Asserted Topics:
The effort required to connect the Atma (soul) to Paramatma (God).
Key Points:
- To realize oneself as distinct from the body.
- To understand the greatness of Bhagwan from the perspective explained by Maharaj.
- To internalize the above two concepts and intensify their impact within oneself.
Explanation:
In this Vachanamrut, Maharaj begins by explaining that transcending Maya (illusion) and fostering love for Bhagwan is the fundamental principle of all scriptures. What constitutes Maya? It is the attachment formed by Aham (sense of “me-ness” regarding one’s body) and Mamattva (sense of “my-ness” regarding bodily possessions and relations). Great devotees of the past have only sought to be freed from this Maya. They prayed: “Oh Bhagwan, protect us from this Maya characterized by Aham and Mamattva, and inspire in us love for You. May we find the company of true Santo (saints) who have transcended Maya, and may we develop a sense of belonging to them.” We too should seek such guidance, listen to their words, and reflect upon their teachings through shravan (listening), manan (contemplation), and nididhyas (profound meditation).
Furthermore, Maharaj emphasizes the importance of having the strength of Atmanishtha (the conviction that the self is distinct from the body) and recognizing the greatness of Bhagwan. What is Atmanishtha? It is the understanding that one’s true self is separate from the body. If one maintains this conviction, even when living among Bhaktas (devotees), disputes or challenges such as pride, anger, or other internal enemies may arise, but they will not lead to fault-finding with saints. Instead, any negativity will be perceived as belonging to the body, and it will be endured accordingly. However, if one identifies with the body, it becomes impossible to tolerate such conflicts, leading to animosity that can escalate to an extreme degree. Conversely, seeing oneself as distinct from the body prevents such enmity. Therefore, Maharaj advises us to engage in the manan and nididhyas of His teachings in the Vachanamrut to firmly realize that one is the Atma and not the body.
Maharaj also elaborates on how to understand the greatness of Bhagwan. This Vachanamrut is an example of intensifying one’s connection with the Atma and Paramatma. How does one strengthen this connection with Paramatma? By intensifying efforts in bhakti (devotion) and other spiritual disciplines. Such dedication is considered synonymous with a heightened connection to Paramatma. For instance, as explained in this Vachanamrut, listening to Bhagwan’s katha (divine discourses), practicing navadha bhakti (nine forms of devotion), associating with Santo, and offering seva (service) with dedication all contribute to this connection. Similarly, when one encounters obstacles on the path to Bhagwan, they must be confronted with unwavering strength and overcome. This is also considered a form of dedication to Bhagwan.
How does one develop such vigor in spiritual endeavors? It requires a motivating force. The greater the inspiration behind an action, the greater the intensity in its execution. This inspiration could arise from either attachment (raag) or an understanding of Bhagwan’s greatness. When there is natural attachment, as in the case of the Gopis (milkmaids) toward Bhagwan, vigor arises effortlessly. However, when such attachment is absent, understanding the greatness of Bhagwan can serve as the driving force. The greatness of Bhagwan is infinite, yet Maharaj has provided certain perspectives to help us begin comprehending it.
Maharaj explains that Bhagwan is the rajadhiraj (supreme ruler) of countless brahmands (universes). Maharaj serves as the central authority over these infinite universes. Among worldly attachments, power is particularly enticing for the jeev (soul). Even after fulfilling material desires, humans often crave power intensely. If one truly understands this reality, attachment to Bhagwan becomes natural and inevitable. Maharaj’s dominion extends over innumerable brahmands to an immeasurable degree. As described in the verse:
“dyupataya eva te na yayurantam-anantatayā”
(“Even celestial rulers cannot fathom the endless extent of Your power.”)
If one reflects on this level of power and grandeur, attachment to Bhagwan grows stronger. Therefore, through contemplation, one must internalize this understanding of Bhagwan’s greatness.
