Asserted Topics:
The one who deserves the please and grace of Māharāj.
Key Points:
- People who have anger, envy, treachery or arrogance will not get along with Māharāj.
- Lustful people are not regarded as Satsangi’s by Māharāj
- A person who has no weakness or remains unchanged in any condition or situation is someone Māharāj really likes.
Explanation
In this Vachanāmrut, Shreeji Māharāj says that anyone who has anger, envy, treachery or arrogance will not get along with Him and will not be considered a devotee. Anyone who is firm on the 5 sacred vows, regardless of what the situation is, and can discard personal sentiments and follow what Māharāj wants, is a firm devotee. These kinds of devotees are in the favour of Māharāj. If this kind of faith is not present, then even if Māharāj wants to draw affection towards that devotee He cannot.
Sadguru Gōpāḷānand Swami also says in his talks: “If there is a lot of faith, an extensive insistence to discard self-nature and the tendency to support any situation in the Satsaṅg, this individual will have the strong foundation of Satsaṅg. The seed of salvation is also only in this kind of decision. (Ch.1, talk. 118).” Furthermore, Shreeji Māharāj says in Vach.G.L.24, “If I say something harsh to someone, and that person does not take it negatively, I will have affection for that devotee while awake, asleep or in unconsciousness”. In the Gita, this is a shared belief for a Gyāni devotee.
ज्ञानीत्वात्मैव मे मतम्
jñānītvātmaiva me matam
A Gyāni devotee is my soul. In other words, the same way I love my body and mind, I love this devotee as well.
Māharāj is saying that there is love for the devotee “Not like the one I have for the body” – Shree Patrī. Therefore, more than one’s body, such a devotee becomes subject for love. Sadguru Muktānand Swami says so in his kirtans:
कमला मेरो करत उपासन, मान चपलता धोई;
यद्यपि वास दियो में उर पर, सन्तन सम नहि सोई।
भूको भार हरुँ सन्तन हित, करुँ छाया कर दोई;
ऐसे मेरे जन एकान्तिक, तिहि सम और न कोई।
मुक्तानन्द कहत युँ मोहन, मेरो ही सर्वस्व सोई।
Kamalā mērō karata upāsana, māna capalatā dhō’ī;
yadyapi vāsa diyō mēṁ ura para, santana sama nahi sō’ī.
Bhūkō bhāra haruṁ santana hita, karuṁ chāyā kara dō’ī;
aisē mērē jana ēkāntika, tēhi sama ōra na kō’ī;
muktānanda kahata yuṁ mōhana, mērō hī sarvasva sō’ī.
There are many opinions of God that are defined in these kirtans. For this reason, God says that there is nothing more loving than such a devotee. God has immense pride in this devotee because such devotees are His wealth. Therefore, he is one such devotee, who deserves my greatest benevolence. Here Māharāj says, I effortlessly and naturally develop love for such a devotee.
True devotees show their love for God but that love only becomes true when God loves their devotees. Here in this Vachanāmrut, Māharāj describes the 3 kinds of love towards devotees.
The first is the extraordinary love for His devotee: This is said in the last part of Vachanāmrut where God is described as having untold love for the devotee. The second is common love: This is for all devotees. अयं मदीयः ayaṃ madīyaḥ – This is my devotee. Such emotion is on all devotees because devotees have taken the refuge of God. Therefore, अयं मदीयः ayaṃ madīyaḥ Such emotion is also the reason for love for devotee but it is the common love. The third love is towards those who do possess envy, arrogance, deceit, and anger. Māharāj says that He does not get along with those who are angry, jealous, arrogant, and deceiving even if they are devotees. Hence these four attributes are the mitigating—divisible factors for love towards God. Those 4 weaknesses do not keep the uncommon love, common love or no love of Māharāj upon His devotees. These are three types.
If vartaman (code of conduct) is followed, then one becomes eligible for God’s common love. If the rules are broken and if the weaknesses discussed persist then they are despised by God. If there is no deficiency in code of conduct and supports other devotees until death, they become eligible for extraordinary love.
Thus, as described in this Vachanāmrut the 4 weaknesses are disruptive for those seeking God’s love. Among this, lust is a complete destroyer of love. Other internal enemies will create some issues as well. Ultimately, one should harbour the same affinity towards God as a lustful person has towards their attraction.
Māharāj says that He does not trust a lustful person to be a devotee at any point in time. It’s possible that they may worship God, but when the opportunity or platform is available, they will immediately shift away from God and towards their object of affection. Hence Māharāj says He does not trust that the faith in this kind of person will stay throughout because lust is the kind of internal enemy where when the opportunity presents itself it will become impatient. All internal enemies are disruptive, but lust compared to others leads to immediate destruction.
Māharāj says that anger and jealousy are driven by arrogance. It will not allow someone to pull ahead. In any place wherever one has been provided with a foundation or seat at the high chair, anger and envy will not allow anyone to take their place. When the situation arises, envy causes the person to turn into a coward. This is how envy is created from arrogance. Anger is like this also. When actions are driven by envy and the desired result is not achieved despite many attempts, this creates anger.
If the Competent is smaller than us one can get angry. If the competent is bigger than us before whom we cannot get angry which is not in our hand there we would not take any action in such scenario then anger is present in form of depression. These all are the forms of anger. Treachery is also something that mitigates love from God. Hence those who seek to obtain love from God, should read the beautiful verses of the Vachanāmrut which shows how. First: God’s dislike, second: God’s common love, third: how to receive unconditional love from God is shown in this Vachanāmrut.