Asserted Topics:
The cause of the rise of Vairagya (non-attachment).
Main Points:
- If all Ahamta (ego) and Mamta (possessiveness) are renounced, a householder can maintain Akhandvritti (uninterrupted focus) on the form of Bhagwan.
- A jolt caused by the words of a Sant (saint) or the Shastras (scriptures) leads to the rise of Vairagya.
- True recognition of Paramatma (Supreme Being) is called Atyantik Kalyan (ultimate salvation).
Commentary:
In this Vachanamrut, Kashidas from Bochasan asked Shreeji Maharaj, “O Maharaj! Those who have renounced the world follow the path of Nivrutti (renunciation), and they keep Akhandvritti on the form of Bhagwan. However, householders follow the path of Pravrutti (engagement in worldly duties), so they are surrounded by endless hardships of worldly life. How can a householder maintain Akhandvritti on the form of Bhagwan?” Maharaj replied, “Renunciants have given up attachment to their relatives and worldly objects, which allows them to keep their focus on Bhagwan. Similarly, if a householder can renounce his Mamta, he too can maintain Akhandvritti. It is not necessary to physically renounce relatives and objects, but if one desires Akhandvritti on Bhagwan, then one must certainly renounce Mamta.”
The essence of Maharaj’s reply is that parents, children, and relatives are not as much of a hindrance to maintaining Akhandvritti for a householder as much as their Mamta and Asakti (attachment) toward them. Asakti and Mamta prevent focus on Bhagwan. Whether one is a renunciant or a householder, if they harbor Mamta, they cannot keep their mind fixed on Bhagwan. Maharaj says that a householder should understand that, just as in previous lives they had parents, a wife, and children from the 8.4 million types of births, the current relatives in this life are just like those from before. Somewhere, mothers, sisters, and daughters from past births may still be wandering in the world. One has no Mamta or concern for them, so one should similarly not harbor Mamta or concern for the current relatives of this life. One should fulfill their duties, understanding them as responsibilities, but must renounce Asakti. With this mindset, one should sever affection from everything and develop firm love for Bhagwan, and associate with Santo who maintain an uninterrupted remembrance of Bhagwan. In this way, even a householder can maintain Akhandvritti on Bhagwan like a renunciant.
Then they asked, “What happens to those who cannot behave in this way?” Maharaj compassionately replied, “I have spoken about those who can renounce their desires and maintain Akhandvritti (uninterrupted focus) on Bhagwan. But those who are not that strong should remain within the Dharma-Maryada (moral discipline) of Satsang (spiritual fellowship), and they should place their trust in Bhagwan and His Santo. Know that Bhagwan is the redeemer of the lowly and the sanctifier of the fallen, and that such a Bhagwan has personally come into my life.” Upon hearing these words from Maharaj, all the Haribhakto (devotees of God) were extremely pleased.
Then Maharaj asked the Santo, “What is the reason for the rise of Vairagya (non-attachment)?” The Munio (saints) were unable to provide a satisfying answer to Maharaj’s question. Then Maharaj gave His reply, saying, “The cause of Vairagya is when a person feels a jolt upon hearing the words of Sadgranth (holy scriptures) and Satpurush (true spiritual leaders), and if that jolt is so strong that it does not fade, that jolt itself is the cause of Vairagya. There is no other cause or reason for the rise of Vairagya. Various Shastras (scriptures) describe different causes for Vairagya to arise. The Yogsutras mention that seeing the faults of the world leads to the rise of Vairagya. Sadguru Nishkulanand Swami says that Vairagya arises only when Bhagwan or His Vairagyavan Sant (non-attached saint) bestows grace. In Harililamrut, it is stated that Vairagya arises through anger, wise understanding, performing excessive actions, or after becoming perplexed. Conflict, true knowledge, burdens of responsibility, or intense suffering may also lead a person to develop Vairagya. Sadguru Gopalanand Swami added that laziness in worldly work and frustration with desires can also lead to the quick rise of Vairagya. Non-attachment toward those who are steeped in attachment is another cause of Vairagya. These are the various reasons mentioned for the rise of Vairagya, and each one is true in its own context.”
Gradually, Vairagya (non-attachment) develops by seeing the flaws in the world. That means one realizes the suffering inherent in Mayik (worldly) objects. There is a difference between suffering due to karma and realizing the suffering in Mayik objects by trusting in the words of the Shastras (scriptures) and Satpurush (true spiritual leaders). Being bound by karma, this Jeev (soul) has been experiencing suffering birth after birth. Yet, because of Moh (delusion), it does not realize this suffering. On the other hand, non-attached individuals mentally experience the severity of the suffering before it arrives, and this is why they develop Vairagya. Maharaj says that a person who feels a jolt through the words of Satshastra (holy scriptures) or Satpurush experiences Vairagya. Here, the word Vairagya refers to both non-attachment and renunciation. Maharaj’s answer indicates this. Therefore, despite seeing so much suffering, it is only the jolt that ultimately causes Vairagya. The term “jolt” refers to a powerful surge of awareness. Without this jolt or intense awareness, one cannot detach from the world.
