77.1 In the Samvat year 1876, on vad Amãs of the second Jyeshth [10th July, 1820], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a decorated bedstead on the veranda outside the west-facing rooms in front of the mandir of Shree Vãsudev-Nãrãyan in Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him.
77.2 In the sabhã, the munis were engaged in a question-answer discussion amongst themselves. During the discussion, a muni, out of misunderstanding, began to invalidate dharma on the basis of his nishchay in Bhagvãn.
77.3 Hearing this, Shreeji Mahãrãj commented, “A person who abandons dharma under the excuse of the gnãn of Bhagvãn, should be considered to be demonic. The svarup of Bhagvãn possesses countless kalyãn-kãri qualities, which Pruthvi has described to Dharma in the first skandh of the Shreemad Bhãgvat. Therefore, a person who has accepted the refuge of Bhagvãn acquires these kalyãn-kãri qualities. Moreover, a person who has nishchay in Bhagvãn also acquires the thirty characteristics of a sãdhu described in the eleventh skandh of the Shreemad Bhãgvat. Therefore, a person who does not possess the thirty characteristics of a sãdhu should not be considered to be a true sãdhu.
77.4 “Conversely, a person who does have nishchay in Bhagvãn definitely does acquire the kalyãn-kãri qualities of Bhagvãn within his heart. When these qualities of Bhagvãn are acquired by a sãdhu, he also acquires the thirty characteristics of a sãdhu. From today onwards, whoever abandons dharma (panch-vartmãn), and solely supports the strength of bhakti or gnãn, is a blasphemer of the guru and guru’s word. Anyone who even talks of such a lapse in dharma should be called a vimukh and told, ‘You have sided with demons, and we shall not accept it’. With such words, the talks of that sinful person should be dismissed.”
77.5 A sant then asked, “Mahãrãj, there may be an extremely faithful bhakta of Bhagvãn who suffers great pain and who babbles meaninglessly at the time of death, whereas a person who does not seem to be a true bhakta appears extremely composed at the time of his death. In fact, he dies in comfort, realising the glory of Bhagvãn, and even expressing His greatness. What is the reason behind this? Please explain why a religious person’s death appears to be unpleasant in comparison to an ordinary person’s death that appears to be pleasant?”
77.6 Shreeji Mahãrãj explained, “A person’s mind is influenced by the eight factors of desh, kãl, kriyã, sang, dhyãn, mantra, dikshã, and shãstra. If these eight factors are pure, the mind becomes pure; but, if they are impure, the mind becomes impure.
77.7 “Also, Bhagvãn’s mãyã inspires the dharmas of the four yugs to prevail in turn within a person’s heart. At the time of death, if the dharma of Satya-Yug is prevalent, then death appears very pleasant. If the dharma of either Tretã-Yug or Dvãpar-Yug is prevalent, then death appears less pleasant. However, when the dharma of Kali-Yug is prevalent, death appears extremely unpleasant. In this way, the pleasantness and unpleasantness of death is also determined by kãl.
77.8 “The three mental states – jãgrat, svapna, and sushupti – are also factors. At the time of death, if the jãgrat state is prevalent, then even a sinner would die while still completely conscious. If the svapna state is prevalent at the time of death, then a person dies mumbling without making sense, even if he is a bhakta of Bhagvãn. Furthermore, if the sushupti state is prevalent at the time of death, then regardless of whether a person is a bhakta of Bhagvãn or a vimukh, he passes away unconsciously, unable to say anything, neither good nor bad. However, if a person dies while thoroughly realising his jeevãtmã as greater than these three states and as being brahm-rup, he passes away displaying all the powers of Bhagvãn. Passing away after becoming brahm-rup and displaying such powers, is only possible for bhaktas of Bhagvãn. It is not possible for any vimukh. In this way, Kãl, as well as the three mental states, determines the pleasantness and unpleasantness present at the time of death.
77.9 “However, even if a vimukh dies speaking normally, with the jãgrat state being prevalent, that does not imply in any way that he will attain kalyãn. Regardless of whether he dies pleasantly or unpleasantly, he will go only to Narak. Conversely, regardless of whether a bhakta of Bhagvãn speaks normally, babbles without making sense, or remains silent at the time of death, he definitely attains kalyãn. There is no doubt whatsoever in this fact. All bhaktas of Bhagvãn should realise this. Although a bhakta of Bhagvãn appears to be suffering pain when passing away, he actually experiences great bliss within due to the grace of Bhagvãn. So, even if at the time of his death a bhakta passes away babbling without making sense, there should be no doubts at all regarding his kalyãn.”
End of Vachanãmrut Gadhadã I || 77 || 77||