33.1 In the Samvat year 1880, on Shrãvan vad 13 [18th September 1823], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a mattress with a large, cylindrical pillow that had been placed on a decorated bedstead 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.
33.2 Then, addressing all the sãdhus and bhaktas, Shreeji Mahãrãj said, “First, I shall talk about my strengths. After that, all of you can describe your personal thoughts on how you feel kalyãn can be attained, and you can also explain how you think you should behave in order for Bhagvãn to be pleased with you in this lok and other loks.”
33.3 Having said this, Shreeji Mahãrãj began to describe His own strength, saying, “If it appears to me that I have a liking for something, I would only be happy after I have discarded it. Should I recall in my mind any object or any person other than bhaktas of Bhagvãn, then I would feel comfortable only after I have totally distanced myself from that object or person. Also, in my heart, in no way do I ever experience a dislike towards a bhakta of Bhagvãn. Even though I am forcefully offered the panch-vishays without actually wishing for them myself, I still do not have any desire for them; I push them away. In fact, I take oath on the lives of these paramhans that from the day I was born to this very day, I have never had an improper thought regarding women or wealth, either in the jãgrat state or in the svapna state. Therefore, I am eternally flawless. A person who perceives any avgun in me will himself suffer from vicious thoughts both in the jãgrat and svapna state. Moreover, he will suffer greatly at the time of his death as well.
33.4 “In addition, only the thought of Bhagvãn remains within my heart, and although I outwardly meet and associate with bhaktas of Bhagvãn, it is solely for the benefit of their jeevs. Indeed, the day when I feel that I have developed love for something other than the bhaktas of Bhagvãn, I will consider myself as having been displaced from my spiritual status. However, I am confident that that would never happen. Therefore, I have described my strength to you. Now, all of you can describe your own personal strengths.”
33.5 Hearing this, all the sãdhus and bhaktas each described their strengths, which were their beliefs as to how Bhagvãn would be pleased upon them if they were to abide by that strength in this lok and other loks. Of them, some described how they possess vairãgya of everything except Bhagvãn; others mentioned their quality of ãtmã-nishthã; some spoke of their love for Bhagvãn; and some mentioned their observance of dharma. In this way, many different strengths were mentioned. However, no one mentioned the strength that Shreeji Mahãrãj had in mind.
33.6 So, Shreeji Mahãrãj said, “If a person firmly observes the vow of nishkãm, then he is never far from Bhagvãn – whether he is in this lok or other loks. Moreover, my love for such a person never diminishes. In fact, the very reason that I have stayed here is because of the determination of the bhaktas to observe the vow of nishkãm. If a person strictly observes that vow, then even if I were a thousand miles away from him, I would still be close to him. Conversely, if a person is slack in his observance of the vow of nishkãm, then even if he is beside me, he is as good as a hundred thousand miles away. Also, I only like the service offered by a bhakta who is nishkãmi. It is only because this Mulji Brahm-Chãri is extremely strict in his observance of the vow of nishkãm that I like his sevã very much. However, if someone else does sevã, I am not as pleased.
33.7 “Furthermore, in all the talks that I deliver, I always strongly promote the observance of the vow of nishkãm. I have been firmly reinforcing this since the day I was born.
33.8 “When a sabhã has gathered, if a man or woman looks at someone else with kãm, then no matter how hard they may try to conceal it, it never escapes my attention. At that time, I become extremely displeased upon that person, and even my face turns red. It hurts me deeply, but feeling obliged, I cannot say much. Furthermore, being a sãdhu, I keep my feelings within my heart. However, if I were to adopt the ways of a king, I would punish that person severely.
33.9 “That is why I have already instructed all the senior paramhans and senior women that if any male or female bhakta in satsang commits a breach in his or her observance of the vow of nishkãm, then please do not inform me of it. This is because I am deeply saddened when I hear such things – just as a childless couple would feel saddened if their newly born son were to suddenly die. In fact, at such times, I feel like abandoning this satsang and leaving. Therefore, only those who observe this vow of nishkãm are dear to me; they and I will always be very close, both in his lok and other loks.”
33.10 Then, Harji Thakkar asked, “By what means can a person’s observance of the vow of nishkãm become extremely firm?”
33.11 Shreeji Mahãrãj replied, “There is a way, and it comprises of three components. Just as many components make up a bull-cart – the driver, the pair of bulls, the wheels, the yoke, the supporting assembly, and the wooden frame – similarly, many components are required to be able to firmly observe the vow of nishkãm. Of these, there are three that are absolutely fundamental.
33.12 “The first is to conquer the mind by constantly thinking, ‘I am the ãtmã, not the body’. Also, the mind should be continuously kept engaged in the nine types of bhakti. It should not be left unoccupied for even a moment. For example, if a man conquers a ghost, but does not assign it some work to do, the ghost would turn onto the man himself. In this sense, the mind is just like a ghost; when it is not engaged in the bhakti of Bhagvãn, it begins to think of evil thoughts. This can be compared to the ghost getting ready to devour the man. For this reason, the mind should continuously be kept occupied in kathãs and kirtans related to Bhagvãn. This can be known as having conquered the mind.
33.13 “The second component is to keep the prãns under control. Shree Krishna Bhagvãn has said in the Bhagvad Geetã, ‘A person’s diet and activity should be kept regulated; he should not keep a strong yearning for food’. A person who behaves in this way is said to have kept his prãns under control. If this is not done, he will feel an intense yearning for food in his mind. Consequently, his tongue will crave after the countless types of tastes. As a result, any other indriyas that he may have conquered will also become free. Therefore, a person should control his prãns by controlling his diet.
33.14 “The third component requires a person to control his body by physically keeping it within the niyams prescribed in satsang for each individual.
33.15 “So, by strictly observing these three components in this way, a person’s observance of the vow of nishkãm becomes extremely firm. However, a person should not consider this to be very difficult to practice; it is not at all difficult for someone who is, after all, a sãdhu. The enemies, such as kãm, krodh, and lobh prevail strongly even in a sãdhu, but to please Bhagvãn, he would still abandon them; only then can he be called a true sãdhu.
33.16 “After all, what is impossible to achieve with this human body? That which is practiced regularly can definitely be achieved. For example, due to the daily drawing of water from a well, the constant rubbing of even a soft rope can cause a groove in the very hard piece of rock that lies on the edge of that well. Similarly, for a person who is a sãdhu and who continuously persists in his efforts for eradicating his svabhãvs, how long can those svabhãvs remain? They most certainly will be destroyed. Therefore, a person who wishes to observe the vow of nishkãm should intensely employ the method that comprises of the three components I have just described.”
End of Vachanãmrut Gadhadã II || 33 || 166 ||