4.1 In the Samvat year 1883, on Shrãvan sud 3 [6th August 1826], Swãmi Shree Sahajãnandji Mahãrãj was sitting facing north on a mattress with a cylindrical pillow that had been placed on the veranda outside the medi of His residence 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.
4.2 Then, Shreeji Mahãrãj said, “Even though a bhakta of Bhagvãn may possess gnãn and vairãgya, and even if by the force of a thought process the bhakta has overcome affection for mãyik objects that cause him bondage, until he attains nirvikalp samãdhi, bãdhitãnu vrutti still remains within.
4.3 “Until a bhakta of Bhagvãn attains nirvikalp samãdhi – even though he may possess gnãn and vairãgya, and by the force of a thought process has overcome affection for mãyik objects that cause him bondage – bãdhitãnu vrutti remains within him. Due to this, he doubts, ‘Maybe attachment for my mother, father, wife, children, wealth, relatives, body, or property still remains!’ He remains fearful in this way. For example, a brave warrior, even though he has killed all of his enemies, still occasionally becomes frightened by even those dead enemies; even if he sees them in his dreams, he becomes frightened. Similarly, due to bãdhitãnu vrutti, even a bhakta possessing gnãn is afraid of the bondage of worldly objects that he has proved false from within and from which he has severed all affection. At some time, if he remembers the money he possessed, or his wife or other objects, he becomes fearful in his mind and thinks, ‘What if they cause bondage?’ In this way, the recalling of objects that have been falsified from within is called bãdhitãnu vrutti.
4.4 “Bãdhitãnu vrutti is overcome when nirvikalp samãdhi is attained. Then, that person becomes oblivious of eating and drinking, day and night, pain and pleasure. But, when he withdraws from nirvikalp samãdhi and enters savikalp samãdhi, bãdhitãnu vrutti still remains. As a result of the influence of that bãdhitãnu vrutti, when that bhakta contracts a fever or is at the moment of death, he sometimes recalls other objects besides Bhagvãn. At that time, he may babble meaninglessly; he may even say words like, ‘Mother! Father!’ Hearing this, a person who does not understand the nature of bãdhitãnu vrutti, will perceive faults in that bhakta by thinking, ‘He was called a bhakta of Bhagvãn; so, why does he speak like this at the time of death?’ Such faults are perceived without knowing the nature of bãdhitãnu vrutti.
4.5 “In the world many sinful people die with full consciousness. Also, a soldier or a Rãjput who has injured his body may die while being fully conscious. That being so, will a vimukh who dies with full consciousness still attain kalyãn, despite being a vimukh? Of course not; he will certainly be sent to Narak. Conversely, regardless of whether a bhakta of Bhagvãn dies while engaged in the chanting of Bhagvãn’s name, or in a disturbed state due to the influence of bãdhitãnu vrutti, bhakta still reaches the holy feet of Bhagvãn.”
4.6 On the evening of that same day, Shreeji Mahãrãj was sitting on the veranda outside the medi of His residence. He was dressed entirely in white clothes. A sabhã of sãdhus, as well as haribhaktas from various places had gathered before Him.
4.7 Shreeji Mahãrãj then asked the senior paramhans, “Please describe how the jeev, which resides within the body, is present in one location, and how it pervades the entire body.”
4.8 The paramhans answered according to their understanding, but none were able to satisfactorily answer Shreeji Mahãrãj’s question.
4.9 Then, Shreeji Mahãrãj said, “In the body, just as food is transformed into semen, similarly, in the heart, the five bhuts are transformed into a disc of flesh, within which the jeev resides. The jeev clings to this disc of flesh like a torch made of rags that is set alight after being immersed in oil. Also, just as fire pervades an iron nail, similarly, the jeev actually resides in the disc of flesh, and by consciousness pervades the entire body. Therefore, regardless of where pain is felt in the body, it is the jeev itself that feels the pain; so, the jeev cannot be said to be separate from the pleasures and pains of the body.
4.10 “However, some may argue, ‘The jeev is luminous, whereas the disc of flesh and the body have no light. So, how can they be said to have combined?’ The answer to this is that just as without the combination of oil, a wick-holder and a wick, a flame cannot hover in space on its own, similarly, without associating with the disc of flesh the jeev cannot remain alone. Just as fire – which is distinct from the container, the oil and the wick – cannot be destroyed by breaking just the container, in the same way, the jeev does not die with the death of the body even though it pervades the disc of flesh and the body. Although the jeev does experience pleasure and pain along with the body, it is not perishable like the body. So, the jeev is indestructible and luminous, and it also pervades the body.
4.11 “Furthermore, if an oil lamp is placed at one location in a mandir, its flame predominantly pervades the wick; and secondarily, it also pervades the entire building. In the same way, the jeev also predominantly resides in and pervades the disc of flesh that is a product of the five bhuts; and secondarily, it resides in and pervades the entire body. Moreover, Bhagvãn resides within the jeev as a witness.”
End of Vachanãmrut Gadhadã III || 4 || 238 ||