Asserted Topics:
The attainment of all objectives on the path to moksha (final liberation).
Key Points:
- Due to the weakness of vairagya (non-attachment), the predominance of the material world does not diminish, nor does the importance of satsang (holy fellowship) increase.
- If one’s spiritual disposition strengthens immediately upon joining satsang, the predominance of the material world subsides, and only God’s significance remains.
- Even when one develops firm conviction in the true Sadguru as the embodiment of God, the predominance of the material world fades, and God’s significance becomes central.
Explanation:
In this Vachanamrut, Shreeji Maharaj poses the question: “Even though one perceives the world as perishable and recognizes God as the ocean of all happiness, why does the soul fail to concentrate its mind on God? Why does satsang not become primary in their heart, and why does their attachment to worldly objects not dissolve?”
In response, Muktanand Swami explains that it is due to the weakness of vairagya. This weakness compromises the soul’s resolve against the world’s allurements, allowing attachment to persist and worldly priorities to remain. Consequently, the soul neither abandons its worldly attachments nor develops genuine love for God.
Shreeji Maharaj then elaborates, agreeing that the lack of vairagya is indeed a factor. However, He emphasizes that the devotee’s inability to clearly identify or fortify their spiritual disposition (ang) contributes significantly. Maharaj explains that whatever spiritual disposition forms within a devotee through satsang remains constant, yet it does not necessarily evolve further. Often, confusion arises during the formation of this disposition, leading to a lack of decisiveness. As a result, the devotee struggles to perceive the divine connection between themselves and Maharaj clearly.
Maharaj explains this further: Just as the mind of an individual afflicted by lust or greed becomes agitated and loses its discernment, in the same way, the divine emotional connection (spiritual disposition) established between a devotee and God during satsang may become obscured if confusion arises. This connection, akin to a seed, requires strengthening through satsang. If confusion disrupts this process, the disposition does not solidify clearly, resulting in a state of persistent dissatisfaction and uncertainty for the devotee. Such confusion often stems from internal enemies like lust, greed, selfishness, or pride. Additionally, external influences, such as interactions with misguided associates, can exacerbate the confusion, causing the spiritual connection between Maharaj and the devotee to waver and allowing the material world to regain its prominence.
Maharaj further provides an example: If a person develops impure thoughts toward their own mother, sister, or daughter, they would feel deeply ashamed and self-critical, recognizing the gravity of such thoughts. Similarly, one should feel equally disturbed when worldly desires overshadow the sanctity of their connection to satsang. Maharaj cites individuals like Akrurji, Jivakhachar, Nirvikalpanandji, Dinanath Bhatt, and Kidisakhi as examples of those who maintained clear and pure connections in their spiritual lives.
To overcome these deficiencies, Maharaj advises clarifying and strengthening the devotee’s foundational relationship with Him and His santo (saints) from the very beginning. This connection must be pure, selfless, and based on complete surrender. Only then will it endure and lead to ultimate liberation. Thus, while the lack of vairagya is a valid concern, Maharaj identifies the primary issue as a deficiency in the devotee’s disposition, which often stems from selfish motives, greed, or other vices. By recognizing and rectifying this weakness, one ensures that satsang becomes central in the heart, thereby avoiding situations that distance one from God and His santo.
Maharaj states that the greatness of satsang (holy fellowship) is immense, and forming a connection with it is a sign of great fortune. It is the fruit of all spiritual endeavors. The true significance of satsang is known only to God and His great santo (saints), as they have demonstrated its importance through their actions. Sadguru Gunatitanand Swami describes this satsang as a kalpavruksh (wish-fulfilling tree) and the very form of Maha Vishnu. The Bhagwatam proclaims:
“Dhanya, dhanya soi jeev satsangati aayo”
(“Blessed, blessed is the soul that attains satsang.”)
Bhagwan Shree Krishna declared in the Bhagwatam that satsang surpasses all other spiritual practices. In essence, satsang is about forming a genuine connection with God’s true saints. Yet, many fail to appreciate its value. This satsang connects one directly with God and severs attachments to the material world.
