Asserted Topics:
The Recognition of Nirgun Happiness
Key Points:
- Nirgun happiness is of an exceedingly superior kind.
- Nirgun happiness is experienced in the state of Samadhi or in a Gunatit (transcendent of attributes) state.
Explanation:
In this Vachanamrut, Maharaj poses a question to the assembly of muni (Santos). He inquires why the happiness related to God, which is Nirgun (beyond attributes), is not experienced in the same way as the three types of happiness—Tamasi, Rajasi, and Sattvik—which arise in the three states of consciousness.
Maharaj answers this by referring to the concept of Chidakash (the undiluted, pure consciousness pervading the universe) to explain the nature of divine happiness. The tools or means of happiness may be physical, yet happiness itself is a transcendental entity that cannot be perceived by ordinary senses. For this reason, it remains a subject of inner realization and an experience captured only by deep sentiment. Thus, it is challenging for everyone to grasp the true essence of this divine happiness. Just as every being in this vast world desires happiness, humans also actively pursue it, equipped with various strategies and plans. However, they often lack a clear understanding of true happiness. As a result, many wander in pursuit of wealth, believing it will bring happiness; yet, wealth often brings more distress than joy. Externally, people may appear content, but internally, they frequently remain sorrowful. Therefore, understanding the theme of this Vachanamrut is difficult, though not impossible.
To better comprehend Nirgun happiness, we first need to sequentially understand Tamasi, Rajasi, and Sattvik happiness. Bhagwan explains their distinctions in the Gita (18, 37-39):
यदग्रे चानुबन्धे च सुखं मोहना मात्मनः ।
निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ॥
Yad agre chānubandhe cha sukham mohanam-ātmanah,
Nidrālasyapramādottham tat tāmasam udāhṛtam.
That happiness which in the beginning and after is deeply delusive to the self, arising from sleep, indolence, and negligence, is declared to be Tamasi (born of darkness).
विषयेंद्रियसंयोगाद्यत्तदग्रेमृतोपमम्।
परिणामे विषमिव तत्सुखं राजसं स्मृतम्॥
Viṣayendriya-samyogāt yat tad agre’mṛtopamam,
Parināme viṣam iva tat sukham rājasam smṛtam.
That happiness which arises from the connection of the senses with their objects and appears nectar-like at first but ultimately results in poison, is considered Rajasi (born of passion).
यत्तदग्रे विषमिव परिणामेऽमृतोपमम्।
तत्त्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम्॥
Yat tad agre viṣam iva parināme’mṛtopamam,
Tat sukham sāttvikam proktam ātma-buddhi-prasāda-jam.
That happiness which appears as poison in the beginning but turns into nectar as it matures, born of self-realization and inner contentment, is declared Sattvik (born of goodness).
(Gita 18:39, 38, 37)
In Tamasi happiness, ignorance actively obscures the soul’s essential knowledge, both at the time of enjoyment and afterwards. Hence, it is termed Tamasi happiness. In Rajasi happiness, knowledge is sometimes obscured and sometimes alert, but ultimately results in an ignorance that veils the true self, thus earning it the title Rajasi happiness. Sattvik happiness, however, arises even amidst a lack of complete soul-awareness, gradually dissipating ignorance. Rajasi happiness may initially appear pleasurable but does not yield favorable results. Conversely, Sattvik happiness may be challenging at the start but ultimately brings about auspicious results.
In Tamasi happiness, the enjoyment darkens discernment, completely obliterating self-awareness. By contrast, Rajasi happiness partially obscures awareness, creating a partial sense of delusion. Sattvik happiness, however, calms the urges related to worldly objects and awakens clarity of understanding. Nirgun happiness transcends all, generating discernment and shattering attachment and delusion. Tamasi happiness is filled with quarrels and conflicts, ultimately disturbing the heart and fostering a beast-like intellect. In Rajasi happiness, excessive toil and the illusion of worldly prominence prevail, often resulting in extreme physical exertion. Sattvik happiness, in contrast, brings satisfaction and ultimately leads to a growing awareness of the self, drawing one closer to self-realization. Nirgun happiness, finally, is filled with contentment and a sense of complete fulfillment. Upon experiencing this happiness, one feels that their purpose in human life has been fully realized, leading to total self-awareness and freedom from all bondage.
For instance, any joy felt after inflicting harm on another, ruining someone’s critical task, or causing violence is an experience of Tamasi happiness.
The sense of joy after defeating a competitor, acquiring a desired sensory pleasure through significant effort, or indulging in desires is the essence of Rajasi happiness.
In contrast, the pleasure felt after successful spiritual practice, performing charity, or selflessly assisting others is an experience of Sattvik happiness.
Paramatma’s true recognition and the joy that arises from heartfelt surrender, meditation, and worship lead to the experience of Nirgun happiness.
Maharaj further explains in this Vachanamrut that a specific state is necessary to experience each type of happiness fully. For example, Tamasi happiness is often felt in the state of Sushupti (deep sleep), Rajasi happiness in the Swapna (dream) state, and Sattvik happiness in the Jagrat (wakeful) state. Similarly, the experience of Nirgun happiness requires either the state of Samadhi or a Gunatit (attribute-transcending) state. Without this, accurate perception of true happiness is impossible. One might attempt to infer its nature, but actual experience necessitates these particular states.
Each type of happiness can also be identified by its opposite experience, dukha (sorrow). In Tamasi happiness, sorrow is always close at hand, as in pleasures derived from violence. Rajasi happiness inevitably ends in sorrow. In Sattvik happiness, sorrow may be absent or present only in very slight amounts. Following Nirgun happiness, no sorrow in the world—no matter how intense—can disrupt the mind’s sense of peace. This is the true mark of a devotee who lives amidst the world yet experiences Nirgun happiness. Examples of such devotees include Prahlad, Mirabai, our own nand santos and devotees (santos and devotees during Bhagwan Swaminarayan), later Brahmanishth saints, and ultimately, our gurumaharaj Shri Dharmajivandasji Swami. This same concept is illustrated in the Gita:
यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः।
यस्मिन्स्थितो न दुःखेन गुरुणाऽपि विचाल्यते॥
Yam labdhvā cha-aparam lābham manyate nādhikam tataḥ,
Yasmin sthito na duḥkhena gurunā’pi vichālyate.
Having attained this state, one does not consider any other gain superior, and established in this state, one is not shaken even by severe sorrow.
(Gita 6.22)
Once someone has experienced Nirgun happiness, even the greatest affliction—such as a catastrophic upheaval—cannot shake their inner peace. This stability is the mark and impact of Nirgun happiness. Maharaj introduces each form of happiness—Tamasi, Rajasi, and Sattvik—to convey the experience of Nirgun happiness. He illustrates how this transcendent happiness is distinct from all others and stands as the highest form of joy.