27.1 In the Samvat year 1879, on Kãrtik sud 11 [25th November 1822], Swãmi Shree Sahajãnandji Mahãrãj was sitting on the veranda outside the south-facing rooms of Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. A garland of white and yellow guldãvadi flowers adorned His neck, and tassels hung from both sides of His pãgh. A sabhã of paramhans as well as haribhaktas from various places had gathered before Him.
27.2 Then, Shreeji Mahãrãj asked Muktãnand Swãmi, “What causes krodh to arise within you? Also, how much of that cause does it take for you to become angry? As for me, even if someone spends anything from one to one hundred thousand rupees, I would not become angry for my own sake. However, if someone disobeys his own dharma, or if an arrogant person abuses a humble person, or if someone sides with injustice, then for the sake of another person, I do become angry for a brief moment; but never do I become angry for my own sake. Even when I do express krodh for the sake of another person, it does not last for even a second, nor is any grudge formed. So, my question to you is what causes krodh to arise within you and how is it eradicated?”
27.3 Muktãnand Swãmi relied, “Krodh arises due to association with some objects or on seeing evil in a person; but it subsides instantly.”
27.4 Then, Shreeji Mahãrãj asked, “By what thought process do you manage to do that?”
27.5 Muktãnand Swãmi replied, “First, by thinking of Bhagvãn’s greatness, I realise, ‘I do not wish to retain any svabhãvs that would displease Bhagvãn’. Secondly, after examining the path of sãdhus like Shukji and Jadbharat, I think, ‘Such an inappropriate svabhãv does not suit a sãdhu’.”
27.6 Then, Shreeji Mahãrãj commented, “Such a thought that is capable of repelling the force of kãm and krodh, is beyond the gun of Mãyã, and it is firm in your jeev. In fact, such thoughts that repel the influence of kãm and krodh are due to the sanskãrs of past lives. Also, regarding your nature, I know this much: Initially, you may become attached to worldly objects that you come across, but in the end, you do not remain attached to them; you are capable of breaking that bondage.”
27.7 Then, Muktãnand Swãmi questioned, “Why does the deficiency of becoming influenced in the first place still remain?”
27.8 Shreeji Mahãrãj replied, “Each of the eight factors of desh, kãl, kriyã, sang, dhyãn, mantra, dikshã, and shãstra, has a force equal to that of the past sanskãrs. Therefore, when a person encounters them, they overpower the force of the past sanskãrs. After all, if good deeds and bad deeds are performed only by the influence of a person’s sanskãrs, then all the distinctions of vidhi and nishedh – ‘This should be done and this should not be done’ – as prescribed in the Veds, the six-shãstras, and the Purãns, would become meaningless. But, these shãstras, which have been written by the great, can never become false.
27.9 “Just see, Jay and Vijay behaved improperly, and as a result they fell from the dhãm of Bhagvãn, where there is no influence of Kãl, karma, or Mãyã. On the other hand, Prahlãd pleased Nãradji and therefore, even though circumstances were unpleasant, they were unable to obstruct him. However, even though circumstances were pleasant in Jay and Vijay’s case, because the Sanakãdik were angered, Jay and Vijay fell from the dhãm of Bhagvãn. Therefore, a person who wishes to attain kalyãn should do whatever pleases the great sant. Such a sant becomes pleased when there are no traces of impure desires left within a person’s heart.
27.10 “A person should keep in mind, that a person who has krodh and other vicious natures towards a humble person, will develop such feelings towards the great, and then also towards his ishta-dev. Therefore, a person wishing to attain kalyãn should not have any vicious feelings towards anyone; and if he does, then he is sure to develop hatred towards bhaktas of Bhagvãn, and then eventually towards Bhagvãn as well.
27.11 “That is why if I have upset even one humble person, I think, ‘Bhagvãn resides as antaryãmi in all. While staying in one place, He knows what is in everyone’s heart. So, since He must also be present in the heart of the person whom I have upset, I have offended Bhagvãn as well’. Realising this, I bow down to him, give him whatever he wishes, and do whatever is necessary to please him.”
27.12 Having said this, Shreeji Mahãrãj continued, “I have thought and realised that if a person maintains too much tyãg or too much compassion, then he cannot offer bhakti towards Bhagvãn, and therefore causing him to betray his upãsanã. For example, from the past, we notice that upãsanã eventually perished in those who were extreme tyãgis. Therefore, having thought about this, and for the sake of preserving upãsanã, I have relaxed the emphasis on tyãg and have built mandirs of Bhagvãn. So, even if only a little tyãg remains, upãsanã will at least be preserved, and through it, many jeevs will attain kalyãn.
27.13 “On the other hand, how is it possible for a person who wishes to offer bhakti to Bhagvãn to retain compassion like that of Jain sãdhus? After all, a bhakta is required to pick flowers and tulsi for Bhagvãn; he is required to bring various types of vegetables, and to grow gardens for Bhagvãn; he must also build mandirs. Therefore, a person who sits idly, maintaining extreme tyãg and compassion, is unable to offer bhakti to Bhagvãn. When bhakti diminishes, the upãsanã of Bhagvãn is also destroyed, and a lineage of blind followers results. That is why I have had mandirs built – for the purpose of preserving Bhagvãn’s upãsanã forever.
27.14 “Moreover, a bhakta with upãsanã never deviates from his dharma. Therefore, my principle is to perform the bhakti and upãsanã of Bhagvãn while maintaining dharma.”
End of Vachanãmrut Gadhadã II || 27 || 160 ||