3.1 In the Samvat year 1878, on Shrãvan sud 4 [2nd August 1821], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a square cushion 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 paramhans, as well as haribhaktas from various places, had gathered before Him. Some of the paramhans were singing kirtans to the accompaniment of a jhãnjh and mrudang.
3.2 Then, with a gesture of His eyes, Shreeji Mahãrãj silenced the audience and said, “Those of you who are senior paramhans, please come to the front as I wish to speak to you.”
3.3 So saying, Shreeji Mahãrãj continued, “For those who worship Bhagvãn, there are two paths that lead to greatness, and there are also two paths that lead to downfall, all of which I shall now explain. One path is to offer bhakti to Bhagvãn via the rasik path, and the other path is knowledge of the ãtmã. Both can lead to greatness, but both can also lead to downfall. Of these, thousands have fallen from the rasik path, with only a few attaining Bhagvãn. Even the great ãchãryas have encouraged the offering of bhakti via the rasik path. However, many have been ruined by it, and only a few have benefited.
3.4 “The reason for this is that when Bhagvãn is described in a rasik way, Rãdhikãji and Lakshmiji, along with their companions, are also described together with Bhagvãn. When women are described, obviously their physical features are also described. Then, how can the mind of the person who is describing them possibly remain undisturbed? In fact, the nature of the indriyas is such that they only develop affection for those vishays that are seductive. No woman in all the loks possesses beauty that matches the beauty of Rãdhikãji or Lakshmiji, nor is there anyone who has such a sweet voice as theirs; even the fragrance radiating from their bodies is unrivalled. Therefore, upon seeing or hearing about such beauty, how can a person not become infatuated? It is inevitable. Even if a person’s mind is only slightly disturbed, he still falls from the path of kalyãn. Therefore, all of this proves to be a great obstacle for those who worship Bhagvãn via the rasik path.
3.5 “Now, brahm-gnãn (knowledge of the ãtmã) can also give rise to the following incorrect understanding: brahm itself assumes the svarup of Prakruti-Purush. Then, that brahm itself assumes the svarup of Brahmã, Vishnu, and Shiv. Thereafter, brahm assumes the sthãvar and jangam svarups of creation. Subsequently, brahm also becomes the jeevs residing in those sthãvar and jangam svarups of creation. By misunderstanding brahm-gnãn in this way, a person then believes his own jeev to be Bhagvãn, which causes him to betray his upãsanã. As a result, he also falls from the path of Bhagvãn. So, in the path of brahm-gnãn, such a betrayal of his upãsanã is a major obstacle. This is because the very Bhagvãn who is to be understood as the cause and master of everything has been insulted. Therefore, a person with this understanding should also be known to have fallen from the path of kalyãn.
3.6 “Now, while these two paths do lead to kalyãn, the obstacles along the way are also extremely damaging. So, what should a person who desires kalyãn do? Please answer this question.”
3.7 All the paramhans then began to think, but no one was able to supply a suitable answer.
3.8 Shreeji Mahãrãj then said, “The answer to the question is as follows: A person’s mind does not become infatuated on seeing his own mother, sister, or daughter, even if they are very beautiful. Moreover, even though he may talk with them, or even touch them, his mind is not even slightly infatuated. In the same way, if a person were to consider all female bhaktas of Bhagvãn as his own mother, sister, or daughter, then infatuation would not arise in any way at all. Then, by worshipping Bhagvãn via the rasik path, he would attain kalyãn.
3.9 “However, when a person does not have such understanding, and has lustful thoughts on seeing some great female bhaktas of Bhagvãn, his character becomes extremely flawed. Furthermore, the flaw arising from lustfully looking at other women is eradicated by having the darshan of a bhakta of Bhagvãn. However, the shãstras mention no method of eradicating the flaw arising from lustfully looking at a bhakta of Bhagvãn. The same applies for a female who look at a male bhakta of Bhagvãn and has lustful thoughts; they too can never be redeemed of that sin. This is described in the following verse:
3.10 “Now, a person on the path of brahm-gnãn, should understand that brahm is not subject to change and is indivisible. Therefore, it does not undergo change, and it cannot be divided. When that brahm is equated with all svarups, it is because that brahm is the cause of Prakruti-Purush, and the cause of all. It is their supporter, and it pervades all through its antaryãmi powers. Furthermore, that which is the cause, the supporter, and which pervades everything, cannot be distinct from its effect. It is in reference to this context that the shãstras equate that brahm with all forms. However, a person should not believe that brahm itself undergoes change and assumes the forms of all sthãvar and jangam beings.
3.11 “Also, greater than that brahm is Parbrahm Purushottam Nãrãyan, who is distinct from brahm, and is the cause, the supporter, and the controller of brahm. With this understanding, a person should develop oneness with his jeevãtmã and with that brahm, and worship Bhagvãn while maintaining a master-servant relationship with Him. With this understanding, brahm-gnãn also becomes an unobstructed path to attaining Akshardhãm.”
End of Vachanãmrut Gadhadã II || 3 || 136 ||