Asserted Topics:
What type of devotion is disturbed by obstacles, and what type of devotion remains undisturbed by obstacles?
Key Points:
- Devotion accompanied by mahatmya (the knowledge of God’s greatness) is never disturbed by obstacles.
- Mahatmya-based devotion is cultivated by the association and service of great individuals like Shuk and Sanak.
- In devotion, singular focus on one’s Ishtadev (cherished deity) is more significant than faultlessness in action.
Explanation:
In this Vachanamrut, inspired by Shreeji Maharaj, Muktanand Swami asks,
“What type of devotion is undisturbed by obstacles, and what type of devotion is susceptible to obstacles?”
To this, Shreeji Maharaj answers:
“In the third Skandha (Canto) of the Shrimad Bhagwat, Mata Devahuti speaks to Kapil Bhagwan as follows:
यन्नामधेयश्रवणानुकीर्तनाद्यत्प्रह्वणाद्यत्स्मरणादपि क्वचित्।
श्वादोऽपि सद्यः सवनाय कल्पते कथं पुनस्ते भगवन्नु दर्शनात्।।
yannāmadheya-śravaṇānukīrtanādyat-prahvaṇādyat-smaraṇādapi kvacit |
śvādo’pi sadyaḥ savanāya kalpate kathaṃ punaste bhagavannu darśanāt ||
“Even a lowly individual becomes purified and qualified to perform sacrifices by listening to, singing, or remembering Your name. Then how much greater must the purification be by merely seeing You, O Bhagwan!”
She continues:
अहो बत श्वपचोऽतो गरीयान्यज्जिह्वाग्रे वर्तते नाम तुभ्यम्।
तेपुस्तपस्ते जुहुवुः सस्नुरार्या ब्रह्मानूचुर्नाम गृणन्ति ये ते।।
aho bata śvapaco’to garīyān yajjihvāgre vartate nāma tubhyam |
tepus-tapaste juhuvuḥ sasnurāryā brahmānūcurnāma gṛṇanti ye te ||
“The one who chants Your name on their tongue, O Bhagwan, is greater than the most qualified Brahmin. Such a person has already performed all penances, sacrifices, and the recitations of the Vedas.”
Maharaj further elaborates:
“These verses illustrate the unparalleled greatness of Bhagwan’s name and the glory of His association.”
Mata Devahuti then highlights this contrast:
विप्राद्द्विषड्गुणयुतादरविन्दनाभ-पादारविन्दविमुखात् श्वपचं वरिष्ठम्।
मन्ये तदर्पितमनोवचनेहितार्थं प्राणं पुनाति स कुलं न तु भूरिमानः।।
viprāddviṣaḍguṇayutādaravindanābha-pādāravinda-vimukhāt śvapacaṃ variṣṭham |
manye tadarpita-mano-vacanāhitārthaṃ prāṇaṃ punāti sa kulaṃ na tu bhūrimānaḥ ||
“A Brahmin with immense knowledge but who is averse to Bhagwan’s lotus feet is inferior to even a low-caste individual devoted to Bhagwan. Such a devotee not only purifies themselves but also sanctifies their entire lineage.”
Thus, Maharaj concludes:
“Devotion that is accompanied by an understanding of Bhagwan’s greatness remains unshaken by obstacles. Conversely, devotion performed without this understanding may falter.”
Muktanand Swami then asks,
“How can one cultivate devotion accompanied by mahatmya?”
Shreeji Maharaj replies:
“Devotion with mahatmya can be developed through the company and service of exalted saints like Shuk and Sanak. By serving such saints, one attains this understanding.”
एकोऽपि कृष्णस्य कृतः प्रणामो दशाश्वमेधावभृथे न तुल्यः।
दशाश्वमेधी पुनरेति जन्मः कृष्णप्रणामी न पुर्नभवाय।।
eko’pi kṛṣṇasya kṛtaḥ praṇāmo daśāśvamedhāvabhṛthe na tulyaḥ |
daśāśvamedhī punareti janmaḥ kṛṣṇa-praṇāmī na punarbhavāya ||
“Offering a single bow (pranam) to Krishna equals the fruit of performing ten Ashwamedha Yagnas. Moreover, while the fruits of ten Ashwamedha Yagnas eventually diminish, leading to rebirth, the one who bows to Krishna with devotion is never reborn.”
न पारयेऽहं निरवद्यसंयुजां स्वसाधुकृत्यं विबुधायुषापि वः।
या मा भजन् दुर्जरगेहशृङ्खलाः संवृश्च्य तद्वः प्रतियातु साधुना।।
na pārye’haṃ niravadya-saṃyujāṃ sva-sādhukṛtyaṃ vibudhāyuṣāpi vaḥ |
yā mā bhajan durjara-geha-śṛṅkhalāḥ saṃvṛścya tad vaḥ pratiyātu sādhu-nā ||
“Bhagwan Krishna tells the Gopis: ‘O Gopis, the devotion you have shown me is unparalleled. Even if I glorify it for the entire lifespan of the gods, I would not be able to describe it adequately. You have severed the unbreakable chains of household ties to worship me. I can never repay your devotion, but when you forgive me, I will be free of this debt.'”
मद्भयाद्वाति वातोऽयं सूर्यस्तपति मद्भयात्।
वर्षतीन्द्रो दहत्यग्निर्मृत्युश्चरति मद्भयात्।।
mad-bhayād-vāti vāto’yaṃ sūryas-tapati mad-bhayāt |
varṣatīndro dahatyagnir-mṛtyuś-carati mad-bhayāt ||
“Out of fear of me, the wind blows, the sun shines, Indra sends rain, fire burns, and death walks on earth.”
Maharaj emphasizes that devotion accompanied by the knowledge of Bhagwan’s mahatmya remains free from obstacles. Without mahatmya, if devotion is performed with a mundane understanding, it becomes prone to disturbances. Such devotion, enriched with mahatmya, arises through the company and association with great saints like Shuk and Sanak.
Shukmuni then inquires:
“There are two types of devotees of Bhagwan. The first has unwavering faith in Bhagwan and remains undisturbed by kama (lust), krodha (anger), lobha (greed), moha (attachment), and other vices. The second also possesses unwavering faith but experiences disturbances from these vices. When these two devotees leave their mortal bodies, do they experience the same happiness in Bhagwan’s divine abode, or is there a difference?”
On the surface, this question seems straightforward—if both have faith in Bhagwan, the one free of vices will naturally attain greater happiness in Bhagwan’s divine abode. However, Maharaj’s detailed response highlights nuances that go beyond the obvious.
Maharaj explains that while the first devotee is free of vices, the second experiences intense mental anguish when disturbed by vices like kama or krodha. This inner turmoil reflects their deep ananyata (singular focus) towards Bhagwan. Such ananyata ensures that this second devotee, despite occasional disturbances, ultimately receives great happiness in Bhagwan’s abode.
The first devotee, though virtuous and free of desires, may lack this ananyata. Such a devotee might still harbor subtle desires for qualities like renunciation (vairagya) or self-realization (atmanishtha). Consequently, they are considered sakam (desirous) and may receive comparatively lesser happiness in Bhagwan’s abode.Maharaj concludes that in bhakti (devotion), ananyata towards one’s Ishtadev is of paramount importance. It surpasses even faultlessness (nirdoshata) because it binds the devotee to Bhagwan with greater intensity. Maharaj asserts:
“The devotee whose heart burns with dissatisfaction when disturbed by vices and desires nothing but Bhagwan will attain supreme bliss in Bhagwan’s divine abode.”