Asserted Topics:
Devotion in the form of Premlakshana Bhakti (intense love-filled devotion) should be performed with pure intentions.
Key Points:
- Devotion performed with purity of intent is the first aspect of love-filled devotion.
- One should never commit harm (droha) against devotees of Bhagwan.
Explanation:
As devotional hymns centered on Premlakshana Bhakti were being sung in Maharaj’s presence, He reflected on the qualities highlighted in the hymns. Maharaj explained that Jeenabhai exemplified the traits of Premlakshana Bhakti, and similar characteristics were also seen in Parvatbhai and Mulji. Maharaj remarked that those who embody Premlakshana Bhakti naturally lose attachment to the Panch Vishay (objects of the five senses). Moreover, such devotion inherently instills Atmanishtha (steadfastness in the realization of oneself as the soul). This is the intrinsic nature and effect of Premlakshana Bhakti. Those who possess it develop an aversion to the pleasures of the Panch Vishay. For instance, the Gopis expressed in their words: “O Bhagwan! From the moment we touched Your feet, worldly pleasures have become like poison to us.” Maharaj reiterated that such devotees maintain Atmanishtha without effort. When Prahlad developed love for Bhagwan, he became the epitome of tolerance.
Thus, the true characteristic of Premlakshana Bhakti is not merely to love Bhagwan but also to find the pleasures of the Panch Vishay, sensory indulgences, and attachment to other worldly entities intolerable—akin to poison. This reflects the essence of the Gopi Bhakti.
At this point, Muktanand Swami posed a question: “Narsinh Mehta worshipped Bhagwan with the affection of a companion (Sakhi Bhav), whereas devotees like Narad and others worshipped Him with the attitude of a servant (Das Bhav). Which type of devotion is superior?”
Maharaj replied, “The devotion of Narsinh Mehta, the Gopis, Narad, and Sanakadik is not of two separate types. They are all manifestations of pure devotion. The physical body, whether male or female, is a product of Maya and is perishable. The entity worshipping Bhagwan—the Jivatma—is neither male nor female. The Gopis and their feelings are not separate entities but are pure consciousness. The Gopi Bhav and Sakhi Bhav are emotional mediums to serve Bhagwan. When the soul leaves the body and ascends to Bhagwan’s abode, it assumes a form according to Bhagwan’s will and serves Him in whatever manner fits His wishes. However, it is not necessary to assume the form of a Gopi to serve Bhagwan. The Gopis’ pure and divine intent in serving Bhagwan is what is essential.”
Maharaj further emphasized that if a devotee, while aspiring to worship Bhagwan with the Gopi Bhav, harbors even a trace of impurity in their heart, leading to sensual inclinations or lustful tendencies towards Bhagwan or His pure devotees, such transgressions become as binding as Vajralep (unyielding sin). Although Gopi Bhav is divine, due to its resemblance to worldly feelings, an impure-hearted devotee can easily slide into materialistic tendencies. Maharaj warned that even the slightest taint of sensuality in one’s intentions while serving Bhagwan or His devotees leads to grave sin, greater than the sin of associating with another’s spouse while in bad company. Therefore, to cultivate firm love for Bhagwan through Gopi Bhav, one must not allow any impure intentions, even subtly, to remain in their mind.
Maharaj explained that all Satsangi Haribhaktas are to be regarded as one’s own mother, sister, or daughter. Those who develop evil intentions toward their family members are considered extremely sinful. Similarly, those who view Bhagwan’s devotees with such malice are great sinners and cannot be redeemed. To attain Bhagwan, one must renounce such grievous sins and aspire for the elevated state of Premlakshana Bhakti.
Maharaj stressed that the physical bodies of men and women are born of Maya and thus perishable. The soul is pure consciousness. Accordingly, the Gopis connected with Bhagwan through Premlakshana Bhakti in the same way that Narad and others connected through the pure servant-master relationship. While the Gopis’ devotion is termed Premlakshana Bhakti, the pure servant-master relationship is called Upasana Bhakti. Both forms share the same characteristic: an inability to tolerate any other attachment besides Bhagwan and His devotees.
Finally, Maharaj remarked that the gravest sin is to find faults in Bhagwan’s devotees, bear enmity toward them, or harm them. Such transgressions are greater than even the five major sins and can never be redeemed. These offenses create deeply ingrained evil tendencies that cannot be removed, eventually leading one to become a demon. However, if one begins to develop such malice but repents sincerely by recognizing their faults, esteeming the virtues of Bhagwan’s devotees, and considering themselves lowly, the malice is eradicated. Bhagwan is more displeased with offenses against His devotees than with any other sin.
Bhagwat Shloka Quoted by Maharaj:
Original Sanskrit:
यस्यामृतामलयशः श्रवणावगाहः
सद्यः पुनाति जगदश्वपचाद्विकुण्ठः।
सोऽहं भवस्त्रय उपलब्धसतीर्थकीर्तिः
छिन्द्यां स्वबाहुमपि वः प्रतिकूलवृत्तिम्।।
Transliteration:
yasyāmṛtāmalayaśaḥ śravaṇāvagāhaḥ
sadyaḥ punāti jagadaśvapacādvikuṇṭhaḥ |
so’haṁ bhavastraya upalabdha-sutīrtha-kīrtiḥ
chindyāṁ svabāhumapi vaḥ pratikūla-vṛttim ||
Meaning:
“O great sages! Even the mere mention of your glories purifies the universe, including the most sinful individuals. If my hand ever acts against you, I would sever it without hesitation, let alone tolerate others acting in opposition to you.”
Maharaj cited this verse to illustrate Bhagwan’s displeasure toward those who harm His devotees. The curse on Jay and Vijay serves as an example of the irreversible consequences of such actions. To seek one’s ultimate good, one must avoid harboring any malice against Bhagwan’s devotees and promptly seek forgiveness if harm is caused unknowingly.