Asserted Topics:
The reasons why a devotee who initially praises later engages in criticism.
Main Points:
- Disrespect for the body, Atmanishtha (firm belief that one is the soul), intense Vairagya (dispassion) towards the Panch Vishay (the five sensory objects), and lack of understanding of God’s greatness lead a person from praise to criticism.
- How can one recognize a lack of attachment to the Panch Vishay? One sustains the body with basic necessities and feels uneasy or dissatisfied when presented with luxurious sense objects.
Commentary:
This Vachanamrut discusses the shift from praise to criticism. Initially, Maharaj compassionately explains the powerful nature of Maya (the illusionary power of God), noting how someone who may seem virtuous when first entering Satsang (holy fellowship) or taking shelter in a Sant ashram may later turn entirely wicked. The individual experiences a complete transformation towards negativity.
Then, after granting permission to ask questions, Nityanand Swami posed a question. “Maharaj, one may start off well and, regardless of circumstances or environment, remain good and never harbor negative thoughts. What is the method for ensuring this? How does someone who once praised and was filled with devotion end up engaging in criticism? What influence works to cause such a reversal, leading them to criticize without even realizing it? Please provide a solution so this never happens.”
In response, Maharaj said, “One who has disrespect for their body, possesses strong Atmanishtha, is detached from the Panch Vishay, and has a firm conviction of God’s greatness will not be influenced by negativity, even in adverse conditions. Here, Maharaj identified four attributes that lead to a steady and noble mind. Of these, two key pairs were emphasized.”
The first pair is disrespect for the body and Atmanishtha. The second is detachment from sensory pleasures and firm conviction in God’s greatness. Maharaj elaborated on the reasons for disrespect for both the body and sensory pleasures, focusing the Vachanamrut discussion on these two points. Atmanishtha and firm conviction work behind the scenes, providing the strength to maintain the first two traits. Maharaj noted that a person who begins by offering praise can eventually end up criticizing. Initially, they may be humble and respectful, but later, they might be ready to sever the head of a Sadhu (holy man) with a sword.
Maharaj pointed out that the main factors that drive a wedge between a devotee and God or create friction in relationships with devotees are self-pride regarding the body and attachment to sensory pleasures. These two tendencies can damage one’s relationship with God and His devout Bhaktas (devotees), leading them from praise to criticism. The other two traits, while important, are indirect causes.
Disputes often arise from self-pride and the question of who has authority over sensory pleasures. However, a lack of Atmanishtha or firm conviction is not always the immediate cause. When one lacks Atmanishtha and firm conviction, and if that person is driven by pride or indulgence, the root of the conflict may disappear. Thus, the first two traits play a larger role in leading to negative thoughts, and Maharaj, along with the Sants, placed significant emphasis on them during the discussion.
Maharaj explained that those with Dehabhimaan (attachment to the body) — meaning they have pride in their physical form — are led by this pride to respect themselves and disrespect others. Additionally, if they have not completely detached from the Panch Vishay, when a Sant criticizes their attachment or challenges their pride, they may develop animosity, even towards a great Sant. Even if such a person has a firm conviction in God, if they are still attached to sensory pleasures and their attachment is criticized by a Sadhu like Muktanand Swami, they might go so far as to want to sever the Sadhu’s head.
This extreme is a result of an internal pride in oneself (Swadar) and attachment to the enjoyment of sensory pleasures, which are the primary reasons for severing relationships with God and His true devotees. These are the seeds of disconnection. Furthermore, they serve as causes for rebellion against the divine.
Thus, conflicts arise from self-pride and attachment to pleasures, not merely from a lack of Atmanishtha or firm conviction. If a person lacks Atmanishtha or firm conviction, but also lacks pride or indulgence, the root of the conflict is removed. For this reason, Maharaj and the Sants emphasized these two points as the more significant causes of negative thinking.