Maharaj further explains that the next focal point of attraction for the jeev is sukh (happiness). Living beings across countless brahmands endlessly seek happiness. The ultimate source of all happiness is Bhagwan’s murti (divine form). Maharaj states that the combined happiness of all universes cannot compare to even a fraction of the bliss emanating from a single pore of Bhagwan’s form. Such bliss is unparalleled and beyond comparison. This supreme happiness of Bhagwan’s proximity surpasses all worldly happiness. For instance, during deep sleep (sushupti), when the jeev approaches Bhagwan unknowingly, even the most intense pain is forgotten. This is merely the impact of His proximity. Imagine then, the immeasurable bliss attained through conscious realization of Bhagwan.
The happiness provided by Bhagwan far exceeds all worldly pleasures. Maharaj compares the happiness of Brahma and other great beings to the crumbs of bread tossed to a dog by a wealthy householder. In contrast, Bhagwan’s bliss is the pinnacle of divine joy.
Moreover, in this world, people feel immense joy in achieving greatness or prominence. Maharaj explains that even Brahma, Shiva, Radha, Lakshmi, Narad, Shuk, and Sanakadik, who are the foremost beings of the brahmand, adorn their foreheads with the dust of Bhagwan’s lotus-like feet. Such is Bhagwan’s greatness, and by worshipping Him, devotees too achieve greatness.
Furthermore, Bhagwan is the center of all creative powers (kala). These powers themselves are sources of attraction in the world. Bhagwan, being the origin of all kala, demonstrates unparalleled creativity in the manifestation of this universe. He creates the cosmos independently, without relying on anyone else’s intellect, as no other intellect can comprehend His actions. Poets have sung:
“Kala aparampar vala, tari kala aparampar…”
(“Oh Lord, Your creative powers are infinite beyond measure…”)
The creativity displayed by Bhagwan in His creation is unmatched and inimitable. He is the abode of infinite kala and the ultimate source of all achievements, wealth, and wisdom. By understanding the glory of Bhagwan’s murti, one perceives it as the ultimate source of bliss. This realization leads to detachment (vairagya) from all other objects and fosters exclusive love for Bhagwan.
Thus, a person who attains the dual understanding of their atma’s nature and Bhagwan’s greatness does not become ensnared in even the most delightful worldly pleasures. Maharaj advises that one should hear about these two forms of knowledge and, as per His guidance, imbibe them with vigor. Once this knowledge is established, it removes all desires for sensory enjoyments, just as consuming the vishalyakarani aushadhi (a mythical medicine) removes all embedded arrows from the body. Similarly, all desires for sensory pleasures are uprooted, and the aspirant’s focus becomes solely fixed on Bhagwan’s murti.
Maharaj further states that a true satsangi is one who connects their atma, the embodiment of truth, with Paramatma in this manner. Such teachings of self-realization resonate deeply with divine souls, permeating their being and becoming part of their essence. However, demonic souls do not appreciate or accept such teachings. Just as a dog cannot digest kheer (a sweet dish made of milk and rice) and vomits it out, demonic souls cannot absorb or retain discussions about the path to Bhagwan. Instead, they are consumed by worldly desires, and talks about Bhagwan fail to penetrate their hearts.
Maharaj also emphasizes that Bhagwan is incomparable. Many beings have attained sadharmya (similarity of virtues) with Bhagwan through devotion, but none have become equal to Him. If others were to become equivalent to Bhagwan, there would be chaos in the universe, as multiple rulers would disrupt its natural order. Thus, Bhagwan remains one, while all others are His servants.
Maharaj concludes by saying that once this understanding is achieved, there is nothing else to know. He affirms that these teachings come from His direct experience and are not mere intellectual musings or imagination. He does not speak for the sake of flattery or to display His greatness but to provide practical guidance. Despite being surrounded by honors and luxuries, Maharaj explains that His focus remains unwavering, as He views all worldly things as insignificant, akin to the forgotten events of past lives.
Maharaj encourages everyone to strive for this understanding and assures that anyone who attains this knowledge will live in the same detached and enlightened manner as He does. With compassion, Maharaj guides devotees through His own example, demonstrating the path to liberation and eternal bliss.