Vachanamrut Essence

Panchālā-7

The entities evolved out of the three gunas of māyā, namely the five bhuts, the indriyas, the antahkaran and their presiding deities are never present in God at any time - past, present or future.
Just as the form of God in Akshardhām is resplendent with countless divine powers and divine light at the end of ātyantik-pralay, one should realise exactly the same regarding the manifest God in human form.
The perception of God appearing to possess human-like attributes is due to His yogic powers of creating an illusion – just as a magician who appears to have died or burnt but that is merely his illusion; similarly, one who understands God thoroughly understands God to be eternal and imperishable.
The manifest form of Purushottam Nārāyan is the cause of all; He is forever divine and has a form. One should not perceive any type of imperfections in that form - it is like a murti made of sākar.
One should meditate on, worship, and offer bhakti only to the form that one has seen.
In whomever God ‘enters’ for the purpose of fulfilling many types of tasks, He eclipses that entity by His own divine light and He Himself reigns supreme through that entity.

When one worships God with sincerity, having faith in the words of the Ekāntik Sant of God, one’s māyik vision disappears, and thereafter, one realises that same form of God as being the supreme chaitanya, characterised by eternal existence, consciousness and bliss.
One who understands God this way [i.e. never harbouring any doubts of māyā being present in the manifest form of God]:

He has understood God perfectly.
He is called a gnāni and an ekāntik bhakta.
His should be known to have perfect conviction [nishthā].
If, by chance, he were to behave unbecomingly due to the influence of bad company or due to the influence of his own prārabdha karmas, he would still attain liberation.

He is a fool.
Even if he is a staunch urdhvaretā brahmachāri and a great renunciant, attaining liberation would still be extremely difficult for him.