Asserted Topics:
The means to attain service in Akshardham, maintaining adherence to Dharma even in adversity, overcoming Prakruti, and the Vairagya (nonattachment) that stems from knowledge.
Key Points:
- Through the sixteen practices, one remains engaged in the service of Bhagwan.
- One who has a strong adherence to Bhagwan’s commands will never falter from Dharma.
- Prakruti can be subdued immediately when necessary.
- Vairagya that emerges from knowledge cuts all worldly attachments.
- Interest in listening to spiritual discourses cultivates superior virtues.
- Both male and female devotees should avoid exaggerating the glory of one another.
Explanation:
In this Vachanamrut, Muktanand Swami asked Shreeji Maharaj, “What are the practices through which devotees who serve Bhagwan in Akshardham can attain that divine service?” Maharaj responded by outlining the qualifications for attaining Akshardham and described the sixteen specific practices necessary to engage in Bhagwan’s service while residing there.
- Faith and Enthusiasm in Bhagwan’s Service: Unwavering faith in the principles of Ekantik Dharma and wholehearted enthusiasm and readiness to serve Bhagwan.
- Adherence to One’s Dharma: Following the duties of one’s Varna and Ashram (social and spiritual roles) with respect and fulfilling responsibilities toward others appropriately.
- Vairagya: Disinterest in all matters except Bhagwan.
- Control of the Senses: Turning the external and internal senses away from their objects and minimizing indulgences.
- Ahimsa (Nonviolence): Abstaining from harming others through mind, speech, or actions and ensuring that one’s conduct does not cause disturbance.
- Celibacy: Restraint from desires according to one’s Ashram. Renunciants and householders must observe proper conduct and vows.
- Association with Saints: Engaging with true Santo through mind, speech, and actions to understand the greatness of Shree Hari and to overcome attachment to the world.
- Atmanishtha: Firm realization of oneself as the soul and behaving as Brahmroop (in the form of Brahm) while remaining steadfast in Bhagwan and the Satsang.
- Devotion with Understanding of Bhagwan’s Greatness: Steadfast devotion to Bhagwan enriched with the knowledge of His greatness.
- Contentment: Being satisfied with what is received by Bhagwan’s will for sustaining the body and maintaining a state free from greed.
- Simplicity: Accepting oneself as they are in Bhagwan’s path and not pretending to appear pure artificially.
- Compassion: Developing a tender and empathetic nature, particularly toward devotees, and striving to alleviate their suffering.
- Austerity: Reducing indulgence in pleasures and practicing austerity, such as maintaining concentration on Bhagwan and engaging in penance to please Him.
- Reverence for Superior Devotees: Acknowledging the virtues of devotees more advanced in Dharma, humility, or other qualities without jealousy and offering them genuine respect.
- Friendliness with Equals: Developing a friendly and cooperative attitude with peers who share similar circumstances or levels of service, avoiding jealousy or competition.
- Guidance for Juniors: Treating devotees who are less advanced with the attitude of a mentor, aiming for their welfare sincerely and without disdain.
These sixteen practices enable one to attain the service of Bhagwan. Thereafter, Shukmuni Swami asked a question: “All the saints currently live according to the prescribed vows, but what is the sign by which we can recognize that a saint will not falter from Dharma even in adverse circumstances?”
Maharaj replied, “The one who always keeps a firm focus on Bhagwan’s commands, whether major or minor, and finds it extremely difficult to step outside of those commands, can be identified as someone who will not falter from Dharma even during adversity. Such a person will neither exceed nor fall short of Bhagwan’s commands. Acting beyond the limits prescribed by Bhagwan and great saints increases ego, while acting insufficiently nurtures flaws. By adhering precisely to Bhagwan’s commands, one’s faith and affection toward Him grow. Therefore, both excess and deficiency in following His commands are harmful. Exact adherence to His commands constitutes living as the Atma (soul).”
Maharaj then elaborated, “It is extremely difficult for a person to overcome Prakruti. However, if there is a genuine need for Satsang or spiritual progress, Prakruti can be overcome with ease. For example, Dada Khachar has a desire to keep me with him, and because of this need, he has abandoned all aspects of his Prakruti. Similarly, when one recognizes the need for Satsang, association with a Satpurush, or Bhagwan, one does not hesitate to renounce one’s Prakruti.”
