Asserted Topics:
The likings and views of Maharaj.
Main Points:
- No affection for the Nirakar (formless) form.
- Worship (Upasana) Bhagwan with a master-servant relationship by uniting with Aksharbrahm.
- Devotion like that of the Gopis.
- Vairagya (detachment) like that of Jad Bharat.
- Atmanishtha (steadfastness in the realization of the soul) like Shukji.
- Maharaj prefers Dharmanishtha (steadfastness in righteousness) like Yudhisthir.
Commentary:
This Vachanamrut discusses Maharaj’s likings and views. Shreeji Maharaj spoke to the Santo, mentioning that previous preceptors had their individual preferences. Each of these preceptors, in their writings, have occasionally narrated various things, but ultimately, they emphasize their own preferences. Thus, one can understand their real views by reading their works. Similarly, from my discourses, all of you can discern my views and likings. Whichever way you perceive it, express it.
Then Maharaj said, “Let me tell you my views and likings. Listen. Even those who are great and capable, and for whom worldly objects do not hinder them, should still renounce the pleasures of the world to set an example for ordinary devotees. This kind of renunciation is what I prefer.”
Maharaj says, when Bhagwan Rushabhdev was in the world, even though He was Bhagwan, when He acquired Siddhis (superhuman powers), He renounced them to set an example for renunciates. This is mentioned in the Shrimad Bhagwat:
na kuryāt-karhicit-sakhyaṃ manasi hyanavasthite | yadvisraṃbhāc-cirāccīrṇaṃ ca-skanda tapa aiśvaram ||
na kuryāt-karhicit-sakhyaṃ manasi hyanavasthite | yadvisraṃbhāc-cirāccīrṇaṃ ca-skanda tapa aiśvaram ||
(Shrimad Bhagwat 5-6-3, 4)
Even a Yogi, whose mind is unstable, should never trust the mind. Due to such trust in his mind, Lord Shiva’s long-acquired austerity was destroyed when he was infatuated with Mohini. A Yogi who believes that his mind is beneficial and has no worries provides an entry point for the enemy of lust (Kaam), which then allows other inner enemies to enter easily. Just as an adulterous woman, when trusted by her husband, invites her lover and leads her husband to destruction, similarly, the mind leads the soul to the depths of hell. Therefore, one should never trust the mind, thinking, “My mind will not falter in the future.” Instead, one must always remain vigilant toward the mind. Such renunciation, Maharaj says, is what He prefers.
The purity of such thoughts in the heart is considered the most refined intention of a spiritual aspirant. When someone, trusting their mind, knowingly becomes trapped in the mire of sensory pleasures, it is because their Jeev is already that impure. A spiritual aspirant should think in this manner. Trusting the mind is the cause of downfall. The mind is filled with vices such as lust (Kaam) and others. The senses are constantly inclined towards enjoying worldly objects. Both of these are naturally inclined to lead one away from the path of liberation.
Additionally, Maharaj says, “I like Shwetdweep and Badrikashram more than any other place. I do not prefer other divine abodes like Vaikunth, even though they possess divine pleasures, because such pleasures do not encourage austerity. In fact, they obstruct divine austerities. Therefore, I prefer to go to Shwetdweep or Badrikashram and perform austerities without food or drink. I have no liking for enjoying the pleasures of divine abodes.” Sadguru Gunatitanand Swami has said that in Shwetdweep, Badrikashram, and Akshardham, the great Ekantik saints there do not value worldly objects. They do not have respect for them, and only the discourses of Bhagwan are esteemed; nothing else.
Furthermore, Akshardham is the best place for performing austerities and devotion. Swami has demonstrated this through Maharaj’s example. Maharaj says, “Even though the other abodes do not have worldly pleasures like this world, and they possess divine pleasures, I still do not have any liking for those divine pleasures. My preference is for renouncing pleasures.” Maharaj states, “I personally push them away.” This divine liking or principle of Maharaj quickly purifies and makes the mind of a spiritual aspirant detached. The aspirant’s mind should remain distant from worldly pleasures and indulgences out of fear. However, if one gets entangled in the manifest allure of worldly or divine pleasures, obstacles will inevitably arise on the path.
