26.1 In the Samvat year 1885, on Kãrtik sud 11 [17th November 1828], Swãmi Shree Sahajãnandji Mahãrãj was sitting in the mandir of Shree Gopinãthji in Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. A sabhã of paramhans, as well as haribhaktas from various places, had gathered before Him.
26.2 Then, Shreeji Mahãrãj asked, “What are the characteristics of a sant who is worthy of sevã equally to Bhagvãn? Well, such a sant suppresses the actions of Mãyã’s gun (sattva-gun, rajo-gun, and tamo-gun), such as the indriyas and the antah-karans; but, he himself does not get suppressed by their actions. In addition to this, he only performs activities related to Bhagvãn; he is loyal in his observance of the panch-vartmãn; and believing himself to be brahm-rup, he worships Purushottam Bhagvãn. Such a sant should not be thought of as a human being, nor should he be thought of as a dev, because such behaviour is not possible for either humans or devs. In reality, even though that sant appears to be human, he is still worthy of sevã equally to Bhagvãn. Therefore, whoever desires to attain kalyãn should perform the sevã of such sant. Also, females should perform sevã of females possessing such qualities.”
26.3 Then, Ãtmãnand Swãmi asked Shreeji Mahãrãj, “Regardless of how ordinary a person may be, as long as he stays within the limits of the vartmãns of this satsang, he will not become bound by the panch-vishays. Please narrate the characteristics of a person who cannot become bound by the panch-vishays, even though he may happen to leave satsang due to unpleasant circumstances.”
26.4 Shreeji Mahãrãj then explained, “If a person has dharma predominant in his mind; and if he has the qualities of an ãstik where he firmly believes, ‘A person who performs moral and immoral karmas in this lok will undoubtedly receive the rewards of those karmas in the lok beyond’; and if he has such firm beliefs, and is concerned about his own reputation by thinking, ‘If I do something immoral, what will people think of me?’, then he will not become bound by any object wherever he goes. For example, those like Mayã-Rãm Bhatt, Mulji Brahm-Chãri, and Nishkulãnand Swãmi will never falter even if they encounter women or wealth.
26.5 “However, a person who is like this may have the characteristics of false ãtmã-nishthã in thinking, ‘I am the ãtmã; I am brahm; so, I am not affected by good or bad actions, and I am absolutely detached from everything’. Also, he may falsely understand the greatness of Bhagvãn, and he may talk a great deal about that greatness, by saying, ‘The greatness of Bhagvãn is so intense! So, what harm is there in deviating from dharma?’ In such a person, these two types of flaws could become major obstacles in the observance of dharma. Therefore, it is better if he has genuine ãtmã-nishthã, if he thoroughly understands the greatness of Bhagvãn, and if he firmly observes the various types of dharma with understanding, and becomes nishkãmi, nirlobhi, nisvãdi, nisnehi, and nirmãni in order to please Bhagvãn. Such a person believes, ‘If I follow dharma, Bhagvãn will be extremely pleased with me; and if I deviate from dharma in any way, then Bhagvãn will be extremely displeased with me’. If he has this firm belief, then that bhakta will never falter from dharma in any way. On the other hand, if a person does not have this kind of understanding, then regardless of how much gnãn he may have, or how much bhakti he may offer, he may still deviate from dharma or become bound by mãyik objects. This is a fundamental truth.”
26.6 Shreeji Mahãrãj again addressed the sabhã out of compassion: “I do not like ahankãr. That ahankãr may be of a person’s qualities of bhakti, tyãg, or vairãgya; of a person’s attainment of the qualities of brahm; of a person’s understanding; or of a person’s observance of the panch-vartmãn. I do not like these or any other forms of ahankãr. Also, I do not like dambh. What is dambh? Well, although a person may not have much nishchay, bhakti, or dharma, to outwardly pretend to possess them to a great extent in order to look good in front of others is dambh. I do not like that; and nor do I like a person who eliminates the difference between himself and Bhagvãn. I also do not like a person who behaves freely liberally – after taking a vow, he adheres to it occasionally and relaxes from it occasionally. In addition, I do not like a person who considers himself to be extremely insignificant after having extensively understood the intense glory of Bhagvãn, and who does not believe his true svarup to be the ãtmã, which is distinct from the body.
26.7 “Now, I shall describe the type of person I do like. Such a person thoroughly understands the greatness of Bhagvãn. He understands his ãtmã – which is vyatirek from the body – to be brahm-rup. He firmly observes dharma and also engages in the bhakti of Bhagvãn. Despite having such qualities, if there is some bhakta in satsang who does not understand anything, but has nishchay in Bhagvãn, then he would consider that bhakta to be great, and himself to be insignificant in comparison to that bhakta. When speaking, such a person never reveals even the slightest pride of his wisdom. I am extremely pleased with a person who behaves in this way.”
26.8 Having delivered this talk, Shreeji Mahãrãj returned to His residence.
End of Vachanãmrut Gadhadã || 26 || 260 ||