Asserted Topics:
The ego’s destruction and unwavering love towards a Satpurush (true saint) serve as means of Atmadarshan (self-realization) and Paramatmadarshan (God-realization).
Key Points:
- Harming any of the four – Bhagwan (God), His Bhakta (devotee), a Brahmin, or a humble soul – leads to the destruction of the jiva (soul).
- If one cannot perceive the means for their own spiritual welfare, it should be known that the jiva is indeed lost.
- Despite knowing the shastra (scriptures) and Purana, some still perceive Bhagwan and His santo as ordinary beings, leading them to misunderstand their greatness.
- Developing an exclusive love for a Satpurush is itself a means to attain Atmadarshan and Paramatmadarshan.
Explanation:
This Vachanamrut speaks on the destruction of the jiva. Maharaj declares, “My natural is such that I greatly fear causing harm to any of these four: Bhagwan, His Bhakta, a Brahmin, or a poor person. I do not fear anyone else. If anyone harms one of these four, it leads to the destruction of their jiva.”
Hearing this, Muktanand Swami asked, “But Maharaj, the jiva is indestructible; how, then, can it be destroyed?” Maharaj explained, “When the jiva assumes an inanimate body, like that of a mountain or rock, it will not attain ultimate liberation. This is what I mean by the destruction of the jiva.”
Here, Maharaj stresses His caution toward these four. First, Bhagwan, who compassionately incarnates on earth to guide all beings. Second, His Bhakta – those who have dedicated everything to serve Bhagwan or to further His mission. Harming such a devotee can lead to the jiva‘s destruction, for these Bhakta are not ordinary beings like the jiva within the worldly masses.
Third, the Brahmin is one who lives to uphold the satshastra (holy scriptures) and preserve sacred culture. This does not mean that Maharaj holds bias toward any caste. Rather, He speaks of a Brahmin who has sacrificed personal desires and comforts to protect Hindu sanskriti (Hindu culture) and its spiritual teachings, contributing to the path of liberation for others.
Fourth, garib (a humble soul), is not defined here by material lack but by their forgiving nature, even toward those who have wronged them. True humility is like that of King Yudhishthir, ruler of the world, yet humble in spirit; or King Ambarish, who held no resentment toward Durvasa Rishi, despite being wronged. Maharaj cautions that harming such a garib can lead to the jiva‘s destruction. What is this “destruction of the jiva”? Maharaj explains that it is the inability to recognize the path of liberation; no matter the favorable conditions present, one does not perceive the way to salvation.
In essence, the jiva cannot truly be destroyed. As stated in Vach.G.M.46: “Dying in the body is not death. I say true death is when one falls from the Ekantik Dharma (the path of single-minded devotion). This happens when one’s heart lacks true love for Bhagwan or His Sant. That should be regarded as the soul’s death.” Therefore, failing to recognize the way to one’s own liberation is considered the destruction of the jiva. Maharaj affirms that harming these four is typically a result of pride, envy, or jealousy. He also mentions that the worship of such egoistic persons is regarded as demonic.
Following this discourse, Maharaj instructed everyone to memorize two devotional compositions: ‘māra harajī śu heta na dīse re tene ghera śīda jaīe’ (Why should we go to the home of one who has no love for our beloved God?) and ‘mārā vahālājī śu vahālapa dīse re teno sanga śīda tajīe’ (Why should we leave the company of one who is filled with love for our beloved God?).
Then, Gopalanand Swami asked, “In this world, many learned pandit study the shastra (scriptures) and Purana, yet they fail to understand the true greatness of Bhagwan and His Sant. Why is that?” In response, Maharaj explained, “Such people have not taken refuge in Bhagwan, and therefore, their inner enemies—such as kama (desire), krodha (anger), lobha (greed), mada (pride), moha (delusion), and matsara (jealousy)—overpower them and never allow them to lift their heads in resistance. These inner enemies reside within them, and this causes them to project their worldly limitations onto Bhagwan and the nirdoṣa (pure / flawless) Sant. Believing that Bhagwan and His Sant have not subdued these inner enemies, they fail to understand their greatness.”
Maharaj continued, “Such individuals study the Vedas, Vedanta, Nyaya (logic), tarka (reasoning), shastra, and Purana, but only for the sake of livelihood or to enhance their reputation and pride. They do not study for the ultimate purpose of liberation—the fourth purushartha (life goal), which is moksha. Instead, they focus on worldly gains, indulgence, or fame, leading to the domination of their souls by inner enemies. Additionally, they assume that Bhagwan is like themselves in His inner state, and as a result, they cannot comprehend the divine greatness of Bhagwan. This is why they fail to recognize His glory.”
Following this, Maharaj posed a question on the same topic to Dinanath Bhatt and the muni mandal (assembly of santos): “Saintly persons who have become brahmarupa (one with Brahm) and are beyond the three types of bodies and three states of consciousness—ordinary beings cannot understand their behavior. Hence, they cannot realize the greatness of such saints, nor can they attain that elevated state without realizing this greatness. This creates an apparent paradox: how can this be resolved?” Though each in the assembly attempted to answer, none could provide a satisfactory reply.Then Maharaj explained, “When one develops deep love for a Sant who is in direct association with Paramatma (the Supreme) on this earth, then that person never perceives faults in that Sant. Indeed, it is natural for a person to remain blind to the faults of those they deeply love, and they readily accept their words as true. This tendency applies both in the worldly path and in the path of salvation. Therefore, unwavering love for a Satpurush (true saint) is the ultimate remedy for this paradox and the essential means to Atmadarshan (self-realization). It is also the only means to understand the greatness of a Satpurush, as well as the only path to experience direct realization of Paramatma.”