22.1 In the Samvat year 1884, on Bhãdarvã vad 4 [9th September 1827], Swãmi Shree Sahajãnandji Mahãrãj was sitting on the veranda outside the west-facing rooms of Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. Tassels of white flowers were hanging from his pãgh, and garlands of white flowers were hanging around His neck. A sabhã of paramhans, as well as haribhaktas from various places, had gathered before Him. Some paramhans were singing a vishnupad to the accompaniment of a dukad and sarodã. Shreeji Mahãrãj was sitting in the sabhã with antar-drashti.
22.2 Then, Shreeji Mahãrãj said, “The strength of profound, loving bhakti in a bhakta of Bhagvãn, as described in this kirtan, is the strength of Jhinã-Bhãi, and it was the strength of Parvat-Bhãi and Mulji Brahm-Chãri as well. While keeping antar-drashti, I was thinking that there must also be others in this satsang with the same strength. A person who develops this strength of profound, loving bhakti loses all attachment to the panch-vishays and is able to maintain ãtmã-nishthã without even having to try.”
22.3 Then, Muktãnand Swãmi asked, “Narsinh Mehtã worshipped Shree Krishna Bhagvãn with a sense of friendship, whereas many bhaktas of Bhagvãn, such as Nãrad, worshipped Bhagvãn with sevã. Of these two types of bhaktas, whose bhakti should be regarded as being better?”
22.4 Shreeji Mahãrãj replied, “The type of bhakti offered by Narsinh Mehtã, the gopis, Nãrad, and the Sanakãdik is not of two types; in reality, it is of one type. After all, the body – be it male or female – is worldly and perishable. However, the jeevãtmã, the worshipper, is neither male nor female, but is chetan. When the jeevãtmã leaves its body and travels to the dhãm of Bhagvãn, it assumes a svarup according to the wish of Bhagvãn; or, depending upon the opportunity for sevã that arises there, that bhakta assumes an appropriate svarup and performs the sevã of Bhagvãn accordingly.
22.5 “However, if a bhakta of Bhagvãn develops the same attachment to wealth, women and other objects as he has towards Bhagvãn, then he cannot be called a loyal bhakta of Bhagvãn. Having become a bhakta of Bhagvãn, if a person commits sins and accumulates harmful desires in satsang itself while offering bhakti, then those sins become embedded in him – as if etched in iron. Moreover, a greater sin than associating with the wife of another man due to the influence of evil company is to look at a bhakta of Bhagvãn lustfully while in satsang. Therefore, a person who wishes to develop deep attachment to Bhagvãn should not allow any type of sin to remain in his mind. This is because female satsangi bhaktas are to be viewed as a person’s own mother, sister, or daughter. Those who look at women of their own family lustfully are the extremely evil sinners in this world. So, a person who looks at bhaktas lustfully is an evil sinner and will never be released from that sin. That is why a person who wishes to become a rasik bhakta should become a rasik bhakta after avoiding this kind of sin.
22.6 “Having said this, the greatest of all sins is perceiving faults in Bhagvãn and His bhaktas, because due to that fault-finding attitude, hatred is created towards them. Even if a person has killed millions of cows, consumed alcohol and meat, and committed adultery with the wife of his guru countless times, he can still be released from such sins at some time or other. However, a person who insults Bhagvãn and His bhaktas will never be released from his sin. Then, if the person insulting Bhagvãn and His bhaktas is a male, he will become a male demon; or if female, she will become a female demon. Then, even after countless lives, that person will never stop being a demon and will never become a bhakta of Bhagvãn.
22.7 “Furthermore, a person who has already insulted a bhakta of Bhagvãn and whose insulting attitude has become established will under no circumstances be able to eradicate that attitude. On the other hand, another person who is in the process of insulting, realises, ‘I have committed a great sin by insulting Bhagvãn and His bhaktas; therefore I am extremely evil, and Bhagvãn and His bhaktas are extremely great’. When a person sees the qualities of others and sees faults within himself in this way, then any sins he may have committed will be eradicated, however great they may be.
22.8 “No other sin displeases and hurts Bhagvãn more than the sin of insulting His bhaktas. When Jay and Vijay insulted the Sanakãdik in Vaikunth, Bhagvãn immediately rushed to the Sanakãdik and told them, ‘Whoever insults sãdhus like you is my enemy. Therefore, you have done well in giving a curse to Jay and Vijay. In fact, if my own hand were to harm brãhmans like you, then even I would cut off my hand; so what can I say to others?’ This is what Vishnu Bhagvãn said to the Sanakãdik. As a result, Jay and Vijay became demons due to the sin of insulting the devout bhaktas of Bhagvãn. Others who have also insulted bhaktas of Bhagvãn have all fallen from their high position – a fact that is well noted in the shãstras. Therefore, a person who desires the best for himself should not insult the bhaktas of Bhagvãn. If a person does happen to knowingly or unknowingly insult someone, then he should bow at that person’s feet, pray to him, and act in a way that pleases him.”
End of Vachanãmrut Gadhadã || 22 || 256 ||