Asserted Topics:
Maintaining Akhand Smruti (constant remembrance of God).
Key Points:
- During times of adversity, Akhand Smruti helps protect Ekantik Dharma.
- Understanding the greatness of God enables one to sustain Akhand Smruti, which helps in maintaining complete adherence to Dharma.
Explanation:
In this Vachanamrut, Shreeji Maharaj poses a question: Suppose a devotee follows the Dharma (moral duties) prescribed by the scriptures and also engages in the worship of Bhagwan (God), but faces a situation where either Bhakti or Dharma must be sacrificed to preserve the other. What should be retained, and what should be abandoned in such a scenario? If circumstances, such as societal pressures or political dominance, prevent maintaining the rules of Dharma—for example, if untouchability is abolished but at the cost of losing one’s devotion—or if another dilemma arises, what should be done? In response, Brahmanand Swami answered that one should retain whatever pleases Bhagwan and give up the other.
Since Swami’s answer seemed incomplete, Maharaj further questioned: It is acceptable to act according to Bhagwan’s will when He is present in His human form. But what should one do when Bhagwan is not manifest before them in human form? When the santos couldn’t provide a satisfactory answer, Maharaj explained that in times of crisis, when one cannot adhere to either Dharma or Bhakti, the individual should engage in Akhand Chintvan (constant contemplation of God). By doing so, they will not stray from the path of Bhagwan. Maharaj has also mentioned this concept in Vach.G.L.13, emphasizing the importance of mental devotion in situations where physical adherence to Ekantik Dharma is challenged—such as when one is imprisoned by a king, making it impossible to outwardly follow Dharma.
Ekantik Dharma consists of two parts: the external form, expressed through actions, and the internal spirit, sustained by firm mental devotion. While external practices might be disrupted by adverse conditions, no external factor can shake the internal aspect of Ekantik Dharma. Therefore, those whose hearts are firmly established in Ekantik Dharma should cultivate Akhand Chintvan. If one’s life is preserved, their physical practice of Dharma can resume once favorable conditions return. Thus, during challenging times, Akhand Smruti is the only means to spiritual survival.
The foundation of Akhand Smruti lies in understanding the greatness of Paramatma (the Supreme Being). Without fully grasping this greatness, one cannot achieve constant remembrance of Bhagwan. Hence, understanding the greatness of Paramatma is the essential first step.
नाम्नोऽस्ति यावती शक्ति: पाप निर्दहने हरे: ।
तावत्कर्तुं न शक्नोति पातकं पातकी जन: ।।
Namno’sti yāvatī śaktiḥ pāpa nirdahane hareḥ |
Tāvat kartuṁ na śaknoti pātakaṁ pātakī janaḥ ||
Regardless of how many sins one has committed, if they utter even a single name of Bhagwan, all those sins will be burned to ashes.
नामकीर्तन माहात्म्यं हरेः पश्यत पुत्रकाः ।
अजामिलोऽपि येनैव मृत्यु पाशादमुच्यत ।।
Nāma-kīrtana māhātmyam hareḥ paśyata putrakāḥ |
Ajāmilo’pi yenaiva mṛtyu-pāśād amucyataḥ ||
Meaning:
“O children, witness the greatness of chanting the name of Bhagwan Hari. Even Ajamil, by the power of this alone, was liberated from the noose of death.”
Explanation:
This verse highlights the story of Ajamil from the Bhagavata Purana, who was saved from the clutches of death and attained liberation simply by chanting the name of Bhagwan, even unintentionally at the time of death. It underscores the supreme power of Bhagwan’s name.
अधिता: सकला वेदा: सांगोपाङ्गा: हि तेन तु ।
भगवन्नाम येनात्र जप्तं सर्वार्थ सिद्धिदं ।।
Adhitāḥ sakalā vedāḥ sāṅgopāṅgāḥ hi tena tu |
Bhagavannāma yenātra japtaṁ sarvārtha-siddhidaṁ ||
Meaning:
“He who has studied all the Vedas along with their sections and limbs, yet the chanting of Bhagwan’s name alone bestows fulfillment of all objectives.”
Explanation:
This verse emphasizes that even though a person might have mastered all Vedic scriptures, the simple act of chanting Bhagwan’s name can grant all accomplishments and is considered the ultimate spiritual practice.
ऋग्वेदोऽथ यजुर्वेदः सामवेदो ह्यथर्वणः ।
अधितास्तेन येनोक्तं हरिरित्यक्षरद्वयम् ।।
Ṛgvedo’tha yajurvedaḥ sāmavedaḥ hy atharvaṇaḥ |
Adhitāstena yenoktaṁ harirityakṣara-dvayam ||
Meaning:
“He who has studied the Rigveda, Yajurveda, Samaveda, and Atharvaveda, yet surpasses all by uttering the two syllables ‘Hari.'”
