5.1 In the Samvat year 1883, on Bhãdarvã sud 11 [12th September 1826], Shreeji Mahãrãj was sitting on a mattress with a cylindrical pillow on the veranda outside the west-facing rooms of Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. He was also wearing a garland of mogrã flowers around His neck. Tassels of mogrã flowers decorated His pãgh, and gajarã of mogrã flowers were tied around His arms. A sabhã of the munis, as well as haribhaktas from various places, had gathered before Him.
5.2 Then, Shreeji Mahãrãj said, “Someone please ask a question.”
5.3 So, Muktãnand Swãmi asked, “Mahãrãj, of the various types of bhakti offered to Bhagvãn, which type of bhakti does not encounter any obstacles, and which type does encounter obstacles?”
5.4 Shreeji Mahãrãj replied, “In the third skandh of the Shreemad Bhãgvat, within the Kapil Geetã, Devhuti says to Kapilji,
yan-nãmadheya-shravanãnu-keertanãd-yat-prahvanãd-yat-smaranã-dapi kvachit
shvãdopi sadyaha savanãya kalpate katham punas-te bhagavan-nu darshanãt
If even a ‘shvapach’ (a vile person who eats dog-meat) becomes immediately suitable for performing yagnas (perfectly purified) by merely hearing and repeating the name of Bhagvãn, by bowing to Bhagvãn, and by remembering Bhagvãn, then what can be said of your darshan?
“The greatness of Bhagvãn is described in these two verses. Also, Kapilji describes his own greatness to Devhuti:
5.5 “A person who has bhakti for Bhagvãn coupled with such knowledge of His greatness encounters no obstacles in any form. On the other hand, a person who offers bhakti without realising the greatness of Bhagvãn and who perceives worldly characteristics in Him, does encounter obstacles.”
5.6 Muktãnand Swãmi then asked, “By what means can such bhakti coupled with the knowledge of Bhagvãn’s greatness be developed?”
5.7 Shreeji Mahãrãj replied, “Bhakti coupled with the knowledge of Bhagvãn’s greatness arises in a person’s heart by serving and associating with renowned sãdhus like Shukji and the Sanakãdik.”
5.8 Then, Shuk Muni asked, “One bhakta has perfect nishchay in Bhagvãn, and disturbances such as kãm, krodh, lobh, and moh do not arise in his heart. A second bhakta has perfect nishchay in Bhagvãn, but disturbances such as kãm, krodh, lobh, and moh do arise in his heart. When these two types of bhaktas leave their bodies, do they attain the same level of bliss in the dhãm of Bhagvãn, or do they attain different levels of bliss?”
5.9 Shreeji Mahãrãj replied, “If a bhakta of Bhagvãn whose nishchay is perfect and who is not disturbed by inner enemies, but desires anything other than the pratyaksha svarup of Shree Krishna Bhagvãn, then even if he is a great tyãgi, and has firm vairãgya and intense ãtmã-nishthã, he will attain a lower level of bliss. As for the other bhakta, even though he also has perfect nishchay in Bhagvãn, when inner enemies cause disturbances within, he feels guilt within his heart. But, except for the pratyaksha svarup of Shree Krishna Bhagvãn, he wishes for no other object. Then, even if he has only a slight amount of ãtmã-nishthã and vairãgya, such a bhakta still attains profound bliss in the dhãm of Bhagvãn after leaving his body.
5.10 “This is because the first bhakta superficially appears to be a tyãgi and nishkãm. However, he does not have wish for the murti of Bhagvãn, but instead has desires for the darshan of the ãtmã and the four types of mukti. Therefore, he is called a sakãm bhakta. In the higher loks, he will certainly attain less bliss. Conversely, the second bhakta superficially appears to be a sakãm bhakta, but inwardly, that bhakta wishes for nothing except the murti of Bhagvãn. If a desire for pleasures other than the murti of Bhagvãn arises, he feels intense guilt in his mind. Therefore, he is called a nishkãm bhakta. When such a bhakta leaves his body, he attains profound bliss, becomes a pãrshad of Bhagvãn and develops intense love for the murti of Shree Krishna Bhagvãn.”
End of Vachanãmrut Gadhadã III || 5 || 239 ||