36.1 In the Samvat year 1885, on Vaishãkh sud 1 [4th May 1829], Swãmi Shree Sahajãnandji Mahãrãj rode on horseback from Dãdã Khãchar’s darbãr in Gadhadã and arrived at Lakshmi-Vãdi. He sat on a platform within the grounds. He was dressed entirely in white clothes. A sabhã of paramhans, as well as haribhaktas from various places had gathered before Him.
36.2 Then, Shreeji Mahãrãj asked all the paramhans and bhaktas, “What is the most extraordinary spiritual activity for the kalyãn of the jeev, which will surely guarantee kalyãn and prevent all other obstacles from hindering that kalyãn? Also, what is the great obstacle in that activity for kalyãn, on account of which a person would certainly fall from the path of kalyãn? Please answer both of these questions.”
36.3 Everyone answered according to their understanding, but the question was not answered satisfactorily.
36.4 Then, Shreeji Mahãrãj said in reply, “The most extraordinary spiritual activity is to understand Purushottam Bhagvãn, who is seated amidst the mass of light of Brahm, as eternally having a svarup. Furthermore, after understanding that all avatãrs originate from Him, a person should accept the refuge of the pratyaksha svarup of Bhagvãn by any means possible. He should also offer bhakti to that Bhagvãn while observing dharma, as well as associate with a sant possessing such bhakti. That is the most extraordinary spiritual activity for kalyãn. A person encounters no obstacles along that path.
36.5 “A major obstacle in practising that spiritual activity is keeping the company of shushka-vedãntis. Which obstacles arise when a person keeps their company? Initially, he develops affection for them. That affection develops due to the kindness of the vedãntis. For example, if a person has saved someone’s life by giving him some food during a famine, then that person would naturally develop affection for him. In this way, a person develops affection for a person who has helped him. Also, those shushka-vedãntis would point out advantages, such as, ‘The ãtmã does not undergo births and deaths, and it is formless. In fact, regardless of the number of sins a person may commit, the ãtmã remains immune to those flaws’. Pointing out such advantages, they criticise the svarup of Bhagvãn. That is a major obstacle since it leads to the rejection of Bhagvãn’s svarup. Therefore, a person should never keep the company of shushka-vedãntis – they are absolutely ignorant. In fact, there is no greater obstacle on the path of bhakti than this.”
36.6 Then, Shreeji Mahãrãj returned to Dãdã Khãchar’s darbãr. There, He sat on a large decorated bedstead on the veranda outside the east-facing rooms and said, “I have heard all the shãstras and have formed a principle. I have also travelled throughout this land and seen many yogis.” Shreeji Mahãrãj then narrated the stories of Gopãldãsji and other sãdhus. He then continued by saying, “I believe that it is impossible to see the ãtmã and brahm without the upãsanã and dhyãn of Bhagvãn’s murti. Only through upãsanã can the ãtmã and brahm be seen; without it, they cannot be seen. In fact, wishing to see the ãtmã and brahm without upãsanã is like attempting to lick the sky with the tongue; even if a person tries for a hundred years, he will never be able to taste it as sour or salty. Similarly, the ãtmã and brahm simply cannot be seen without the upãsanã of the murti of Bhagvãn – regardless of the efforts a person may resort to. Furthermore, the fact that the shãstras mention the possibility of ãtmã-nishthã through nirbij Sãnkhya and Yog is irrelevant – I have not seen anyone do so, nor is the claim in agreement with my experience. Therefore, the claim is false.”
End of Vachanãmrut Gadhadã || 36 || 270 ||