Maharaj states that those who are attached to their body, meaning they possess self-pride (Dehabhimaan), are driven by that pride either to respect themselves or to disrespect others. Additionally, if they lack deep Vairagya towards the Panch Vishay and when a Sant criticizes their attachment to sensory objects or challenges their pride, they may develop animosity towards even the greatest of Sants. If such individuals have not fully detached from the Panch Vishay, and if their attachment is criticized by a Sadhu like Muktanand Swami, they may go so far as to contemplate severing the Sadhu’s head. This is considered the peak of animosity.
In summary, self-pride (Swadar) and attachment to sensory pleasures are the primary causes that damage one’s relationship with God and His true devotees, leading to rebellion against divine authority.
Then, Nityanand Swami asked, “If someone has Dehabhimaan (attachment to the body) and attraction to sensory pleasures, yet continues to remain in Satsang (holy fellowship), how can this be understood?” Maharaj replied, “Such a person remains in Satsang as long as they have not faced any challenge. Both God and Sants (saints) are merciful and, for the welfare of the soul, they maintain a sense of urgency to help them. With their generosity and broad-mindedness, they tolerate the person’s Dehabhimaan and even their attachments. As long as these attachments are allowed to persist, the person remains in Satsang. However, when a great Sant or Bhagwan Himself confronts or obstructs one of these attachments, the person inevitably begins to develop a dislike for the Sant and harbors ill-will. Eventually, they will fall away from Satsang.”
Maharaj then gave the analogy of milk contaminated with a serpent’s saliva, explaining that a person who is attached to their body, harboring extreme self-pride in their heart, is bound to fall from grace after death due to their disdain for the Sant. A person who identifies as separate from the body and does not consider themselves happy through worldly pleasures will never develop disdain for a Sant. Such a person will not have conflicts with Sants and will not form any preconceptions about them. Thus, the root cause of all three — dislike for the Sant, conflicts with them, and prejudices against them — lies in self-pride (Swadarbhav).
Then, Nityanand Swami asked, “How can we recognize if someone has detached from the Panch Vishay (the five sensory objects)?” Maharaj responded, “One who has detached from sensory pleasures can be recognized when they are offered something exquisite to eat, they will eat it, but they will not enjoy it in the same way an ordinary person would. Instead, they feel unsettled. Similarly, when offered fine clothes, a soft bed, or honor and respect, they feel discomfort instead of joy. When we observe someone experiencing such reactions, we can conclude that they have detached from the Panch Vishay.”
Here, the experience of fine sensory pleasures is relative to the individual. What may be considered luxurious to a pauper may seem utterly inferior to a king. Thus, sensory pleasures can be divided into two categories. One category consists of what is necessary for the body to survive or basic needs that are naturally available to everyone. These are the everyday Panch Vishay. The second category includes those sensory pleasures that are not readily available and require special effort, often driven by indulgence, personal pride, or selfish desires rather than the necessity for survival. These are the sensory objects that the mind is particularly fond of, which Maharaj refers to as “fine pleasures.”
Now, how can one externally identify a person who has internally renounced sensory pleasures? Maharaj says, “Such a person is only interested in what is necessary for the body’s survival and has no interest in acquiring sensory objects for personal gain or through planned effort. If a person does not consider luxuries as a way to elevate their own status but instead feels uneasy about them, then it should be understood that they have no interest in the Panch Vishay (the five sensory objects). This person has understood the greatness of God and is only interested in Him.”
Sadguru Gunatitanand Swami says that even if such a person eats a lavish meal while sitting on a golden seat, they find no taste in it, because it is consumed only due to God’s will. On the other hand, if they sit in a corner and eat a handful of simple millet by their own will, it will seem flavorful because it is in harmony with their mind. Wearing clothes, sitting on cushions, or enjoying other luxuries—all these things, if obtained without special effort and naturally provided by their community, are considered normal. However, if someone goes out of their way to acquire such comforts, this indicates attachment to sensory pleasures. Often, people sitting on a platform preaching against sensory pleasures may vehemently criticize them in their words, but once they step down, they indulge in the Panch Vishay with double or quadruple the intensity. This cannot be called renunciation of the Panch Vishay. Many are skilled at criticizing and condemning others, but that is mere theatrics.
