32.1 In the Samvat year 1880, on Shrãvan sud 5 [11th August 1823], Swãmi Shree Sahajãnandji Mahãrãj was sitting in His residence in Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. He had tied a black-bordered cloth around His head, and garlands of flowers were hanging around His neck. Also, bunches of flowers had been placed above His ears, and tassels of flowers were placed upon His head. A sabhã of paramhans, as well as haribhaktas from various places, had gathered before Him.
32.2 Then, addressing all of haribhaktas, Shreeji Mahãrãj said, “In worldly life, the love a person has for family members is like that of a cactus plant or the branch of a banyan or pipal tree – if they are cut and planted elsewhere, they would once again grow into trees. In comparison, once a mango tree or a neem tree is cut, it does not take root again. The love that a person has for those other than his family members is like that of the mango tree or the neem tree; whereas the love a person has for his family members is like the cactus plant and banyan tree – if they have been cut down, they definitely do grow again, even while lying in the soil.
32.3 “For this reason, the love that a person has for his family is only uprooted when he realises his true svarup to be the jeevãtmã, distinct from the three bodies of sthul, sukshma and kãran; when, after discarding all pride of gender, varna and ãshram, he beholds Bhagvãn’s murti within it; and when he becomes eager to engage only in the worship of Bhagvãn. Only then will the love for his family be completely cut. Besides this, there is no other means to do so.”
32.4 Then, Shreeji Mahãrãj continued, “The sole cause behind the jeev attaining kalyãn, overcoming mãyã, and becoming brahm-svarup is its engagement in the gnãn, dhyãn, kirtans, and kathã of the pratyaksha svarup of Vãsudev Bhagvãn, who is Purushottam. It is due to these that the jeev overcomes mãyã, attains an extremely elevated state, and also attains Bhagvãn’s Akshardhãm. In this, ãtmã-nishthã, vairãgya, and dharma are merely helpful in offering bhakti to Bhagvãn. Without the bhakti of Bhagvãn, vairãgya, ãtmã-nishthã, and dharma alone are not capable of allowing the jeev to overcome mãyã. In fact, even if a person does not possess intense dharma, ãtmã-nishthã, or vairãgya, if he possesses only bhakti towards Bhagvãn, then he would still attain kalyãn. This is the power of bhakti over dharma, ãtmã-nishthã, and vairãgya.
32.5 “However, only with the help of dharma, ãtmã-nishthã, and vairãgya, is unobstructed bhakti possible. Without those other characteristics, there will definitely be difficulties in offering bhakti during times of unpleasant circumstances. That is why a person should offer bhakti coupled with dharma, ãtmã-nishthã, and vairãgya.
32.6 “Having said this, even if a bhakta who offers such bhakti happens to be confronted by unpleasant desh, kãl, kriyã, and sang, then although he is a bhakta of Bhagvãn, his heart would indeed become disturbed, and he would become unpredictable. Therefore, a person should abandon unpleasant desh, unpleasant kãl, unpleasant kriyã, and unpleasant sang and forever associate with pleasant desh, pleasant kãl, pleasant kriyã, and pleasant sang; but never should a person associate with unpleasant circumstances.”
End of Vachanãmrut Gadhadã II || 32 || 165 ||