Asserted Topics:
The characteristics of a Sant whose service is equivalent to service to Bhagwan and whose harm is equivalent to harm to Bhagwan.
Key Points:
- One who considers only Bhagwan to be great and has sacrificed everything for His sake will never waver from refuge in Him.
- If a devotee attributes virtues to others and accepts their own faults when their swabhav (nature) is challenged, their refuge remains steadfast.
- A Sant deemed equal to Bhagwan must possess six defining characteristics.
Explanation:
Shreeji Maharaj begins by addressing a question posed by Shukmuni. The query explores the mental and behavioral attributes of a devotee whose firm refuge in Bhagwan and His devotees remains unshaken under any circumstances—whether it be bodily happiness or suffering, honor or insult, or adverse conditions of time and place. The essence of the question is: What makes a devotee unshakeable in their surrender (samarpan) to Bhagwan and His devotees?
In response, Shreeji Maharaj explains that two types of conduct provide assurance to Bhagwan and eminent Santo about the steadfastness of a devotee’s surrender. Firstly, the devotee holds an unwavering understanding of Bhagwan’s greatness, acknowledging that no one else is comparable to Him. This understanding leads the devotee to consider all others as insignificant before Bhagwan. Secondly, the devotee is willing to happily abandon their most ingrained and forceful swabhav if it goes against the wishes of Bhagwan or a Sant. Even when their swabhav is tested or “twisted,” the devotee does not feel confused, retreat, or run away. Instead, they accept the direction of Santo with simplicity and readiness, giving assurance to Bhagwan that they will not falter in their samarpan.
When Shukmuni asks if there is a distinction among the confusions felt when one’s swabhav is challenged, Shreeji Maharaj clarifies that there is indeed a difference. A person who, despite feeling confused, identifies their own faults and shortcomings gains greater trust from Bhagwan and Santo. On the other hand, one who attributes faults to Bhagwan or His devotees loses their trustworthiness and becomes unreliable in their refuge.
Further, Shukmuni inquires about individuals who have never experienced their swabhav being challenged. How can such people gauge their own reaction in such circumstances? Maharaj responds by advising that one must continuously observe the tendencies (ghat) of their own mind. By doing so, they can identify strong attachments to particular desires or aspects of their swabhav. Maharaj explains that if a devotee finds that their mind is persistently drawn to specific inclinations, they must understand that if Santo or Bhagwan were to challenge these tendencies, they might struggle or fall. Self-analysis is necessary to pinpoint these weaknesses and take appropriate measures. Without this examination, one risks collapse when tested, losing their footing in satsang.
Shreeji Maharaj then elaborates on why opposing a Sant is considered the greatest sin. It is because Bhagwan Himself resides in the heart of a Sant. Therefore, harming a Sant is equivalent to harming Bhagwan. This is why the sin of opposing a Sant is described as the gravest of all. Maharaj explains that while Bhagwan showed grace even to demons like Kans, Shishupal, and Pootna, such mercy reflects Bhagwan’s unparalleled compassion. However, Maharaj clarifies that this is the path of demonic souls. The path for divine souls is to please Bhagwan and Santo through their devotion and thereby attain their own spiritual welfare.
Shukmuni then asks Shreeji Maharaj, “Maharaj! Since Bhagwan resides in the heart of a Sant, harming a Sant harms Bhagwan, and serving a Sant serves Bhagwan. What are the characteristics of such a Sant?” In previous Vachanamruts, the glory and attributes of Santo have been described. However, here the emphasis is on a Sant whose service is equated to service to Bhagwan and whose harm is equated to harm to Bhagwan. Such a Sant is placed on par with Bhagwan Himself. Just as Bhagwan becomes the ultimate center of surrender for those seeking salvation, this Sant also becomes the center of total and selfless surrender. Maharaj describes the characteristics of such a Sant.
Characteristics of the Sant:
Maharaj explains that, first and foremost, such a Sant is a worshipper of the sakar (formful) Bhagwan. The essence of sakar upasana (worship of Bhagwan with a divine form) lies in complete and eternal devotion. Without sakar upasana, practices like meditation, singing praises, and service cannot become timeless. Similarly, true and eternal devotion cannot be achieved without sakar upasana. Thus, the Sant must be a complete devotee of Maharaj.
