16.1 In the Samvat year 1878, on Bhãdarvã sud 10 [7th September 1821], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a wooden bench near 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.
16.2 Then, Muktãnand Swãmi asked, “Some may have nishchay in Bhagvãn, like Arjun, and others may have nishchay in dharma, like Yudhishthir. Of these two, if a person attempts to maintain faith in Bhagvãn, faith in dharma may decline; and if a person attempts to maintain faith in dharma, faith in Bhagvãn may decline. So, what method can a person use so that neither of the two declines?”
16.3 Shreeji Mahãrãj replied, “The first skandh of Shreemad Bhãgvat includes a discussion between Pruthvi and Dharma, which mentions that Bhagvãn possesses the thirty-nine kalyãn-kãri characteristics, such as truthfulness and purity. Therefore, all forms of dharma are supported by the murti of Bhagvãn. This is why Bhagvãn is called dharma-dhurandhar (the upholder of dharma).
16.4 “Also, in the first skandh of the Shreemad Bhãgvat, the Sanakãdik rushis ask Sutpurãni, ‘In whom did dharma seek refuge after Shree Krishna Bhagvãn – who was the shield for dharma – reverted to His dhãm?’ Therefore, dharma takes refuge only in Bhagvãn’s murti. That is why when a person keeps faith in Bhagvãn’s murti, Bhagvãn comes and dwells in that person’s heart. As a result, dharma also dwells in his heart. Therefore, faith in dharma naturally develops in a person who possesses faith in Bhagvãn. However, if a person maintains faith in dharma alone, then faith in Bhagvãn will decline. It is for this reason that a person who is intelligent should certainly maintain firm faith in Bhagvãn; and as a result faith in dharma will also remain firm.”
16.5 Then, Muktãnand Swãmi asked another question: “Can the desires for the panch-vishays be conquered by vairãgya, or can they be conquered by other means?”
16.6 Shreeji Mahãrãj answered, “Whether or not a person has vairãgya, if he attentively follows the niyams prescribed by Bhagvãn, then the desires for the panch-vishays can be conquered.
16.7 “With vairãgya, a great deal of effort is required to withdraw a person’s vrutti from sounds; and even then, the ears can still hear. However, if the ears are simply plugged, then naturally no sound will be heard. Similarly, if a person does not touch anything inappropriate, he automatically conquers touch. In the same way, if he does not look at anything improper, he automatically conquers sight. Also, when there is delicious food, if he mixes it together and adds water to it, and he controls his diet, then the sense of taste will automatically be conquered. If he blocks his nose when there is an attractive smell, he also automatically conquers the sense of smell. In this way, the panch-vishays can be conquered by following niyams. However, if a person does not follow these niyams, then regardless of how intense his vairãgya may be, or how much gnãn he may possess, he will not remain stable in any way. Therefore, the only way to overcome the desires for the panch-vishays is to follow the niyams prescribed by Bhagvãn. Furthermore, for those who have little vairãgya, remaining within niyams is the only way of being saved, just as an ill person can only be cured if he controls his diet and completes his course of medication.”
16.8 Then, Akhandãnand Swãmi asked, “An ill person has a fixed number of days over which he must follow his course of medication. Similarly, is there a definite time period for which a person must make an effort to attain kalyãn?”
16.9 Shreeji Mahãrãj explained, “It takes a person who has weak shraddhã many lives to reach the highest point of his spiritual activities. In fact, the Bhagvad Geetã states:
16.10 “In comparison, a person who has strong shraddhã becomes enlightened immediately. This is also mentioned in the Bhagvad Geetã:
16.11 Then, Shree Gurucharanratãnand Swãmi asked, “If those who have less shraddhã attain kalyãn after many lives, where do they stay until then?”
16.12 Shreeji Mahãrãj answered, “They go and reside in the beautiful loks of the devs. This is because when that bhakta performed dhyãn on Bhagvãn, he used to look towards Bhagvãn, and Bhagvãn used to look towards him as well. However, Bhagvãn was aware of the vishays the bhakta thought about and had affection for while performing dhyãn on Him. Therefore, when the bhakta leaves his body, Bhagvãn sends him to a lok full of the vishays for which he had a passion. Bhagvãn also issues the following command to Kãl: ‘You should not interfere in this bhakta’s indulgence in the vishays’. As a result, that bhakta remains in the loks of the devs and enjoys those pleasures. Then, when he returns to Mrutyu-Lok, he eventually attains kalyãn after many lives.”
16.13 Akhandãnand Swãmi then asked another question: “What are the characteristics of a person who possesses intense shraddhã?”
16.14 Shreeji Mahãrãj replied, “Whenever a person with intense shraddhã wants to engage in an activity related to Bhagvãn – such as going for the darshan of Bhagvãn, or listening to talks and kathãs related to Bhagvãn, or performing His mãnsi pujã – then to be able to do so, he would become very quick in carrying out his bodily activities, such as bathing. Also, if I were to write a letter changing a particular vartmãn, he would be eager to abide by it. In addition, even if he were a senior person, he would become as impatient as a child to have the darshan of Bhagvãn. A person who has such characteristics should be known as a person who possesses intense shraddhã.
16.15 “A person who has such shraddhã is able to immediately conquer all of his indriyas. However, the indriyas of a person, who has little shraddhã on the path of Bhagvãn, are extremely attached to the vishays. Moreover, no matter how hard he tries to hide it, everyone still realises the fact that this person’s indriyas are extremely attached towards the vishays.”
16.16 Then, Shreeji Mahãrãj explained, “The indriyas are like the wind – even though the wind cannot be seen, it can be assumed that the wind is blowing by the way in which it shakes the trees. Similarly, the vruttis of the indriyas cannot be seen, but everyone realises that they flow towards the vishays. If a person deceitfully attempts to hide this, then realising him to be deceitful, others will criticise him even more. Therefore, in no way can a person conceal that intense craving of his indriyas to indulge in the vishays.”
16.17 Muktãnand Swãmi then asked, “How can those intense cravings of the indriyas to indulge in the vishays be eradicated?”
16.18 Shreeji Mahãrãj replied, “The only means to eradicate the intensity of the indriyas is to force the indriyas to follow the niyams for tyãgis and grahasthas as prescribed by Bhagvãn. As a result, the intensity of the indriyas automatically diminishes. When a person does not allow the five indriyas (the ears, the skin, the eyes, the tongue, and the nose) to wander, the diet of the indriyas becomes pure, after which the antah-karans become pure as well. Therefore, regardless of whether a person possesses intense vairãgya or not, if he conquers his indriyas and keeps them within the niyams prescribed by Bhagvãn, he can conquer the desires for the vishays more thoroughly than a person with intense vairãgya. Therefore, a person should firmly abide by the niyams prescribed by Bhagvãn.”
16.19 Akhandãnand Swãmi asked again, “If a person has weak shraddhã, how can it become stronger?”
16.20 Shreeji Mahãrãj replied, “If a person can realise the greatness of Bhagvãn then even if he has weak shraddhã, it will grow stronger. For example, a person would never be attracted to clay utensils that are used for drinking water. However, if those utensils were made of gold, then he would naturally be attracted to them. Similarly, if he realises the greatness of the talks and kirtans related to Bhagvãn, then his shraddhã in Bhagvãn and in those activities will naturally increase. Therefore, a person should use whichever method is necessary to understand the greatness of Bhagvãn. If he does use such a method, then even if he has no shraddhã at all, he will develop shraddhã; and if he has weak shraddhã, it will become stronger.”
End of Vachanãmrut Gadhadã II || 16 || 149 ||