14.1 In the Samvat year 1878, on Bhãdarvã sud 1 [28th August 1821], Swãmi Shree Sahajãnandji Mahãrãj was sitting on veranda outside the north-facing rooms near the mandir of Shree Vãsudev-Nãrãyan in Dãdã Khãchar’s darbãr in Gadhadã. He was wearing a white khes, and had covered Himself with a white chãdar. Around His head, He had tied a white feto in which a chhoglu of red karnikãr flowers had been inserted. A beautiful, kum kum chãndlo also adorned His forehead. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him.
14.2 Then, Muktãnand Swãmi asked, “When a sãdhu attains oneness with the svarup of Bhagvãn, does he attain it through samãdhi, or can he also attain it through some other method?”
14.3 Shreeji Mahãrãj replied, “Once a person has known that this is a neem tree, he never has the doubt in his mind, ‘Is this a neem tree, or not?’ Similarly, if a person has a total understanding of Bhagvãn’s svarup as I described yesterday, if he no longer has any doubts about it, and if his mind in no way causes his belief of Bhagvãn to waver regardless of the type of company he may encounter or the type of shãstras he may hear, then such absolute nishchay is what I call oneness.
14.4 “Such oneness is attained through profound association with an ekãntik bhakta of Bhagvãn, but not by samãdhi alone. In fact, such oneness is itself nirvikalp samãdhi. Moreover, the sãdhu who has such nirvikalp samãdhi is also called nirgun brahm. Regardless of whether he follows the path of nirvrutti or the path of pravrutti, the sãdhu who has such an unshakeable nishchay is still nirgun. For example, Nãrad and the Sanakãdik all followed the path of nivrutti, whereas the Sapta Rushis, and Janak Rãjã, all followed the path of pravrutti. However, due to their nishchay in Bhagvãn, they should all be known to be nirgun.
14.5 “However, those who follow the path of nivrutti, but do not have nishchay in Bhagvãn, should be known to be sagun due to their mãyik qualities. Furthermore, a person should realise, ‘This person appears to be a strict tyãgi, but because he does not have the belief of Bhagvãn, he is ignorant and will definitely go to Narak’.
14.6 “On the other hand, a person who has nishchay in Bhagvãn will not attain an unpleasant fate – even if some small deficiency remains in him. In fact, ultimately, he will definitely attain the nirgun state. But, a person without this belief of Bhagvãn – even if he is a sincere tyãgi and is vigilantly striving to eradicate kãm, krodh, and lobh, – will not be able to eradicate those vicious natures by his efforts alone. Ultimately, he will become evil and go to Narak.
14.7 “Therefore, whoever has attained such gnãn of Bhagvãn, even if he has only a weak intellect, should still be regarded as possessing great intellect. On the other hand, if he has not attained such gnãn of Bhagvãn, then even if he has great intellect, he should still be known as having no intellect.”
End of Vachanãmrut Gadhadã II || 14 || 147 ||