Asserted Topics:
Avoidance of susceptibility to the four obstacles.
Key Points:
- Those who are Atmalakshi (self-realized) and Paramatmalakshi (God-realized) are not influenced by the four obstacles and maintain unshaken faith.
- When the four qualities—Dharma (moral integrity), Gnan (knowledge), Vairagya (non-attachment), and Bhakti (devotion)—are perfected, one becomes deeply attached to and immersed in Vasudev Bhagwan.
- By avoiding susceptibility to the four obstacles—attachment to women, wealth, body-consciousness, and one’s nature—one achieves uninterrupted devotion.
Explanation:
In this Vachanamrut, Maharaj addressed the Santo and explained that wealth, women, and sons are objects that nurture attachment to the body and its pleasures. These attachments cause the intellect to falter, decisions to walk on the path of Bhagwan to waver, or one’s resolve to weaken. Such attachments can lead to misplaced faith in unworthy individuals. Rarely in Satsang do we find devotees free from such attachments, as most prioritize bodily attachments over spiritual goals.
True devotees gradually reduce their focus on the body, wealth, women, and sons, giving prominence instead to Bhagwan, His devotees, and worship. Only a select few genuinely practice such pure Satsang. Maharaj pointed out that rare individuals like Muktanand Swami and Gopalanand Swami embody this virtue. Their focus remains entirely on Bhagwan. Even if they come across worldly pleasures without effort, they avoid them, recognizing such indulgences as obstacles in the path of Bhagwan. They remain undeterred even by miraculous events.
When does a person become captivated by miracles? Maharaj explained that a person falls prey to miracles when they harbor a deep desire for complete results without effort or with minimal effort. This is a consequence of body-consciousness and attachment. Therefore, Maharaj asked: Who remains unaffected by such desires?
It is the one who considers themselves entirely distinct from the body as an Atma (soul) and fully understands the greatness of Bhagwan. Such a person’s intellect does not succumb to worldly temptations. However, Maharaj warned that even great renunciates and those who understand Bhagwan’s greatness are not immune. If they are exposed to excessive honor, piles of wealth, or the allure of beautiful women eager to serve them, their steadfastness might falter. Even they may not remain as pure as they once were, and their renunciation might weaken.
The nature of such worldly objects is such that their influence spares no one except Bhagwan Himself. This is conveyed in the verse ṛṣiṃ nārāyaṇamṛte (only Bhagwan is unaffected by these objects). To avoid their harmful effects, one must fear them before encountering them and stay distant from such objects and circumstances. Without this vigilance, one cannot be protected.
Maharaj then explained the concept of merging into Vasudev Bhagwan. Devotees who possess the four virtues—Dharma (moral integrity), Gnan (knowledge), Vairagya (non-attachment), and Bhakti (devotion)—attain this state of merging into Vasudev Bhagwan. What does merging mean? It refers to intense attachment to Bhagwan’s divine form, akin to how a miser clings to wealth, a lustful person clings to their desired partner, or a childless person becomes attached to their newfound child. Such devotees have unwavering remembrance and contemplation of Bhagwan. This state can only be achieved when the four virtues are perfected. For others, merging into Bhagwan is not possible; they are instead drawn to beings like Brahma and others according to their spiritual standing.
If one’s spiritual state is low but they harbor lofty aspirations, those aspirations alone do not lead to merging into Bhagwan. Instead, they are naturally drawn to entities aligned with their spiritual standing. However, Maharaj outlined an accessible method for merging into Bhagwan: when a devotee becomes deeply addicted to listening to katha (spiritual discourses), kirtan (devotional songs), chanting Bhagwan’s names, and other forms of devotion—just as one becomes addicted to liquor or opium—they cannot live without it. Such devotees, even in unfavorable circumstances, remain attached to Bhagwan and ultimately merge into Him.
One must understand that attachment to the means (devotional practices) is, in reality, attachment to the end goal (Bhagwan). If a person claims to be devoted to the end goal of Bhagwan but disrespects or disregards the means, their devotion to Bhagwan is insincere and superficial. Such behavior is deceptive, done to mislead others and for personal gain. Maharaj stated that a genuine connection to katha and similar devotional practices signifies a true merging into Bhagwan. Even if someone falls into bad company or a weak environment, but cannot forgo these devotional practices, they too merge into Vasudev Bhagwan.
A true devotee with attachment to Bhagwan desires nothing, not even the four types of liberation (chaturdha mukti). They only seek Bhagwan’s service and do not crave any other object. Those who fail to meet this standard are considered ordinary devotees, attached to worldly matters, and their devotion cannot be trusted by Bhagwan.
Maharaj further elaborated that even the devotion of those influenced by the four obstacles—attachment to women, wealth, body-consciousness, and nature—cannot be trusted. Such devotees inevitably encounter disruptions in their devotion. If an opportunity arises involving women or wealth, they become attached. If they are body-conscious, their devotion wavers when they face illness, lack of food or clothing, or the challenge of observing strict vows. Their mental equilibrium is disturbed, leading them to behave capriciously. If their nature prevents them from adapting, they become frustrated and detach themselves from the company of Santo, thereby losing their devotion.
To attain firm devotion, one must completely eliminate the influence of these four obstacles. Only then can intense attachment to Bhagwan be sustained; otherwise, it cannot endure.
The writings of Sadguru Gopalanand Swami (Prasang Rahasya Vartman 19) and other Sadgurus mention that renunciants (tyagis) do not have relationships with wealth or women, so how should this be understood? The resolution is as follows: for a renunciant, the body takes the place of a wife. Just as a householder prioritizes the comfort of their spouse over their own convenience, renunciants similarly prioritize the needs of their body. For householders, sons are their priority, but for renunciants, their cherished aspirations take that role, which they nurture with care akin to raising a son. Thus, these obstacles are embedded in the heart, albeit in different forms.
Weakness, when rejected in one form, often resurfaces in another guise. The underlying attachment remains the same. Therefore, Maharaj emphasized that only by completely eradicating the susceptibility to these four obstacles can one achieve uninterrupted devotion.