Asserted Topics:
The glory of the constant chintavan (remembrance) on the murti of Bhagwan.
Key Points:
- One should rise and offer sashtang dandvat pranam (prostration) to the person who meditates on the murti.
- Find a reason to be born in the midst of one who meditates on the murti.
- Who attains mukti (liberation) while still in the body?
Explanation:
Maharaj was seated in the satsang assembly when Sadguru Premanand Swami was singing devotional songs focused on meditating on Bhagwan’s form. He was singing the kirtan “Vandu Sahajānand Rasrūp Anupam Sārane re lol.” After the singing, Shreeji Maharaj spoke, “The kirtans were sung very well. While listening to this kirtan, a thought arose in my mind that we should rise and offer sashtang dandvat pranam to the sant who has such chintavan (remembrance) on Bhagwan’s murti. If someone, while absorbed in such remembrance, leaves their body, they will never have to enter another womb. Even if one continues to meditate on Bhagwan while alive, they have already attained parampad (the highest position). Such a soul becomes nirannamukta (completely liberated) like those in Shwetdweep.”
The scriptures state:
कुलं पवित्रं जननी कृतार्था वसुंधरा भाग्यवती च तेन।
विमुक्तिमार्गे सुखसिन्धु मग्नं लग्नं परे ब्रह्मणि यस्य चेतः॥
Kulaṁ pavitraṁ jananī kṛtārthā vasundharā bhāgyavatī cha tena |
Vimuktimārge sukhasindhu magnaṁ lagnaṁ pare brahmaṇi yasya chetaḥ ||
The one whose mind is immersed in the remembrance of Parabrahman purifies their entire lineage. If any sins have tainted the family, the birth of such a devotee cleanses it completely. The mother who gave birth to such a devotee also becomes krutarth (fulfilled), and even the land of their birth is considered fortunate and holy. Such is the glory of meditation on Bhagwan’s murti. Maharaj also says that we should rise and offer sashtang dandvat pranam to such a sant. If someone leaves their body while immersed in such chintavan, they will not have to re-enter the cycle of birth.
The desire to meditate on Bhagwan’s murti is a resolute one, allowing no other desires to take root. It is like a dominant force that destroys all other inclinations. Therefore, Maharaj states that if someone passes away with such a desire, they will not need to be reborn, and even while alive, they have attained parampad. A person’s true state of liberation is determined by the quality of their meditation, not by their bodily functions, which can be deceptive and influenced by ego and pretense. While bodily actions are tied to external appearances, meditation is free of deceit and hypocrisy, and it is not visible from the outside. Therefore, the first indication of liberation arises from thoughts and is tested through meditation.
Maharaj explains that bodily actions may happen naturally, but such chintavan is rare. One who experiences such meditation is truly krutarth. If, on the other hand, someone dies with their mind focused on anything other than Bhagwan, they will suffer for millions of years. Maharaj advises us to remain vigilant and use this rare opportunity to let go of all thoughts other than Bhagwan. If one cannot meditate on Bhagwan’s form, they should live among santo endowed with dharma (moral integrity), gnan (knowledge), vairagya (non-attachment), and bhakti (devotion). Such santo can guide us on this path or help us in our meditation through their grace. Maharaj Himself expresses a desire that after leaving this body, although there may be no reason to be reborn, He wishes to find a reason to take birth again and live among ekantik santo who engage in constant chintavan of Bhagwan.
Maharaj, being Parabrahman Himself, has no need for rebirth, but He speaks in this way to guide us. To live among such saints is a rare opportunity and a great blessing. Maharaj also says that worldly attachments, such as wife, children, and wealth, are easily available in any form of life, including animals, where one does not even need to make efforts for them. In fact, these attachments are more accessible in other forms of life than in human life. What is truly rare is the opportunity for chintavan of Bhagwan and the association of a brahmvetta sant (one who has realized Brahman). Out of billions of human beings, how many can Maharaj count who engage in constant remembrance of Bhagwan? Even in the Bhagavad Gita, it is said, “Manushyānām sahasreshu…”—among thousands, one is rare. And among those rare souls, one who meditates on Bhagwan without interruption is the foremost of all devotees.
The Bhagavatam says:
त्रिभुवन विभवे हेतवेयं कुंठ स्मृतिरजितात्म सुरादिभिर्विमृग्यात्।
न चलति भगवत्पदारविन्दाल् लवनिमिषार्धमपि स वैष्णवाग्र्यः॥
Tribhuvana vibhave hetaveyaṁ kuṁṭha smṛtir ajitātma surādibhir vimṛgyāt |
Na chalati bhagavat-pādāravindāl lavanimiṣārdham api sa vaiṣhṇavāgryaḥ ||
Even if offered the riches of the three worlds, the foremost Vaishnava will not waver even for a moment from their constant remembrance of Bhagwan’s feet. Maharaj says that whether one is a householder or a renunciate does not matter—what matters is how much one remembers Bhagwan. Age also holds no significance. The one who remembers Bhagwan the most is the greatest. For such a devotee, all the experiences of the panch vishay (the five senses) are connected to Bhagwan, and they find all other objects to be painful. Such a devotee is known as an ekantik bhakta (single-minded devotee).