Asserted Topics:
The rope of death – The reason for falling from the path of liberation.
Key Points:
- Bhagwan’s incarnation occurs to establish Ekantik Dharma (the moral way of life for His single-minded devotees).
- For an Ekantik devotee, physical death is not true death, but rather, falling from the path of liberation is death.
- One who opposes Bhagwan’s devotee immediately falls from the path of Bhagwan.
Explanation:
In this Vachanamrut, Shreeji Maharaj speaks about how a Sant (true saint) in this world does not feel joy or sorrow upon witnessing someone’s loss or gain of material possessions. However, when the Sant sees someone turning away from the path of Bhagwan, they feel deep sorrow. This is because the person will only live for a short time and will ruin their prospects for the afterlife. Bhagwan incarnates on this earth to establish Dharma (moral fabric of society), but He does not incarnate solely to establish Varnashram Dharma (man’s duties according to caste and stage of life). The Varnashram Dharma can be re-established by great sages like the Saptarshi (the group of seven sages and great Gurus of Pravrutti Marg, which is the path of action and path of householders), who are leaders of the Pravrutti Marg (the path of householders). Therefore, Bhagwan’s incarnation is not just for that limited purpose. Instead, His incarnation is mainly for the purpose of establishing Ekantik Dharma for His devotees, which includes walking on the path of liberation. Bhagwat Dharma, too, is the path that leads to the ultimate liberation of the soul, and Bhagwan incarnates to establish this.
Bhagwan is solely focused on the liberation of souls. His only concern is how quickly He can ensure their ultimate liberation. For this reason, Bhagwan incarnates, establishes His path, and then returns to His divine abode after completing His mission. When Bhagwan returns to His abode, the Santo (saints) safeguard and carry forward the path of liberation established by Bhagwan. The main objective of these Santo is to align with Bhagwan and preserve, carry forward, and keep alive the work that Bhagwan initiated. Therefore, Maharaj says that Bhagwan does not incarnate merely for the establishment of Varnashram Dharma. Similarly, Santo are not affected by the loss or gain of material things. Their focus is solely on establishing the eternal path of liberation, and the true Bhagwat Sant also harbors a deep desire for the liberation of souls. For both Bhagwan and the Santo, the material losses or gains of this world hold little importance.
Maharaj further explains that for an Ekantik Bhakta (single-minded devotee of Bhagwan), physical death is not true death; rather, losing the path of liberation is true death. Falling from the Dharma (duty) of an Ekantik devotee is what constitutes death for them. Furthermore, Maharaj emphasizes that one who opposes the Bhakta-Santo (devotee-saints) who safeguard and uphold the liberating path set by Bhagwan, immediately falls from the path of liberation. The path to liberation is delicate—it remains alive only through one’s inner intentions and inclinations. As long as one’s focus is on Paramatma (Supreme God), the path to liberation stays alive. But once that focus shifts even slightly, one’s actions often become focused on worldly desires, and these actions tend to be mere empty efforts. The actions of an Ekantik (single minded) individual, however, are always aligned with Paramatma, benefitting the soul’s ultimate liberation. When opposition arises against such Ekantik efforts, as Maharaj says, the individual falls from the path of liberation.
Maharaj also explains the reason why one falls from this path. Why does one develop enmity toward a Sant? The root cause is the internal enemies—kama (lust), krodh (anger), lobh (greed), irsha (jealousy), and maan (ego). A true devotee of Bhagwan does not tolerate the presence of these internal enemies. Therefore, someone who harbors these enemies within will succumb to them and rebel against the Sant.
When one’s intentions are focused on the reinforcement of Paramatma, these internal enemies naturally cease to exist. As a result, enmity or opposition against the Sant arises. Maharaj adds that even if such a person strictly adheres to Dharma (moral integrity) or engages in rigorous austerities, they may attain Devalok (heaven) through their merits, but they will not reach Bhagwan’s divine abode. Practices such as austerity and following moral duties are indeed meritorious, but the true seed of liberation lies in one’s connection with Bhagwan. While austerity and Dharma are important, they do not guarantee a connection with Paramatma. It is only the Ekantik Sant of Bhagwan who can ensure that connection, whereas there is always the possibility that pride in one’s austerity or moral discipline can lead to enmity against a devotee.
Thus, Maharaj concludes that even the most ascetic or morally disciplined person will not reach Bhagwan’s abode if they oppose the Ekantik Santo who guard the path of liberation. Maharaj goes so far as to say that even someone guilty of the five great sins can be absolved of their sins and reside in Bhagwan’s abode, provided they do not harbor enmity toward Bhagwan and His Santo. Therefore, Maharaj emphasizes that harboring enmity toward Bhagwan’s devotees is a sin greater than the five great sins, and it leads to the destruction of one’s chance at liberation.