Asserted Topics:
Characteristics of a confirmed Satsangi: Observance, Faith, and Support.
Key Points:
- Only the one who maintains observance, faith, and support can be called a confirmed Satsangi.
- The greatest Satsangi is the one who can surrender everything for Satsang.
Explanation:
In this Vachanamrut, Maharaj explains the characteristics of a confirmed Satsangi and a great Satsangi. Maharaj states that the one who possesses three qualities—niyam (observance), nishchay (faith), and paksha (support)—can be called a confirmed Satsangi. First, one must firmly uphold the niyam (observances) given by their Ishtadev (beloved deity), even at the cost of their own life, without ever abandoning that Dharma (moral integrity). A confirmed Satsang is measured by how deeply one is connected to Maharaj, and these three qualities—niyam, nishchay, and paksha—reflect how firmly one is linked to Him.
Consider a servant in a wealthy merchant’s household. She does all the household chores and takes care of the merchant’s only son, who is heavy and difficult to handle. She becomes frustrated and, in her mind, complains, “He is such a burden, always eating and doing nothing. His legs are broken, and now I am stuck with him!” Caring for him becomes a tiresome task. However, if the same person were her own brother, she would not feel the burden. No matter how difficult he might be, she would continue caring for him with love, saying, “He’s my brother! He’s wonderful!” She wouldn’t feel tired at all.
Why do we find following Satsang observances so difficult? It is because we are not confirmed Satsangis—our bond with Maharaj is not yet firm. We are deeply connected to our family members, and for them, we are willing to do anything. We do not stop at doing only what we can; often, we even go beyond our limits or force ourselves to do things. I’m not saying that we should not do this. My point is, what defines a true bond? If we are truly connected to Maharaj, we would feel the same way. Then, even difficult observances would not seem burdensome. It all comes down to the strength of our connection.
Maharaj has shown that this connection operates on three levels. When one strictly follows the niyam of God, this constitutes physical Satsang or physical connection. Nishchay (faith) is related to the heart and mind. Just as we need firm adherence to niyam physically, we also need firm belief and sentiment in the heart. Maharaj states that no doubt should arise regarding God. In spiritual life, cultivating belief is more important—and more difficult—than practicing outward conduct. Especially in matters of the soul and Paramatma (Supreme Soul), the challenge lies in stabilizing one’s belief. What truly exists does not change, nor can anyone alter it. It is difficult to relinquish our own beliefs and accept God and His ekantik (singularly focused) saints with full conviction. Acting physically is easier than changing one’s beliefs. Even if God Himself appears, this soul is not ready to give up its own beliefs. The simple meaning of nishchay is to firmly believe in the divinity of God. The real bond with God is made through the mind and feelings. Other activities are less important. Therefore, true Satsang means having unwavering nishchay in Maharaj.
The third quality is paksha, or support. Only when a person has imbibed Satsang can they fully support the devotees of God. If a person maintains the observances and has faith in God, but hesitates to openly support a devotee of God, there is a shortfall in their Satsang. When supporting our parents, children, or spouse, we don’t overthink about what is just or unjust. We don’t consider whether something is right or wrong. Even if we feel the situation is inappropriate, we suppress that feeling and support the person fully from our hearts. However, this does not happen with God’s devotees, which reveals a shortcoming in our devotion or in our imbibing of Satsang. Therefore, one must support the devotees of God.
Further, Maharaj says, who is the greatest Satsangi? The true test of a great Satsangi is that if he is a householder, he should surrender all his possessions to God and His devotees. He should be ready to sacrifice his life for Satsang if needed, and if at any moment his Ishtadev (beloved God) commands him to become a Paramahans (an ascetic of the highest order), he should immediately do so. Whether this devotee sits in the front or the back of the assembly, he should be regarded as the greatest among devotees.
Here, the discussion is entirely about giving, giving, and giving. There is no mention anywhere of taking. In our culture, the greatness of heartfelt renunciation is revered. Only a true renunciate is worshipped and respected by all. The respect and honor given to someone who cunningly fulfills their self-interest or flaunts their piety do not compare to the respect given to a true renunciate. Moreover, here the emphasis is on samarpan (complete surrender).
There is a slight difference between tyag (renunciation) and samarpan. Tyag can sometimes be directionless, whereas samarpan is always towards a definite center, and here it is directed towards God and His devotees. Therefore, tyag becomes even more powerful. Tyag without a definite purpose may be worshipped in the world, but its usefulness in achieving salvation is questionable. On the other hand, samarpan (complete dedication) always leads to fulfilling the goal and bringing about salvation. That is why, when Maharaj describes the qualities of a great devotee, He says: First, he must surrender all his possessions to God and His devotees. Second, he must be ready to sacrifice his life if needed. And third, if commanded by his Ishtadev, he should immediately become a Paramahans. Such a devotee is the greatest, and his position in the assembly—whether in the front or the back—does not determine his greatness.
Maharaj also explains who is the greatest among renunciates. Even when traveling to foreign lands, if a renunciate encounters kanak (gold) or kamini (women), he must not be swayed by them. He should firmly uphold all his vows, and only such a renunciate can be called the greatest. Weaknesses in a person’s heart become exposed when they gain authority or are in solitude, or when a blind following grows frenzied in excitement. Even during such moments, a centered person’s weaknesses peek out from behind the curtain of shame. Maharaj says that even in moments of such weakness, one must regulate these tendencies and not let them disrupt one’s vows. The one who maintains purity of heart is the greatest among renunciates.Furthermore, Maharaj says, in society, a person who is influenced by rajas (passionate qualities) and is considered great, should be given due respect and seated in the front during assemblies. This is the correct social behavior. Whether the person is knowledgeable, a renunciate, or a devotee, they too should maintain this decorum. If this is not observed, problems arise. Maharaj reminds us that social conduct is part of spirituality, but it is also true that excelling in social behavior does not automatically lead to salvation. However, if one is inept in social dealings, then difficulties in the path to salvation are bound to occur, causing many distractions. Therefore, Maharaj explains that when King Parikshit was not respected, a dead snake was placed around the neck of the sage, leading to a curse and his death in seven days. Similarly, when Daksha was not respected, it led to great conflict. Thus, Maharaj emphasizes that all householders and renunciates must follow the principles of social conduct carefully.