Asserted Topics:
In this Vachanamrut, many questions have been posed. Thus, various topics and issues have been discussed.
Commentary:
Here, Maharaj posed a question to the Santo about what deceit and hypocrisy are, and how deceitful and hypocritical individuals can be identified. He explained that concealing one’s weaknesses and impurities through manipulation and trickery is called deceit, while pretending to display virtues that one does not actually possess in an artificial and theatrical way is called hypocrisy.
Deceit and hypocrisy are complementary to one another and work together to help each other. By relying on these two traits, a person can trap and deceive ignorant and innocent individuals, leading them astray to fulfill their selfish desires. To ensure that the offering made by a Mumukshu (a seeker of liberation) reaches God, one must remain cautious and vigilant. Deceiving others for personal gain is considered sinful, while falling prey to the web of a deceitful and hypocritical person, despite their outwardly pleasant appearance, is not necessarily a sin but certainly an act of foolishness. It is vital to stay alert and not become such a fool.
If we knowingly allow ourselves to be fooled, how can we expect God to save us? Ignoring the intellect given to us by God and falling under the intoxicating spell of these self-proclaimed “gurus” without using discernment is sheer foolishness. Many times, this foolishness is driven by the belief that spiritual achievements, which typically require intense effort and devotion, can be obtained easily, without any hard work, simply by following these gurus. The allure of great rewards with little effort is hard to resist. However, to truly reach Maharaj and to ensure that our devotion and surrender reach Him, we must take to heart the discussion Maharaj has had here. Such deceptive individuals are not concerned with purity but are constantly working to increase the number of their followers, seeking quantity over quality.
nother important point to note is that one does not need to announce their flaws or weaknesses in front of everyone under the guise of being innocent. The scriptures also do not advocate broadcasting one’s shortcomings. Instead, one should confide in a true Sant or a well-wisher for the purpose of rectification. Maharaj specifically stated that if someone does not confess their flaws, such as weaknesses in following Vartman Dharm (the five sacred vows), faults in their view of a Sant, or wavering faith in God, they are considered deceitful.
Furthermore, Maharaj emphasized that one must openly confess their issues, such as not being able to adhere strictly to the Panch Vartman, having developed a negative perception of a Sant, or experiencing uncertainty about God’s form. These confessions should be made in order to seek guidance on how to address them and act accordingly.
There are many devotees who may reveal everything to a Sant and confess their mistakes. However, when the Sant advises them to correct their ways, they may not follow the instructions. Some devotees confess with the expectation that the Sant will give them validation by saying, “It’s okay, what you are doing is acceptable given the current times, and there is no harm in it.” This would give them the approval to continue their behavior. But if the Sant instructs them to correct their actions and they refuse to make any changes, then they seek validation from another Sant under the guise of being honest. If there is no genuine intent to improve, such individuals cannot be considered innocent.
This shows that honesty is not just about confession but about the willingness to correct oneself when guided by a Sant.
In this passage, Maharaj asked a question: How can one identify a deceitful person who is clever at concealing their flaws and adept at projecting virtues they don’t actually possess? This is because most people have a natural tendency to deeply bury their weaknesses and flaws to prevent anyone from discovering them. They are extremely cautious and take great care to ensure that their faults remain hidden. If someone tries to expose these weaknesses, the person will become even more defensive and put up stronger barriers to conceal them. It is only when they are absolutely unable to hide them that they allow others to notice. Hence, Maharaj posed the question: How can such a person be recognized?
People often have a strong desire to hide their weaknesses. However, the contradiction is that these very weaknesses sometimes come to light due to carelessness. When someone drops their guard, their faults become visible in society, or these flaws may be revealed in private settings, such as among submissive followers or those who are blinded by misplaced reverence. If there are no such opportunities, these flaws remain concealed. Therefore, Maharaj advised that by spending an extended period of time with such a person, observing their daily life, behavior while eating and drinking, their actions when alone, and their interactions with others, one can detect their true nature. One should inquire from others how they behave in private, what they enjoy the most, and how they react to insults or challenges. Through such observation over time, the person’s hidden flaws can be uncovered. Otherwise, these flaws remain unknown.
Such individuals do not possess true dedication to Satsang. Their primary motive is self-interest. When their ego is hurt, they are consumed by anger, resentment, or sorrow. This is because they lack genuine devotion and cannot maintain self-control without surrendering. Moreover, they are not noble from within. As a result, their actions in such moments will consistently contradict the principles of Satsang. When this happens, one should recognize that this is the consequence of deceit and the reaction of their weaknesses being exposed.
