3.1 In the Samvat year 1883, on Ashãdh vad 1 [20th July 1826], Swãmi Shree Sahajãnandji Mahãrãj was at His residence in Dãdã Khãchar’s darbãr in Gadhadã. On that day, Harji Thakkar invited Shreeji Mahãrãj to sanctify his house. Shreeji Mahãrãj sat on a mattress with a cylindrical pillow on a decorated bedstead on the veranda outside the east-facing rooms. Harji Thakkar then performed pujã of Shreeji Mahãrãj with sandalwood paste mixed with saffron. In this way, Shreeji Mahãrãj sat facing east and was dressed entirely in white clothes. Garlands of mogrã flowers were hanging around His neck, gajarã of mogrã flowers were tied around both arms, and tassels of mogrã flowers beautifully decorated His pãgh. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him.
3.2 Then, Shreeji Mahãrãj asked the entire sãdhu-mandal, “Compassion and love reside instinctively in the heart of a bhakta of Bhagvãn. Of the two, the nature of love is like honey; it sticks everywhere. The nature of compassion is that a person feels compassion towards everything. When Bharatji felt compassion for a deer, he had to take birth from the womb of a deer in his next life. Moreover, a person who is compassionate certainly develops love towards those he has compassion for.
3.3 “There are two methods for eradicating compassion and love: ãtmã-nishthã and vairãgya. Of these, ãtmã-nishthã is such that nothing else can penetrate it. The nature of vairãgya is that it shows all objects to be perishable. Therefore, through ãtmã-nishthã and vairãgya, compassion and affection are destroyed. In addition, the influences of the sthul, sukshma, and kãran bodies are destroyed, and then only brahm-sattã remains. But then, does a bhakta have compassion and love for Bhagvãn and His bhaktas? Or does he not? That is the question.”
3.4 Muktãnand Swãmi, Shuk Muni, Nityãnand Swãmi, and other paramhans answered according to the extent of their understanding. However, none could give a satisfactory reply to Shreeji Mahãrãj’s question.
3.5 So, Shreeji Mahãrãj said, “Allow me to answer. The answer is that by gnãn and vairãgya, the chaitanya is freed from the mãyik influences of the three bodies, the three mental states, and the three gun of Mãyã. It is then pure, and not the slightest trace of mãyik influence remains. For example, consider the analogy of an oil lamp’s flame. Only when a wick-holder, some oil, and a wick unite can the flame of an oil lamp be seen and recognised. But, when the combination of these three components is broken, the flame can no longer be seen by anyone, nor can it be recognised by anyone. Therefore, only when those components are combined is it seen and recognised. Similarly, when all the mãyik influences are overcome by gnãn and vairãgya, the jeevãtmã remains as pure brahm-sattã.
3.6 “Now, the jeevãtmã is invisible to the mind and speech, and it is not perceivable by any of the indriyas. However, with time, if it attains the knowledge of Bhagvãn by associating with a pure sampradãy, and it fully understands the greatness of Bhagvãn and His bhaktas, then it is freed from all mãyik influences. Then, that jeevãtmã also becomes brahm-rup. However, compassion and love for Bhagvãn and His bhaktas still remains forever. To carry the analogy of the oil lamp further, when the combination of its components is broken, its flame remains within the air, where it cannot be perceived by any of the indriyas. However, the fragrance or foul smell that had pervaded that flame is not destroyed. Even though the air is more superior to the flame, it still becomes pervaded by fragrant or foul smells. Likewise, by gnãn and vairãgya, the jeevãtmã is freed from mãyik influences, but the impression of satsang is not lost. Even though it becomes brahm-rup, like Nãrad, the Sanakãdik, and Shukji, it behaves with intense compassion and love for Bhagvãn and His bhaktas. The following verses illustrate this:
3.7 “In this way, many verses promote the view that bhaktas of Bhagvãn who have shed mãyik influences and have become brahm-rup by gnãn and vairãgya, still have compassion and love for Bhagvãn and His bhaktas. On the other hand, a person who is not a bhakta of Bhagvãn, but has overcome mãyik influences by ãtmã-nishthã and vairãgya alone and behaves as the ãtmã, has been influenced by kusang during the process of realising Bhagvãn, who has only ãtmã-nishthã and do not have upãsanã of Bhagvãn. As a result, he does not develop compassion and love for bhaktas of Bhagvãn. Just as a foul smell lingers in the air and in fire, similarly, the impressions of kusang, which cannot be overcome by any means, lingers within him.
3.8 “For example, Ashvatthãmã was brahm-rup, but he was influenced by kusang. Therefore, he did not develop compassion or love for Shree Krishna Bhagvãn or His bhaktas, the Pãndavs. Similarly, the impressions of kusang do not disappear in a person who has only knowledge of the ãtmã, even though he becomes brahm-rup; nor does he develop compassion and love for Bhagvãn and His bhaktas. However, for a bhakta of Bhagvãn, even though mãyik influences are overcome, intense compassion and love for Bhagvãn and His bhaktas increase. But, in no way are compassion and love ever lost; they always remain.”
3.9 After delivering this talk, Shreeji Mahãrãj bid “Jay Sachidãnand” to everyone and then returned to His residence.
End of Vachanãmrut Gadhadã III || 3 || 237 ||