Explanation:
The two syllables “Hari” are said to hold greater power than the combined knowledge of the four Vedas, signifying the immense spiritual potency of chanting the name of Bhagwan.
विष्णोरेकैक नामापि सर्ववेदाधिकं मतम् ।
Viṣṇor ekaika-nāmāpi sarva-vedādhikaṁ matam |
(Padma Purana)
Meaning:
“Even a single name of Bhagwan Vishnu is considered superior to all the Vedas combined.”
Explanation:
This verse from the Padma Purana declares that chanting even one name of Bhagwan Vishnu holds more merit and power than the entirety of Vedic scriptures.
ते पुस् तपस्ते जुहुवु: सस्नुरार्या: ब्रह्मानुचुर्नाम गृणन्ति ये ते ।।
Te pus tapas te juhuvuḥ sasnur āryāḥ Brahmānucur nāma gṛṇanti ye te ||
(Kapila Gita)
Meaning:
“Those who have performed austerities, sacrifices, and purified themselves, the noble ones who chant the name of Bhagwan, are truly the followers of the Brahman.”
Explanation:
This verse from the Kapila Gita describes the greatness of those who perform penance, sacrifices, and purity rituals while chanting Bhagwan’s name. These individuals are recognized as true followers of spiritual knowledge.
मन्त्रतः तन्त्रतः छिद्रं देशकालार्हवस्तुतः ।
सर्वं करोति निश्च्छिद्रं नाम संकीर्तनं तव ।।
Mantrataḥ tantrataḥ chidraṁ deśa-kālārha-vastutaḥ |
Sarvaṁ karoti niśchidraṁ nāma-saṁkīrtanaṁ tava ||
Meaning:
“Any flaws in mantras or rituals due to time, place, or materials are all removed by the chanting of Your name.”
Explanation:
This verse emphasizes that even if there are mistakes or omissions in rituals or ceremonies, the act of chanting Bhagwan’s name rectifies all deficiencies and makes the practice complete.
यस्मृत्या च नामोक्त्या जपयज्ञक्रियादिषु ।
न्यूनसंपूर्णतां याति सद्यो वन्दे तमच्युतम् ।।
Yas-smṛtyā ca nāmoktyā japa-yajña-kriyādiṣu |
Nyūna-sampūrṇatāṁ yāti sadyo vande tam acyutam ||
(Skanda Purana)
Meaning:
“By remembering or uttering the name of Bhagwan, any deficiencies in japa, yajnas, or other rituals are instantly completed. I bow to that Achyuta (imperishable one).”
Explanation:
This verse from the Skanda Purana highlights the power of remembering or chanting Bhagwan’s name, which immediately perfects any ritual or spiritual practice that may otherwise be incomplete.
One who understands the greatness described in the aforementioned shlokas, and also the words regarding the relaxation of Dharma…
त्यक्त्वा स्वधर्मं चरणाम्बुजं हरेर्भजन्नपक्वोऽथ पतेत् ततो यदि ।
यत्र क्व वा अभद्रं अभूद् अमुष्य किं को वार्थ आप्तोऽभजतां स्वधर्मतः ।।
Tyaktvā svadharmaṁ caraṇāmbujaṁ hareḥ Bhajannapakvo’tha patet tato yadi |
Yatra kva vābhadraṁ abhūd amuṣya kiṁ Ko vārtha āpto’bhajatāṁ svadharmataḥ ||
Meaning:
“Even if one abandons their prescribed Dharma and worships the lotus feet of Bhagwan Hari, but due to spiritual immaturity falls from the path, what misfortune has befallen them? On the contrary, what benefit is gained by those who strictly follow their Dharma but do not engage in worship of Bhagwan?”
Explanation:
Even if one abandons their prescribed Dharma and worships Bhagwan but remains spiritually immature, does any harm befall them? No, it does not. On the other hand, if one follows their Dharma but does not worship Bhagwan, do they attain anything? No, they do not. Moreover, the Dharma of the Varna-Ashram system only results in worldly behavior and provides happiness in this life, but it does not lead to Moksha (liberation).
One might hear about such greatness and words encouraging the relaxation of Dharma, but how can one, after truly understanding, still falter from Dharma? Muktanand Swami attempted to answer this question, but it did not fully satisfy Maharaj. So, Maharaj answered that even if someone profoundly understands the greatness of Bhagwan, they must also resolve that their goal is to engage in constant remembrance (Akhand Chintavan) of Bhagwan and become an Ekantik Bhakta (single-minded devotee). They should recognize that if their mind gets distracted by kam (lust), krodha (anger), and other such vices, it will disrupt their constant remembrance. Knowing this, one should be extremely fearful of straying into immoral paths and should never indulge in adharma. If this understanding is in place, they can adhere to Dharma.
