Asserted Topics:
Only the wisdom that aids in one’s spiritual progress is considered true wisdom, and one should love Bhagwan with a nirgun (without the influence of the three gunas) mindset.
Main Points:
- If someone possesses great wisdom but finds faults with Bhagwan or His devotees, that wisdom is considered useless for their spiritual progress.
- Even if someone has little wisdom but recognizes their own faults and the virtues of Bhagwan and His devotees, that wisdom becomes useful for their spiritual progress.
- One should detach the Indriyas (senses) and Antahkaran (inner faculties) from the jiva (soul) and love Bhagwan with a nirgun mindset.
Commentary:
In this Vachanamrut, Munibava asked Brahmanand Swami a question: “Even when one has received the grace of such Satsang (holy fellowship) and has been rid of other worldly defects, why do maan (ego) and jealousy still remain?” Maharaj gave the response, stating that such a person lacks true wisdom. This means that even though the individual has an appreciation for the Satsang, they are unable to reflect on the benefits for their own Atma-kalyan (spiritual well-being). Therefore, Maharaj said they lack wisdom. In reality, it’s not the absence of the element of wisdom, but rather, the inability to reflect on what is beneficial for their spiritual path. Maharaj explained that if someone seems to possess great wisdom but doesn’t recognize their own faults, then that wisdom is not helpful in their pursuit of liberation. However, if someone has little wisdom but is aware of their own faults and seeks ways to eliminate them, they are truly wise because their limited wisdom serves their purpose of liberation.
Here, Maharaj presented the result-oriented perspective, slightly de-emphasizing the literal aspect of intelligence. A person may indeed have considerable wisdom, but if it doesn’t result in their spiritual progress, that wisdom is essentially useless. As Maharaj states, even if a person has limited wisdom, if they can reflect enough to benefit their spiritual progress, they are truly wise. Only those who can reflect upon and overcome their own faults, while recognizing the virtues of Bhagwan’s devotees, are able to discard maan (ego) and jealousy, and succeed on the path of Atma-kalyan. Such individuals are considered wise, while others are deemed ignorant, as per the teachings of Maharaj and the scriptures.
When the kirtan “Sakhi āja mohan dīṭhā re śerīe āvatā re” was sung, Maharaj spoke again, saying, “This kirtan expresses a great deal of het (love). Love is a significant thing, and worshiping Bhagwan through love is certainly proper. However, after thinking about it carefully, I realized that love itself is Maya (illusion). Just as love is the essence of devotion, it is also the essence of Maya. When a man or woman interacts with another of the same gender—talking, looking at each other, or touching—it evokes a different kind of love. But when a man and a woman of different genders talk, look at each other, or touch, their minds become entirely captivated by one another, and their wisdom gets clouded in a way that does not happen in same-gender interactions. Therefore, Maharaj says, the very force that drives the world—the cycle of birth and death—and that binds the jiva (soul) to the cycle of worldly existence is Maya, and this takes the form of love, specifically vijātiya het (love between different genders).
Furthermore, Maharaj says that when the Panch Vishay (the five sensory pleasures—sound, touch, form, taste, and smell) are entirely detached from other objects and instead directed towards Bhagwan with the understanding that He is the source of ultimate bliss, then that is proper and is not considered Maya. In other words, the attraction between a man and a woman, which is vijātiya (between different genders), is purely Maya, but the sensory pleasure that follows in stages is also experienced by the jiva in connection with the Panch Vishay. This attraction results in love and leads to bondage. However, Bhagwan possesses forms, touch, etc., that are incomparable to anything else. Therefore, if love is directed towards Bhagwan in that way, it is appropriate and does not become highly detrimental.
Maharaj, upon reflecting, said: “Even then, I saw a flaw in this approach and thought, if we connect to Bhagwan through the Panch Vishay (five sensory pleasures), then although there are no sensory pleasures like Bhagwan’s form and other qualities anywhere in the universe, if the jiva (soul) happens to perceive something more attractive due to a delusion or the force of past desires, the mind will get attached to that and become infatuated with something else, leaving Bhagwan behind. Maharaj provided the example of Bhagwan’s queens, who were all apsaras in their previous lives. They had asked Brahma for a boon, requesting that Narayan become their husband, and Brahma instructed them to perform penance. They performed austerities, and Rishi Ashtavakra and Narad were pleased with their devotion and granted them the boon that Narayan would indeed become their husband. After much devotion across many births, they finally attained Shri Krishna Bhagwan. However, when they saw that Samb was more attractive than Bhagwan, they became infatuated with him. Therefore, love based on the Panch Vishay and the enjoyment of sensory pleasures through the Indriyas (senses) is not proper love for Bhagwan. So, how should one develop love for Bhagwan, and through which medium should love be expressed? Vijātiya (opposite-gender) love is extremely attractive, intense, and generates a deep attachment, but even though one may connect with Bhagwan through this love, the worldly influence of Maya does not get eradicated from the heart.”
