Asserted Topics:
Understanding the methods to avoid distractions.
Key Points:
- Atmanishtha, recognition of the insignificance of material objects, and realization of Bhagwan’s greatness keep distractions at bay.
Explanation:
In this Vachanamrut, when Shreeji Maharaj encouraged a session of questions and answers, Muktanand Swami asked, “In this world, there are various kinds of distractions that arise. How can a devotee of Bhagwan remain focused and experience inner happiness?” Regarding this question, how can a devotee continuously experience the uninterrupted flow of joy related to Bhagwan? What should be done so that no interruption or distraction occurs in this flow of divine joy?
In response, Maharaj said, “As I perceive and experience it, I shall explain.” One must maintain constant awareness of the Atma (soul), which is distinct from the body. Additionally, one must continuously remember that all material objects, which are forms of Maya (illusion), are perishable, and keep in mind the greatness of Bhagwan. These three—awareness of the soul, the perishability of Maya, and the knowledge of Bhagwan’s greatness—together ensure that no distractions arise. Maharaj described in Vach.G.F.58 that distractions come in three forms: bodily distractions, those caused by kusang (bad company), and those arising from past impressions (sanskars). Awareness of the soul removes bodily distractions, while the recognition of the perishable nature of material objects helps avoid the distractions caused by kusang. Kusang primarily increases attachment to the world, and this understanding dispels such attachments. Finally, constant remembrance of Bhagwan’s greatness curbs distractions caused by past impressions and leads the heart toward Bhagwan. When these three elements are present, Maharaj assures that no distractions will arise. However, if a devotee of Bhagwan encounters some sorrow, it will certainly be evident to them, and they will not remain indifferent.
The core of the question here is that a devotee of Bhagwan should not experience any interruptions in their divine joy related to Bhagwan. Beyond Atmanishtha, there are other necessary elements for this, which Maharaj elaborates on. A person who wishes to experience uninterrupted divine joy must have a profound connection with Bhagwan’s devotees, treating them with the same reverence as the Atma, and must always stand by Bhagwan’s devotees. When these two qualities are present, the devotee will feel pain when Bhagwan’s devotees are in distress. Maharaj says that if a devotee of Bhagwan suffers, it certainly affects me internally, and I also feel their sorrow. Only those with a demonic disposition, like Raghunathdas, do not feel such pain. When Ramanand Swami passed away, all the saints and devotees wept, but Raghunathdas felt no grief. His concern was merely over who would inherit the leadership, showing no sorrow over the Swami’s departure.
Maharaj continues, stating that when a devotee is in distress, only those who are chandal (vile and outcast) or opposed to Bhagwan’s path remain unaffected, while true devotees undoubtedly feel sorrow. If someone tries to harm or even kill a devotee of Bhagwan, and another person sacrifices their life or is wounded to protect that devotee, even the gravest sins, such as brahma-hatya (the sin of killing a Brahmin), are absolved. This demonstrates the greatness of taking a stand for Bhagwan’s devotees. Furthermore, if someone feels deep hurt, as if pierced by an arrow, from the words of a devotee and holds a grudge, they are no less than a chandal. Even if such a person possesses virtues like righteousness, renunciation, or austerity, these qualities are rendered meaningless. No matter how many spiritual practices they undertake, they will never attain salvation.
In Vach.G.F.11, Muktanand Swami asked, “Is there a way for a devotee to experience peace in their heart similar to the peace experienced in nirvikalp samadhi (a state of absolute consciousness), even without entering samadhi?” In response, Maharaj explains that if one develops the same kind of affection for Bhagwan’s devotees as they have for their own body and its relations, and takes their side, they will experience the same peace even without nirvikalp samadhi. This peace is a direct result of standing by the devotees of Bhagwan. In Vach.G.L, Maharaj mentions that no internal enemy can defeat a person who stands firmly on the side of Bhagwan’s devotees.
