Asserted Topics:
Who can be called Jitendriya, and is it appropriate for a renunciant sant to remain on the path of Pravrutti (path of action) for the sake of Bhagwan and His devotees?
Key Points:
- Disgust for the five sensory objects within oneself is the reason behind becoming Jitendriya.
- Even a renunciant on the path of Nivrutti (path of inaction) remains engaged in Pravrutti for the sake of Bhagwan and His devotees. This itself is devotion, and such behavior makes him worthy of God’s grace.
Explanation:
In this Vachanamrut, Shreeji Maharaj asks a question: “The five cognitive senses and five conative senses are aware of their respective sensory objects. Both a man of knowledge and one of ignorance use their senses in the same way. However, the senses of the man of knowledge do not behave differently from those of the ignorant. Still, the man of knowledge is called Jitendriya (One Who has Control over His Senses). How can this be?”
In response, Muktanand Swami says, “It appears that one becomes Jitendriya when one attains Nirvikalp Samadhi (trance without self-consciousness).”
Maharaj raises a doubt: “Even a person with Nirvikalp Samadhi experiences the five sensory objects through the senses, just like anyone else. Thus, there is no difference in the reception of sensory objects for someone with Nirvikalp Samadhi and one without it. Also, when a person in Nirvikalp Samadhi is in trance, he remains unaffected. Likewise, a person without trance remains unaffected in a state of deep sleep. While awake, one’s senses perceive the objects of the five senses, but each object is inherently flawed, leading to both pleasure and pain, ignorance, and ultimately, disease.”
“The enjoyment of these objects brings suffering, fear, and torment associated with death. These objects are difficult to obtain, difficult to preserve, and when indulged in, they lead to affliction, fear, and an inevitable death. The outcome of sensory enjoyment is extremely distressing and leads to the suffering of rebirth. In this context, sensory indulgence does not differ between the restrained and the unrestrained. If this is so, why is there a distinction between the Jitendriya and the one who is not Jitendriya? Therefore, Nirvikalp Samadhi is not the main reason for being Jitendriya. What, then, is the principal reason?”
No one could answer.
Maharaj answers, saying that attachment and enmity arise from these sensory objects. They bring forth inauspiciousness, decay, and death. They are like a treasury of anxiety, sorrow, and disturbance. According to the Yogasutra, these objects are inherently flawed, creating suffering for the discerning. Knowing this through faith in scripture and the guidance of saints, one who realizes these defects and understands the auspicious qualities of Bhagwan’s murti (divine form) will develop a natural disgust toward these five sensory objects and begin to view them as adversaries. In such a person, affection for these objects will never arise. Understanding in this way, a person who feels deep distaste within for the five sensory objects attains the state of Jitendriya.
As Shreeji Maharaj clarifies, Nirvikalp Samadhi is not the cause of becoming Jitendriya. It is the aversion to sensory objects that leads to control over the senses. Therefore, even if one does not attain Nirvikalp Samadhi, hearing, reflecting, and meditating on the faults of sensory objects can lead to becoming Jitendriya and overcoming worldly desires. Without this, even if one attains the state of Nirvikalp Samadhi, one cannot become Jitendriya. Thus, rather than relying on attaining Nirvikalp Samadhi through Ashtanga Yog, it is far more beneficial to cultivate this firm aversion through hearing, reflecting, and meditating. The more one has a distaste and inner revulsion for sensory objects, the greater one’s state of Jitendriya. Conversely, the more respect and attachment one has for sensory objects, the less one attains control over the senses, even if one is capable of Nirvikalp Samadhi. What, then, needs to be said about others?
Shreeji Maharaj then asks another question: “There is a renunciant sant who strictly follows the path of Nivrutti. He is Atmanishtha (established in the realization of the Self), and remains entirely unattached. Nothing binds him. Then there is another renunciant sant, who, despite following the path of Nivrutti, remains active in serving Bhagwan and His devotees, and in performing various acts of service, which may arouse defects in his heart such as lust, anger, greed, pride, and attachment. For example, he might feel anger toward servants when a task is not done as desired, or greed in the presence of beautiful objects, or envy upon seeing others’ success, and so on. Does it befit such a renunciant to stay active in the path of Pravrutti? And how can he remain unaffected in these activities?”
Maharaj continues: “One might say that performing actions as per God’s will keeps one unaffected. But if a person drinks bhang (hemp) by God’s will, would he not still become intoxicated? Surely, he would.”Maharaj then resolves this question by explaining that it is fitting for such a renunciant to remain active in serving Bhagwan and His devotees. To remain unaffected, Maharaj suggests two key principles: firstly, to perform actions according to God’s command; and secondly, even if one encounters circumstances that may give rise to inner defects, to remain vigilant and avoid indulgence through negligence. To engage in activities related to Bhagwan and His devotees in this way is itself bhakti (devotion). This kind of selfless service is the reason for God’s grace and makes one worthy of His pleasure. Maharaj further explains that such a person who engages in Pravrutti in this manner is far superior to a renunciant who exclusively adheres to Atmanishtha. This is because, although he is on the path of Nivrutti, he remains engaged in service for the sake of Bhagwan and His devotees. Such a renunciant should perform these actions strictly according to God’s command, neither exceeding nor neglecting them, remaining vigilant against inner enemies while engaging in service. In this way, he will not be bound by his actions. Rather, in the view of the Gita, such service is called Nishkam Karmayoga (selfless action without desire for reward). It destroys previous bonds and becomes the reason for God’s full grace.