Bhagwan’s Nishchay and Vartman…
If a person’s nishchay (faith) in Bhagwan is based on desires, then it becomes strong when those desires are fulfilled. However, if they are not fulfilled, the nishchay breaks. On the other hand, if one has nishchay driven by a selfless spirit (nishkam bhav), even then, doubts arise when one sees or hears of Bhagwan’s human-like actions. When Bhagwan suffers from an illness, shows fear, or behaves in ways that seem unworthy of Bhagwan, such as mingling with women, fleeing from enemies, or showing helplessness—these human actions cause doubts, even in those with nishkam bhav towards Satsang. They might question, “Is this truly Bhagwan?” or “Can Bhagwan act in such a way?” Such kutark (illogical thinking) arises. Even if one suppresses these doubts, if they continue to arise repeatedly until death, they will weaken the nishchay.
Similarly, in vartman dharma (observance of religious vows), if a devotee has attachments, such as to women, wealth, body, or food, and follows the Panch Vartman, but sees Bhagwan engaging in such behaviors, they might think, “If Bhagwan can do this, why can’t I?” If these thoughts arise and are not corrected, they can lead the person away from dharma. If the thoughts are corrected, they do not cause a fall.
Firm Foundation in Satsang
Who develops a firm foundation in Satsang, and who does not? Maharaj explains that only those with the ability to absorb the qualities of Santo (saints) like Dattatreya—who took virtues from everyone—will develop a firm foundation in Satsang. A person who does not have the nature of taking virtues from Santo will not be firmly rooted in Satsang, even if they remain in Satsang for a long time. Even if they possess nishchay, they will not form a strong foundation in Satsang without this essential quality.
Maharaj emphasizes that simply staying in Satsang is one thing, but developing a firm foundation in Satsang is something entirely different. One should not assume that spending a lot of time in Satsang automatically means that their foundation is strong. A person might live in Satsang but only learn how to take advantage of it for worldly gains or to fulfill their own ambitions, without understanding the essence of Satsang. Such people, even if they spend their entire lives in Satsang, fail to grasp its true value.
Just as a mother understands the true worth of her child because she has sacrificed for him, so too do Santo who have given themselves entirely for the nourishment of Satsang. Those who have the nature of absorbing the qualities of Santo develop a strong foundation in Satsang. On the other hand, a person who focuses on undermining the foundation of Satsang, instead of taking virtues from Santo, cannot develop a firm foundation themselves. In fact, their foundation may even be uprooted from Satsang.
The essence of the response is that one who protects and nurtures the foundation of Satsang and its principles, and dedicates their life to it, develops a firm foundation in Satsang by imbibing its virtues. However, if one does not imbibe those virtues, their foundation in Satsang will not be strong.
Sants, Shastras, and Personal Reflection…
Here, Maharaj explains that when all three elements—Sants, Shastras, and personal reflection—are combined, the Indriyas (senses) are conquered most effectively. One cannot fully conquer the senses through only one of these aspects. The Shastras may explain the methods, but common individuals often do not know how to incorporate them into their daily lives. That is why the Sants provide practical guidance, as they have internalized the Shastras in their lives and serve as leaders on this path.
Maharaj emphasizes that we must reflect deeply on how to implement the methods for conquering the senses, as instructed by the Sants, and use the Shastras to understand the greatness of both Bhagwan and the Sants. When these three—Sants, Shastras, and personal reflection—work together, the senses can be controlled effectively.
Maharaj further explains whether the Antahkaran (mind and intellect) is conquered by conquering the Indriyas or vice versa. He clarifies that when the Indriyas are conquered, the Antahkaran follows, but merely conquering the Antahkaran will not lead to full control of the Indriyas.
Maharaj says that once the Indriyas are conquered, and one firmly adheres to the Panch Vartman (five sacred vows), the Antahkaran becomes weary, realizing that desires cannot be fulfilled through the body, and thus, the mind also settles down. Therefore, the primary effort should be to conquer the external Indriyas. This can be achieved through renunciation, observing one’s Swadharma (righteous duties), austerities (Tap), and adhering to strict disciplines. This control of the external senses leads to victory over the mind. As Maharaj explained in Vachanamrut Gadhada Antya 11, observing Tap, renunciation (Vairagya), and strict rules are essential in subduing the Indriyas.
Maharaj reiterates that Niyam (discipline) is most important in conquering the Indriyas, followed by Tap. Austerities weaken the senses, preventing them from becoming unruly. Thirdly, Vairagya is essential since attachment (Raag) is the root cause of empowering the Indriyas and sustaining their vitality. Therefore, renunciation greatly aids in conquering the senses. Bhagwan’s commandments further protect one from the negative effects of unfavorable circumstances. Through the combined support of these practices, one can conquer the Indriyas.
Contemplation of Bhagwan’s greatness, Dhyan (meditation), and Atmanishtha (the knowledge of one’s true self) are the tools for conquering the Antahkaran. The external Indriyas become restrained and subdued, while the Antahkaran becomes easier to conquer when it remains constantly engaged in devotion and spiritual activities related to Bhagwan.