Asserted Topics:
Maintaining enmity towards one’s swabhav (nature).
Key Points:
- Maintain enmity towards one’s swabhav. Mere austerities and fasting cannot uproot the enemies like lust, anger, etc.
- Devotees with a radiant and disciplined temperament never deviate from the path of dharma, vairagya, atmagnan, and bhakti.
Explanation:
This Vachanamrut emphasizes maintaining enmity towards one’s swabhav. Enmity towards one’s own swabhav is the primary cause for its eradication. Mere austerities and fasting cannot uproot the enemies such as lust, anger, etc. There are many ascetics and renunciates, as seen in both scriptures and the world, who are still overcome by lust. Many renunciates become entangled in greed for wealth. Even poor and weak individuals are consumed by the fire of anger. So, are austerities, fasting, and similar practices not solutions to eradicate these vices? They are necessary, but austerities, fasting, renunciation, and other such efforts only weaken the inner enemies. They do not fully uproot them. According to Maharaj, the primary method for eradicating these enemies from the root is to maintain enmity towards one’s swabhav.
In Vach. Vadtal 20, Maharaj posed a similar question to the paramhansas: “What is the solution to ensure that the seeds of lust, anger, and greed do not remain?”
The santos responded by saying that when one attains nirvikalp samadhi (trance-like state of constant awareness of God) and realizes the atman (soul), the seeds of lust, anger, etc., burn away, and their roots are eradicated. Maharaj, however, expressed concern by asking, “Did not Brahma, Shiva, Parashara, and Rishi Shringi also attain nirvikalp samadhi?” They did. Yet, how did they still succumb to the enemies like lust and anger?
Answering this, Maharaj said that although King Janak had contact with sensory objects, he followed the paths of Sankhya and Yoga and developed firmness in understanding. As a result, according to Maharaj and the scriptures, the roots of inner enemies in King Janak’s heart were completely eradicated.
What was the firmness in his understanding? It was the understanding that one must hold “enmity towards one’s swabhav,” as Maharaj explains in this Vachanamrut. This enmity leads to the complete destruction of swabhav, including its roots. Austerities, fasting, renunciation, and even nirvikalp samadhi cannot uproot lust, anger, etc., from our hearts if we remain friendly with our own swabhav.
Just like Durvasa, humans inherently protect the qualities of their own swabhav. These qualities prevent the destruction of swabhav. Despite all efforts to destroy it, they manage to protect and conceal it. However, if this protective attitude is replaced by enmity, even if one’s austerities and renunciation are minimal, and nirvikalp samadhi has not yet been achieved, the swabhav will be destroyed. Therefore, Maharaj says that maintaining enmity towards one’s swabhav is the best approach to destroy it. Without this, no matter what other methods are employed, the enemies like lust, anger, and the rest of the swabhav will not be vanquished.
Maharaj explains, “If an external enemy disrupts our work or insults our mother or sister, it naturally evokes intense dislike, and we develop extreme enmity towards that person. We then employ whatever means necessary to harm that person, or if someone else harms them, we feel satisfied. Similarly, for one striving for moksha (liberation), if internal enemies like lust, anger, etc. obstruct their path, they should develop intense enmity towards those vices, and the pain of that enmity should never fade. One who holds such thoughts in their mind can destroy their swabhav (nature) entirely. If a Sant exposes this nature, such a person would feel grateful. If one holds this perspective, no negative swabhav can remain in their heart. Thus, maintaining enmity towards one’s swabhav is the greatest of all thoughts.”
Maharaj then asked another question: “How can we recognize a person who never falters from dharma (moral integrity), vairagya (non-attachment), atmagnan (knowledge of the self), and devotion to God, along with knowledge of His greatness?”
The santos could not provide a satisfactory answer. Maharaj explained, “There are some individuals who, from childhood, possess a nature so firm that they are never subdued by anyone. Wherever they sit, no one dares to make fun or joke around them, nor would anyone dare speak lightly to them. Such individuals never stray from dharma, vairagya, atmagnan, and devotion. Even if they seem egotistical, they remain in the holy fellowship because they desire ultimate well-being. Such individuals are referred to as manasvi purush (self-possessed individuals) in the scriptures. They are not considered self-willed because they only follow their mind, but rather, the term ‘manasvi’ means ‘one who possesses a profound and exceptional intellect.’ These radiant and resolute individuals are referred to as manasvi in spiritual texts.”
Maharaj further illustrates this point with a verse from literature:
रथस्यैकं चक्रं भुजगयमिताः सप्त तुरगाः
निरालम्बो मार्गश्चरणरहितः सारथिरपि ।
रविर्गच्छत्यन्तं प्रतिदिनमपारं नभसः
क्रिया सिद्धिः सत्त्वे भवति महतां नोपकरणे ॥
Rathasyaikam chakram bhujag-amitāḥ sapta turagāḥ
Nirālambho mārgaśca raṇarahitaḥ sārathirapi |
Ravirgacchatyantaṁ pratidinam-apāraṁ nabhasaḥ
Kriyā siddhiḥ sattve bhavati mahatāṁ nopakarane ||
“The chariot has only one wheel, the reins are of serpents, the path is without support, and the charioteer is without legs. The road is immensely long, yet the sun reaches its destination every day. The success of great individuals lies in their inner strength, not in external support.”
Here, Maharaj provides the example of the sun to demonstrate the brilliance of those with extraordinary talents. He says, “Even though the sun’s chariot is depicted with such obstacles, it still completes its daily journey across the vast sky, not through the aid of external tools, but through its own radiant power. Similarly, individuals with a radiant and resolute nature, from a young age, possess an extraordinary intellect that enables them to rise above external limitations.”Maharaj concludes by saying, “A person with a radiant nature from childhood and the ability to dominate others with their intellect will never allow anyone to speak lightly to them. Such a person, filled with inner strength and determination, will never deviate from the path of dharma, vairagya, atmagnan, and devotion. Although such individuals may display traces of ego, it does not harm them, as their desire for spiritual well-being keeps them grounded in the holy fellowship. In fact, this slight ego becomes a source of encouragement for maintaining virtuous qualities, as it helps them adhere to dharma and other virtues. Maharaj emphasizes that the path of righteousness involves maintaining a healthy sense of self-respect.”