11.1 In the Samvat year 1877, on the morning of Mãgshar vad 8 [27th December, 1820], Swãmi Shree Sahajãnandji Mahãrãj was sitting in Surã Khãchar’s darbãr in Loyã. He was dressed entirely in white clothes. A sabhã of sãdhus, as well as haribhaktas from various places, had gathered before Him.
11.2 Then, Shuk Muni asked Shreeji Mahãrãj, “What understanding does an asat-purush adopt from the Shreemad Bhãgvat, the Bhagvad Geetã, and other sacred shãstras?”
11.3 Shreeji Mahãrãj replied, “The answer is as follows: An asat-purush person believes that all the sthãvar and jangam male and female svarups in this world have been created through Mãyã and the Purush, Virãt, and svarup of Bhagvãn. This implies that all these svarups are manifestations of Bhagvãn Himself. For this reason, a person aspiring for kalyãn should initially conquer his mind; and then, if his mind is attracted towards a higher or lower svarup of either a male or female, he should perform dhyãn upon that very svarup in order to attain instantaneous samãdhi. If the mind perceives any flaws in that svarup, then he should believe that svarup to be brahm by thinking, ‘The whole world is brahm’. Thinking in this way, he should disprove the perception of those flaws. In this way, to accept only the words regarding experiences from the shãstras is the understanding of an asat-purush. Such a misunderstanding reflects the wicked nature of his mind, and at the end of his life, he is sent to the deep regions of Narak and the cycle of births and deaths.”
11.4 Then, Shuk Muni requested, “Now, please explain what understanding a sat-purush person adopts from the sacred shãstras.”
11.5 Shreeji Mahãrãj answered, “The answer to this question is given in the sacred shãstras themselves. Specifically, those desiring kalyãn should not perform dhyãn upon – with the exception of Purushottam Nãrãyan – any devs, such as Shiv and Brahmã. Instead, among all humans and devs, they should perform dhyãn only upon murtis, such as Rãm and Krishna, which are avatãrs of Purushottam Nãrãyan. Furthermore, the wise bhaktas consider all the places where Bhagvãn’s murti of Rãm and Krishna reside to be Vaikunth, Golok, Shvet-Dvip, and Brahmpur. They consider the pãrshads that dwell in those loks to be the pãrshads of Rãm and Krishna, such as Hanumãn and Uddhav.
11.6 “They also regard the divya murtis of Bhagvãn in those loks, which are radiant with the light of countless millions of suns, moons, and flames of fire, to be murtis of avatars such as Rãm and Krishna in their dhãms. Therefore, a person who adopts such an understanding from the sacred shãstras, and performs dhyãn on the human svarup of Bhagvãn with a sense of divinity, never equates the svarups of Bhagvãn’s avatãrs and other svarups. In reality, all murtis of Bhagvãn’s avatãrs have only two arms. However, for the sole reason of dismissing any similarity that a person lacking wisdom may perceive between Bhagvãn’s svarup and other svarups, they are often described as having four arms or eight arms.
11.7 “Moreover, a person should only perform dhyãn on the murti of Bhagvãn that he has attained, not on the murtis of the previous avatãrs. Therefore, like a woman who keeps the vow of fidelity, a person should remain totally faithful to the murti of Bhagvãn that he has attained. Pãrvati has also said,
“Such a vow of fidelity has also been mentioned in order to dismiss the similarity that a person lacking wisdom perceives between the svarup of Bhagvãn and other beings. This is because if someone strays from the murti of Bhagvãn which he has attained, and instead performs dhyãn on the previous avatãrs of that very Bhagvãn, then he may later even abandon Bhagvãn and perform dhyãn upon other devs of other human svarups. That is why the vow of fidelity has been mentioned, not because there is any difference between the murtis of Bhagvãn themselves. This is the understanding of a sat-purush. Therefore, a person should only hear the sacred shãstras from a sat-purush person, but never from an asat-purush.”
End of Vachanãmrut Loyã || 11 || 119 ||