66.1 In the Samvat year 1876, on Fãgan vad Amãs [14th March, 1820], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a large decorated bedstead on the platform outside the east-facing rooms of Dãdã Khãchar’s darbãr in Gadhadã. He was wearing a khes with a black border, and had covered Himself with a white pachhedi. He had also tied a white feto around His head. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him.
66.2 Shreeji Mahãrãj then said, “The Shreemad Bhãgvat describes Vãsudev, Sankarshan, Pradyumna, and Aniruddha – four avatãrs of Bhagvãn. In some places they are described as sagun, whereas in others places they are described as nirgun. The term nirgun is used in reference to Vãsudev Bhagvãn, and the term sagun is used in reference to Sankarshan, Aniruddha, and Pradyumna. However, when described as nirgun, the minds of the listener and the reader are confused, and they draw the conclusion that Bhagvãn does not possess a svarup. However, this is their misunderstanding.
66.3 “Besides, the words of the shãstras cannot be understood in their true context by anyone except an ekãntik bhakta. These are words such as, ‘Bhagvãn is nirãkãr, luminous, nirgun, and all-pervading’. On hearing these descriptions, a fool concludes that the shãstras describe Bhagvãn as being nirãkãr. On the other hand, an ekãntik bhakta realises, ‘When the shãstras describe Bhagvãn as being nirãkãr and nirgun, they are referring to the fact that He does not possess a mãyik svarup or mãyik characteristics. In reality, His svarup is forever divya, and He possesses countless kalyãn-kãri qualities’.
66.4 “There is also a reference to Bhagvãn being an immense mass of divine light. However, if there is no murti, then there can be no light either. Therefore, that light must definitely be from that murti. For example, take the murti of Agni. When flames radiate from his murti, only the flames – not the murti of Agni – are seen. However, a wise man realises that the flames are definitely radiating from Agni’s murti. Similarly, water radiates from the murti of Varun. Although only the water – not the murti of Varun – is visible, a wise man realises that the water radiates from Varun’s murti. In the same way, the divine light, which has the intensity of millions of suns and is like brahm-sattã, is the light of the murti of Purushottam Bhagvãn.
66.5 “The shãstras also state, ‘A thorn is used to remove a thorn, and then both are discarded. Similarly, Bhagvãn assumes a physical body to relieve the earth of its burdens. Then, having relieved the earth of its burden, He discards the physical body’. Hearing such words, the foolish people are misled into the understanding that Bhagvãn is nirãkãr, and they fail to realise the murti of Bhagvãn as being divya.
66.6 “However, an ekãntik bhakta has the following understanding: ‘To fulfil Arjun’s pledge, both Shree Krishna Bhagvãn and Arjun left Dvãrikã on his chariot to fetch the Brãhman’s son. Crossing Mount Lokã-Lok, they cut through Mãyã’s veil of darkness with the Sudarshan Chakra. Driving the chariot through that darkness, they entered a mass of light. There, they collected the Brãhman’s son from Bhumã-Purush before returning. This was only because Shree Krishna Bhagvãn’s murti was divya. Due to the power of that divinity, the wooden chariot and the horses – despite being composed of the five bhuts – all became divya and beyond Mãyã, like chaitanya. Had their murtis not become divya, they would never have been able to rise above Mãyã. After all, everything that has evolved from Mãyã ultimately merges into Mãyã, and can never reach Brahm, which is beyond Mãyã’. Therefore, it was due to the powers of Bhagvãn’s murti that the mãyik objects become non-mãyik. A fool has the understanding that Bhagvãn’s murti is mãyik, whereas an ekãntik sãdhu has the understanding that Bhagvãn’s murti is greater than Akshar. He also understands that Purushottam Bhagvãn possesses a definite murti, and is the ãtmã of countless millions of brahm-rup muktas, and also of Akshardhãm.
66.7 “Therefore, regardless of which shãstras are being read, if they describe Bhagvãn as being nirgun, a person should realise that they are merely praising the glory of Bhagvãn’s murti. However, Bhagvãn always possesses a definite murti. A person who realises this is known as an ekãntik bhakta.”
End of Vachanãmrut Gadhadã I || 66 || 66 ||