Many knowledgeable individuals and householders who have experienced suffering may seem to remain entangled in the world simply due to the absence of such a jolt. Meanwhile, even those with a weak intellect sometimes adopt the path of Vairagya and renunciation due to the impact of the jolt. Sadguru Nishkulanand Swami says that Vairagya only arises through the grace of Bhagwan (God) or a Sant (saint). The explanation for this is that before grace occurs, the groundwork is laid, and then some event triggers the jolt, which brings about Vairagya. Similarly, the methods mentioned in Harililamrut also serve as triggers for the jolt in one way or another. The emergence of Vairagya always requires such a jolt. In the kirtan (devotional song) “Janani Jivo Re” by Sadguru Nishkulanand Swami, the names of Vairagyavant Purusho (non-attached individuals) are mentioned. Gopichandji, Dhruvji, Bajand, and Bharthari – all of them experienced a jolt due to some incident in their lives.
Maharaj explains that those who do not experience a jolt will never develop Vairagya (non-attachment). No matter how much knowledge they possess or how much suffering they endure, without that jolt, they will only sink deeper into suffering, but Vairagya will not arise. Therefore, understanding that experiencing a jolt is a matter of great fortune. Furthermore, Maharaj says that if a jolt is experienced but it fades away after a few days, it causes even more harm than before. Such a person becomes like a washerman’s dog, belonging neither to the village nor to the riverbank, and thus, they become Ubhaybhrasht (lost from both worlds). However, those who experience a firm jolt will attain Parampad (the ultimate destination).
As the discussion about Vairagya continues, a question arises in the minds of seekers: Does seeing the flaws of the world lead to Vairagya, or does Vairagya enable one to see these flaws? Does a jolt lead to Vairagya, or does one experience a jolt because they already possess Vairagya? It is said that seeing suffering causes Vairagya, but without the aid of Vairagya, or in the absence of it, even if suffering is present, it cannot be recognized due to the storm of Moh (delusion). Then, how can one recognize suffering? Without Vairagya, one cannot perceive suffering, and without perceiving suffering, Vairagya does not arise. This presents a paradox, so how should a seeker enter this path?
The solution is that in this world, while the presence of Vairagya may be rare, the presence of suffering is abundant. Initially, by placing faith in Sant (saints) or in Satshastra (holy scriptures), one begins to recognize suffering. Gradually, this recognition gives rise to Vairagya, and the Vairagya that arises strengthens one’s ability to perceive even more suffering. In this way, the journey of Vairagya progresses.
Another question arises: Maharaj has said that Vairagya (non-attachment) arises through a jolt. However, it is extremely rare for a jolt to occur without Vairagya. The Jeev (souls) of this world are crushed by suffering. Countless triggers for a jolt pass right before their eyes, yet due to their weakness in Vairagya, they never experience that jolt. Therefore, the conclusion remains that without Vairagya, a jolt cannot happen, and without a jolt, Vairagya cannot arise. This paradox creates a dilemma in the hearts of seekers (Mumukshu).
Maharaj has also provided the solution to this paradox in this Vachanamrut in the form of a seed. If one places faith in the words of a Vairagyavan Sant (a saint who possesses non-attachment) and, with their help, triggers the jolt, Vairagya will arise. In order to sustain that jolt forever, it is necessary to seek the assistance of Vairagyavan Santo and develop love for them. If these two conditions are met, the jolt will occur, and Vairagya will be produced. The Vairagya that arises will, in turn, confirm and strengthen the jolt. This is the solution.
Then Shreeji Maharaj asked a question to the Paramhansas: “What do we call Atyantik Kalyan (ultimate salvation)? And, upon attaining this Atyantik Kalyan, how does a Siddha (one who has achieved spiritual perfection) conduct themselves in all actions?” The Munio (saints) could not provide an answer to this question. Then, Shreeji Maharaj graciously gave the answer Himself. He explained that Atyantik Kalyan is the final attainment beyond which there is nothing left to achieve or understand. Maharaj refers to this as Atyantik Kalyan. For us, nothing remains to be attained beyond what Shreeji Maharaj has already provided. Therefore, it is impossible to think that someone has attained Atyantik Kalyan and yet still lacks something within that ultimate salvation.
We have all attained Shreeji Maharaj, so how can such a question arise? The resolution to this is based on the answer given by Shreeji Maharaj: only when we recognize Shreeji Maharaj as He should be recognized can it be considered that we have attained Atyantik Kalyan (ultimate salvation). Who is Shreeji Maharaj, and how great is His glory? To the extent that we fall short in understanding this, to that extent, there remains a shortcoming in our attainment of Atyantik Kalyan. Maharaj has explained here that at the time of Atyantik Pralay (final dissolution), the divine, luminous form in Akshardham is the same as the human form of Shreeji Maharaj who incarnated on this Earth. There is no difference in power, strength, or divinity between that divine form and this human form. One who realizes this and forms unwavering conviction in the human form of Shreeji Maharaj is said to have attained Atyantik Kalyan. In other words, true recognition of Him is called Atyantik Kalyan; simply having His association does not constitute Atyantik Kalyan. When one attains this true recognition, wherever their gaze falls, they will see only the divine form of Shreeji Maharaj, and no other objects will come to mind. This is the state of a Siddha (spiritually perfected soul).