Furthermore, while explaining the distinctions between different incarnations, Maharaj says, “All incarnations are indeed of Narayan, but I like Rushabhdev the most. The scriptures mention that renunciates, saints, Siddhis, and liberated souls must follow his example. This is called ‘Loksangrah’ (acting for the welfare of the world) or ‘Lokshiksha’ (teaching through example).” Even in the Gita, great importance is given to Loksangrah. Once a person transcends the limitations of spiritual practice and reaches a stable state, their work is not finished. Even then, Loksangrah is necessary. Otherwise, they too may become subject to sin. This is especially evident in Rushabhdev Bhagwan.
Sadguru Gunatitanand Swami has also mentioned that Rushabhdev uplifted a hundred souls (by imparting divine teachings to His sons), and Kapilji uplifted just one mother. The present-day saints say, “We will uplift divine souls, but only Maharaj can uplift the demonic souls.” This is also a perspective of preference. The ability to uplift many souls is considered a distinguishing factor among incarnations. In this regard, Maharaj says, “I have a millionfold affection for Bhagwan Shree Krishna, because through whichever means, He uplifted countless souls.” Hence, He becomes the focal point of infinite affection. From this perspective, as devotees under Maharaj’s shelter, we too should have boundless affection for Him. Maharaj has uplifted innumerable souls and established numerous paths for the welfare of souls. When discussing incarnations, a recurring theme is that Maharaj’s preference strongly lies in the activity of uplifting souls. Maharaj takes great interest in saving as many souls as possible. Therefore, wherever such qualities and signs are observed, Maharaj is naturally drawn to them and finds them appealing. This is not only apparent in Maharaj’s teachings but throughout His entire life.
Maharaj even begins the Vachanamrut with the question, “What impression do you gain from our discourses and conduct? What do you think we like or dislike?” Along with this, He also emphasizes the importance of actions that lead to true success and those that do not. The single, continuous, and subtle standard in Maharaj’s decisions is this: to remain actively engaged in the upliftment of souls. This is the same activity that Maharaj encourages the Santo and devotees to pursue as well.
Maharaj judges any virtue, person, or incarnation based on whether they engage in the activity of uplifting souls. Without such an intention, nothing appeals to Maharaj. Who else could say, “We do not have any liking for the pleasures of even the divine abodes”? Maharaj prefers to reside in Badrikashram or Shwetdweep. There is no ambiguity in Maharaj’s decisions, and that is why He says, “Our faith is solely in the form of Narayan.” This is because the purest activity of salvation is only found in the form of Narayan, not in any other.
Maharaj, while clarifying about Upasana (worship), says, “In an immeasurable mass of divine light, Purushottam Narayan (Shreeji Maharaj) is seated on a divine throne, and countless Muktos worship Him on all sides.” This is the Upasana of Narayan. The Santo have also said that in Akshardham, the worship is only of the two lotus feet of Shreeji Maharaj. There is no worship of four feet or of the four-armed form (Chaturbhuj). Maharaj says, “I see a lot of light, but I do not have any liking for it. When the Murti (divine form) is not visible, I experience great distress. Therefore, I prefer the Upasana of the form of Narayan. I like devotion (Bhakti) like that of the Gopis—where all actions are performed for Him, and one feels such intense separation that even the soul cannot be sustained without Him.”
Maharaj explains, “When I see a lustful or greedy person, I think to myself, ‘If only I had such intense affection for Bhagwan!’ I am always yearning and internally hungry for such devotion; I never feel satisfied.”
Maharaj continues, “I feel a natural connection with those whose hearts are free from vices like lust (Kaam), and who live according to Dharm, being exclusive devotees of Bhagwan. If someone has these qualities, then I naturally enjoy their company. But if someone lives with me yet possesses such vices, I feel no interest in them; instead, I internally disregard them. Maharaj says, ‘Even more than Kaam, pride (Maan) and jealousy (Irsha) quickly and more severely distance one from Satsang. That is why I feel great sorrow for those possessed by these vices, as they are more disruptive and break relationships within Satsang.'”
In summary, Maharaj emphasizes, “We do not have affection for the Nirakar form. The worship we prefer is to become one with Akshar and worship the manifest Bhagwan with a master-servant relationship. The devotion we like is like that of the Gopis, with Vairagya (detachment) like Jad Bharat, Atmanishtha like Shukji, and Dharmanishtha like Yudhisthir. This is our liking, and it is our opinion that aspirants should strive to be like this.” This is Maharaj’s teaching.