2.1 In the Samvat year 1877, on Shrãvan sud 3 [1st August 1821], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a silken, square cushion 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. Some of the munis were singing kirtans to the accompaniment of a jhãnjh and mrudang.
2.2 Then, Shreeji Mahãrãj said, “Please stop singing as I wish to speak to you.” Shreeji Mahãrãj continued, “A person who wishes to attain ultimate kalyãn and hopes to become a sãdhu like Nãrad and the Sanakãdik, should think, ‘The jeev resides in the body; and the indriyas and antah-karans have attached themselves to that jeev’. They have also attached themselves externally to the panch-vishays. However, due to ignorance, the jeev believes those indriyas, and the antah-karans to be its own form, whereas in actual fact, it is distinct from them. The vishays are also distinct from the antah-karans, but because of constant association with them, they appear to have become one with the antah-karans.
2.3 “In fact, the desire to indulge in the vishays actually arises because of the indriyas, not because of the antah-karans. For example, extreme heat or cold first comes into contact with the outer indriyas, and then enters the body via those indriyas. In other words, it is not generated from within; it is generated outside and then enters within. In the same way, desires for the panch-vishays are not initially generated in the antah-karans; the indriyas first come into contact with the vishays externally, and then those vishays enter the antah-karans. To give another example, when an ulcer develops externally on the skin, it can be soothed only by applying medication externally, not by merely hearing talks. Also, hunger and thirst can only be relieved by eating and drinking, but not by merely talking about food and water. In the same way, the disease (panch-vishays) can only be cured when medication is applied externally.
2.4 “The method of applying that medication is as follows: When a person’s skin touches a vishay, like women and other objects, that object ‘enters’ the antah-karans via the skin. Then, via the antah-karans, it ‘enters’ the jeev. The vishay was not initially generated from within the jeev or from the antah-karans. In fact, all vishays which currently spring forth from the antah-karans have definitely ‘entered’ from outside through the indriyas – in a previous life. Therefore, the medicine for eradicating attachment to the vishays is as follows: A person should refrain from touching objects like women and other tempting objects via the skin; he should not look at their beauty via the eyes, nor talk about them using the tongue; he should not listen to them or about them via the ears; he should not smell their fragrance through the nose. Through the five indriyas, if a person firmly abstains from the vishays in this way, then the ‘flow’ of the vishays cannot enter within from outside. For example, a water-well can only be cleaned when the small streamlets of water that flow into the well are clogged from their entrance with cloth rags. In the same way, by keeping control over the external indriyas, the external vishays cannot enter the antah-karans.
2.5 “A stomach illness can only be cured when medicine enters the stomach. In the same way, the vishays that have already accumulated in the antah-karans by the way of the indriyas should be eradicated by thinking of his own self as the ãtmã. He should think, ‘I am the ãtmã. The indriyas and the antah-karans have absolutely no relationship with me’. With such firm thinking, by seeing Bhagvãn’s murti in that chaitanya (jeev), and through the bliss of the ãtmã, he should remain fulfilled. Take the example of a water-well that is completely full of water. The water in the well will prevent the flow of new water from entering the well. However, if the well is emptied by drawing water from it, then new water from outside will enter it. Similarly, through the bliss of the ãtmã, a person should remain fulfilled within. Externally, he should obstruct the ‘inflow’ of the vishays through the indriyas. This is the only definite method for overcoming vicious natures, such as kãm and krodh; they cannot be overcome by upvãs alone. So please remember this thought firmly in your lives.”
End of Vachanãmrut Gadhadã II || 2 || 135 ||