4.1 In the Samvat year 1877, on Kãrtik vad 14 [4th December, 1820], three hours after sunrise, Swãmi Shree Sahajãnandji Mahãrãj was sitting in Surã Khãchar’s darbãr in Loyã. He was wearing a white survãl and a white dagli made of chhint. He had also tied a white pãgh around His head. A sabhã of paramhans, as well as haribhaktas from various places, had gathered before Him.
4.2 Then, Akhandãnand Swãmi asked Shreeji Mahãrãj, “There are countless millions of brahmãnds. In those brahmãnds, does the murti of Bhagvãn appear the same as the murti in this brahmãnd at this present time, or not?”
4.3 Shreeji Mahãrãj replied, “Bhagvãn always resides in His Akshardhãm. From the countless Pradhãn-Purush pairs that evolve from Mul-Mãyã, countless millions of brahmãnds evolve. Then, for the sake of His bhaktas, while still residing at one location in His Akshardhãm, and by His own wish, that Bhagvãn appears in countless svarups in the countless millions of brahmãnds.”
4.4 Again, Akhandãnand Swãmi asked, “Shree Krishna-Nãrãyan always has a human svarup, and the svarup of Bhagvãn is forever satya. However, that same Bhagvãn appears sometimes as Matsya, Kurma, Varãh, Nrusinh, and other countless svarups. How should this be understood? Furthermore, is the method of kalyãn and the murti of Bhagvãn in each brahmãnd the same, or different?”
4.5 Shreeji Mahãrãj replied, “The murti of Bhagvãn is always the same. Even then, by His own wish, Bhagvãn shows His murti wherever and in whatever murti is required. He also reveals His powers to whatever extent is appropriate in various places. He always has two arms, but by His wish, at times He appears with four arms, or eight arms, or even countless arms. He also appears in svarups like Matsya and Kurma. In this way, He incarnates in whichever svarup is appropriate for the place. However, He always resides in His dhãm in one svarup.
4.6 “Furthermore, while remaining in one location, He pervades the countless millions of brahmãnds through His antaryãmi svarup. For example, Vyãsji was one, but when he called out to Shukji, he did so by residing in all the sthãvar and jangam beings. When Shukji replied, he did so in the same way. In this way, even great yogis like Shukji are capable of pervading the entire world. Such people have attained such extraordinary powers as rewards of worshipping Bhagvãn. But, Purushottam Bhagvãn, who is called Yogeshvar, is the master of all extraordinary powers. So, while still remaining in one location, what is surprising about Him incarnating, by His own wish, wherever and however is appropriate? What is so surprising about Bhagvãn possessing such abilities? People become astonished even when a magician displays simple illusions, and they cannot fully comprehend the magic. But, Bhagvãn possesses all extraordinary powers and is the greatest source of wonder. So, how can the jeev know Him?
4.7 “The Shreemad Bhãgvat mentions, ‘This many have overcome Bhagvãn’s mãyã’. However, it also mentions, ‘No one has overcome the force of Bhagvãn’s mãyã’. Here, a person should realise that if even those like Brahmã were to doubt Bhagvãn’s extraordinary powers, then they cannot be said to have overcome the power of Bhagvãn’s mãyã. What is this doubt? It is the thought, ‘Why does Bhagvãn behave like that?’ On the other hand, a person who understands ‘Bhagvãn is extremely powerful; so whatever He does is appropriate’, is said to have overcome mãyã.
4.8 “In reality, the method for kalyãn is the same; but because there are three levels in the people who worship (uttam, madhyam, kanishth), and because there are countless levels in their shraddhã, there are many differences in the path of kalyãn taken by people. However, in reality, there is only one path of kalyãn. After all, there is only one svarup of Bhagvãn. This Bhagvãn is extremely powerful and no one, including Akshar, is capable of becoming like Him. This is an established principle.”
4.9 Then, Muktãnand Swãmi said to Shreeji Mahãrãj, “Today, Jhinã-Bhãi has become very upset, and he said that since Mahãrãj did not come to my house, what is the point of me staying in that house?”
4.10 Hearing this, Shreeji Mahãrãj said, “When a person loves by force and with unhappiness, that love does not survive for very long. Also, the bhakti and love of a person who is unhappy, is ultimately abolished. Therefore, it is a great mistake to wear a sad face due to displeasure.”
4.11 Jhinã-Bhãi then said, “When Bhagvãn and His sant come to a person’s house, his face should glow with delight; but when they do not come, his face should definitely reflect disappointment and he should feel sorrow in his heart.”
4.12 Hearing this remark, Shreeji Mahãrãj said, “A person should be pleased when Bhagvãn and His sãdhus come, but he should never grieve. If his nature is to grieve, then ultimately, something misfortunate is bound to occur. Therefore, while following his own dharma, a person should happily follow Bhagvãn’s ãgnã, but he should never become upset in order to get his own way. If Bhagvãn issues an ãgnã to go somewhere and the person becomes disturbed out of grief, then the darshan and prasãd previously given by Bhagvãn, the countless types of talks relating to gnãn, and all other actions by which he had felt happiness, are all lost. Furthermore, due to the disturbance, only tamo-gun spreads throughout the mind. Therefore, he goes where he is asked to go in a state of pure misery. Then, as a result of the distress, he cannot carry out the ãgnã completely. Therefore, a bhakta of Bhagvãn should remain ever joyful and should worship Bhagvãn with a cheerful mind. Moreover, however unpleasant his circumstances may be, he should not allow even the slightest trace of depression to enter his heart.”
End of Vachanãmrut Loyã || 4 || 112 ||