Maharaj further adds that if someone does not openly support Bhagwan’s devotees and thinks, “All sadhus (saints) are equal; why should I consider one better than the other?” then even if such a person is a satsangi, they should be considered opposed to the path. Maharaj says in Vach.G.M.5 that although people say, “A sadhu should have equal vision for all,” this is not the stance of the scriptures. Saints like Narad, Sanakadi, Dhruv, and Prahlad always stood firmly on the side of Bhagwan and His devotees, but never sided with those who were opposed to Him. Bhakti (devotion) is inherently partial toward Bhagwan and His devotees, while sajjanata (goodness) tends to favor justice and impartiality. However, in devotion, one must always be partial toward Bhagwan and His devotees, as this is the true nature of bhakti.
In the Vachanamrut, there is a concept of samadrsti (equal vision), which implies maintaining a sense of justice. samadrsti means having an impartial view when making a decision between two sides, ensuring justice without favoring either side. This approach defines a righteous person, and many such individuals exist in society. Even people who value justice may lose their impartiality when deciding between their own interests and those of others. A person who sacrifices their self-interest for the sake of justice is considered truly righteous. Being able to view others equally is commendable, but what makes someone even greater is when they refuse to take their own side in matters of justice.
Here, the discussion moves a step further. It talks about those who do not favor others unjustly, nor do they favor their own interests unjustly. The question arises: should such individuals side with Bhagwan’s devotees even at the cost of justice? In response, Maharaj says that while people might say that a sadhu should have equal vision, this is not the view of the scriptures. In the past, great devotees of Bhagwan have always taken the side of Bhagwan’s devotees. Thus, there are two perspectives: samadrsti and partial vision. Even partial vision can be divided into two categories—partiality for self-interest and partiality for Bhagwan’s devotees. Samadṛṣṭi is the path of virtuous people, like Yudhishthir, who was deeply devoted to justice. On the other hand, selfish partiality is the path of the wicked, like Dhritarashtra, and partiality for Bhagwan’s devotees is the vision of Shree Krishna. While Dhritarashtra and Bhagwan Shree Krishna may not fit under the same category of samadrsti, they are certainly not equals. Dhritarashtra’s partiality is filled with selfishness, greed, and vileness, drenched in delusion and leading to destruction. However, Shree Krishna’s partiality is free from such defects; it is filled with devotion and benevolence. Such partiality, when practiced by a person, leads to self-realization and ultimately the attainment of Bhagwan’s abode.
Dhritarashtra’s vision can be compared to that of a vulture, while Shree Krishna’s vision is like that of a royal swan—full of discernment. It can even be said that the samadrsti of virtuous people, like Yudhishthir Maharaj, is noble, but the perspective of Bhagwan’s devotees, which goes beyond mere impartiality, is superior. Therefore, it is unnecessary to consider devotees inferior simply because they do not maintain samadrsti. Maharaj explains that if a person thinks, “If I speak or take the side of a devotee, people will find fault with me, thinking I lack fairness and justice,” and for this reason, they allow slander of Bhagwan or His devotees, they should be considered opposed to the faith—even if they are counted among the satsangis. Such a person may be considered a devotee, but they are not a true devotee. To be a complete devotee, merely practicing devotion 24 hours a day is not enough; one must also firmly stand by Bhagwan’s devotees. Without this, devotion is not considered complete. Therefore, Maharaj emphasizes that just as one stands firmly by their own family or parents, they must equally stand by Bhagwan’s devotees.
Maharaj further says, “I have an extremely compassionate nature. I would not even pluck a blade of grass, but if someone were to look at a devotee of Bhagwan with cruel eyes, even if that person were my own close relative, I would pluck out their eyes. If someone were to harm a devotee of Bhagwan with their hands, I would cut off their hands.” Maharaj explains that in such cases, His compassion disappears. Hence, He concludes, “Only those who take the side of Bhagwan and His devotees in this way can truly be called complete devotees of Bhagwan.”