2.1 In the Samvat year 1882, in the evening of Chaitra sud 4 [11th April 1826], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a decorated bedstead that had been placed in the middle of the courtyard of the mandir of Shree Baldevji in Jetalpur. He was dressed entirely in white clothes, and tassels of dolariyã flowers decorated His pãgh. Also, He had a handkerchief in His left hand and was turning a mãlã of tulsi beads with His right hand. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him.
2.2 Then, Brahmãnand Swãmi bowed before Shreeji Mahãrãj and asked, “Mahãrãj, please reveal who can be called yati?”
2.3 Shreeji Mahãrãj said, “A person who firmly follows brahm-chãrya and has conquered all of his indriyas should be known as a yati; a person who is like Hanumãnji and Lakshmanji should be known as a yati. When Hanumãnji went to Lankã in search of Sitãji on Rãmchandraji’s instruction, he looked at the faces of all the women in Lankã in order to recognise her. As he continued looking, he thought, ‘This is not Jãnkiji...This one is not Jãnkiji’. Then, while he was thinking this, he saw Mandodari and thought, ‘Could this be Jãnkiji?’ But, then concluded in his mind, ‘Because of her separation from Rãmchandraji, Jãnkiji’s body would never be so plump, and she would never be able to sleep so soundly’. With this thought in mind, Hanumãnji turned back.
2.4 “Then, he doubted in his mind, ‘I am a yati; but, could a flaw have developed in me by seeing all these women?’ But, then he reconciled to himself, ‘How can there be any flaw in me? It is because of Rãmchandraji’s instruction to find Sitãji that I had to look at all these women’. He also thought, ‘By Rãmchandraji’s grace, no disturbance has arisen in my indriyas and in my vrutti’. Thinking this, he wandered everywhere to look for Sitãji. In this way, like Hanumãnji, a person whose antah-karans remains pure despite being faced by such vicious influences is called a yati.
2.5 “Moreover, while searching for Sitãji in the forest after she was abducted, Rãmchandraji and Lakshmanji came to the place where Sugriv was seated on the Fatak Shilã. They informed Sugriv, ‘We have come here because Jãnkiji has been abducted. So, if you know of her whereabouts, please tell us’. Sugriv replied, ‘Mahãrãj, I did hear the cries, “O Ram! O Ram!” coming from the sky. Also, some items of jewellery, which are tied in a piece of cloth, were dropped from above. I have kept them with me’. Then, Rãmchandraji requested, ‘Please bring them here so that we can see them’. Rãmchandraji took the pieces of jewellery from Sugriv and showed them to Lakshmanji. First, He showed jewellery worn on the ears, and bracelets worn on the arms, but Lakshmanji did not recognise any of these. Then, He showed some anklets. Lakshmanji immediately exclaimed, ‘Mahãrãj, I have never seen Jãnkiji’s body. In fact, except for her feet, I have not seen any other part of Jãnkiji’s body. The only reason I have been able to recognize the anklets is because whenever I used to go and bow at her feet every evening, I would see her ankles’. In this way, despite the fact that for fourteen years Lakshmanji was in their service, with the exception of Jãnkiji’s feet, he had never intentionally seen her body. Such a person should be known as a yati.”
2.6 Having said this, Shreeji Mahãrãj commented, “This Brahmãnand Swãmi is also like that.”
2.7 In this way, as the sabhã was listening, Shreeji Mahãrãj greatly praised Brahmãnand Swãmi as being a yati.
2.8 Then, Shreeji Mahãrãj went to the outskirts of the village. There, He sat on a decorated bedstead that had been placed on top of a low, broad platform at the site where the yagnas had been performed. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him.
2.9 Then, Shreeji Mahãrãj said, “Please begin a question-answer discussion.”
2.10 Then, Ãshji-Bhãi Patel asked, “Mahãrãj, what is the nature of the jeev? Please reveal it to me as it is.”
2.11 Shreeji Mahãrãj explained, “The jeev is achhedhya, abhedhya, avinãshi, chetan, and the size of an atom. You may also ask, ‘Where does the jeev reside?’ Well, it resides in the hruday-ãkãsh, and while staying there it performs different actions. From there, when it wants to see, it does so through the eyes; when it wants to hear sounds, it does so through the ears; it smells all types of smells through the nose; it tastes through the tongue; and through the skin, it experiences the pleasures of all feelings. In addition, it produces thoughts through the man, it thinks through the chitt, and it makes decisions through the buddhi. In this way, through the ten indriyas and the four antah-karans, it indulges in all the vishays. It pervades the entire body from head to toe, yet is distinct from it. This is the nature of the jeev. It is due to the grace of the pratyaksha svarup of Purushottam that a bhakta is able to perceive the jeev as it actually is. On the other hand, others cannot even begin to realise the nature of the jeev.”
2.12 Having answered the question in this way and pleasing everyone, Shreeji Mahãrãj bid “Jay Sachidãnand” to the sabhã and retired to the mansion to sleep.
End of Vachanãmrut Jetalpur || 2 || 231 ||