| Mukundanandji is here considered as an ideal Naishtik Brahmchari.
But what exactly is a Naishtik Brahmchari? Shatanand explains: Naishtikaha
Nistamantam Nayantiti Naishtika: ‘One who to all ends and purposes
follows Nishta (faith and devotion in God)’. Furthermore a Naishtik
Brahmchari is he who studies and obeys the Vedas, performs Tapas (austerities)
and who seeks the supreme knowledge. A Naishtik Brahmchari also teaches such
supreme knowledge to others.
A Brahmchari is one who observes the Vrata of Brahmcharya, which
is loosely defined as the vow of celibacy. There are four ‘Ashrams’
in life that everybody passes through. The first is ‘Brahmcharyashram’
where they are encouraged to study the various Shastras as well as the arts,
sciences and philosophies. During this time, they are to stay strict celibates,
refraining from all contact with the opposite sex.
The second is ‘Grihastashram’ where they are married and are encouraged
to live an independent, pious family life. This Ashram inspires one to work
for a living and the raising of progeny to live righteous lives.
The third is ‘Vanprastashram’ where they retire from their work,
transfer their responsibility to their children and prepare for the next and
final ashram of absolute renunciation.
The final Ashram is ‘Sanyasashram’ where they are to renounce
all worldly comforts and ties, and are to lead a life of self-absorption performing
severe austerities in order to attain the Lord. This Ashram involves leaving
the home and taking up residence in the jungle to be totally free from external
influences.
Therefore a Brahmchari is a person of the first Ashram of life. This Ashram,
being the first, is integral to the development of a person and so strict
celibacy is encouraged as even the sight of a woman can have detrimental effects
on man. This can leave him susceptible to the weakening of his Brahmcharya
Vrata.
The opposite sex can have adverse effects on a person leaving them deluded and
without focus. It can drive a person to bewilderment causing the person to
do unrighteous things and forget his true purpose in life.
Mahabharat’s
Mokshadharma commands for all people
(not just Brahmcharis): ‘Man should not listen to religious discourses given
by women. Indeed, he should not even repeatedly look at another woman for
no apparent reason’. Thus refraining from all contact with women (a person
of opposite sex) will keep a person focused and so earn him a place at the
Lord’s heart.
Uddhavji explains that Bhakti (devotion) is an important
factor for renunciation (and so refraining from contact with the opposite
sex): ‘Incompetent men find renunciation difficult but a man who observes
Bhakti is able to follow the path of renunciation with ease’.
God has explained: ‘Bhakti is the best and easiest means
to attain me and so it is the first path followed by them. I reside within
the hearts of such people where I destroy the evil enemies such as lust, anger,
avarice and delusion. I protect such Bhaktas unreservedly; therefore they
should fear nothing’.
God has said, Na Vikiyante Mayi Badhsauhrudaha
- ‘Those who have deep love for me never face downfall or misery’. Thus these
Naishtik Brahmcharis, who have developed love for God, and who are attached
to the Lord alone, have nothing to fear as they are forever protected by God.
Therefore Gods and Rishis alike fame the Naishtik Vrata.
Such a Naishtik Brahmchari or Brahmin Celibate was Shree Mukundanand Brahmchari
who was more formally known as Mulji Brahmchari. From an early age
his wish was to observe absolute celibacy and worship God. His service to
Shree Sahajanand is impeccable and his devotion for God is unreserved.
The second half of this Shloka is devoted to Shree Mayaram Bhatt - famed
as an ideal Grihasta (householder) by Shree Hari. At the time of Lord Swaminarayan’s
stay upon this Earth there were many great householders who were extremely
spiritually developed - so why glorify Mayaram Bhatt?
Mayaram, a Saurastra Brahmin, was a dedicated servant of the Lord who served
this Satsang quite remarkably, often at the sacrifice of his family duties.
He was forever working to fulfil the Lord’s mission, giving both his mind
and body fully. He aided greatly during the openings of temples.
It is important to give a fuller definition of a Grihasta here. A Grihasta is
a married individual who lives a pious and righteous life by observing the
laws of Dharma. As a Grihasta, he must realise his responsibility as a householder,
provider, family member, community member as well as a devotee of God. He
must lead a proper life, providing for his family. He should be versed in
how to lead such a life in accordance with Shastric laws, which endorses Dharma
and Bhakti as an integral part of Grihastashram.
Manu says, ‘A Grihasta who is void of Dharma and Bhakti
can never find peace of mind even though he may be wealthy etc.’ Thus Grihastashram
is not just about making money, raising a family and being successful in work;
it is more about fusing the elements of Dharma and Bhakti in everyday working
life.
Shatanand explains a little about the differences of Dharma at this point. He
explains that Prayaschit or intonement of sins prescribed for Grihastas
should be adopted and enforced two-fold by Brahmcharis, three-fold by Vanprastas
and four-fold by Sanyasis. Therefore Grihastas are fortunate to derive only
minimal sin and so are required to perform minimal Prayaschit.
Vishnu Smruti further explains, ‘Brahmins should perform the full
Prayaschit for sins. Kshatriyas should perform three-quarters of a Brahmin’s
Prayaschit, Vaishyas a half and Shudras should perform only a quarter’. Thus
there are differences in sins derived for different class and caste members
that should be considered by individuals.
Grihastas, especially those who have newly entering this class should study
the Grihasta Dharmas. They will aid them to live a fuller, more constructive
and peaceful life. Those who do not have this knowledge are blind to the supreme
cause and they struggle through life lost, unsuccessful and cursed. |