After realizing Bhagwan’s greatness, one should increase their effort to please Bhagwan. Only then can they truly grasp Bhagwan’s greatness. If someone uses the understanding of Bhagwan’s greatness as an excuse to justify or nurture their own weaknesses, that is not true mahimā. It’s merely a poor intention. The greatness they project is used to cover their weak intentions. The true greatness of Paramatma is not flawed, but the individual’s intention is impure and faulty.
That is why Maharaj has linked the discussion of greatness with the boundaries of Dharma. If someone uses the excuse of greatness to justify their sins, Maharaj has called them a person with kubuddhi (crooked intellect) in Vach.G.A.32. Those who understand Bhagwan’s greatness with the intent of achieving constant remembrance and Ekantikta (singleness of devotion), can digest this greatness without it causing any distortions. But if they lack this intent, then understanding greatness leads to distortions, encourages weak tendencies, and opens up more paths toward sin. Therefore, those who want to remain in Dharma after understanding Bhagwan’s greatness and wish to achieve liberation must set their goal as Maharaj has said, a supremely lofty one. Otherwise, those who commit sins under the excuse of greatness are called Bhagwan’s enemies, not His devotees. Such people tarnish His reputation and are destined for severe hell.
Maharaj further says that attaining constant remembrance is no small matter. If someone dies while constantly contemplating Bhagwan, they achieve an extraordinarily high state. At this point, Brahmanand Swami asked, “Despite knowing this, why are we unable to maintain Akhand Chintavan?” Maharaj replied, “First of all, to achieve constant remembrance, one needs unwavering shraddha (faith). That is, there must be physical and mental readiness to engage in constant contemplation at any cost. One must be fully prepared to endure the wear and tear on the body, senses, mind, nature, and so on. When there is no shraddha—meaning there is no readiness to endure all of this—it indicates a lack of true understanding of Bhagwan’s greatness.”
Due to a deficiency in nishchay (firm conviction) and an incomplete understanding of Bhagwan’s true identity, one cannot tolerate hardships or prepare for constant contemplation. If someone truly understands who Maharaj is, then the willingness to endure discomfort and the readiness for Akhand Chintavan come naturally. Then, no further encouragement is needed. The true greatness of Paramatma creates enmity with worldly pleasures, whereas a false understanding of greatness fosters attachment to them.
Maharaj says that Uddhavji was a true devotee and fully understood Bhagwan’s greatness. Therefore, he was never swayed by vishayas (sense objects). We, on the other hand, still perceive Bhagwan through our lens of worldly attachment. Even in the most divine, pure pastimes of Bhagwan, our limited vision projects desires onto them, and thus we become ensnared by vishayas. Truly, as the saying goes, “Brahmavid Brahmaiva Bhavati”—one who knows Bhagwan as Brahma becomes like Bhagwan. Bhagwan remains infinite and pure, and such knowledge of Him transforms His devotee as well.
Maharaj continues, comparing gold to other metals. Gold, unlike other metals, remains pure even when mixed with dirt and exposed to the earth. Other metals turn to dust, but gold never loses its value, brilliance, or purity. Fire, too, cannot burn gold, as it burns impurities but not pure substances. In fact, fire and acid only enhance gold’s value, weight, brilliance, and purity. Other metals, on the contrary, become weak and degrade. Similarly, Bhagwan’s form is supremely pure, unaffected by the material substances or the temptations of Maya. Realizing this, one comes to understand how incomparable Bhagwan is to other entities, such as sages, gods, and perfected beings (siddhas). Once a devotee grasps this purity of Bhagwan, they too become detached from Panch Vishayas (the five sense objects).
When one realizes Bhagwan’s unparalleled purity and boundless power, the allure of worldly objects becomes trivial. The world measures value through wealth, but that only applies to humans. How does the universe, on a grand scale, operate? It functions through Panch Vishayas. These worldly pleasures determine what is considered valuable or worthless. For most, more sense pleasures indicate something valuable, while fewer pleasures indicate something insignificant. However, when someone perceives the world through the understanding of Bhagwan’s bliss, worldly possessions, power, and pleasures lose their appeal.Once a devotee experiences the bliss of Bhagwan’s form and understands its worth, Maharaj says, whether they receive a kingdom or have to beg for alms, whether they encounter a young or old woman, or a child, everything appears the same to them. Such a person is not tempted like a moth flying toward a flame. Instead, they are attracted solely to Bhagwan. However, if this understanding is not achieved, then, as Maharaj says, even letting go of a torn kopin (loincloth) or a broken tumdi (a wooden vessel to drink water) becomes incredibly difficult. Therefore, without understanding the extraordinary greatness of Bhagwan’s form, constant contemplation (Akhand Chintavan) does not happen.