Asserted Topics:
Reflection on five essential themes.
Key Points:
- Having firm faith in the sakar (formful) nature of Paramatma and striving to please Him through purushartha (effort) is Shreeji Maharaj’s core principle.
- Maharaj has emphasized the need for reflecting upon the five themes that are essential for attaining liberation.
Explanation:
In this Vachanamrut, Shreeji Maharaj states that two things are deeply pleasing to Him, capturing His complete focus. Beyond these two matters, nothing else holds His interest. They represent the ultimate goals. The first is worshiping Paramatma with the conviction that His divine, sakar image resides within a radiant mass of spiritual light. Maharaj has profound affection for the sakar form of Paramatma and cannot think beyond it. He cannot tolerate any argument or reasoning that denies the sakar nature of Paramatma, and He feels extremely disheartened by such views.
The second matter that pleases Maharaj is to sincerely strive, without pretension, to please such a supreme Paramatma. While individuals may expend significant effort and resources, Maharaj admires those who direct their energies toward efforts that lead to their own spiritual welfare. In His view, they are truly praiseworthy.
Maharaj then mentions that He constantly reflects on these five themes. Reflection (anusandhan) involves defining a goal, determining the path to achieve it, and then devising and following a plan to reach it. In essence, anusandhan means staying connected to the ultimate goal and adopting the means to reach it. This vigilance serves as a kind of spiritual calculation. Engaging in activities without proper calculation often results in losses. For example, a businessman who does not track profits and losses may end up bankrupt. Similarly, in spiritual life, a lack of anusandhan can lead to setbacks. Thus, maintaining constant reflection is essential.
Maharaj explains that He remains constantly mindful of these five themes. The first theme is the certainty of death. Maharaj says that it is inevitable that we will have to leave this world and abandon this body, and there will be no delay in that moment. Reflection on leaving this world is vital. All that we possess and plan to achieve must ultimately be left behind. This awareness should be firmly established in our hearts as we move forward in life. When this reflection becomes part of one’s life, the soul can rise above all attachments. However, this is very difficult to achieve. Throughout the day, we make countless plans to acquire various things, but we rarely plan how to detach from what we already have. While there is no certainty that the things we desire will ever be attained, it is absolutely certain that we will have to let go of what we currently possess. Whether we plan for it or not, whether it brings us joy or sorrow, whether we are ready for it or not, we will ultimately have to let go. This is an unchangeable reality.
Nishkulanand Swami aptly states:
“Understand this well, or else Yamraj (the lord of death) will make you understand.”
Bhartruhari also expresses this truth in the following verse:
Avashyam yatāraśchiramushitvāpi viṣayāḥ
Viyoge ko bhedastayajati na jano yat svayam amūn।
Vrajantaḥ svātantryād atulaparitāpāya manasaḥ
Svayam tyaktā hyete śamasukham anantam vidadhati।। (Vairagya-Shatak, 12)
“All sense objects will inevitably leave us, but if we renounce them before they abandon us, it becomes a source of infinite happiness and liberation. However, if we are unprepared to part with them and they suddenly leave us, it causes immense sorrow. This is the key difference.”
This natural flow of thought encourages vigilance and effort, reducing inner attachments and transforming life into one of bliss. Without such anusandhan (reflection), even the greatest acquisitions lead to a life lived in fear. Hence, Maharaj emphasizes the importance of maintaining constant reflection on these matters.
A critical point here is that beyond renouncing external possessions, it is far more significant to renounce internally and be prepared to detach oneself on the spiritual path. Often, individuals may relinquish external attachments but fail to let go mentally. Alternatively, detachment at the level of the mind is far more challenging, leading to genuine conflict. Therefore, cultivating a mindset of internal renunciation is crucial. Ultimately, external detachment is unavoidable for everyone, but this alone does not necessarily aid liberation or spiritual welfare. Maharaj explains that if one maintains the practice of internal renunciation, one can live a liberated and carefree life, even without fully achieving external detachment. This is the key distinction. Hence, Maharaj places great importance on practicing this kind of anusandhan.
