21.1 In the Samvat year 1876, on the evening of Posh sud 3 [19th December, 1819], Shreeji Mahãrãj was sitting on a decorated bedstead on the veranda outside the east-facing rooms of Dãdã Khãchar’s darbãr in Gadhadã. He was wearing a khes with a black border, and had covered Himself with a white cotton cloth. He had also tied a white pãgh around His head. A sabhã of sãdhus, as well as haribhaktas from various places, had gathered before Him. Some of the sãdhus were singing kirtans to the accompaniment of a jhãnjh and pakhvãj.
21.2 Shreeji Mahãrãj quietened the sabhã and said, “Please listen, I wish to tell you something.” Having said this, He sat in deep thought with His eyes closed for quite some time.
21.3 Then, He said, “A haribhakta, who in his mind desires to intensely please Bhagvãn, can do so by the following means: unshakeable determination in abiding by the dharma of his varna and ãshram; firm ãtmã-nishthã; dislike for all objects except Bhagvãn; and bhakti which is without any desires for rewards, and which is accompanied with an understanding of Bhagvãn’s greatness. Bhagvãn is extremely pleased by these four spiritual activities. These spiritual activities are collectively known as ekãntik dharma. At present, there are many bhaktas in our satsang, who possess ekãntik dharma.
21.4 “A bhakta of Bhagvãn should think of the murti of Bhagvãn while eating, drinking, bathing, washing, walking, sitting, and all other activities. He should particularly think of Bhagvãn and continuously think of His murti when there is no mental disturbance within. However, when there is some internal disturbance due to random thoughts, he should realise his own self to be distinct from the body, the indriyas, the antah-karans, and the vishays, and their presiding devs. Only when those disturbing thoughts diminish, should he think of the murti of Bhagvãn.
21.5 “The body should not be believed to be a person’s true self, nor should a person’s bodily relations be regarded as his true relations. This is because the jeev has previously taken birth in each of the 8.4 million life-forms. In fact, the jeev has taken birth in the wombs of all females in this world; it has also taken birth numerous times in the wombs of all the dogs, cats, monkeys, and other types of life-forms in the cycle of 8.4 million life-forms. Also, of all the different types of females in this world, which has it not previously made its wife? All have been its wife at one time or another. Similarly, with numerous female bodies, that jeev has also made all the different forms of males, its husband.
21.6 “Therefore, just as a person does not believe the relations of those previous 8.4 million life-forms to be his true relations, and just as he does not believe the bodies of those 8.4 million to be his true relations, and just as he does not believe the bodies of those 8.4 million life-forms to be his true body, in the same way, a person should not believe this present body to be his true self, nor should he believe the relations of this body to be his true relations.
21.7 “Therefore, a person should offer bhakti to Bhagvãn day by day, and should also constantly keep the company of a sãdhu, while regarding all possessions and all objects as asatya, while having realised himself to be distinct from the body, indriyas, and antah-karans, and while following his own dharma.
21.8 “A person who does not have this understanding – who identifies himself with the body, and who has an ordinary attitude – should be thought of as an animal, even if he is presently in satsang. Yet, in this satsang, even animals attain kalyãn by the intense grace of Bhagvãn. So, what is so special about humans attaining kalyãn? However, such a person cannot be called a true ekãntik bhakta of Bhagvãn. Only a person possessing the understanding previously described can be called an ekãntik bhakta. After such an ekãntik bhakta leaves his body and becomes free of all influences of mãyã, he attains Akshardhãm via the archimãrg.
21.9 “Akshar has two forms. One, which is formless and pure chaitanya, is known as Chidãkãsh or Brahm-Mahol. In its other form, Akshar remains in the sevã of Purushottam-Nãrãyan. A bhakta who has reached Akshardhãm attains qualities similar to those of Akshar, and forever remains in the sevã of Bhagvãn. Furthermore, Shree Krishna Purushottam-Nãrãyan is forever seated in that Akshardhãm. The countless millions of muktas, who have attained Akshardhãm, behave as the dãs of Bhagvãn. Purushottam-Nãrãyan Himself is the master of them all, and the master of the kings of all the countless millions of brahmãnds.
21.10 “Keeping this in mind, all of our satsangis should develop the following singular belief: ‘We also wish to sit beside the akshar-rup muktas, and we wish to go to Akshardhãm, and forever remain in the sevã of Bhagvãn. We have no desire for the temporary and mãyik worldly pleasures, and nor do we wish to be tempted by them in any way’. Keeping such a firm belief, a person should offer ekãntik bhakti to Bhagvãn.
21.11 “By thoroughly understanding the greatness of Bhagvãn, a person should eradicate his desires for women, wealth, and all objects other than Bhagvãn. If desires for objects other than Bhagvãn are to remain, then if on the path to Akshardhãm he is tempted by these objects, he will abandon Bhagvãn and be lured by those objects instead. This would prove to be a major disaster. Therefore, a person should worship Bhagvãn after overcoming desires for all objects.”
End of Vachanãmrut Gadhadã I || 21 || 21 ||