Asserted Topics:
Characteristics of intense, blunted, and eradicated vasana, as well as the traits of deceitful and proud individuals.
Main Points:
- An individual with intense vasana cannot escape worldly objects, either by their own efforts or through the influence of others.
- An individual with blunted vasana succumbs to worldly objects depending on the place and time.
- An individual with eradicated vasana feels perpetual disinterest in worldly objects.
Commentary:
This Vachanamrut is focused on the eradication of vasana. At the beginning of the discourse, Maharaj asked the paramhansas about the characteristics of one whose vasana has not been blunted, meaning their desires remain sharp, and of one whose vasana has been eradicated.
Then, Maharaj gave the answer Himself, explaining that if a person’s vasana is intense and not yet blunted, their senses become attached to an object and cannot be withdrawn, even after conscious reflection. The internal thought process, whether self-arising or derived from scriptures or sant (saint), that advises withdrawal from the object, becomes completely disregarded. Such thoughts are obliterated, as if rubbed into the dust, signaling that vasana is still sharp. The more the person struggles to free themselves from their desires, the deeper they fall into them. Intense vasana creates strong memories of worldly objects, leading to a state where the individual is consumed by these objects in all three states of consciousness. Even if they outwardly show disdain for worldly pleasures, they cannot truly detach themselves internally, revealing the signs of intense vasana.
Maharaj then explained that if a person’s vasana is blunted, their senses might still be attracted to worldly objects, but they do not immediately become engrossed in them. If, by chance, their mind begins to fixate on a worldly object, they can quickly withdraw their attention, and they do not become attached again. Their senses do not generate a strong memory of worldly objects. However, occasionally, their thought stream may still resume, indicating that the flow of desire has not been fully cut off. When such mental and external desires fluctuate in this manner, it can be said that the vasana is blunted. Such a person still has lingering attachment (raag) in their mind, but the intensity of their senses has calmed down. On the other hand, an individual with intense vasana experiences strong urges towards worldly objects through their senses.
When Maharaj speaks of someone whose vasana has been completely eradicated, such a person, even in their jagrat (waking state), experiences worldly objects as if they are in sushupti (deep sleep). Whether the object is good or bad, they perceive both equally, and they remain unaffected by them, behaving as if they have transcended the attributes of maya. Here, the term “absence” in reference to jagrat and sushupti does not imply disdain, but rather a state where, despite the presence of worldly objects, they are perceived as if they are absent. In sushupti, it is impossible to disdain an object, and if someone is present during that state, their presence may feel like absence to the individual. Even if the person experiences worldly objects during their lifetime, they are forgotten as though they were experienced in a previous birth and now hold no significance. This complete forgetfulness of objects signifies the eradication of their vasana. Such a person’s inner consciousness does not allow worldly objects to enter as objects of desire. Whatever minimal interaction occurs with worldly objects is only for the maintenance of the body.
Maharaj gave an analogy: just as a stick keeps a pushy animal standing, but if the stick is lowered, it slumps back down, so too is the attitude of a person whose vasana (worldly desires) has been eradicated. Whether faced with good or bad objects, they view both equally, merely as necessities for bodily maintenance, and they can conduct themselves with the realization that they are brahmaswarup (divine in essence). It is vasana that drags a person back into bodily consciousness.
Then Gopalanand Swami asked, “What is the reason that even though vasana has been blunted, it does not get entirely eliminated?” Maharaj replied, “The four virtues—dharma (moral integrity), gnan (knowledge), vairagya (detachment), and bhakti (devotion)—when any of these is lacking, it results in the persistence of vasana. If these four virtues are perfected, vasana cannot remain in the devotee’s heart and will be completely eliminated.”
Next, Maharaj posed another question and provided the answer: “Among the countless means of spiritual progress, what is the grandest one? If devotion (bhakti) to God is accompanied by knowledge of His greatness (mahatmya), then all flaws are eradicated, and all virtues are acquired. This one method fulfills all four needs.”
Maharaj then asked, “A deceitful person who is intelligent may appear to be highly detached and may also claim to have understood God’s greatness. How can their deceit be recognized if they hide it well?”
Brahmanand Swami answered, “Their deceit can be recognized if they are found in the company of someone who harbors malice towards satsang (holy fellowship) and speaks ill of santo (saints) and God. They will feel a sense of kinship with such malicious individuals. Conversely, they will not be interested in associating with truly detached individuals. If someone harbors animosity towards God and His santo, and this deceitful person develops feelings of affection and camaraderie with them, it can be concluded that similar tendencies are buried within them. Birds of a feather flock together, as they say. If there is no such similarity, then even when urged by others, such a bond will not develop.”
Then Maharaj further questioned, “If the deceitful person is clever and avoids associating with such people, how can their deceit be recognized?” Brahmanand Swami responded, “It becomes evident in times of adversity or challenging circumstances.” Maharaj confirmed that this answer was correct. When the opportunity for deceit is unavailable, such as in dreams or when subconscious thoughts become apparent, the cunning nature of the deceitful person can be revealed. However, this recognition often takes a long time and cannot be conclusively determined in a short period.