Maharaj continued: “On the path of pleasure, thousands and millions have fallen, and only a rare few have attained Bhagwan. Many have faced ruin, while only a few have benefited (Vach.G.M.3). Even the most composed individuals on this path quickly lose their discernment. Therefore, even the path to Bhagwan can become enshrouded in Maya. Another way is to love Bhagwan through the medium of the Panch Vishay, where one finds pleasure in sensory experiences related to Bhagwan. Just like how Bhagwan’s wives performed intense austerities to attain Him, yet even they were susceptible to delusion. This love, arising from Vijātiya intellect or based on the Panch Vishay, can be referred to as a neutral or detached love. It is the kind of love that arises in proportion to the amount of pleasure experienced. However, both of these forms of love have a high likelihood of obstacles. Therefore, Maharaj says, I prefer Sajatīya (same-gender) love. Compared to Vijātiya and neutral love, Sajatīya love may be slower, but its roots are much deeper, and there are few, if any, obstacles.”
What is Sajatīya love? Maharaj explains that Sajatīya love means recognizing the jiva as distinct from the 24 elements and completely uprooting the tendencies toward the Panch Vishay within the jiva. When the jiva operates without the influence of the Indriyas, it becomes established in its true state, free from bodily attachment, and attains a form equal to Bhagwan. In this state, it develops nirgun love for Bhagwan, which is referred to as Sajatīya love for Bhagwan or love with the Swami-sevak relationship. Such love encounters no obstacles. Although it may be slow to grow, it steadily increases over time and ultimately reaches its full potential.
The ten Indriyas are dominated by Rajogun, the Antahkaran and its presiding deities by Sattvagun, and the Panch Vishay and five basic elements are influenced by Tamogun. By uprooting these three qualities and their influences from the jiva, one should cultivate love for Bhagwan. Just as Shukdev, Janak, Gopalanand Swami, and other saints, as well as devotees like Parvatbhai, loved Maharaj in this manner, one should do the same. The three bodies—Sthool, Sukshma, and Karan—and the three states of consciousness—Jagrat, Swapna, and Sushupti—are known as the Kshetra. By considering oneself distinct from these and recognizing oneself as the Kshetragna, one should engage in devotion to Bhagwan with firm discernment. This is called nirgun bhakti or Ekantik bhakti, and Bhagwan has described it as the highest form of devotion.
Thus, one must uproot all worldly inclinations and direct one’s love towards Bhagwan. Until these inclinations are fully uprooted, one must continue to use the Indriyas and the Antahkaran, but without trusting them, viewing them as enemies. Do not attribute any virtue to them, even if they appear helpful in devotion. For instance, if the senses, while assisting in devotion, start seeking pleasure in worldly objects like women, then they create obstacles. Just as a king keeps an enemy in chains to work for him but never releases him—because if released, the enemy would certainly take revenge—similarly, one must never trust the senses. They should be confined within the restraints of the Panch Vartman and employed in devotional service with the attitude that they are enemies. Maharaj says: This is our principle on how to love Bhagwan, and we prefer this method. By showing the superiority of Bhagwan’s pleasures over worldly pleasures, one can draw the senses back towards Bhagwan, and this is also very beneficial.
At that point, Swayamprakashanand Swami asked, “Maharaj, where should we contemplate all these thoughts? From what standpoint should we do so?” Maharaj replied, “These thoughts should be contemplated from the standpoint of one’s pure Atma-svarup (true self).”
First, one should consider oneself distinct from all worldly influences and then engage in this contemplation. If, due to the strong influence of the Indriyas and Antahkaran, you are unable to firmly establish yourself in the pure foundation, then with sincerity from the heart, you should pray to Antaryami Shriji Maharaj: ‘Oh Maharaj! You are the Antaryami (knower of all hearts). My pure intention is to attain You and to please You. You see this pure intention in my heart. However, this powerful group of senses prevents me from reaching close to You. But You are affectionate to Your devotees, an ocean of mercy. If my intention is truly pure, then please help me. I am Yours, not of this world. I seek to come closer to You. Therefore, O ocean of compassion, please protect me and show me the way.’ In this manner, one should continually offer heartfelt prayers and remain engaged in methods of developing love for Bhagwan.