8.1 In the Samvat year 1882, on Posh sud 4 [12th January 1826], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a platform in front of 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.
8.2 In the sabhã, Shreeji Mahãrãj was sitting in a meditative posture and thinking. Some of the munis were singing kirtans to the accompaniment of a dukad and sarodã. He gave darshan in this way for a short while. Then, He opened His eyes and said, “Everyone please listen as I wish to speak to you. The vrutti of these eyes is formless; but, if some solid object comes in its way, that vrutti is obstructed. Therefore, that vrutti is actually physical and is composed predominantly of the tattva of pruthvi. When a bhakta of Bhagvãn fixes that vrutti on Bhagvãn’s murti, the vrutti initially appears like a thin yellow rope. Just as a spider stretches its web from one pillar to another, and then sometimes goes to one pillar, then to the other pillar, or sometimes sits between the two pillars, similarly, the jeev is like the spider; Bhagvãn’s murti is one of the pillars, the antah-karans are the other pillar, and the vrutti is the web. Through that vrutti, a meditating yogi sometimes becomes absorbed in Bhagvãn’s murti; at times, he stays within his own antah-karans; and at other times, he stays between his antah-karans and Bhagvãn.
8.3 “While doing this, when the yellow vrutti, which is composed predominantly of the tattva of pruthvi, becomes predominantly jal, it appears to be white; when it becomes predominantly tej, it appears to be red; when it becomes predominantly vãyu, it appears to be green; and when it becomes predominantly ãkãsh, it appears to be dark. Finally, when the vrutti sheds the predominance of the five bhuts and becomes nirgun, it appears to be extremely radiant and assumes the svarup of Bhagvãn.
8.4 “Therefore, a person who tries to maintain his vrutti on Bhagvãn’s svarup in this way should remain perfectly pure. For example, when a person wishes to offer pujã to a dev, the dev accepts the pujã only after the person becomes as pure as the dev. Similarly, a person who keeps his vrutti on Bhagvãn’s svarup should realise his own self to be distinct from the three bodies (sthul, sukshma, and kãran), in accordance with the method prescribed in the Sãnkhya shãstras; and only after attaining ãtmã-nishthã, should he fix his vrutti on Bhagvãn’s svarup. While repeatedly fixing his vrutti in this way, when his vrutti is eventually absorbed into Bhagvãn’s svarup, that state has been defined as sleep for a yogi performing dhyãn; but, a yogi’s sleep is never like the state sushupti.”
End of Vachanãmrut Vadtãl || 8 || 208 ||