Asserted Topics:
The glory of the murti (divine image of God) and guidance on handling attachments.
Key Points:
- The murti of Maharaj provides the combined bliss of all five sense pleasures from one source.
- A devotee with intense zeal (khap) overcomes even ingrained habits.
- Differentiating between meaningful and meaningless attachments.
- Achieving conviction in Maharaj through the words of a saint adhering to the five vows (panch vartman).
Explanation:
Shreeji Maharaj expounded the glory of God’s murti by describing its divine nature. In the world, the five sensory pleasures—sound, touch, sight, taste, and smell—are experienced through different objects via separate sense organs. However, these five pleasures can all be experienced simultaneously from the murti of God through a single sense organ. Such is the unparalleled divinity of the murti. Furthermore, Maharaj explains that the bliss found in a single pore of God’s murti surpasses even the combined pleasures of all five senses within the entire brahmand (cosmos). This highlights the unique and incomparable bliss present in God’s divine murti.
Maharaj then addresses why this supreme bliss often eludes us. He explains three ways to attain it:
- Through samadhi (trance), one experiences the authentic bliss of God.
- After leaving the body and reaching the divine abode of God, one attains this bliss.
- While living, one can realize this bliss by listening to spiritual discourses about the soul and God, meditating (manan) on these teachings, and reflecting deeply (nididhyas). Through this method, even without samadhi or death, a person can have a direct realization and experience divine bliss and joy. Therefore, by listening to such discourses and meditating on the bliss of the soul and the divine murti of God, one will eventually achieve realization.
Maharaj further states that when a person begins to perceive the bliss of God and desires it, a strong zeal (khap) develops for God, devotion, and the saints who assist in attaining this bliss. At that point, the person will overcome even the most ingrained habits, regardless of their severity, and will act according to the wishes of the saint. For example, even if a particular trait is deeply ingrained in their consciousness, a person with zeal will relinquish it. Maharaj illustrates this with a personal example: despite being naturally inclined toward renunciation, He adhered to the commands of Muktanand Swami. Hence, to overcome one’s nature, either a deep need for God or an intense love for God and saints serves as the only infallible remedy—there is no alternative cure.
Maharaj then discusses the nature of attachments. What kind of attachments should one form? Attachments based on observing sacred vows, such as nishkam (free from passion), are meaningful. However, some people form attachments around trivial preferences, such as needing a specific location to sleep or liking only particular kinds of service. Others may have attachments like refusing to speak to certain people or rejecting tasks they find unsuitable. Such trivial attachments arise from one’s petty nature and should not be regarded as equal to attachments formed from observing sacred vows.
Attachments tied to sacred vows are life-sustaining and lead to spiritual well-being. They are highly valuable and must be understood as beneficial. On the other hand, attachments arising from trivial preferences should be abandoned if a saint advises so. One must not treat both kinds of attachments as equal. Equating them is foolishness and ignorance. A person with petty attachments should be considered obstinate and untrustworthy. Even if such a person practices devotion, they may only be regarded as a Rajarshi. However, one who observes attachments solely to please God is a Brahmarshi and a true saint (sadhu).
To develop an aanti (attachment) means to create a firm determination within one’s consciousness, declaring, “I will act in this way only.” Maintaining this resolve requires expending all one’s strength, even at the cost of oneself, to ensure that the decision is never compromised. Such an aanti can be trivial and petty, or it can be motivated by the desire to please God.
For instance, the aanti formed by the gopis and saints like Nand was extraordinary, as expressed in the kirtans:
एवी अंतर आंटी पाडी रे सुण बेनी, उखड़े नहीं कोईनी उखाड़ी रे…
जेम चातक आंटी राखे रे… बिना स्वाति नीर नव चाखे रे…
जेम केसरी घास न खाए रे… सो लांघण करी मरी जाए रे…
ब्रह्मानंद कहे थई मतवाली रे… माथा साटे वर्या वनमाली रे…
वळी,
अंतर पाडी रे, समझीने सवळी आंटी,
माथुं जाता रे मेले नहीं ते नर माटी…
“They tied a deep and unwavering aanti (knot or strong resolution) in their hearts, O companion,
No one can untie it, no matter how hard they try…”
“Like the chatak bird holds its aanti,
Drinking only the swati rainwater and nothing else…”
“Like the lion refuses to eat grass,
Even if it must leap and starve to death…”
“Brahmanand Swami says, becoming intoxicated with love,
They married (dedicated themselves to) the divine God, even at the cost of their head (life).”
“Moreover,
Forming a firm and deliberate aanti with wisdom,
Such a person remains pure, even in the face of death.”
Such extraordinary attachments were displayed by spiritual luminaries like the gopis, Nand saints, Arjun, Bali, Uddhav, Hanuman, and Bharat. They poured their entire efforts into fulfilling their resolve. Conversely, there are examples in scriptures of those who formed petty attachments. For example:
- Durvasa Rishi resolved that his curse should never be proven false, regardless of the reason.
- Soubhari Rishi had an attachment to his determination that must be fulfilled.
- Bhishma’s attachment was to protect the throne of Hastinapur, even if an unrighteous ruler like Duryodhan occupied it.
- Dronacharya and Karna displayed similar stubbornness.
Likewise, Gandhari and others formed such attachments with great effort, but their basis was flawed. In the path of devotion (satsang), one must examine the nature of their attachments to ensure they align with truth and Maharaj’s principles. Maharaj and the true saints should be pleased by such attachments, leading to one’s ultimate spiritual benefit. Forming attachments in this manner is an act of wisdom.
Maharaj further emphasized the dangers of pride (maan), jealousy (irshya), and anger (krodh), stating that these three vices are far worse than lust (kaam). Saints may show compassion to a lustful person, but they will not do so to a prideful individual. Pride gives rise to jealousy and anger, making it the most destructive vice. Those who fall from satsang due to pride do so permanently, often turning against the fellowship. In contrast, those who fall due to lust may still remain in satsang while living in a householder’s life.
Although Maharaj dislikes lust, as stated in Vachanamrut Gadhada First Chapter 6, where it is described as exceedingly vile, and in Vachanamrut Gadhada Middle Chapter 19, where it is compared to an animal-like nature, He differentiates these vices to highlight the specific dangers of pride.
Maharaj shared insights on developing conviction (nishchay), explaining that just as a newborn child lacks knowledge at birth and gradually learns to differentiate between parents, objects, and relationships through guidance, similarly, saints who are purified by adhering to the five vows (panch vartman) help instill conviction in the spiritual seeker. These saints have a direct connection with God, and their words should be trusted completely. By following their guidance, one can develop a true conviction in God.
Finally, in response to Nath Bhakta’s question, Maharaj explained that if relatives of a devotee have affection for them, they too can attain spiritual benefit. However, if such affection is absent, no benefit occurs. Even unrelated individuals who develop affection for a devotee can achieve spiritual welfare.