True disregard for sensory pleasures means not making any special effort or attempts to acquire them. Instead, one simply uses what is naturally available. Some even show disregard for the basic necessities of life. They believe that by merely criticizing or condemning sensory pleasures after having consumed them, they can claim to be truly detached. However, Maharaj explains something different here.
A question arises: if someone has internally renounced sensory pleasures, is it wrong for them to also disregard even the basic necessities for the body’s survival? If someone has truly renounced pleasures, what harm is there if they also reject the essentials? Maharaj says, “Such a person may partake in basic necessities, but they will not derive the same pleasure from them as they would from luxurious items; instead, they will feel unsettled by the luxuries. They are content with the simple things needed for the body’s survival.” How should we interpret this? It means that the more someone criticizes sensory pleasures, the more they consider themselves detached. However, this is often driven by a desire to control the minds of aspirants rather than genuinely helping them reach God through spiritual life. Maharaj and the scriptures do not endorse this approach. If one completely rejects the necessities of life, how will they sustain their body? And if the body itself becomes unmanageable, how will an aspirant develop the qualities of Vairagya (detachment) and devotion? Thus, the absence of excessive indulgence and respect for simple living is the true sign of detachment from sensory pleasures. The same applies to understanding one’s self-respect and lack thereof.
A person may not be satisfied with the same respect given to others. If they receive respect naturally due to their position in the ashram, caste, or status, they are not content. They consider it true respect only when it is given with special effort, setting them apart from the general community. Even when they are respected along with others, they still feel disrespected. This is because, internally, they lack self-disregard and, instead, harbor a great deal of self-respect. As a result, the natural respect they receive feels limited and insufficient. The feeling of pride or self-respect that arises from having achieved something great is different. In such cases, one often experiences even greater pride by giving respect to others. Maharaj’s concept of disregard for the body, or Swadar (self-respect), requires deep reflection. When a person feels discomfort or unease in excessive praise or respect, but is happy when someone assists or encourages them on their spiritual journey, it is praiseworthy. However, when society is forced to give respect to someone with a great deal of self-respect, it does not lead to any spiritual benefit for that person. On the other hand, a person who finds joy in whether they have received help or encouragement on the path to salvation through the respect given to them by others is acting appropriately. Disregarding or feeling uneasy about such respect is considered wrong. In reality, this subtle distinction is difficult for the mind to grasp.
Then, Muktanand Swami asked, “Maharaj, how can we develop such a renunciation of the Panch Vishay?” Maharaj responded, “The primary means to develop such detachment is through understanding the greatness of God. After that comes Atmanishtha (firm belief that one is the soul) and Vairagya (detachment). The greatness of God is infinite and has many dimensions. God is the source of all the power, wealth, happiness, intellect, accomplishments, virtues, and skills in the universe. If a person understands that God is the origin of these qualities and that His Sants (saints) are connected to Him, they will realize His greatness.”
Just as Uddhavji, despite being such a great devotee, lost all pride when he saw the deep love and relationship the Gopis had with God, a person who truly knows the greatness of God will never harbor pride in front of His devotees. Instead, they will become the servant of the servants of such devotees. They will tolerate even being struck five times by a Sant (holy person) and consider it their great fortune. Otherwise, due to past karma, they might have to endure insults from a wife, children, or other circumstances, where self-respect would be impossible to maintain. So, why should one hope for any such respect here? If one were to face obstacles in enjoying worldly pleasures due to past karma, then why should one desire the higher pleasures of the Panch Vishay in this life? If one thinks in this way, both self-disregard and disregard for worldly pleasures will naturally arise in their heart. Thus, the greater one’s understanding of God’s greatness, the stronger their foundation in Satsang will be. Conversely, the less they understand God’s greatness, the weaker their faith in Satsang.