Asserted Topics:
The favorable situations for a householder and a Tyagi.
Key Points:
- The beneficial situations for a Tyagi and a householder are different and not the same.
- Maharaj is pleased with those who serve with devotion and without jealousy.
Explanation:
In this Vachanamrut, Shreeji Maharaj says that in this world, the paths of a householder and a Tyagi (renunciate) are distinct. What is dignified for a householder appears disgraceful for a Tyagi, and what is dignified for a Tyagi appears disgraceful for a householder. Only the wise can understand this distinction, while others may not grasp it. Therefore, let me explain it further. For a householder, wealth, property, elephants, horses, cows, buffaloes, houses, mansions, a wife, children, heavy garments, and ornaments are all sources of dignity. However, the same things are faults for a Tyagi. For a Tyagi, living in the forest, remaining without clothes—except for a single loin cloth (kaupeen), wearing a cap on the head, shaving off the beard and mustache, wearing saffron clothes, and tolerating insults such as abuse or the throwing of dust is extremely dignified. Yet, these very dignified actions for a Tyagi become disgraceful for a householder.
According to Hindu culture, society is divided into four varna and four ashram. Even the system of varna exists entirely by the will of Paramatma (God). This means that the varna in which one is born is not in one’s control, as it is determined by previous karma and organized by Bhagwan. As Bhagwan says in the Gita: “Chaturvarnyam maya srishtam guna-karma-vibhagashah” (I created the four divisions based on qualities and duties). In this, there is no emphasis on personal preference. However, in the system of four ashram, which include Brahmacharya, Grihastha, Vanaprastha, and Sannyas (Tyagashram), the choice lies entirely with the individual. The divine arrangement of varna serves the welfare of society and collective well-being, whereas the selection of an ashram is based on an individual’s intense desire for spiritual upliftment. The arrangement of the ashram is centered on the idea and feeling of attaining salvation. Yet, both systems are designed with welfare in mind. The system of ashram is established to support one’s desire for liberation, which largely depends on how attached the heart is to worldly attachments.
Scriptures provide guidance on which ashram to choose based on one’s spiritual and worldly circumstances, but this does not always unfold as prescribed, leading to complications. The ultimate goal of all ashram is moksha (liberation), though the external conditions may differ. The external situation should support the heart’s desire for moksha. If we create opposing circumstances, achieving success becomes difficult. Hence, Maharaj says that both the householder and Tyagi have different external conditions that bring dignity to them. Though their goal is the same—reaching moksha and serving Maharaj— their situations are different. Maharaj explains that wealth, business, elephants and horses (or valuable cars), cows, buffaloes, fridges, air-conditioners, bungalows, wives, children, and a comfortable lifestyle are dignified for a householder. This aligns with what is said in the scriptures:
द्वाविमौ न विरज्येते विपरीतेन कर्मणा।
निरारम्भो गृहस्थश्च कार्यवान्चैव भिक्षुकः।।
Dvāvimau na virajyete viparītena karmaṇā।
Nirārambho gṛhasthaś ca kāryavān caiva bhikṣukaḥ।।
This verse means that a householder who lacks enterprise and a bhikshu (Tyagi) who engages in business are both out of place. The dignity of a Grihasthashrami (housholder) is not in intense spiritual practices but in appropriately supporting dependents. Thus, the householder is instructed to perform the five great sacrifices (panch yajna) and fulfill challenging responsibilities with pure intentions, which naturally fosters vairagya (detachment) in the heart. If the householder becomes lazy and stops working, he will fail in his responsibilities, and his desire for moksha will wither away. Therefore, it is essential for a householder to have a source of income suitable for his ashram, and when properly utilized, it becomes a source of dignity. Here, dignity means what is beneficial for the householder.
When a Tyagi adopts a different set of circumstances, it supports their path. Living in the forest, remaining without clothes—wearing just a single kaupeen—that is, living in discomfort, becomes beneficial to them and aids in removing worldly attachments from the heart. This is true if their intention is pure. Moreover, wearing a cap, shaving the beard and mustache, and adorning saffron robes are all opposed to ego and pride. A royal appearance fuels worldly desires in the heart and does not aid a sadhu in their spiritual practices; rather, it becomes an obstacle. The opposite of these circumstances is not beneficial to the path of moksha (liberation), instead, it becomes a hindrance. That is why Maharaj says that what is dignified for a Tyagi—meaning beneficial and helpful—becomes an obstacle for a householder. If a householder considers the dignity of a Tyagi as their own, they will fail to fulfill their duties. Similarly, if a Tyagi adopts the circumstances that assist a householder, it will create corruption within them and will not support their path.
Therefore, Maharaj specifically advises a Tyagi at the end, saying that those who have renounced the world should think about the ashram (stage of life) they have chosen. A wise person should think carefully, not mindlessly follow others like a fool by adopting their ways. This is what is considered an intelligent person. A wise person, even if reprimanded, will still appreciate the merit in the advice, whereas a fool gets confused when hearing advice that is beneficial for them. They enjoy hearing what aligns with their desires but cannot appreciate what is for their own good—that is foolishness. Very rarely do we find things that are both pleasing and beneficial—“hitaṁ manohāri cha durlabhaṁ vach”—but giving priority to what is beneficial is wisdom and discrimination. Submitting to one’s desires is foolishness and leads to downfall. Maharaj says, Mukund Brahmachari and Ratanji are never confused. Their wisdom and sense of what is beneficial remain constantly awake, which is why I enjoy being in their company.
Furthermore, Maharaj says that He is pleased with those who serve Him with faith. Without faith, He does not like the food that is offered, the clothes, or even the puja (worship). Maharaj is Purnakam (one who is fully content), and He is pleased by feelings of devotion, not by objects. He lacks nothing. Objects only serve as vessels for our faith and devotion, becoming mediums through which we express them. In this way, what we offer is often measured by the devotion it represents.Maharaj also says that if a person serves Him with faith, but then feels jealous when another devotee comes to serve Him, that displeases Him. All devotees should have the sentiment that Maharaj accepts their devotion. And if He accepts theirs first, they feel even more joy. For this reason, there is naturally a devotional competition. Without faith and competition, progress on the spiritual path does not come quickly. However, this competition should be filled with affection; if jealousy overtakes it, it harms the path to moksha. Therefore, Maharaj says that He is pleased with devotion that is performed with faith and without jealousy.