Asserted Topics:
- Who is superior – an ascetic or a householder? This depends on the condition, as mentioned by Shreeji Maharaj in this Vachanāmrut .
- What is the appropriate meaning of “अंते या मतिः सा गतिः” “Ante ya matihi sa gatih” as it is mentioned in this Vachanāmrut ?
Key Points:
- Householders’ difficulties may help them progress on the path of God.
- Comforts in the ascetics’ life slow the progress on the path of God.
- One should try to change the course of thinking now instead of waiting for their last breath.
Explanation
In this Vachanāmrut, Shreeji Maharaj himself asks a question to saints that there are two devotees among them – one is a householder, and the other is a Tyāgi (ascetic) Both have an equal nishchay (firm conviction) in God, equal worldly desires also equal vairāgya (detachment). The difference with the āshram (mode of life) is that in the first instance, the devotee lives a householder life while the devotee leads an ascetic life in the second. One who is a householder lives within the command of God (through scripture), while an ascetic has decided to live as an ascetic which is his independent decision. Now, the question arises – who is superior of the two?
Muktānand Swami responds, “An ascetic is best.” Here Maharaj raises a question. “How is an ascetic superior and a householder inferior?”
In theory, Muktānand Swami has answered correctly in the view of the āshram. The scriptures have mentioned that Tyāg āshram is the last stage of life. Shreeji Maharaj has said in the Vach.G.L.29 that to reduce the intensity of one’s desires, after the first stage of life, one whose non-attachment is moderate should start as a householder. Then, they should enter the third stage of vānaprastha (secluded life). This is followed by a Sanyāsis (ascetic) in the last stage of life. It is said that an ascetic life is the last stage of one’s life and in society. A sanyāsi life is honourable, pious, and a rare opportunity. Therefore, according to the above statement from the scripture, ascetic life is superior to that of a householder. Hence, what Muktānand Swami said is correct, yet Maharaj’s perspective is different here.
Here, the purpose is not to diminish the value of the Tyāgāshram but to compare two devotees in special circumstances within their respective āshrams. Based on the discussed special circumstances and the convenience and adversity of each, the Householder Āshram is better than Tyāg Āshram. Which ashram is more suitable for destroying a person’s worldly desires with a weaker level of vairāgya? According to Maharaj, this happens in the Householder Āshram.
Here being a householder or an Ascetic are Mumukshu (seeking one’s own salvation). This is understood after contemplation because there are many desires that impact the life of a Householder and only after tough personal efforts can these desires be fulfilled. Whereas on the other side, an Ascetic does not have to put the same efforts as a Householder has to. By a simple wish, an Ascetic gets what they want. Devotees with great pride will happily provide whatever is requested or desired by their Guru’s. Therefore, the increase and decrease of desires is impacted in this situation.
Secondly, the changes for laziness and lethargy are more in an Ascetics’ life than in a householder’s life. Responsibilities quickly eliminate laziness and bring them back to reality. Is the Desire in householders’ life appropriate or inappropriate? And if appropriate, it does not mean that those desires will be fulfilled. This is because the closest relationships like family would restrict. In an Ascetic lifestyle, this is not quite the case. A householder is the recipient of knowledge. Ascetics’ role is to preach knowledge, which inhibits their ability to listen to others. Taking all these and many other facts into consideration, Shreeji Maharaj could justify why a Householder Āshram is the best. Furthermore, Maharaj says that when a Householder experiences profound misery or a sudden jolt of success, they think that they should not be captivated by it or disappointed too much by the pain they are going through. While the same thing provokes the worldly desires for an Ascetic. The reason is the points discussed earlier.
In the life of an Ascetic, the expectations for comfort are more because all the desires of ascetics are without much effort. However, householders also have desires, but they must pay the price to fulfil them. Thus, In Tyāg Āshram if an Ascetic forsakes the thoughts of worldly desires, comforts of the body and focuses on their own path then they could easily get rid of the obstacles that they are confronted with. We can derive this based on the discussions of Maharaj in Vachanāmrut.
