Central Insights:
- The Swami-Sevak (master-servant) relationship.
Key Points:
- According to Maharaj, the eternal relationship between the jiva and Paramatma is the Swami-Sevak relationship.
Explanation:
This Vachanamrut discusses the Swami-Sevak relationship. What is the ultimate relationship between the jiva (soul) and Paramatma (God)? What is the eternal bond between Maharaj and our atma? If we understand this relationship and learn to live by it, attaining liberation after death is not the goal; the person has already attained the state of liberation while living. As it is said, भावो हि भव काारणम् — bhāvo hi bhava kāraṇam (one’s state of mind shapes one’s destiny). The relationship one maintains with Bhagwan defines both their bondage and their liberation. As explained, “tatra brahmatmana krishna seva muktishcha gamyatam” (the service of Krishna by the soul is liberation). Maharaj has simplified the profound secret of moksha in a way that even an ordinary mind can comprehend.
Serving Paramatma is both the means and the goal of liberation. The delay lies only in our transformation of bhava (inner disposition/emotion/belief). Currently, we are bound to a body influenced by karma, equipped with a mayik (material) body. Though we have limited strength and capacity, we still have the ability to serve. Why, then, continue living under mayik influence? Does Paramatma wait for us to acquire more strength or ability? He does not. He has already prepared the appointment letter; only our signature is pending. The moment we accept, we are counted among the liberated. Strength and capacity may vary, but readiness is the first step towards liberation.
Desiring any mayik or perishable thing—be it power or emotion—is considered a kamana (desire). However, seeking something eternal and imperishable is an uddhesh (goal) or principle. Such desires are not termed kamana or sakamta (worldly desires). Mere desiring does not make one sakam (worldly). If the object of desire is service to Paramatma, it becomes an uddhesh (goal) rather than sakamta. Desires pull the jiva into the material world, while goals elevate a person. Desires are limited, but goals are limitless. When service to God or His devotees becomes one’s goal, it is no longer confined by boundaries. In whatever form God desires and as much as He allows, one’s ability to serve remains boundless. Such a goal is also referred to as siddhanta (principle), and it is essential in life. Without it, life can easily slip into decline.
Maharaj believes the relationship between the jiva and Paramatma is based on the Swami-Sevak sentiment. His view aligns with what the Vedas, Upanishads, and scriptures assert: the Swami-Sevak relationship is eternal between Paramatma and the jivatma and must always be maintained.
Various Acharyas hold different opinions on this subject. Shankaracharya considers the relationship between the atma and Paramatma to be one of identity, where the atma and Paramatma are one and the same, and this identity is the means of liberation. Shri Vallabhacharya emphasizes the gopi-bhava (the loving devotion of the Gopis) as the path to liberation. Shri Ramanujacharya upholds the shesha-sheshi bhava (the relationship of the servitor and the served) or kinkara-bhava (the servant’s disposition) as the means to liberation. Maharaj, however, recognizes the Swami-Sevak relationship as the eternal bond. Based on scriptures and pure discernment, one can see the distinct superiority of the Swami-Sevak relationship. Maharaj explains that when one regards themselves as Paramatma, they cannot attain any bliss or prosperity through Paramatma. If one submerges entirely into water, even the pleasure of bathing or drinking cannot be experienced—in fact, it leads to death. Similarly, Maharaj notes that pursuing liberation through gopi-bhava is a path to greatness, but many have stumbled, and only a few have succeeded. In contrast, the vastness of the sevabhava (servant’s sentiment) surpasses other sentiments and is more delightful in the state of liberation. Thus, the eternal path shown by the scriptures, the Swami-Sevak relationship, is the most fitting and superior path to attaining God. It remains active even in the state of liberation.
The key message is that what we are to do in the state of liberation can begin today, allowing us a glimpse of that liberated state while still living. Maharaj has shown us this easy and superior path. He says that even after the body is relinquished, the Swami-Sevak relationship between Maharaj and the soul remains intact. This is the infinite nature of Maharaj. Even after attaining sadharmya (similarity of nature with God), Maharaj’s boundlessness remains intact. Although sadharmya is attained, Maharaj grants it only in proportion to the devotee’s capacity to comprehend His glory and beauty. This does not mean God has reached an end, but rather that the devotee’s intellect and devotion have reached their limit. Hence, even as Maharaj elevates us, He continues to appear infinitely greater, and the sevabhava strengthens even more. This is what Maharaj refers to as upasana (worship) in Vach.G.F.40. Thus, the depth of sevabhava that one holds for Shri Maharaj in their heart is the most solid foundation for their liberation.
Glossary
| Swami-Sevak – Master-servant relationship The eternal relationship between Paramatma (God) as master and the jiva (soul) as servant; considered the highest and most stable bond. |
| Bhava – Inner disposition or belief |
| Kamana – Worldly Desire Seeking perishable things or pleasures, leading to spiritual bondage. |
| Uddhesh – Goal or principle A noble objective, such as serving Bhagwan, which uplifts the soul and leads to liberation. |
| Sakamta – Worldly desires Desires rooted in material attachment, which hinder spiritual progress. |
| Siddhanta – Doctrine or principle A definitive teaching or philosophical system that presents a set of established truths or principles, often in the context of spirituality or religion. In Hinduism, it refers to the fundamental teachings that outline the nature of the universe, the self, and God. |
| Sadharmya – Similarity of nature with God |
| Sevabhava – Servant’s disposition |
| Kinkara-bhava – Disposition of a servant One of complete subordination to God, emphasized in Ramanujacharya’s tradition. |
| Shesha-sheshi bhava – Servitor and served relationship The relationship where the jiva (soul) considers itself as completely dependent on God, who is the master and protector. |
| Gopi-bhava – Loving devotion as exhibited by the Gopis A deep emotional love-based devotion model, considered riskier but intense; promoted in some bhakti traditions. |
| Atma-Paramatma unity – A concept promoted by Shankaracharya, where the soul and God are seen as non-different. |
| Upasana – Devotion through servant-master relationship Worship and devotion with the attitude of serving Bhagwan as one’s supreme master. |