15.1 In the Samvat year 1877, on Bhãdarvã sud 4 [11th September, 1820], Shreeji Mahãrãj was sitting on a decorated bedstead on the veranda outside the rooms of Jeevã Khãchar’s darbãr in Sãrangpur. He was dressed entirely in white clothes. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him.
15.2 Then, Shreeji Mahãrãj said, “I shall ask a question. There are two types of bhaktas of Bhagvãn: A person has such deep love for Bhagvãn that he cannot bear even a second without His darshan. His love is very obviously noticeable. Another bhakta of Bhagvãn possesses knowledge of the ãtmã as well as total vairãgya. He also has love for Bhagvãn, but his love does not appear to be like the love of the first bhakta. Furthermore, although the first bhakta’s bhakti is extremely appealing, he possesses neither knowledge of the ãtmã and vairãgya, but his bhakti is not as appealing as the first bhakta’s. Of these two bhaktas, whose bhakti is superior, and whose bhakti is inferior? That is the question.”
15.3 To this, Svayamprakãshãnand Swãmi replied, “He who has intense love for Bhagvãn is better, even if he does not have knowledge of the ãtmã and vairãgya.”
15.4 Shreeji Mahãrãj then questioned, “With what understanding do you say that he who does not have knowledge of the ãtmã and vairãgya is better? Such a person believes himself to be the body, and so whenever he comes upon any of the panch-vishays that comfort his body, he will develop affection for them. As a result, his love for Bhagvãn will diminish. So why do you consider him to be superior?”
15.5 Svayamprakãshãnand Swãmi clarified, “I do not consider the person who develops affection for the vishays to be a bhakta who loves Bhagvãn. Instead, I consider the person who is like the gopis to be such a bhakta.”
15.6 Then, Shreeji Mahãrãj explained, “The gopis were not so naïve. They were so wise that their wisdom could go beyond the understanding of those who do possess knowledge of the ãtmã and vairãgya. They also spoke as expressively as those who are educated in diplomacy. In addition, they knew Bhagvãn precisely as He should be known. Even Uddhavji, the wisest of the Yãdavs and Bhagvãn’s adviser, became overwhelmed when he realised the gopis’ understanding. That same Uddhavji later said, ‘Bhagvãn has shown great mercy to me by sending me to impart gnãn to the gopis’. He had actually gone to preach to the gopis, but upon hearing their words, he himself absorbed in the preaching of the gopis.
15.7 “Though you may say that the gopis were not very intelligent, there were three distinctions amongst them: mugdhã, madhyã, and praudhã.
15.8 “Of these, the characteristics of the mugdhã gopis are as follows: They would often lecture Bhagvãn and say, ‘We have gone out of our way doing things for you, yet you do not take even the slightest notice of us’. Furthermore, if they were teased further, they would be upset with Bhagvãn, and speak such harsh words that a person would feel they will soon fall from the path of Bhagvãn. The gopis who are described in this way in the shãstras, should be known as mugdhã gopis.
15.9 “Those who are madhyã gopis, would never become angry with Bhagvãn and would never speak such harsh words. However, by using their shrewdness, they would use cunning methods to conceal their selfishness from others and do whatever they please while also doing whatever pleases Bhagvãn. Therefore, they would not do only that which pleases Bhagvãn. Furthermore, even if they have to do something that pleases only Bhagvãn, they would definitely use a cunning method to do whatever pleases themselves as well. The gopis, who are described in this way in the shãstras, should be known as madhyã gopis.
15.10 “In comparison, praudhã gopis would do only that which pleases Bhagvãn. In no way would they use any cunning methods to satisfy their selfishness. Their only wish would be to please Bhagvãn. Therefore, they remain happy with whatever pleases Bhagvãn. Also, they would never become angry at, or jealous of the other gopis who are equal to them. They would also abandon vicious natures, such as mãn and matsar, and remain alert in the sevã of Bhagvãn. They would never do anything by thought, word, or deed that would displease Bhagvãn. The gopis who are described in this way in the shãstras, should be known as praudhã gopis. In this way, there are three distinctions amongst the gopis.
15.11 “Overall, the gopis had extreme wisdom in their understanding, and therefore their love cannot be said to be without understanding. Also, they had thoroughly understood the greatness of Bhagvãn. Due to the power of that understanding of Bhagvãn’s greatness, the qualities of ãtmã-nishthã and vairãgya naturally flourished in their hearts. Therefore, it was due to the power of understanding Bhagvãn’s greatness that countless kalyãn-kãri qualities, such as ãtmã-nishthã and vairãgya, were fully developed in the gopis.
15.12 “The characteristics of such a bhakta are as follows: He wishes for only those panch-vishays (shabda, sparsh, rup, ras, and gandh) which are related to Bhagvãn, but not for those which are related to anything else. Then, through those vishays, he develops intense love for Bhagvãn. The love is so intense that even though he does not possess the qualities of ãtmã-nishthã and vairãgya, he still does not have any other desire in his heart, except the desire for Bhagvãn.
15.13 “Consider the following example: When it has not rained, the seeds of any types of grass cannot be seen anywhere on the earth. But, when it does rain, so much grass grows that even the earth cannot be seen. Similarly, when a person who does not possess the qualities of ãtmã-nishthã and vairãgya meets with kusang, though he may seem to have no desire for vishays other than Bhagvãn, he will begin to have desires for those objects. Furthermore, his mind will become corrupted, and he will not remember Bhagvãn in his heart. Instead, he will constantly crave for the vishays. As a result, that bhakta who loves Bhagvãn, but does not possess the qualities of ãtmã-nishthã and vairãgya, will feel, ‘I do not have even the slightest love for Bhagvãn’. Therefore, a bhakta who has love for Bhagvãn, but does not possess the qualities of ãtmã-nishthã and vairãgya, is extremely inferior.
15.14 “In comparison, a bhakta whose love for Bhagvãn seems ordinary, but who has the qualities of ãtmã-nishthã and vairãgya, feels, ‘The murti of Bhagvãn is forever present within my jeevãtmã’. Because of this ãtmã-nishthã, he may not seem outwardly enthusiastic for the darshan and touch of Bhagvãn’s murti. In fact, he may appear to be very quiet. However, the roots of his love are very deep. Moreover, his love is not the type that would diminish due to the influence of kusang. Therefore, this bhakta is superior, and is ekãntik.”
End of Vachanãmrut Sãrangpur || 15 || 93 ||