Maharaj also asked, “What is the one fault that causes all of a person’s virtues to become vices?” Shripat Devanand Swami responded, “Malice towards a devotee of God (bhakta) turns all virtues into vices.” Maharaj accepted this answer but added, “There is another answer I had in mind: even greater than this is when a person worships God while believing Him to be formless (nirakar). This one fault turns all their virtues into vices.”
Shreeji Maharaj then asked another question: “What causes a person to develop disdain for a sant (saint), even when the sant is someone who wishes for their welfare, helps them in every way, and possesses all virtuous qualities? What factor is at work when this disdain arises?”
Maharaj Himself answered, “Disdain for a sant arises in a person who harbors pride (maan). Even if the sant has a hundred virtues and there is no apparent reason for disdain, a person filled with pride will find a hundred reasons to dislike him. The nature of a proud person is such that they only respect those who praise them. Even if that person is the leader of a group of scoundrels, the proud individual will perceive them as a repository of humility and wisdom, and will see virtues in every one of their actions, leading to intense fondness for them.
However, if someone does not praise them—whether or not they criticize or oppose them—the proud person will overlook all of that person’s virtues and focus solely on a single flaw. They will perceive that person as arrogant, rude, and lacking humility. Initially, they will harbor resentment in their mind and speech, and eventually, this resentment will manifest physically. Maharaj said, ‘Pride is not only found in intelligent people; it can be even more pronounced in simple-minded individuals. It is not limited to the wise alone; it can exist in the least discerning as well. Anyone who lacks a deep understanding of God and His sant can have pride. Pride only diminishes when one truly understands the greatness (mahatmya) of God and His sant. For example, Uddhavji was very wise and learned, but because he understood the greatness of God, he had no pride in himself when in the presence of the Gopis. Tulsidasji, too, was willing to make sandals out of his own skin for someone who even inadvertently uttered the name of Ram. When one understands such greatness, pride fades, but without that understanding, pride remains.'”
A question arises here: if a person has developed such intense disinterest in worldly objects that they even disdain the bare necessities for maintaining the body, is there any harm in that? Haven’t they already developed disregard? Maharaj responded, “A person may fulfill bodily needs and still find more joy in those simple necessities than in luxurious items, and this can be confusing. What does this mean? It simply reflects the individual’s mindset. They believe that the more they disdain objects, the more detached (vairagi) they appear. But such disinterest is not intended to guide a seeker (mumukshu) closer to God. Instead, it is driven by a desire to exert more control over the seeker. Neither the scriptures nor Maharaj advocate this attitude. If a person rejects the basic necessities for sustaining life, how will they live? If they disrupt the physical body, how will they cultivate qualities like vairagya (detachment) and bhakti (devotion)? Therefore, rejecting excessive material indulgence while respecting the simple needs for bodily sustenance is a sign of disinterest in worldly objects. One must understand the difference between self-respect and self-neglect.”
When a person receives respect equal to others, they are still not satisfied. The natural respect they receive due to their ashram (stage of life), varna (caste), or position is not enough for them. Only when they are honored in a special way, distinct from the general public, do they consider themselves truly respected. Even if they are treated with respect like everyone else, they feel disrespected. The reason for this is that, inwardly, they do not have self-disrespect; instead, they hold their own respect in high regard. Therefore, the respect they receive naturally seems very minimal and limited to them. There is a difference between a sense of pride in one’s great achievements and the natural respect for oneself. In the latter, one may even feel greater pride by honoring or facilitating respect for other devotees.
Maharaj’s statement about the disrespect of the body as equivalent to self-disrespect needs to be deeply contemplated. Excessive honor and respect can lead to frustration and confusion. One is pleased when someone aids them on the path of God or encourages their spiritual practice. Many times, society is forced to honor a person with self-respect, but they do not derive any spiritual benefit from this respect. On the other hand, a person who is satisfied only by receiving help or encouragement for their spiritual progress is rightly content. It is wrong for such a person to feel frustrated or disrespected by this. In reality, understanding this fine distinction is very difficult.
Muktanand Swami then asked, “Maharaj, how can disinterest in the panch vishay (five sense objects) be developed?” Maharaj replied, “The primary means of developing disinterest is through understanding the greatness (mahatmya) of God. After that comes atmanishtha (steadfastness in the realization of the self) and vairagya (detachment). God’s greatness is infinite and has many facets. He is the source of all power, wealth, happiness, intelligence, success, virtues, and arts in the universe. Knowing this and recognizing His sant (saint) as His representative, a person can become disinterested in the panch vishay.”
Just as Uddhavji, despite being so wise and accomplished, lost his pride when he saw the deep love and connection that the Gopis had with God, similarly, when one understands the greatness of God, how can they maintain pride before His devotees? Rather, they will become humble and serve as a servant of the servants. A true sant would not mind enduring any hardship or insult, as they consider it a great blessing. Otherwise, by the force of destiny, they would have to endure insults from even the most insignificant individuals. So why should one expect anything different here? If destiny compels a person to suffer the discomforts of worldly pleasures, why then harbor any desire for the high pleasures of the panch vishay here? Thinking in this way brings self-disrespect and disdain for sense objects into the heart. The greater the understanding of God’s greatness, the more solid one’s foundation in satsang (holy fellowship) becomes, and the more lacking this understanding, the weaker one’s faith in satsang.