Asserted Topics:
The Akhatar Dahapanu (misguided wisdom).
Key Points:
- A person of limited intellect projects their own imagination onto Paramatma (Supreme God).
- All virtues without devotion to Bhagwan become worthless.
Explanation:
This Vachanamrut is referred to as the Akhatar Dahapanu (misguided wisdom). Due to the inability to grasp the glory of Bhagwan (God) with one’s limited intellect, one attributes faults to Bhagwan. For this reason, Maharaj has used the term “Akhatar Dahya” (those who are misguided in their wisdom) in this Vachanamrut. Typically, the word “wisdom” has three adjectives associated with it: Dedha Dahya (half-wise), Akhatar Dahya (misguided wise), as mentioned by Maharaj, and simply Dahya (wise). A person is considered wise if they use their intellect in a way that benefits both themselves and others. A Dedha Dahya (half-wise) is someone who constantly advises others, even when not asked for advice, or when it’s unnecessary, but does not reflect on their own actions. This is why they are called Dedha Dahya, as they give unsolicited and unnecessary advice. Meanwhile, an Akhatar Dahya (misguided wise) is someone who uses their intellect in a way that leads to their own detriment—that is the essence of Akhatar Dahapanu.
Maharaj states that Bhagwan incarnates for the welfare of souls, yet this world, which is a product of Maya, does not delude Him. By His divine powers, He remains free of doubt. He enjoys the sensory pleasures offered by His devotees only to encourage their devotion (as when He visited the house of Kubja). Upon seeing this, the misguided wise find fault with Bhagwan. They think, “This person is called Parameshwar (Supreme God), but He appears more attached to the world than we are.” Believing this, they consider Bhagwan to be a mere human being like themselves. They fail to recognize His divine glory—this is due to Maya and misguided wise.
Maharaj explains that even a realized Sadhu like Shukdevji, who had attained the state of Brahma, is not affected by any material objects of this world. Therefore, what more can be said about Bhagwan, who is higher than Brahma, being unaffected by Maya and its creations? He naturally remains untouched, but the ignorance of the observers, who try to measure Paramatma by their own standards, is the cause of their misunderstanding. Muktanand Swami says, “Mukanand says, the path of Hari (God) and His devotees is distinct, but those who view the body see them as worldly beings like themselves.” The ways and vision of Bhagwan are extraordinary and divine. A person of limited intellect cannot comprehend this and instead projects their own imagination onto Him, ultimately hindering their own path to liberation.
Maharaj also states that a Sant (saint) who possesses Atmanishtha (faith in the Self as the soul) and intense Vairagya (non-attachment) is never bound by anything. However, if they lack devotion to Bhagwan, then just as a meal without salt becomes tasteless despite being prepared with a variety of dishes and spices, so too do Brahmajnan (knowledge of Brahma) and Vairagya become worthless without devotion to God and lead to misfortune. Despite being one with Brahma, Shukdevji would read the Shrimad Bhagwat and cultivate firm devotion to Bhagwan Shree Krishna. Therefore, it is a great flaw for one who has Atmanishtha not to have devotion to Bhagwan. Although Atmanishtha and intense Vairagya may break the bonds of Maya, without binding devotion to Bhagwan, it becomes mere misguided wisdom. What appears as wisdom is not wisdom at all. Bhagwan Himself has stated in the Gita:
नाहं वेदैर्न तपसा न दानेन न चेज्यया।
शक्य एवं विधो द्रष्टुं दृष्टवानसि मां यथा।।
Nāhaṁ vedair na tapasā na dānena na cha ijyayā,
Śakyaṁ evaṁ-vidho draṣṭuṁ dṛṣṭavān asi māṁ yathā.
भक्त्या त्वनन्यया शक्य अहमेवंविधोऽर्जुन।
ज्ञातुं द्रष्टुं च तत्त्वेन प्रवेष्टुं च परन्तप।।
Bhaktyā tv ananyayā śakya aham evaṁ-vidho ‘rjuna,
Jñātuṁ draṣṭuṁ cha tattvena praveṣṭuṁ cha parantapa.
(Gita 11.53-54)
This means that without devotion to Paramatma, even Atmanishtha and intense Vairagya only increase misguided wisdom and do not lead to liberation. Thus, Maharaj concludes that they become worthless and ever inauspicious.Further, Maharaj explains that even if one possesses devotion to Bhagwan, if they lack Atmanishtha and Vairagya, then the love they have for Bhagwan may also extend to worldly objects. This too is a great flaw for a devotee on the path of devotion. Although this is not misguided wise, it is certainly half-wisdom. Therefore, when Atmanishtha, Vairagya, and devotion to Bhagwan are all present in harmony, no fault can be found, and this is true wisdom. Maharaj declares that such a person is called a Gnani Bhakta (a wise devotee) and an Ekantik Bhakta (single-minded devotee).