17.1 In the Samvat year 1882, on Posh vad Amãs [6th February 1826], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a mattress with a cylindrical pillow that had been placed in the mansion facing the mandir of Shree Lakshmi-Nãrãyan in Vadtãl. He was dressed entirely in white clothes. A sabhã of sãdhus, as well as haribhaktas from various places, had gathered before Him.
17.2 Then, Shreeji Mahãrãj asked a question: “Each of the five gnãn-indriyas and the five karma-indriyas have total knowledge of their respective vishays. Furthermore, both a person with gnãn and a person without gnãn behave in the same way through their indriyas; the indriyas of the person with gnãn do not behave in a different way from those of the person without gnãn. However, the person with gnãn is said to have conquered the indriyas. How can this be so? That is the question.”
17.3 Muktãnand Swãmi replied, “It seems that a person conquers his indriyas when he attains nirvikalp samãdhi.”
17.4 Then, Shreeji Mahãrãj said, “Even a person who has attained nirvikalp samãdhi indulges in the panch vishays through the indriyas just like everyone else; so, how can he be said to have conquered his indriyas?”
17.5 Muktãnand Swãmi made many attempts to answer the question, but he was unable to give a satisfactory explanation.
17.6 Then, Shreeji Mahãrãj said, “The answer is that he realises that there is only misery in the panch-vishays (shabda, sparsh, rup, ras, and gandh). He also realises that there are only kalyãn-kãri qualities in the svarup of Bhagvãn. He even realises that by indulging in worldly vishays, the jeev is condemned to Narak, where he must suffer terrible miseries. Having realised this, he develops an intense hatred towards the panch-vishays. There is no way a person will have love towards something with which he has such hatred. A person who realises this, and then develops an extreme hatred in his mind towards the panch-vishays can be said to have conquered his indriyas. As a result of this, he spends the rest of his life offering bhakti to Bhagvãn by listening to talks of Bhagvãn, singing kirtans, and performing sevã. However, unlike a vimukh, he does not become attached to the panch-vishays. Such a person is known to have conquered his indriyas.”
17.7 Then, Shreeji Mahãrãj asked another question: “Suppose there is a tyãgi who has adopted the path of nivrutti. He realises himself to be the ãtmã and does not believe his body to be his true svarup. Also, his physical behaviour is rather unusual and irregular. This man does not have any pride of his varna and ãshram. The way in which he eats, drinks, rises, and sits is all rather unusual – it does not seem to match the norms of society. Such a tyãgi does not stay in anyone’s company; he is like a young, carefree deer, wandering alone in a forest. He cannot be bound by anything in any way.
17.8 “On the other hand, there is another tyãgi who behaves in accordance with the path of pravrutti, despite also having adopted the path nivrutti. When he engages in pravrutti that brings out vicious natures, such as kãm, krodh, lobh, moh, mad, matsar, ãshã, and trushnã, it also causes a disturbance in his heart. So, is it appropriate for such a tyãgi to continue following the path of pravrutti? If he does remain on the path of pravrutti, how could he remain undisturbed? If you say, ‘If he follows the path of pravrutti by Bhagvãn’s ãgnã then he will not become attached to anything’, then a person can argue, ‘If someone drinks bhãng by Bhagvãn’s ãgnã, does that mean he will not become delirious? Of course, he will become delirious’. Then, how can that tyãgi follow the path of pravrutti and not become attached to anything? That is the question.”
17.9 Hearing this, Nityãnand Swãmi and Shuk Muni attempted to give an explanation, but were unable to give an accurate reply.
17.10 Then, Shreeji Mahãrãj said, “The tyãgi who abides by nivrutti dharma only and who behaves in an unusual way should be known as a person who has only ãtmã-nishthã. On the other hand, the tyãgi who has adopted nivrutti dharma but also offers bhakti to Bhagvãn should vigilantly adopt the path of pravrutti related to Bhagvãn and His bhaktas while staying within the niyams prescribed by Bhagvãn. In fact, adopting the path of pravrutti in order to serve Bhagvãn and His bhaktas is the very definition of bhakti.
17.11 “The tyãgi who has adopted the path of nivrutti and who has only the virtue of ãtmã-nishthã can never be equal to the tyãgi who has adopted the path of pravrutti. This is because although he is also a tyãgi who has adopted the path of nivrutti, he engages in pravrutti for the purpose of being able to serve Bhagvãn and His bhaktas. Such a person should stay on the path of pravrutti while abiding by the niyams prescribed by Bhagvãn. However, he should never do more than or do less than those niyams. While discarding vicious natures such as kãm, krodh, lobh, moh, mad, matsar, ãshã, and trushnã, he should follow the path of pravrutti for the purpose of serving Bhagvãn and His bhaktas. As a result, he will never become attached to anything. Compared to the tyãgi who has only ãtmã-nishthã, this tyãgi is far superior, and it is he who earns the grace of Bhagvãn.”
End of Vachanãmrut Vadtãl || 17 || 217 ||