33.1 In the Samvat year 1885, on Fãgan sud 11 [16th March 1829], 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.
33.2 Then, addressing all the paramhans, Shreeji Mahãrãj said, “In satsang, there are only a few bhaktas whose mind would not be affected by wealth, property, women, and children, and who would not develop faith in those who fulfil the desires related to those things. In fact, there cannot be many bhaktas who are like this.” Saying this, Shreeji Mahãrãj continued, “This Muktãnand Swãmi and Gopãlãnand Swãmi are like that, because in no way would they become impressed by anyone, no matter how great he may be, and not even if he were to perform miracles.
33.3 “What are the characteristics of a person who will not be influenced by anyone? Well, such a person believes, ‘I am the ãtmã, which is distinct from the body; I am luminous and eternal. Moreover, the pratyaksha svarup of Bhagvãn constantly resides within my own self. Except for the svarup of Bhagvãn, all worldly svarups are asatya and full of countless flaws’. A person who has such vairãgya and who thoroughly understands the greatness of Bhagvãn will never have any kind of doubts in his mind. But having said that, this understanding is very difficult to develop.
33.4 “Even though these two sãdhus are so great, if they were to receive a great amount of honour, or if heaps of rupees and gold coins were to be placed before them, or if they were to come across attractive women, then even though they are tyãgis, they would not be able to maintain their dharma. In fact, if they do encounter those objects, then it is doubtful whether they would remain equal with even the lowest of our tyãgis. This is because that is effect of the association of those objects. For example, see how religious all of us sitting here are. However, if we were to drink bottles of liquor, we would not remain so composed. Similarly, the association of those objects certainly has an effect on a person. Therefore, a person can only be saved from those objects if he does not associate with them. He should be cautious from the beginning, in case he comes across them. Moreover, it is a well-known fact of the shãstras that only Bhagvãn is unaffected by their association. That is why it has been stated:
rushim nãrãyanam-rute...
Of the progeny of Brahmã (Marichi), and their progeny (Kashyap), and their progeny (humans and devs) – whose mind in this world, besides that of Nãrãyan Rushi, can be distinguished as being unaffected by the mãyã and attractive charm of women?
... ye-nye svataha parihrutãd-api bibhyati sma
O Master of the indriyas (Bhagvãn)! You are indeed the lord of the whole mobile and immobile world, because even though you indulge in the various sense objects created by the imbalance in the gun of Mãyã, you remain unaffected by them. Apart from you, others still fear the association of the sense objects – even though they have renounced them.
33.5 Then, Shreeji Mahãrãj said, “Who can be called an ekãntik bhakta of Bhagvãn? Well, a person who possesses the qualities of svadharma, gnãn, vairãgya, and unparalleled bhakti towards Bhagvãn coupled with knowledge of his greatness, can be called an ekãntik bhakta.
33.6 “Furthermore, regarding the ultimate fate of an ekãntik bhakta, it is said the he ‘enters’ Bhagvãn. But what is meant by ‘entering’? Well, that bhakta has love for the divya murti of Bhagvãn, who dwells within a mass of divine light. Due to that love, he has constant awareness of the murti of Bhagvãn in his mind, and he behaves as if he is infatuated by that murti. Remaining in that state, he also engages in the service of Bhagvãn outwardly. For example, even though Lakshmiji remains in the heart of Bhagvãn symbolically and through her profound love, she also outwardly serves him in the svarup of a female. The ‘entering’ of an ekãntik bhakta into Bhagvãn should be understood in a similar way.
33.7 “Even at present, the attachment a bhakta has for the ten types of bhakti as well as the attachment he has for svadharma, vairãgya, ãtmã-nishthã, keeping the company of a sant and realising the greatness of Bhagvãn is such that he can in no way do without it. Even though opium is extremely bitter, a person who is addicted to it cannot live without it. Or, if a person is addicted to alcohol, then even though his throat burns whenever he drinks alcohol, he cannot live without it. Even if someone were to offer him many rupees he would not accept them, because his addiction is dearer to him. This is because that addiction has become ingrained in his jeev. Similarly, if a person was addicted to the bhakti of Bhagvãn and other such activities, then even if he remains under the influence of any type of kusang, he would not be able to live without engaging in bhakti. Moreover, his mind would not be pleased in engaging in any other activities. Such a bhakta of Bhagvãn, whose jeev has become engrossed in Bhagvãn’s bhakti and other such activities, and who is extremely eager to perform only those activities, can also be said to have ‘entered’ Bhagvãn.
33.8 “So, what are the characteristics of such a bhakta of Bhagvãn? Well, except for the sevã of Bhagvãn, if he does not wish for even the four types of mukti, how can he desire anything else? Such a person should be known as an ekãntik bhakta because he has no desire for anything. A person who is not like this sometimes enjoys engaging in the bhakti of Bhagvãn’s; but if he encounters evil company, he will forget bhakti and begin to behave immorally. Such a person should be known to be a fake bhakta and a person who believes himself to be the body. He is not a true bhakta and cannot be trusted.”
33.9 Then, Shreeji Mahãrãj continued, “If a bhakta of Bhagvãn is vulnerable to women, wealth, svabhãvs, and the belief that he is the body, then even if he is engaged in the bhakti of Bhagvãn, his bhakti cannot be trusted; he will surely encounter obstacles in it. This is because if at some time he happens to come across women or wealth, then there will be no stability in his bhakti, and he will become engrossed in them. Also, if a person believes himself to be the body, then when he suffers due to some illness, or if he is unable to obtain food and clothing, or if a ãgnã to observe a difficult vartmãn is given, then again, his bhakti will be disturbed. In fact, he will become frustrated and will not be able to think; he will begin to behave immorally. Also, if he has a certain svabhãv, and if a sant lectures him instead of allowing him to behave according to his svabhãv, and makes him behave opposite to it, then also he will become disturbed. Then, if he cannot remain in the company of a sant, how will he be able to maintain bhakti? Therefore, a person who wishes to develop firm bhakti should not be vulnerable in these four aspects. If there is a flaw in these four, it should be slowly eradicated with understanding. Only then can a person perform constant bhakti of Bhagvãn. What I have just said is absolutely true; there is no doubt in it whatsoever.”
End of Vachanãmrut Gadhadã || 33 || 267 ||