11.1 In the Samvat year 1878, on Shrãvan vad 5 [18th August 1821], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a decorated bedstead under the neem tree in front of the mandir of Shree Vãsudev-Nãrãyan in Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him.
11.2 Then, Shreeji Mahãrãj said, “After listening to all the shãstras, some people believe that they only deal with dharma, arth, and kãm. Thinking this, they themselves also perform religious karmas, such as yagnas and vrats, only for the attainment of dharma, arth, and kãm. As a result, they enjoy the rewards of these karmas in Dev-Lok, Brahm-Lok, or Mrutyu-Lok. Then, they return to the cycle of births and deaths. Therefore, the religious karmas that a person performs while holding a desire for dharma, arth, and kãm, all become sãttvik, rãjasi, and tãmasi; and the rewards of those karmas are enjoyed while staying in the loks of Svarg, Mrutyu-Lok, and Pãtãl. However, they do not attain the gunãtit dhãm of Bhagvãn. As long as a person does not attain kalyãn, the miseries of births, deaths, and Narak do not diminish.
11.3 “So, if a person abandons the desire for the rewards related to dharma, arth, and kãm, and if he performs religious karmas only to please Bhagvãn, then those religious karmas become a form of bhakti and aid in the attainment of kalyãn. This is described in the following shlok:
“The essence of this shlok is as I have described earlier.
11.4 “However, this fact is actually very complex, and if it is not fully understood, then on seeing a bhakta of Bhagvãn behaving in the same way as all ignorant people do, a person would perceive avgun in him. As a result, the person who perceives the avgun would be sent to Narak.
11.5 “But, there is a vast difference between the actions of a bhakta of Bhagvãn and the actions of a vimukh. How? Well, all actions of a vimukh are for pampering his indriyas, whereas all actions of a bhakta of Bhagvãn are solely for serving Bhagvãn and His bhaktas. As a result, the bhakta’s actions are a form of bhakti.
11.6 “Moreover, bhakti is like gnãn in the sense that both are a form of non-karma. Therefore, all of a bhakta’s actions are in a form of karmas that do not cause attachment. This is described in a shlok in the Bhagvad Geetã:
karmanya-karma yaha pashyed-akarmani cha karma yaha
sa buddhimãn-manushyeshu sa yuktaha krutsna-karma-krut
“The meaning of this shlok is as follows: If a person sees non-karma (gnãn) in the karmas performed by the bhaktas of Bhagvãn for the purpose of pleasing Bhagvãn, and he sees a vimukh who has adopted the path of nivrutti as living by non-karmas, then such a person is said to possess gnãn and is the most intelligent amongst all people; he is a yogi; he is worthy to attain kalyãn, and is krutsna-karma-krut (has performed all karmas).
11.7 “Therefore, if a person perceives avgun in a bhakta of Bhagvãn who, by Bhagvãn’s ãgnã, performs karmas for the purpose of pleasing Bhagvãn, then adharma and its followers will enter and reside in his heart.”
End of Vachanãmrut Gadhadã II || 11 || 144 ||