10.1 In the Samvat year 1883, on Ãso vad 12 [28th October 1826], Swãmi Shree Sahajãnandji Mahãrãj was sitting on the veranda outside the east-facing rooms of Dãdã Khãchar's darbãr in Gadhadã. He was dressed entirely in white clothes. A sabhã of sãdhus, as well as haribhaktas from various places, had gathered before Him.
10.2 In the sabhã, an educated brãhman of the Mãdhvi Sampradãy came to Shreeji Mahãrãj. Shreeji Mahãrãj asked him, “In the shãstras of your sampradãy, Vrundãvan is called the dhãm of Bhagvãn. It is also said, ‘Even at the time of final destruction, Vrundãvan is not destroyed’. The followers of Shiv also claim, ‘At the time of final destruction, Kãshi is not destroyed’. But, I do not understand these statements. This is because during final destruction, pruthvi, jal, tej, vãyu, and ãkãsh are completely destroyed, so how can Vrundãvan and Kãshi possibly remain? If they do remain, how are they supported? Such serious doubts arise.”
10.3 Having said this, Shreeji Mahãrãj asked for the Shreemad Bhãgvat shãstras to be brought, and the narration of the four types of destruction (nitya-pralay, nimit-pralay, prãkrut-pralay, and ãtyantik-pralay) from the eleventh and twelfth skandhs.
10.4 Then, Shreeji Mahãrãj said, “Looking from the viewpoint of the Shreemad Bhãgvat and the Geetã, during final destruction, nothing remains of anything that has evolved from Prakruti and Purush. So, if in final destruction Vrundãvan does remain intact, then please quote a verse from the shãstras of Vyãsji or a verse from the Veds to prove it. There is no greater ãchãrya than Vyãsji. Others, who have become ãchãryas and have established their sampradãys, have accepted the shãstras of Vyãsji as respected. Therefore, the words of Vyãsji, the greatest ãchãrya, are more respected than the words of all the other ãchãryas. So, using the words of Vyãsji and the verse of the Veds, verify the statement, ‘Vrundãvan is not destroyed in the final destruction’. Only then will my doubt be cleared.
10.5 “Moreover, whoever has become an ãchãrya has established his beliefs based on reference from the words of the Pãdma Purãn. Mostly, they have established these beliefs by inserting fictional verses into the Pãdma Purãn. As a result, no one besides their own followers believes them. Therefore, I will be convinced if you quote the words of the popular Shreemad Bhãgvat Purãn. This is because Vyãsji had composed the Shreemad Bhãgvat after taking the essence of all the Veds, Purãns, and the historical shãstras. Therefore, there is no Purãn as perfectly respected as the Shreemad Bhãgvat. Also, the whole of the Mahãbhãrat is not as respected as the Bhagvad Geetã. Therefore, quote the words of such powerful shãstras to convince me.”
10.6 After hearing these words of Shreeji Mahãrãj, the brãhman said, “Mahãrãj, the question you have raised is logical. There is no one on this earth capable of answering your question. In my mind, I have formed a firm belief, ‘You are the ãchãrya of all ãchãryas, and the ishvar of all ishvars’. Therefore, please have compassion on me and explain to me your principle.”
10.7 Shreeji Mahãrãj then said, “From the Veds, the Purãns, the historical shãstras, and the Smrutis, I have formed the belief that jeev, mãyã, ishvar, Brahm, and Parbrahm are all eternal. Consider it as follows: Mãyã represents the soil, the jeevs represent the seeds in the soil, and ishvar, represents the rain. By the will of Bhagvãn, an ishvar – in the form of Purush – unites with Mãyã. As a result, just as the seeds in the soil sprout by the association of rainwater, similarly, the jeevs, which are eternal, arise from within Mãyã; but new jeevs are not created. Therefore, just as ishvar is eternal, Mãyã is eternal. The jeevs residing within Mãyã are also eternal, and they are not components of Bhagvãn; they are always jeevs.
10.8 “When a jeev seeks the refuge of Bhagvãn, it overcomes Bhagvãn’s Mãyã, becomes brahm-rup like Nãrad and the Sanakãdik, attains the dhãm of Bhagvãn, and becomes His pãrshad. This is my principle.”
10.9 Hearing these words of Shreeji Mahãrãj, the brãhman abandoned his Vaishnav beliefs, accepted Shreeji Mahãrãj’s refuge, and was initiated into the Uddhav Sampradãy.
End of Vachanãmrut Gadhadã III || 10 || 244 ||