Another essential aspect is that without the renunciation of transient and mayik (worldly) objects, no matter how much contemplation one engages in, realization of the ultimate truth remains elusive. The deeper the renunciation of such objects, the more profound the experience of the essence of the atma and Paramatma. As one’s inner renunciation strengthens, so does the purity and joy derived from the realization of the atma-Paramatma essence. Maharaj, in Vachanamrut Gadhada Antya 28, states:
“Who can attain the bliss of the soul united with God? Only one who finds life in God alone, as a fish finds life in water, can experience such joy.”
Until the renunciation of the five senses and their objects is complete, one cannot hope to achieve that bliss. Recognizing this reality is critical.
The second anusandhan Maharaj emphasizes is this: “I know I must die. Of the tasks I have planned, some have been accomplished, while others remain unfinished.” This constant awareness stays with Him. Maharaj directs this reflection toward renunciants, aspirants, and devotees, urging them to remain mindful of what remains to be renounced, even after giving up much already. Often, individuals tend to overestimate their achievements after a certain level of detachment and may neglect further effort. Maharaj advises keeping focus on what is yet to be renounced, rather than dwelling on what has already been relinquished. The wisdom here is that dwelling on one’s achievements fosters pride, which can derail the spiritual path. However, by reflecting on what remains to be renounced, one naturally curbs pride and remains aligned with the true path.
Maharaj continues, stating that recalling both past renunciations and what is yet to be relinquished serves as a protective measure. It prevents arrogance, encourages deeper detachment, and instills confidence, allowing the aspirant to believe, “I have accomplished this much; I can surely give up what remains.” This inspires further courage and determination to continue progressing.
The third anusandhan concerns whether the desires for the objects of the five senses have truly been eradicated or not. Maharaj explains, “I often question if my desires for these objects have been eliminated. Yet, if such desires were eradicated, why would certain actions related to them still occur?” This constant doubt—whether one has truly overcome sensory desires—becomes a tool for vigilance.
Maharaj firmly advises against trusting the mind. He states, “I like the renunciation of one who distrusts their own mind” (Vachanamrut Loya 14). Even among great aspirants and accomplished seekers, relying on the mind has never yielded good results. Only those who distrust their minds and remain vigilant achieve success. Thus, Maharaj warns against considering oneself completely free from desires. Even if this were true, such self-assurance is not beneficial and might lead to harm. Maharaj, though flawless Himself, illustrates this with His own example to caution aspirants. His guidance should be taken seriously for one’s spiritual benefit.
The fourth anusandhan relates to observing whether Muktanand Swami and other senior saints, as well as prominent devotees, have eradicated desires for the objects of the five senses. Maharaj maintains this observation as part of His duty. Since He oversees the entire satsang community, He carefully examines everyone’s spiritual progress and their journey on the path to liberation. For leaders of a community or organization, this type of anusandhan becomes necessary, as they are responsible for guiding others effectively. Understanding the spiritual status of their followers ensures proper guidance.
For ordinary aspirants and devotees, it suffices to seek guidance from those with greater detachment and to benefit from their service. Conversely, they should avoid imitating or succumbing to the flaws of less advanced individuals while remaining compassionate.
The fifth anusandhan Maharaj maintains is this: “If I let my mind become dejected, it could lead to complete detachment from everything, possibly even leaving the body.” Therefore, He reflects, “I must not let my mind grow despondent.” He explains that His continued presence brings joy to the saints and devotees, enabling them to worship God enthusiastically. Seeing their devotion fills Him with great joy. While everyone must ultimately depart this world, the opportunity to engage in pure devotion is life’s greatest benefit.
Maharaj and His liberated souls experience immense bliss in the divine abode, Akshardham. However, out of compassion for countless souls, they leave that supreme happiness and endure the difficulties of earthly existence. Scriptures describe this sacrifice as akin to enduring hellish suffering, yet they do so willingly to guide countless souls to spiritual upliftment.Thus, Maharaj concludes that while death is inevitable, to live a life devoted to God and inspiring others toward devotion is even more beneficial. Observing such devotion provides countless souls with spiritual life. Hence, Maharaj holds this anusandhan as more fruitful than merely departing for the divine abode after death.