Maharaj observes that whatever virtues or qualities we possess, they often result from association with satpurush (true saints). Through satsang, one attains what is typically sought after death, even while living in this body. Yet, many fail to recognize this blessing. Maharaj assures, “I stand as a witness alongside the paramhansas (renunciates). What more can I say?”
Despite entering such a divine satsang, people fail to diminish the world’s prominence, do not prioritize satsang, and struggle to develop love for God. Maharaj identifies a third reason: the soul experiences faith in God’s non-manifest form (paroksh), but not in His manifest form (pratyaksh). As stated in the scriptures:
यस्य देवे परा भक्तिः यथा देवे तथा गुरौ ।
तस्यैव कथिता ह्यर्थाः प्रकाशन्ते महात्मनः ॥
Yasya deve parā bhaktiḥ yathā deve tathā gurau |
Tasyaiva kathitā hyarthāḥ prakāśante mahātmanaḥ ||
(“For one who has supreme devotion (parā bhakti) toward God (deva), and the same level of devotion toward the Sadguru (spiritual teacher), the meanings of all scriptures are revealed to such a great soul (mahātmā).”)
If one has as much faith in God’s manifest form as in His non-manifest form, all spiritual objectives (artha) will be attained. Here, “faith in God’s manifest form” refers to a true Sadguru. Some wrongly interpret this to mean their own guru is literally God, but this is not the intent. If every guru were to be considered God, there would be innumerable “Gods.” Instead, scriptures teach us to cultivate the same reverence and faith in a true Sadguru as we do for God, much like how a devoted wife sees divinity in her husband. A devoted wife’s faith does not make her husband God, yet her genuine sentiments bear spiritual fruits. Similarly, having ishwar buddhi (seeing divinity) in a true Sadguru is different from blindly proclaiming one’s guru as God, which can mislead the naive. Maharaj emphasizes that most people trust only in non-manifest forms or artificial displays but fail to grasp the reality.
Maharaj illustrates this by comparing perceptions of the past and present: People revere figures like Ambarish and Mirabai for their lives of devotion but struggle to recognize similar devotion in contemporaries, instead doubting or disregarding them. This demonstrates the difficulty of having faith in manifest forms.
In this Vachanamrut, Maharaj highlights that the work of spiritual salvation, which even intense vairagya (non-attachment) cannot achieve, can be accomplished through a solid spiritual disposition formed in satsang. This is why Muktanand Swami’s initial response felt incomplete to Maharaj, prompting Him to add further clarification. Maharaj asserts that if vairagya is incomplete or if a devotee fails to establish a firm and pure connection with God and His saints, the world’s dominance will persist, and even vairagya will falter. Conversely, even in the absence of vairagya, a strong and sacred connection with God and His saints can lead one to liberation.
Maharaj extends this teaching further: What should one do when life feels irredeemable, vairagya is lacking, and a proper relationship with God remains unattainable? He advises entrusting one’s faith entirely to the Sadguru. A true Sadguru, being learned in the scriptures (shrotriya) and steadfast in God (brahmanishtha), has the divine ability to mend even the most broken lives and guide them to the right path. This extraordinary capability defines a Sadguru. Therefore, as Maharaj declares, “All spiritual objectives are fulfilled” for those with unwavering faith in a true Sadguru, just as they would be with supreme devotion to God.
Examples like Valiyo the robber, Joban Pagi, Munjo Suru, and Nagpal Varu illustrate this transformative power. Thus, unwavering faith in a true Sadguru remedies the weaknesses of vairagya and corrects spiritual confusions, leading the devotee directly to God. Conversely, if one disrespects a true Sadguru due to a lack of recognition, even if vairagya is present, the path to liberation becomes obstructed.Maharaj concludes by emphasizing that while these teachings may seem simple, they are deeply nuanced. Only those who live by them will truly understand their subtlety. For most, external qualities like visible vairagya and disciplined conduct are immediately noticeable, but the impact of faith in a Sadguru on the spiritual path remains largely unseen. Hence, Maharaj reiterates that this teaching is exceedingly subtle and comprehensible only to those who practice it faithfully.