Asserted Topics:
The lifeline of a devotee.
Key Points:
- A true devotee of Bhagwan should not exhibit any faults.
- One should not become angry with those who oppose the devotees of Bhagwan.
Explanation:
This Vachanamrut focuses on the “lifeline” of devotees. In this Vachanamrut, Maharaj clearly explains His nature. At the beginning of the discourse, Pragji Dave remarked that there is no scripture like the Shrimad Bhagwat (Bhagavatam). It uniquely demonstrates the power and devotion of the manifest Bhagwan, unlike any other scripture.
Maharaj responds, saying that while the Bhagwat is certainly great, there is no scripture as elevated as the Vasudev Mahatmya (glorification of Vasudeva). There is no other text that presents the auspicious fourfold virtues of Dharma (moral integrity), Gnan (knowledge), Vairagya (non-attachment), and Bhakti (devotion) as beautifully as this one. It also upholds the principles of the varnashram dharma, Ahimsa (non-violence), and the worship of one Narayan in a manifest form, presenting an exceptional interpretation of Ekantik Dharma. The Ramayana beautifully portrays the disciplined conduct of Bhagwan Shree Ram, but it also contains some portrayal of violence. Lord Ram, as a Kshatriya (warrior), acted in accordance with His nature. Although He was compassionate to those who sought His refuge, if they violated boundaries, He immediately abandoned them. Despite Sitaji being blameless and dear to Him, He renounced her due to a false public scandal.
At this point, Muktanand Swami commented, “This was the nature of Ramanand Swami as well, who would also abandon those who sought refuge if a scandal arose.” Maharaj responded, “My nature is not like that. I do not forsake those who seek refuge out of fear of any public opinion. Swami has mentioned that we are like ‘ghoda bachkas’ (steady and unyielding). Once we accept someone, we never abandon them. I cannot forsake anyone. I have immense compassion towards the devotees of Bhagwan. There are no men like Arjun or Ramchandra, who were compassionate and protective of those who sought refuge. In recognizing others’ virtues and avoiding faults, Sita and Draupadi have no equals in this world. Maharaj continued, “My nature is exceedingly compassionate, yet if someone opposes a Haribhakta (devotee of Hari), I feel a strong aversion towards them. In such a case, my compassion and refuge-seeking nature do not remain.”
In Vach.G.M.60, Maharaj states: “I am as compassionate as Dattatreya, Jadabharat, Narad, and Shukdev. In the past, there was a group of vairagis (ascetics) in the eastern region. One day, all the vairagis asked me to pluck some green vegetables. I refused, saying, ‘There are living beings in those plants, and I will not pluck them.’ Even when one of them unsheathed a sword and threatened me, I still did not pluck the vegetables. Such is my compassionate nature. My compassion does not waver, even under threat. However, if someone looks at a bhakta of Bhagwan with cruelty, even if that person is a relative, I will gouge out their eyes. And if they harm a devotee with their hands, I would cut off those hands. Such is my nature. Maharaj further adds, ‘If someone speaks ill of a Haribhakta in my presence and I hear it, I may strongly desire to speak with that person, but I simply do not feel like doing so. On the other hand, if someone serves a devotee of Bhagwan, I feel immense pleasure towards them. I observe things for a long time and do not make decisions based solely on what others say. I only feel pleased or displeased based on direct experience. If I encounter a true devotee of Bhagwan, I consider myself a devotee of that devotee, and I engage in the devotion of that devotee.’
Additionally, the reason for earning the pleasure of Bhagwan is by serving His devotees through mind, body, and speech. Similarly, the reason for displeasing Bhagwan is by opposing His devotees. This is the fundamental principle: as long as Bhagwan is pleased and one is in the company of His devotees, one will never feel sorrow, even if distanced from Bhagwan for countless years. This is the essence of all the scriptures. One must act in a way that pleases Bhagwan. Failing to do so will cause one to fall from the path of Bhagwan. Anyone who has the company of Bhagwan and His devotees, and who pleases Bhagwan, should be considered as residing in Bhagwan’s divine abode, even if they are physically living in the mortal world. This is because they serve the Santo and act in ways that please Bhagwan. Such a devotee is certain to reach Bhagwan’s divine abode and reside near Him. On the other hand, if someone is in the divine abode of Bhagwan but displeases Him and has jealousy towards His devotees, they will certainly fall from that abode.
Maharaj states in Vach.G.M.48: ‘I too hold the same desire in my heart. Even though there is no cause for me to take birth again once I leave this body, I still think to myself that I would like to be born among the Santo once more, just to serve them.’
In Vach.GM.63, Maharaj states, “I also had this thought: rather than existing as a formless entity, it is far better to live in the company of Bhagwan and His devotees. I feared that if I were to exist in that formless state and lacked a physical body, how would I remain with Bhagwan and His devotees?” Therefore, Maharaj concludes, “It is best to take a body, remain in the association of Bhagwan and His devotees, and serve them. This is the highest form of spiritual practice.”
Shriji Maharaj adds, “This discourse is the lifeline of a devotee of Bhagwan. Just as a person dies when their lifeline is severed, similarly, a devotee’s true devotion survives only when lived according to this principle. Without it, devotion itself perishes, and only the individual remains. Therefore, this is the lifeline of devotion.”