Maharaj continued, “When a person’s inherent nature is challenged, I repeatedly strike at it through harsh commands and test their resolve. However, if someone does not falter in their efforts despite these challenges, my affection for them becomes unwavering. Such affection remains constant in my wakeful state and even in my dreams. It never diminishes under any circumstances. When a person’s Prakruti is challenged, they often become fearful and seek ways to protect themselves or confront the situation. Yet, in such difficult situations, if they do not falter, it indicates that their faith in Bhagwan is true. As described in the Gita: Yey yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham (‘As one worships me, so I bless them in return.’). Such a person becomes as dear to me as I am to them.”
Maharaj then described the main qualities of prominent saints and devotees who are deeply connected to Him. He explained that the virtues and behavior of such devotees provide guidance to others. He added, “Currently, you great saints and devotees behave appropriately. However, if the circumstances of time and place become adverse, this level of behavior may not remain unchanged. A person who possesses greater knowledge (Jnanansh) is the one who can break free from the bondage of Vishay (sense objects) and progress spiritually.”
Maharaj defined Jnanansh as “the knowledge of the distinctiveness of the Jiva (soul), Jagat (the world), and Bhagwan. When this understanding is firmly established in the heart, it strengthens the conviction of Bhagwan’s uniqueness and greatness. The Vairagya that arises from such conviction cannot be diminished by any temptation. Such Vairagya is like a fire in the ocean—unquenchable. On the other hand, Vairagya without such conviction is like an ordinary fire that can be extinguished by wind. The former remains undisturbed by adverse circumstances. I engage in discourses day and night with the hope that some of these teachings will resonate deeply and create such unwavering Vairagya. Without this, one’s intellect remains ordinary.”
Maharaj continued, “The extent to which one delights in hearing spiritual discourses determines the degree to which one becomes detached from the world and free from faults like lust and anger. Those who are lazy in listening to spiritual talks do not develop superior virtues. Shravan Bhakti (devotion through listening) is the foundation of all other forms of devotion, ultimately culminating in Premlakshana Bhakti (devotion characterized by intense love). The greatness of Shravan Bhakti is described in Harililamrut:
કથા સુણે તે કહી આદિ ભક્તિ, તેથી વધે છે નવધાની વિક્તિ,
હતા જનો જે જગમાં કુકર્મી, કથા સુણ્યાથી જ થયા સુધર્મી.
સમીપ આવે મરવાનું જ્યારે, ધીમે ધીમે અન્ન તજાય ત્યારે,
સત્સંગમાંથી પડવાનું થાય, ધીમે ધીમે કૃષ્ણ કથા તજાય.
જેને કથા અંતરમાં ન ભાવે, નહિ જ તેમાં ગુણ શ્રેષ્ઠ આવે,
સત્સંગનો કૃષ્ણ જ કથા પાયો, જો તે કદાપિ નબળો જણાયો,
સત્સંગ રૂપી શુભ તો હવેલી, પડી જવાની ગણવી જ વહેલી.
(હરિ.ક.૩ વિ–૧૦)
Hearing spiritual talks is the root of all devotion;
Through it, one develops Navadha Bhakti (the nine forms of devotion).
Those who were wicked in the world,
Became virtuous simply by listening to discourses.
As death draws near and food is gradually forsaken,
If one distances oneself from Satsang, then even Krishna’s discourses are slowly abandoned.
For those who do not cherish these talks in their hearts,
No superior virtues can ever manifest within them.
The foundation of Satsang is Krishna’s discourses;
If it’s found weak, then the structure of Satsang, as auspicious as a mansion, is sure to collapse swiftly.
(Harililamrut, Chapter 3, Verse 10)
One who lacks interest in spiritual talks cannot cultivate superior virtues. Bhagwan’s discourses form the foundation of Satsang. If this foundation is weak, the entire edifice of spirituality collapses.”Maharaj concluded by addressing the Paramhansas, saying, “Female devotees should not attribute excessive greatness to individual saints or male devotees. All devotees, regardless of gender, are equally good and worthy of respect. Attributing specific qualities to an individual can lead to attachment, resulting in dreams of them and causing obstacles on the spiritual path. Similarly, male devotees should also avoid attributing excessive greatness to specific female devotees. Instead, everyone should view each other as equal in devotion to Bhagwan. This ensures that their adherence to Dharma remains unobstructed.”