18.1 In the Samvat year 1884, on Shrãvan vad 10 [17th August 1827], Shreeji Mahãrãj was sitting on the veranda outside the east-facing rooms of Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. Garlands of flowers were hanging around His neck, and tassels of flowers were hanging from His pãgh. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him.
18.2 Then, Shreeji Mahãrãj’s nephew, Raghuvirji, asked a question: “Why does the jeev’s condition during the svapna state not remain the same as it is during the jãgrat state?”
18.3 Shreeji Mahãrãj replied, “The jeev behaves in the svapna state exactly as it does in the jãgrat state. After all, the same types of worldly desire, which appear while awake, spring forth in dreams as well.”
18.4 Then, Nirlobhãnand Swãmi asked, “Mahãrãj, many times, objects that have never been seen or heard in the jãgrat state, spring forth in dreams. What may be the reason for this?”
18.5 Shreeji Mahãrãj explained, “If objects that have never been previously seen or heard appear in the svapna state, it is due to embedded desires created by karmas performed in past lives.”
18.6 Then, Akhandãnand Swãmi asked, “Mahãrãj, for a person who becomes a bhakta of Bhagvãn, how long does the force of karmas performed in past lives remain?”
18.7 Shreeji Mahãrãj answered, “When that person comes into contact with a sat-purush, the embedded desires created by his past karmas gradually wear away as he consistently associates with him. Eventually, he reaches a stage where the desires that give rise to births and deaths no longer remain. For example, grains of rice that are three to four years old can be eaten; but if they are sown, they would not grow. In the same way, when the embedded desires generated by the previously performed karmas degenerate, they do not lead to further births and deaths.
18.8 “However, a person may ask, ‘How does a person recognise whether those embedded desires have degenerated or not?’ Well, consider the analogy of a contest between two men armed with shields and swords. As long as both can withstand each other, the strength of both appears to be equal. But, the moment a person draws back, he is said to have been defeated. Similarly, for a bhakta of Bhagvãn, as long as thoughts related to Bhagvãn and the thoughts related to the vishays appear to be equal, he should realise his worldly desires to be more powerful. However, when thoughts related to Bhagvãn displace those related to the vishays, he should realise that his worldly desires have reduced.”
18.9 Shreeji Mahãrãj then asked the paramhans a question: “How can a bhakta, who no longer identifies himself with the body and who has developed hatred for the panch-vishays, be recognised by other bhaktas?”
18.10 Muktãnand Swãmi replied, “Mahãrãj, we are incapable of answering your question. Please be compassionate and answer it yourself.”
18.11 So, Shreeji Mahãrãj then said, “Whether he is a grahastha or a tyãgi, a bhakta of Bhagvãn who no longer believes himself to be the body and whose attachment for the panch-vishays has been eradicated, may be required to behave as if he is the body depending on Bhagvãn’s instructions to him; he may also have to indulge in the panch-vishays if necessary. For example, a frail bull can be made to stand with the support of a stick and by people holding it by its horn and tail. But, it will remain standing only as long as someone holds it up; the moment it is released, it will fall to the ground. Similarly, a person who is free of worldly desires engages in activities only to the extent of the instructions given by Bhagvãn.
18.12 In another example, take a person with a bow and arrow in hand. The bow bends as the person pulls back the string; when he releases the arrow, the bow becomes slack again. In the same way, a person free of worldly desires engages himself in activities only to the extent of Bhagvãn’s wish, but never does he do anything which disobeys that. On the other hand, when a person with worldly desires engages in activities, he is unable to detach himself from those activities of his own accord; he is unable to do so even when Bhagvãn instructs him. These are the characteristics of a person free of worldly desires and a person with worldly desires.”
End of Vachanãmrut Gadhadã III || 18 || 252 ||