Gadhadã I 14 · Vachanamrut · Swaminarayan Scriptures

Grahastha And Sant / Qualities Of A Dãs Of Bhagvãn

In the Samvat year 1876, on Mãgshar vad 2, [3rd December, 1819], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a decorated bedstead under the neem tree opposite the mandir of Shree Vãsudev- Nãrãyan, facing south, in Dãdã Khãchar’s darbãr in Gadhadã. He had tied a white pãgh around His head. He was also wearing a white khes, and had covered Himself with a chãdar. Also, tassels of yellow flowers decorated His pãgh. Bunches of yellow flowers had been placed above both of His ears, with roses decorating those bunches. He was wearing garlands of yellow flowers around His neck. With His right hand, He was playing with a white sevati flower. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him.

Shreeji Mahãrãj then asked the munis, “Suppose there are two bhaktas of Bhagvãn. One is a tyãgi, and has abandoned worldly life. Although he does not have intense vairãgya, he physically abides by the vartmãns thoroughly. However, he still has a slight desire for worldly life in his mind, but he overcomes this by a thought process. He also has firm nishchay in Bhagvãn. Such is the tyãgi. In contrast, there is another bhakta, a grahastha. He also has firm nishchay in Bhagvãn. Even though he has remained a grahastha by Bhagvãn’s ãgnã, he is disinterested in worldly life. He has the same intensity of worldly desires as the tyãgi. Of these two bhaktas of Bhagvãn, who is better?”

Muktãnand Swãmi replied, “The tyãgi bhakta is better.”

Then, Shreeji Mahãrãj said, “The tyãgi abandoned worldly of his own accord, out of frustration – so how can he be better? On the other hand, the grahastha has stayed at home because of Bhagvãn’s ãgnã – so how can he be inferior?”

Muktãnand Swãmi attempted to answer Shreeji Mahãrãj’s question in many ways, but was unable to give a satisfactory response. Then, he said, “Mahãrãj, please answer the question yourself.”

Then, Shreeji Mahãrãj said, “If a tyãgi who is weak-minded receives rich foods to eat, then desires for worldly life will be revived within his heart. Or, if he encounters many hardships, the desires for worldly life will be revived. Compared to such a tyãgi, a grahastha is much better, because whenever a grahastha encounters times of extreme hardship or even times of great pleasure, he is always cautious, just in case he becomes attached to these pleasures. With this awareness, he remains disinterested in worldly life. Therefore, a true tyãgi is a person who has no desires for worldly life after he has abandoned it.

“But keep in mind that a grahastha is much better than a tyãgi with worldly desires, only if he follows the dharma prescribed for grahasthas. The grahastha’s dharma is extremely difficult to follow because countless occasions of good and bad times are encountered. Despite this, a true grahastha’s mind does not waver from serving sant or from following his dharma. He also realises ‘The profound association of the sant that I have attained is like a magnificent chintãmani and a kalp-vruksh. My wealth, property, sons, and daughters, are merely like a dream. The deep association of the sant that I have attained is the only true benefit of life’. Moreover, he does not become disheartened amidst any type of hardship that may come his way. Such a grahastha is by far the better of the two. Therefore, of all things, becoming a bhakta of Bhagvãn is very difficult; and to attain the association of the bhaktas of Bhagvãn is very rare indeed.”

Having spoken in this way, Shreeji Mahãrãj then arranged for the singing of kirtans written by Muktãnand Swãmi.

Then, Muktãnand Swãmi asked, “The Shrutis state: ante yã matihi sã gatihi Whatever a person’s mental state is like at the time of his death, will also be the state of his jeev after his death. “If a person’s mind is fixed on Bhagvãn at the time of death, he will attain a pleasant fate after death. Otherwise, he will not. This is the interpretation of the Vedic shlok. If this is so, then what is the significance of the bhakti a person has performed throughout his life?”

Shreeji Mahãrãj explained, “A person who has been graced with pratyaksha Bhagvãn, never falls from the path of kalyãn, regardless of whether or not he is conscious and aware of his physical body at the time of death. He is protected by Bhagvãn.

“Conversely, a person who has turned away from Bhagvãn, does not attain kalyãn when he leaves his physical body, even if he is conscious. Instead, he is sent to Yampuri after death. There are many sinful butchers who die while still fully conscious and aware of their body. Will they attain kalyãn? Of course not. If a bhakta of Bhagvãn suffers an accidental death and does not remember Bhagvãn, he will still attain kalyãn.

“Therefore, that Vedic shlok should be interpreted as follows: ‘The outcome at the time of death is determined by the present state of mind’. Therefore, a bhakta who realises in his mind ‘My kalyãn is guaranteed’ will as a result certainly attain kalyãn after death. In comparison, a person who has not been graced with the company of a sant or the svarup of Bhagvãn, will feel in his mind ‘I am ignorant, and I will not attain kalyãn’. As a result, his state of mind will determine his fate after death.

“A person who is the dãs of Bhagvãn has nothing left to do. In fact, other jeevs attain kalyãn by his darshan, so what is surprising about him attaining kalyãn? But to develop servitude towards Bhagvãn is very difficult indeed. This is because a dãs of Bhagvãn has the following characteristics: he realises the physical body as asatya, and his own ãtmã as satya. He has no desires to indulge in objects that are intended for his master. Also, he never behaves against the wishes of his master. Such a person is called a true dãs of Bhagvãn. However, a dãs of Bhagvãn who behaves as the body, is a false bhakta.” || End of Vachanãmrut Gadhadã I || 14 || 14 ||