Asserted Topics:
The Greatness of Saints Who Subdue Mind and Senses
Key Points:
- A person whose intellect inclines toward Dharma (moral conduct) is not bound by any worldly object.
- Discard what Bhagwan dislikes and adhere to what He approves.
Explanation:
Bhagwan Swaminarayan discussed the qualities of saints who are worthy of being served as Bhagwan. What virtues must such saints possess? To what extent must they regulate their physical and mental behaviors?
A true saint subdues the distorted tendencies and actions of the senses and antahkaran (mind, intellect, ego, and chitt, the inner faculties) influenced by Maya. They act by controlling these impulses without being dominated by them. From the senses to the ego, intellect, chitt, and mind, all are oriented toward indulging in sensory objects. Such a saint suppresses these desires and never allows them to arise. They engage only in activities related to Bhagwan. Despite having the ability, they remain steadfast in the five sacred vows—Nishkam (free from desire), Nirlobh (free from greed), Niswad (indifferent to taste), Nisneh (free from attachment), and Nirman (free from ego). They see themselves as atma (soul) distinct from the body and the world and are firmly rooted in the upasana (worship) of Bhagwan in the Swami-Sevak (master-servant) relationship.
Such saints are not to be equated with ordinary humans or even with celestial beings. Even the devas (celestial beings) are subject to the influences of the senses and their objects. Sadguru Gunatitanand Swami emphasized that conflicts caused by sensory desires persist up to the level of Prakriti Purush (the primordial cosmic entities). Saints who overcome these are superior even to celestial beings.
The scriptures describe this as follows:
Kanak kanta sutrena veshtitam sakalam jagat.
Tasu teshu viraktosau dvibhujau Parameshwarah.
It explains that Bhagwan, who possesses two arms, transcends all attachments of wealth and worldly pleasures. Similarly, saints who surpass the influence of worldly desires are worthy of being revered as Bhagwan. Thus, those who seek ultimate liberation should serve such saints. Likewise, women should serve female devotees who embody such saintly qualities.
Atmanand Swami then asked Maharaj, “What are the characteristics of a person who, despite being separated from the holy fellowship and its established practices, is not bound by the five senses?”
Maharaj replied, “Such a person possesses intellect inclined toward Dharma. Their heart naturally gravitates toward righteous conduct without needing external motivation. They are inherently virtuous and believe in the inevitability of experiencing the fruits of their actions in the afterlife. This firm conviction and astikta (faith in the existence of God and karmic consequences) restrain them from engaging in sinful deeds. They recognize that they must bear the consequences of their actions, fostering a fear of wrongdoing and an inclination toward righteous behavior.”
Maharaj further explained, “A person with a sense of laj (shame) refrains from sinful acts, fearing societal disapproval. Even if they lack vairagya (detachment), shame prevents them from acting immorally and naturally inclines them toward virtuous conduct. It is said, ‘A shameless person is like a donkey.’ When shame diminishes, a person descends into animalistic tendencies, becoming indifferent to the morality of their actions. Therefore, shame, coupled with faith in scriptures and astikta, guards against sinful behavior and helps uphold righteous conduct, even when separated from the holy fellowship.”
Maharaj gave the examples of Mayaram Bhatt, Mulji Brahmachari, and Nishkulanand Swami to illustrate individuals who, despite circumstances, are never bound by sensory pleasures.
However, Maharaj cautioned against misconceptions. Some may assert, “The atma (soul) is unattached and untainted by sin, and Bhagwan’s greatness is so immense that a minor transgression will not matter.” This flawed understanding stems from a weak intent and serves as a significant obstacle to maintaining Dharma. Such people fail to uphold righteous conduct and fall deeper into sin and bondage. Even genuine knowledge of Bhagwan’s greatness, if misapplied, can weaken one’s adherence to Dharma.
To counter this, Maharaj emphasized that atma-nishtha (realization of the self) and recognition of Bhagwan’s greatness must be accompanied by a resolute desire to please Bhagwan. When one’s sole aim is to please Him, adherence to the five sacred vows and righteous conduct becomes firm and unwavering.
Maharaj also shared what displeases Him:
- Ego – Even if rooted in virtues or knowledge of Brahm, ego is detested.
- Deceit – Pretending to possess virtues like devotion or morality for appearance’s sake is unacceptable.
- Disingenuous Worship – Worshipping Bhagwan without acknowledging the Swami-Sevak relationship is disliked.
- Laxity in Vows – Neglecting the sacred vows is frowned upon.
- False Humility – Considering oneself insignificant in a manner that disregards Bhagwan’s relationship is viewed as disrespectful to Him.
Finally, Maharaj stated what He cherishes: A devotee who truly understands Bhagwan’s greatness, considers themselves Brahm (divine form), adheres to Dharma, and practices steadfast devotion. Yet, such a devotee must view even a less knowledgeable fellow devotee with firm faith in Bhagwan as superior and remain humble before them. This humility, combined with unwavering devotion and a desire to please Bhagwan, ensures their liberation and His pleasure.