4.1 In the Samvat year 1882, on Mãgshar sud 10 [19th December 1825], Swãmi Shree Sahajãnandji Mahãrãj was sitting in the mandir of Shree Lakshmi-Nãrãyan in Vadtãl. 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, “Please being a question-answer discussion.”
4.3 Then, Muktãnand Swãmi asked, “For a bhakta of Bhagvãn who has taken the path of bhakti, which one spiritual activity includes all the other activities for kalyãn?”
4.4 Shreeji Mahãrãj replied, “All the spiritual activities for attaining kalyãn are included in keeping the company – by thought, word, and deed – of a sant who possesses the thirty qualities of a sãdhu.”
4.5 After replying to the question, Shreeji Mahãrãj asked, “Suppose there is an ekãntik bhakta yogi who realises that the philosophy of both the Sãnkhya shãstras and the Yog shãstras is based upon only Vãsudev-Nãrãyan. By what means does that yogi fix his vrutti on Bhagvãn’s murti? How does he control his mind? How does he keep his vrutti facing inwards? How does he keep his vrutti facing outwards? By which of his yogic abilities does he separate himself from the obstacles of disturbing thoughts and desires, as well as from the absorption of sleep? Please answer these questions.”
4.6 Then, Muktãnand Swãmi and Gopãlãnand Swãmi attempted to answer these questions to the best of their ability, but neither of them was able to give a satisfactory reply. So, Shreeji Mahãrãj said, “When water goes into a fountain, it first revolves in a spiral and then spurts upwards; in the same way, the vrutti of the jeev revolves in a spiral in the antah-karans, which acts like the fountain, and then spurts out through the five indriyas. A yogi does this in two ways: With one vrutti, he thinks of Shree Vãsudev Bhagvãn who resides in his heart as a witness. With the second vrutti he faces outwards through his eyes, and he thinks about Bhagvãn who is outside. He thinks of the whole murti from head to toe; he does not only think of a single part of the body. Just as when a person looks at a large mandir, he sees it completely as a whole; or when a person looks at a large mountain, he sees it totally; similarly, the yogi sees Bhagvãn’s murti in the same way, but he does not see each part of Bhagvãn’s body separately.
4.7 “When he observes the murti at a distance through his eyes, if he sees some other object besides Bhagvãn, then he draws that murti of Bhagvãn closer and observes it at the tip of his nose. Even after doing this, if he still sees some object nearby, then he observes the murti of Bhagvãn between his eyebrows. While doing this, if he feels lazy or sleepy, then he would again observe the murti of Bhagvãn before his eyes. Then, in the same way that a child flies a kite, he would fly a kite (Bhagvãn’s murti) with a string (vrutti). He would make it rise upwards, then bring it down again, and then make it sweep from side to side. Using his yogic powers in this way, when he becomes alert, he would again observe the murti at the tip of his nose, and from there he would bring it between his eyebrows, and then he would draw it into his heart. Then, he would merge together both the murti of Bhagvãn that resides in his heart as a witness, and the murti of Bhagvãn that is outside. At this point, the two vruttis of the antah-karans become one.