Maharaj states that if a person does not accept Bhagwan as sakar, their devotion cannot be firm. Such a Sant should hold the unshakable understanding that one must serve Bhagwan, true Santo, and the satsang during this lifetime, and after death, serve Maharaj in a divine form in His eternal abode. The Sant must have a firm internal resolve that their worship will lead to exclusive service to Bhagwan.
In the Vachanamrut, Maharaj explains that if one considers Bhagwan as nirakar (formless) and believes themselves to be Bhagwan, there remains no one to serve or worship. In such a belief, the relationship of master and servant dissolves, destroying upasana. The essence of sakar upasana is to engage in exclusive devotion to Bhagwan with the sentiment of master and servant, both in this world and the next. Without accepting Bhagwan as sakar, one cannot affirm His role as the doer (karta). The Upanishads and Brahmasutras describe Bhagwan’s role as the creator and sustainer of innumerable universes, which is one of His extraordinary attributes. Therefore, the essence of sakar upasana is that the Sant must be a steadfast and complete devotee of Bhagwan.
This clarity is essential because Sant becomes the center of surrender for many aspirants (sadhak) and seekers of liberation (mumukshu). A Sant must possess complete devotion to Bhagwan as their primary qualification. Without this devotion, even if the Sant has other virtues, they cannot become the ideal center of surrender. Moreover, those offering their surrender will not find satisfaction in doing so. A Sant with many virtues but lacking devotion to Bhagwan may attract people to form friendships or associations but will leave seekers hesitant about full surrender. Such seekers may doubt whether their offering of surrender will truly reach Bhagwan or if it will diminish along the way.
On the other hand, even if a Sant has limited virtues but exhibits unwavering devotion, people will be inspired to surrender to them. Even if the Sant’s external behavior appears harsh due to a lack of virtues, their firm devotion will draw seekers. The significance of sakar upasana lies in its capacity to fulfill the aspiration of every seeker—that their surrender reaches Shreeji Maharaj without obstruction or selfish interference. No aspirant desires their offering to be tainted by the selfishness of the one receiving it. Such expectations are natural and should not be considered inappropriate.
Thus, a Sant whose service equates to serving Bhagwan and whose opposition equates to opposing Bhagwan must be a devotee fully surrendered to Bhagwan. This is the foremost characteristic of such a Sant.
The second characteristic of such a Sant is that they themselves practice ekantik bhakti (exclusive devotion) to Bhagwan and feel pleased to see others engaged in devotion to Him. Here, a question arises: Wouldn’t the first characteristic alone suffice to define the ideal Sant that Maharaj describes? Why are further characteristics necessary?
The resolution lies in the distinction between the actions of devotion and the underlying sentiment. Even if someone engages in devotion for 24 hours a day, it cannot necessarily be concluded that they have attained complete devotion. Maharaj outlines additional characteristics to address any potential deficiencies in such devotion. For example, if someone dedicates themselves to Maharaj’s bhakti day and night but feels jealous or diminished when another devotee begins to engage in devotion at the same level, their focus has shifted. In such a case, their devotion no longer aims solely at Maharaj’s pleasure. If their heart holds pure devotion, seeing others engaged in devotion to Bhagwan should bring them joy, or even greater enthusiasm.
In reality, such purity is rare. Most devotees experience inner turmoil or jealousy in such situations, revealing a deficiency in their devotion. While this flaw may not surface in ordinary circumstances, it becomes apparent when they face someone performing similar devotion. Even if someone dedicates 23 out of 24 hours a day to devotion, Maharaj evaluates their attitude toward other devotees to determine the completeness of their devotion. Often, devotees lack the capacity to accept or tolerate another’s devotion, instead turning their focus toward comparison or competition.
This phenomenon frequently occurs in similar roles or activities—between one pujari (worshipper) and another, one sevak (servant) and another, or one donor and another. Rarely does a person truly rejoice in seeing another engaged in similar devotion; instead, such situations often provoke inner dissatisfaction, undermining their own devotion. Maharaj emphasizes that being pleased by others’ devotion to Bhagwan is an essential aspect of complete devotion. For many, even maintaining a cordial relationship with such devotees becomes challenging, and they struggle to see beyond personal feelings of inadequacy. Recognizing and removing this shortcoming is necessary to become a complete devotee of Bhagwan.
