15.1 In the Samvat year 1884, on Ashãdh vad 13 [21st July 1827], Swãmi Shree Sahajãnandji Mahãrãj was sitting in the balcony of the medi of His residence in Dãdã Khãchar's darbãr in Gadhadã. He was dressed entirely in white clothes and was also wearing garlands of mogrã flowers around His neck. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him.
15.2 Then, Shreeji Mahãrãj said to Muktãnand Swãmi, “Today, I had a long talk with the bhaktas (Jeevu-Bã and Lãdu-Bã) who cook for me.”
15.3 Then, Muktãnand Swãmi asked, “Mahãrãj, what did you talk about?”
15.4 Shreeji Mahãrãj then said, “The talk was that when a bhakta of Bhagvãn sits to perform the mãnsi pujã of Bhagvãn or sits to perform dhyãn upon Bhagvãn, he remembers the times in the past when his jeev has surrendered to the panch-vishays due to the influence of unpleasant circumstances or the influence of vicious natures. For example, a warrior who returns injured from the battlefield rests on a bedstead due to his wound. However, until his wounds are not dressed with bandages, the pain of the wounds does not decrease and he is not able to sleep. Only when bandages are applied to his wounds is he relieved of his pain and only then is he able to sleep. In the same way, the jeev has been ‘wounded’ by the panch-vishays due to the influence of unpleasant desh, kãl, kriyã, and sang. Whichever of the nine types of bhakti relieves the pain of these ‘wounds’ caused by the vishays and makes a person unaware of the vishays themselves, should be thought of as the application of a bandage to the ‘wounds’. Also, that particular type of bhakti should be known to be his strength in worshipping Bhagvãn.
15.5 “Then, abiding by that particular strength, a person should engage in mãnsi pujã or the mental chanting of Bhagvãn’s name. In fact, whatever he may do, he should do so within his own particular strength. He will benefit tremendously as a result of this.
15.6 “However, just as a wounded warrior experiences no peace until his wounds are bandaged, similarly, if a person fails to recognise his own particular strength, he will not experience any happiness at all during bhajan and smaran, and the pain due to the ‘wounds’ caused by the vishays will not be relieved. Therefore, after recognising which of the nine types of bhakti cause his mind to be fixed on Bhagvãn and prevents him from indulging in any thoughts other than those of Bhagvãn, that bhakta should realise, ‘This is my particular strength’. Then, he should keep that type of bhakti predominant. This method is a universal principle.”
End of Vachanãmrut Gadhadã III || 15 || 249 ||