Asserted Topics:
The Gyani devotee is an excellent devotee.
Key Points:
- A Gyāni devotee does not have any desires other than bhagwan.
- If arrogance is raised by Vairagya, Atmanishtha or Bhakti, then it is more detrimental than desires.
- By understanding real greatness, desire and ego are removed.
Explanation
In this Vachanāmrut, Shreeji Māharāj asked the following question: “Shri Krishna bhagwan describes four kinds of devotees in the Gita and identifies a Gyāni devotee to be the best. Each devotee has equal determination of bhagwan. Then how come a gyani devotee is special?” Santos started answering the question but could not. Then Shreeji Maharaj said: a gyani behaves like Brahma and knows the real greatness of bhagwan. Thus, he does have any desire other than the divine form of bhagwan. While other devotees have some desires other than bhagwan. Therefore, a gyani devotee is the best.
‘आर्तो जिज्ञासुः अर्थाथी ज्ञानी च भरतर्षभः’ the distressed (Aarta), the inquisitive (Jigyasu) and the desirer of wealth (Artharthi) are devotees of bhagwan but not equivalent to the gyani because those three have two types of devotion. One is a devotion of bhagwan, and secondly, personal defects and desires are also a devotion. Not only that but the devotion of bhagwan is a means for them and other devotions are a destination. Those devotees take bhagwan as a means to achieve their desires.
The Distressed (Aarta) means one who is suffering. For example, Gajendra. He is distressed and a devotee as well. He has a desire to get rid of pain but also to achieve bhagwan. However, the desire to get rid of pain is more dominant than achieving bhagwan. Contrarily, he tries to engage bhagwan to complete his prior desires. Thus, unknowingly, the importance of fulfilling desires is more than bhagwan. Therefore, they have first devotion to their desires and second to bhagwan.
Second type of devotee is The Desirer of Wealth (Artharthi) – which means one who wants wealth, position or similar objects of this world. For example, Dhruvji. He started devotion to achieve kingdom. Of course, it was a devotion to bhagwan but bhagwan was a means and kingdom was a destination for him. Therefore, he had two devotions.
Third devotee is The Inquisitive (Jigyasu) – one who has first desire to get knowledge and second desire to approach bhagwan.
Fourth devotee is Gyani – he has no other intention from the devotion of bhagwan. For example, Shukdevji. It is said in Bhagwat, “आत्मारामश्च मुनयो निर्ग्रन्थाप्युरुक्रमे । कुर्वन्त्यहैतुकीम् भक्तिमित्थं भूतगणो हरिः।।’ Why is Shukdevji doing devotion? He is not doing devotion to fulfil some purpose. His devotion is without reason, and spontaneous. It cannot be stopped.
The devotion to bhagwan of other three devotees slows down and also gets stopped when their prior devotion gets accomplished. While Shukdevji’s devotion does not slow down nor stops, it is for no reason. Maharaj calls it greatness inspired. While others’ devotion is inspired to fulfil desires, and thus, Gyani is the best. It is said in Geeta: ‘उदाराः सर्व एवैते ज्ञानीत्वात्मेव मे मतम् |’ Other devotees are good but Gyani is my soul. Maharaj says it is the biggest loss when one possesses desires even after identification of bhagwan. Actually, he didn’t recognize bhagwan properly. Thus, other objects are equal or prior to him than bhagwan. Therefore, it is the biggest loss.
Here, there is an order: the distressed, the desirer of wealth, and the inquisitive. Among these, the crave and intensity of the distressed devotee to get rid of pain is more than the desirer of wealth to get desired wealth. Similarly, the intensity of the desirer of wealth to get wealth is more than the inquisitive devotee to get knowledge. Thus there is an order of devotees as well. The increasing order of praised devotees: The distressed, the desirer of wealth, the inquisitive and Gyani. Among them, at the completion of desires, the desirer of wealth gets more interest than the distressed. The inquisitive gets even higher interest after getting knowledge. Thus, one by one after each step one gets closer to bhagwan. While Gyani has complete interest only in bhagwan. Therefore, for the other three devotees, the loss by desires other than bhagwan should be removed.
Also, Maharaj says that the opponent of desires is Vairagya (Dis-attachment to the world). It does not let desire to survive, however, the ego generated from vairagya is detrimental. This ego is detrimental, whether it is from vairagya, atmanishtha or devotion. Because when a devotee has some desires, he also has a pain; or when he looks at other desireless devotees, he gets upset from his deficiency and prays to bhagwan. And, bhagwan also removes the deficiency. However, the loss due to the ego generated from vairagya, one does not get aware of it easily. On the contrary, he only sees good quality of self and ego gets stronger; and he feels more hatred and triviality for poor devotees (devotees who are yet not free from mayik nature but they are trying to be free of it). Thus, there is no way to remove that loss. There is more possibility to remove previous loss (loss from desires) as compared to this one (from ego). This loss only has the possibility of increasing.
Secondly, one can talk about the faults of devotees with desires, but the one who is full of ego from vairagya can not be criticised. Thus, there is less possibility to remove it. Maharaj says when a mason digs a well, he gives signs of water if the stone is hollow. But, when it rustles (with ego) and sparks on cutting (of I am something and you are nothing), it is a sign of no water. One does not get good virtues like devotion. Thus, bhagwan only pleases and resides in the heart when one becomes egoless in front of devotees by being free from the ego of virtues and desires of the world.
Then, Muktanand swami asked: O Maharaj! How to avoid the ego generated from good virtues?
Then, Shreeji Maharaj said: the ego can be avoided when one knows the greatness of devotees, also bow down and serve to devotees, and keep the power of thought in heart. Maharaj says it doesn’t matter how good are virtues, if they bring ego then it only makes dehabhiman stronger not virtues. The murti (divine form) of bhagwan residing in the heart does not seem happy when ego enters in the heart. While it seems happy when one behaves egoless. It is said by Maharaj. In the virtues of an egoless devotee, there is immense force. On the other hand, virtues with ego seem higher in the world but there is no force in it. What is that force? Then, an egoless devotee has more power to subdue bhagwan.
Maharaj gave an example of space. Among five elements, space is the most powerful and is holding everything. Similarly, the virtues of an egoless devotee are powerful and holding everything, he can subdue bhagwan easily. Then, Muktanand swami again asked a question: we have done strong determination of our true-self from satsang which is beyond senses, conscience and prana, and conscious, subconscious and unconscious state, and physical, inner and causal body. Yet, why does a Jiva, who is happy in devotion of bhagwan, becomes miserable by thoughts after mixing with senses and conscience?
Then, Shreeji Maharaj said: some become siddha, some become omniscient, some become god, they all get these greatness by the upasana of bhagwan. Thus, without Upasana nothing gets accomplished. It is not possible to become a soulful (regaining true form) just by listening from saints and scriptures. One gets the discretion of soul and bhagwan as much as he has loyalty, dedication and heartily need of ishtdev (favoured or loved deity – Bhagwan), but not without it. Therefore, without the heartily need of bhagwan, no means is accomplished.
When that kind of heartily need or dedication comes? Either one has love like Gopis or understands the greatness of bhagwan that the root source of all great things is bhagwan. He is a Lakshmipati (Owner of wealth). Means, the centre of entire wealth. Lord of all wise servants, and centre or seed of creation. When one understands such a greatness and builds dedication-loyalty, he achieves detachment and good virtues; and such a devotee understands the super glory of the name of bhagwan. Therefore, a devotee must increase the force of gory by satsang which accomplishes all means.