If an Ascetic understands the key points of their Āshram like how a Householder values the key points they have to follow, then the Tyāg Āshram is also a much-esteemed place to be in. A Householder feels they are bound by the successes and failures experienced in their lifetimes. They feel that their relationship with the divine saints is like a Chintāmani (a wishing stone) and that the world around them is like that of a dream. If examined through this lens, it appears that the scriptures are saying that the Tyāg Āshram has no blemishes. Here Maharaj says that if the Householder thinks in this manner then they are the greatest and they should be. Bear in mind their supremacy is not because they are simply a Householder. Another thing Maharaj says is that developing a mindset like this is very difficult to do.
Then, Muktãnand Swami asked, “The Shrutis state:
अंते या मतिः सा गतिः
aṃte yā matiḥ sā gatiḥ
Whatever a person’s mental state is like at the time of his death, will also be the state of his soul after his death.
If a person’s mind is fixed on God at the time of death, he will attain a pleasant fate after death. Otherwise, he will not. This is the interpretation of the Vedic shlok. If this is so, then what is the significance of the devotion a person has performed throughout his life? Because the state of mind at the last movement of life is what once attains after life. Then Shreji Maharaj said that this is not the meaning of this verse. Therefore, that Vedic shlok should be interpreted as follows: The outcome at the time of death is determined by the present state of mind. If this is not so, then the devotion which one does throughout this life won’t have any meaning. So, Maharaj says that A person who has been graced with pratyaksha Bhagvãn (God in person), never falls from the path of salvation, regardless of whether or not he is conscious and aware of his physical body at the time of death. He is protected by God. Conversely, a person who has turned away from God, does not attain salvation when he leaves his physical body, even if he is conscious. Instead, he is sent to Yampuri (a place where sinful souls are punished) after death.
In this manner when one has realised God and has had the opportunity to engage in Satsaṅg (holy fellowship) with the Santos then in their minds, they will believe that they are going towards Salvation. If they feel this way, then they will attain salvation at the end as well. A person who has not realised God cannot engage in Satsaṅg with the Santos will feel that they are ignorant and will not attain salvation in the end. In this manner, whatever their state of mind is today is where they will end up tomorrow.
It would make us more clear If we understand this by classifying it into four points.
There is one person who leaves the body with their minds firmly entrenched in God. The second person does not have their minds immersed in God at their last moments; however, their whole life was in God’s service and following His commandments. So, will there be any difference in the attainment for first and second person? This is the motive of Muktānand Swami’s question. The answer is that both individuals will attain the same. Otherwise, the need for devotion during the lifetime will cease. That is the reason why God appears from time and time ago in Human Form to remind people. In this manner, Maharaj says that It is better to have a devotion-filled life instead a devotion-full death because the former will lead to Ultimate Salvation. Side by side there is a greater emphasis placed on how an entire life is lived versus what happens at the end.
So, the question arises, what is the Mahimā (greatness) of remembering God at one’s last breath? That is not wrong as well. This person will also benefit from this as well, but they will not get ultimate attention. For it life is important. Memory of God at last breath is also great; but in comparison to other good actions. Whereas in comparison of the former two the life full of devotion and living as per commandments of God is important. If one due to any reason or incident forgets or is unable to remember God in one’s last movements then God does not forget him and doesn’t stop one’s salvation from happening.
It is essential to address the vital contentious points to understand the two arguments better. We have seen the positive aspects but let us also discuss the negative aspects as well. The question arises is, mistakes which are made during the lifetime and mistakes made at the end of life, out of these two which is most harmful? While pondering upon this it is understood that, A person who made mistakes during their whole life and during the last moments if he turn towards God and pleased by God then all the mistakes are forgiven for God, but a life that has maintained a steadfast devoted life and makes mistake at the end of life will create a troublesome situation of a devotee, at least devotee would have delayed by one or two lives to meet God. Thus, in comparison to both, the mess which is created at the end of life is more harmful. Therefore, it is crucial to ensure that people remain vigilant even during the last moment. By paying attention to the four topics discussed above, one can understand the individual importance of leading a virtuous life and remembering God at their last moments because these two topics lead to Kalyān (salvation).At last in this Vachanāmrut, Maharaj says that those who are servants of God do not have to do anything more because other souls get salvation by their darshan; hence one should try to be a servant of God.
-Swaminarayan Chintan