39.1 In the Samvat year 1876, on Mahã sud 3 [18th January, 1820], Shreeji Mahãrãj was sitting on a decorated bedstead on the platform under the neem tree in front of the mandir of Shree Vãsudev-Nãrãyan in Dãdã Khãchar’s darbãr in Gadhadã. He was wearing a white khes and had covered Himself with a white chãdar. He had tied a white pãgh around His head, from which tassels of yellow flowers were dangling. Bunches of white and yellow flowers had been placed above His ears, and He was wearing garlands of yellow flowers around His neck. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him.
39.2 Shreeji Mahãrãj then asked a question to a vedãnti brãhman who was sitting in the sabhã, “You claim that only Brahm exists. Furthermore, you say that with the exception of that Brahm, jeevs, ishvars, Mãyã, the world, the Veds, six-shãstras, and the Purãns, are all false. I can neither understand this concept of yours, nor can I accept it. Therefore, please answer what I ask you, and do so by citing only the Veds, the six-shãstras, the Purãns, the Smrutis, or other historical shãstras. However, if you reply quoting the words of some inauthentic shãstra, then I will not accept your answer. But, since I have absolute faith in the words of Vyãsji, I will be able to accept your answer if you reply quoting his words.”
39.3 The vedãnti then attempted to reply using various arguments, but as Shreeji Mahãrãj had raised doubts, the question remained unanswered.
39.4 Then, Shreeji Mahãrãj said, “Please listen as I answer that question myself. There are two different states of those who have become muktas by worshipping Bhagvãn. For example, a person standing on top of Mount Meru clearly sees everything in the vicinity of Meru – the other mountains, trees, as well as the ground that supports the mountains and the trees. Similarly, those enlightened muktas who have attained savikalp samãdhi, see jeevs, ishvars, Mãyã, and their supporter (Brahm), as being separate from each other. A person standing on top of Mount Lokã-Lok, sees everything in the vicinity of Mount Lokã-Lok, but sees the other mountains and trees, as being one with the ground. He does not see them as being separate. Similarly, those great muktas who have attained nirvikalp samãdhi see jeevs, ishvars, and Mãyã as Brahm, but they do not see them as separate entities.
39.5 “In this way, there are two differing states of muktas, and it is due to their differing states that everything is viewed as being either satya or asatya. The words of those who have attained the savikalp state are noted in the Veds, the six-shãstras, and the Purãns, and they describe all of those entities as being satya. However, the words of those who have attained the nirvikalp state describe all of those entities as asatya. In reality, they are not asatya. They are only described as being asatya because they cannot be seen due to the influence of the nirvikalp state.
39.6 “For example, there is no night for a person sitting in the chariot of Surya. But, for those on earth, there is both day and night. Similarly, from the viewpoint of a person who has attained the nirvikalp state, all the things do not exist, whereas according to others, they do exist. So, if a person interprets ‘Brahm’ in this way, then there will never be any irregularities in the statements of the shãstras. But, if a person does not, then irregularities will arise. Furthermore, if a person – without having understood these inconsistencies and without having attained that nirvikalp state, relying solely on words learned from the shãstras – promotes the existence of Brahm alone, claiming that the guru, the shishya, jeevs, ishvars, Mãyã, the world, the Veds, the Purãns, and the shãstras, are all imaginary, then he is extremely foolish. Ultimately, such a person will be sent to Narak.”
39.7 Having answered the question, Shreeji Mahãrãj ended by asking the brãhman, “Now, if you have any doubts in what I have just said, please say so.”
39.8 Then, the vedãnti brãhman replied, “O Mahãrãj, O Prabhu, O Swãmi! You are Bhagvãn, and you have incarnated for the kalyãn of the entire world. The explanation you have given is of course precise. There is no room for any doubt.” So saying, he became extremely pleased, and after abandoning his misconceptions, he became an ãshrit of Shreeji Mahãrãj.
End of Vachanãmrut Gadhadã I || 39 || 39 ||