devotees, which is the defining trait of an asuri soul.”
Muktanand Swami then asked, “Maharaj, you mentioned that an asuri soul stays in satsang only as long as their desires are fulfilled. If their desires are unmet and they become disenchanted but die before leaving satsang, will they remain asuri or become daivi?”
Maharaj replied, “If an asuri soul dies while remaining in satsang, they attain divinity (daivi) due to their devotion to Bhagwan.”
Regarding the nine types of devotion (navdha bhakti), someone asked which is the best. Maharaj responded, “Among the forms of navdha bhakti, the one that fosters the most affection (sneh) for Bhagwan is the best. All forms of bhakti are equally valuable as their ultimate goal is to cultivate preeti (love) for Bhagwan, which is their true merit.”
When asked, “What kind of individuals should children and youth associate with?” Maharaj explained, “Both should associate with elderly individuals who possess unwavering dharma (moral integrity), gnan (knowledge), and vairagya (non-attachment) and have deep affection for Bhagwan. Even if someone is virtuous, they should not be associated with if they lack maturity, as advised in the scriptures. Youth is especially susceptible, and childhood is an age of ignorance. Therefore, it is prudent to associate with individuals who are both virtuous and mature in age.”
When asked, “What kind of individuals should children and youth associate with?” Maharaj explained, “Both should associate with elderly individuals who possess unwavering dharma (moral integrity), gnan (knowledge), and vairagya (non-attachment) and have deep affection for Bhagwan. Even if someone is virtuous, they should not be associated with if they lack maturity, as advised in the scriptures. Youth is especially susceptible, and childhood is an age of ignorance. Therefore, it is prudent to associate with individuals who are both virtuous and mature in age.”
Shivanand Swami asked, “Maharaj, a devotee may lack the vivek (discrimination) and vairagya you mentioned. How can such a devotee acquire these qualities?”
Maharaj explained, “If a devotee develops intense affection (het) for Bhagwan from the very beginning, vivek and vairagya arise naturally. True bhakti fosters gnan (knowledge), vairagya, and other noble qualities. If this affection is genuine, obstacles cannot hinder it. When obstacles arise in devotion, a sincere devotee strives to eliminate them.
“This tendency is observed in animals and humans alike. For example, if someone interferes with an animal’s attachment to its object of desire, it reacts aggressively. Similarly, if a devotee has genuine affection for Bhagwan, any obstacles to that affection are promptly discarded. Therefore, initial affection for Bhagwan or His devotees naturally gives rise to vivek and vairagya. Such is the profound impact of true love for Bhagwan.”
Maharaj emphasized that a person with unwavering trust in Bhagwan is superior to one who is merely intelligent.
Question by Atmanand Swami: “If one resolves to remain aligned with Bhagwan’s will until death, how can we ensure that Bhagwan and His santo (saints) trust us?”
Maharaj’s Reply: “Bhagwan and santo will trust such a person when they perceive certain qualities:
- If santo remain completely indifferent to him—showing no concern, care, or attention—even when he falls severely ill, and yet he endures his suffering as his destiny, stays content, and does not lose interest or respect for the santo.
- If he continues to serve the santo with enthusiasm, taking no offense at any neglect or insult.
- If he adheres to the rules of satsang out of love and respect without external motivation. Should he falter, he feels deeply remorseful and performs penance with sincerity.
When such characteristics are evident, Bhagwan and true santo develop complete trust that he will never abandon satsang.”
Question by Bhagvadanand Swami: “How can we recognize a devotee whose mind constantly harbors the greatness of Bhagwan and His santo?”
Maharaj’s Reply: “Such a devotee demonstrates selfless, sincere, and unpretentious service toward Bhagwan and His santo. This service becomes evident through specific behaviors:
- Offering something dearly cherished to the santo and feeling joyful in doing so.
- Caring for the sick santo, massaging their head and feet, and attending to their needs.
- Bowing at their feet and genuinely respecting them.
These acts reveal the inner reverence and unwavering belief in the greatness of Bhagwan and His santo.”
Maharaj’s Question to the Santo:
“Even those who practice dharma (moral integrity), gnan (knowledge), vairagya (non-attachment), and bhakti (devotion) with utmost intensity sometimes display certain shortcomings. For instance:
- Dharma: They may dilute traditional boundaries or compromise certain principles.
- Vairagya: Some subtle attachments may persist, such as a preference for specific foods.
- Bhakti: Their enthusiasm for practices like darshan (divine vision) may wane.
- Gnan: A tendency toward bodily attachments, like excessive concern for self-care, may emerge.
What is the cause of these lapses?”
Reply by Gopalanand Swami and Brahmanand Swami: “Such apparent deficiencies in great mahapurush (supreme beings who embody divinity) are purely acts of compassion toward the souls dependent on them.
Their true qualities remain perfect, but they outwardly display such behavior to accommodate and uplift their devotees. For instance, if these great individuals exhibited the same detachment as Jadbharat or Shukji, they would inspire many aspirants to adopt such extremes, which are unsustainable for most. Instead, their lenient behavior stems from their mercy and is intended to guide aspirants toward spiritual maturity.”
Maharaj affirmed this response, saying, “Yes, that is correct.”