Asserted Topics:
The methods to attain strength on the path of Bhagwan.
Key Points:
- While residing as satta (spiritual existence), vivekbal (the power of discernment) arises in the soul.
- There is no greater means to attain strength than serving God and His devotees.
- By serving God’s Devotees, the soul immediately attains strength.
Explanation:
This Vachanamrut focuses on the attainment of vivekbal (the power of discernment). Muktanand Swami asked the question: “O Maharaj, between the drashta (the knower) and drashya (the seen), the thought (discernment) that lies in between keeps the two separate. In this case, what should be understood as the knowledge of the soul and what should be understood as the knowledge of the indriyas (senses) and antahkaran (the inner faculties)?” The term “knowledge” here refers to experience, consciousness, feeling, and discernment. Specifically, in this context, “knowledge” refers to vivek (discernment). The viveka between the drashta and drashya is the understanding that ‘this is buddhi (intelligence) and this is “I” (atma).’ I am separate from them, and they are distinct from me. This understanding is what is referred to as knowledge, which is the form of knowledge. But what is its foundation? Is it based in the jivatma (soul) or in the elements like buddhi?
The origin of the question is the idea that certain classifications are made by the indriyas. For example, the indriyas distinguish between green, yellow, etc. Similarly, the man (mind) discerns between good and bad, or mine and yours. The ego (ahankar) discerns ‘I am.’ The chitta (consciousness) discerns clarity and obscurity. Buddhi discerns appropriate and inappropriate actions, while chetana (awareness) discerns benefit and harm. The indriyas cannot directly perceive without the assistance of the jivatma. Thus, it appears that this knowledge also resides in the indriyas. Therefore, the question arises, what is the knowledge of the jivatma and what is the knowledge of the indriyas and antahkaran?
The clarification in the Vachanamrut is that this knowledge indeed belongs to the jivatma, not to the indriyas or antahkaran. What is seen or experienced is seen due to delusion. The indriyas and antahkaran act as instruments and aids in this process. Therefore, the jivatma alone cannot perform vivek without these aids. Just as an electric current enables various appliances such as tube lights, fans, air conditioners, or heaters to function—though the primary agent is the current, these appliances act as assisting instruments—the jivatma performs vivek with the help of the indriyas and antahkaran. Yet, without these aids, the jivatma cannot discern. This vivek thought that lies between the drashta and drashya depends on the jivatma. It is dharma-bhuta-gnana (knowledge inherent to the soul), which is never entirely separate from the jivatma. It may dim or become almost nonexistent, but it is never completely destroyed. It remains eternally connected with the jivatma.
However, the subject of this Vachanamrut is not limited to this alone. Although the question focuses on this, Maharaj also addresses how one can reignite vivek if it has diminished. How can intense vivek arise? What are the methods to achieve this? Among these methods, which is the most powerful? Maharaj provides the answer to these questions in His response.
Maharaj explains that in a soul who has attained strength, the activity of the antahkaran is indeed the activity of the soul. The consciousness within the indriyas and antahkaran, which is the viveka-shakti (power of discernment), belongs to the soul. The indriyas and antahkaran function when the jivatma allows them to, and cease when it does not. A soul who has attained immense strength does not even experience bad dreams.
A person whose jiva (soul) is weak, meaning whose vivek-shakti has diminished, should reignite this vivek-shakti by following the principles of Sankhya. One should remain steadfast as the drashta (the knower), which is the soul, without merging with the indriyas and antahkaran. This means that when desires arise within the indulgences of the senses, they should be restrained without giving approval to them. These desires should be uprooted completely, and with the sight of viveka, one should detach from them. In this way, by residing in the state of satta, the soul gains strength. Here, strength does not refer to physical strength, but rather the fervent desire that arises in a mumukshu (one who seeks liberation) to transcend the places of material indulgences and delusions. This refers to the intensity of discernment that drives a person toward Maharaj and reaching Akshardham (God’s divine abode). This force of discernment varies in each individual walking the path of Bhagwan. Maharaj refers to this force as bala (spiritual strength). By residing as a spiritual entity, obstacles diminish, the desire for liberation increases, and the speed on the path to Bhagwan also increases. Thus, this is one way to gain spiritual strength.
There is an even greater method to attain strength: serving Bhagwan and devotees. Maharaj explains that one who bears deep love for Bhagwan and His sant, and has immense faith in serving them, coupled with devotion through the nine forms of bhakti, immediately gains great strength. Therefore, there is no other method comparable to serving Bhagwan and His bhakta to attain strength. Maharaj, sharing a personal experience, says, “When I was ill in the year sixty-nine (Samvat Year 1869), I had visions of Kailas and Vaikunth, where I rode on Nandi (Shiva’s bull) and Garud (Vishnu’s eagle). But I found no satisfaction in those experiences. Thereafter, I began living as a spiritual entity (satta-rupa). As a result, all disturbances subsided. However, I then realized that it is far better to live with a physical body in the company of Bhagwan and his devotees and engage in whatever service I can perform for them. This, indeed, is the most superior means.”
When a person reaches the end of their life, countless types of physical and mental afflictions manifest. Yet, when they receive the darshan of Bhagwan or His sant, all suffering is eradicated. Such is the greatness of Bhagwan and His bhakta. At the time of death, no other means is as powerful as Bhagwan and His sant to dispel the afflictions of the soul, both before and after death.
Additionally, Maharaj emphasizes that The devotees of God are the images of Brahm. They should not be considered mere human beings. Normally, we reprimand our relatives for their good, and they reprimand us for our good. However, when we and relatives reprimand each other, we do not bear a grudge against them and they do not bear a grudge against us. We must also behave in this manner with devotees of God and never bear a grudge against any devotees. I do not even like to look at the face of a person who bears a grudge against God and His devotees. I totally dislike such people. It is possible for a person who commits the five great sins to be redeemed someday. However, a person who commits the sin of having conflict with a devotee of God can never expect to be redeemed. No good deed is equal to serving God and His devotees, and no sin is equal to that of having conflict with a devotee of God. Thus, one who desires to gain spiritual strength should serve God and His devotees by mind, word, and deed with sincerity of heart. To strengthen one’s soul, there is no greater means than serving God and His devotees, and to weaken one’s soul, there is no more sinful act than committing offense against them.