Maharaj explains the third characteristic of a Sant: they must remain in the company of Bhagwan’s devotees and never allow their swabhav (nature) to disrupt this association. Even if their swabhav is challenged or criticized by Santo, they do not attribute fault to the Sant, but instead recognize their own shortcomings. Such a person will not withdraw from the community of devotees due to bitterness or resentment. Maharaj highlights that a Sant may sacrifice their swabhav for the sake of Bhagwan’s devotees but will never forsake the company of Santo to preserve their nature. This is considered the ultimate sacrifice of swabhav, and when done for the sake of devotees, the Sant attains a status equal to Bhagwan in Maharaj’s eyes.
Describing the fourth characteristic, Maharaj says that if such a Sant receives fine clothing, delicious food, or other desirable items, they feel a strong inclination to give these to Bhagwan’s devotees. Their satisfaction arises not from consuming or enjoying these items themselves but from offering them to the devotees. This quality reflects a true attachment to Bhagwan. For this reason, whatever is surrendered to such a Sant directly reaches Bhagwan. Maharaj contrasts this with a flawed attitude: if a person prioritizes their enjoyment of a desirable item and offers it to devotees only grudgingly, their surrender lacks purity. True surrender to Bhagwan requires that such a Sant not only be the recipient but also the conduit for offerings to Bhagwan.
Maharaj underscores that the Sant must be so pure that their acceptance of surrender brings satisfaction to Bhagwan, even more so than direct surrender to Bhagwan Himself. Such a Sant surpasses others in their ability to please Bhagwan through their selflessness and devotion.
In society, those who are virtuous or in need are often considered worthy of offerings. However, Maharaj emphasizes that the true measure of worthiness lies in a person’s steadfast devotion to Bhagwan. Even if such individuals possess fewer outward virtues, their unwavering devotion makes them the rightful recipients of surrender. Conversely, if someone lacks devotion to Bhagwan, offerings made to them lose their spiritual value, no matter how virtuous they may appear.
When one offers a cherished object to a devotee and feels joy in doing so, it signifies a surrender that is not ordinary but specific and centered on a worthy individual. Such surrender is not indiscriminate; it is reserved for those with exclusive devotion to Bhagwan. Maharaj explains that a Sant with such qualities becomes a center of surrender akin to Bhagwan Himself.
Fifth Characteristic:
Maharaj describes the fifth characteristic as follows: a Sant who resides among devotees should not be so distant or enigmatic that people feel, “I have been with them for years, but I still cannot understand their heart.” Instead, such a Sant should have a straightforward nature, free of deceit, especially toward Bhagwan’s devotees.
Every individual seeks a place to unburden themselves by revealing their innermost secrets. Such a place provides emotional relief, where one feels no need to hide anything. Even criminals, like thieves or robbers, have trusted confidants where they feel safe to open their hearts. Generally, people only reveal their secrets in environments that feel safe and familiar, where they find benefit and security. Similarly, Bhagwan’s devotees must have someone they trust to confide in and lighten their hearts—this place should be a true devotee of Bhagwan.
However, straightforwardness must be applied judiciously. For example, Dharmadev and Bhaktimata were straightforward with Ashwatthama, which led to their suffering. Thus, being straightforward everywhere does not always yield benefits, just as being cunning with Bhagwan’s devotees does not lead to success. Maharaj concludes that simplicity before devotees of Bhagwan is a hallmark of a true Sant, pleasing Bhagwan and reflecting their genuine character.
Sixth Characteristic:
The sixth characteristic is that even if the Sant is calm and straightforward by nature, they should become intolerant in the presence of kusang (evil company). They should not only avoid such company but should become visibly disturbed and unable to endure it. While Bhagwan’s devotees are straightforward, they must also possess nirmalya (purity) and tejas (inner brilliance).
When faced with kusang, their tejas should shine, demonstrating their intolerance for evil influences. If someone remains calm and blends easily with kusang, their straightforwardness loses its value and ceases to reflect true purity. Such behavior should not be regarded as a virtue. Similarly, if someone exhibits harshness or forcefulness to dominate Bhagwan’s devotees, this is an asuri bhav (demonic tendency) and should not be considered strength.Maharaj clarifies that while a Sant may be straightforward, their purity and brilliance should emerge in the presence of kusang. A Sant with these six characteristics becomes a vessel through which offerings reach Bhagwan fully. Their service is considered equal to serving Bhagwan, and opposing them is equal to opposing Bhagwan.