Gadhada II-2

A Small Streamlet of Water

On Shrāvan sudi 3, Samvat 1878 [1 August 1821], Swāmi Shri Sahajānandji Mahārāj was sitting on a small, silken, embroidered cloth in front of the mandir of Shri Vāsudevnārāyan in Dādā Khāchar’s darbār in Gadhadā. He was dressed entirely in white clothes. At that time, some munis were singing devotional songs to the accompaniment of a jhānjh and mrudang, while other munis as well as devotees from various places had gathered before Him in an assembly.

Thereupon Shriji Mahārāj said, “Please stop singing as I wish to speak to you.” So saying, Shriji Mahārāj began, “One who wishes to attain ultimate liberation and aspires to become a sādhu like Nārad and the Sanakādik should think, ‘In this body resides the jiva, and the indriyas and antahkaran have attached themselves to that jiva. They have also attached themselves externally to the panchvishays. However, due to ignorance, the jiva believes those indriyas and the antahkaran to be its own form, whereas in actual fact, it is distinct from them. The vishays are also distinct from the antahkaran, but because of constant association with them, they appear to have become one with the antahkaran.

“In fact, the desire to indulge in the vishays actually arises because of the indriyas, not because of the antahkaran. For example, extreme heat or cold first comes into contact with the outer indriyas, and then enters the body via those indriyas. In other words, it is not generated from within; it is generated outside and then enters within. In the same manner, desires for the panchvishays are not initially generated in the antahkaran; rather, the indriyas first come into contact with the vishays externally, and then those vishays enter the antahkaran. To give another example, when a boil develops externally on the skin, it can be soothed only by applying medication externally, not by merely hearing talks. Also, one’s hunger and thirst can only be relieved by eating and drinking, but not by merely talking about food and water. Similarly, the disease in the form of the panchvishays can only be cured when medication is applied externally.

“The method of applying that medication is as follows: When one’s skin touches a vishay like, for example, women and other objects, that object ‘enters’ the antahkaran via the skin. Then, via the antahkaran, it ‘enters’ the jiva. The vishay was not initially generated from within the jiva or from the antahkaran. In fact, all vishays which currently spring forth from the antahkaran have definitely ‘entered’ from outside through the indriyas, albeit in a previous life. Thus, the medicine for eradicating attachment to the vishays is as follows: One should abstain from touching objects like women and other alluring objects via the skin. Also, one should not look at their beauty via the eyes, nor talk about them using the tongue. One should not listen to them or about them via the ears. Nor should one smell their fragrance through the nose. If, through the five indriyas, one firmly abstains from the vishays in this manner, then the ‘flow’ of the vishays cannot enter within from outside. For example, a well can be cleaned only when the small streamlets of water that flow into the well are clogged from their entrance with cloth rags. In the same way, by keeping control over the external indriyas, the external vishays cannot enter the antahkaran.

“Again, a stomach illness can only be cured when medicine enters the stomach. In the same manner, the vishays that have already accumulated in the antahkaran by way of the indriyas should be eradicated by thinking of oneself as the ātmā. One should think, ‘I am the ātmā, and the indriyas and the antahkaran have absolutely no relation with me.’ With such resolute thinking, by beholding God’s form in that chaitanya and through the bliss of one’s ātmā, one should remain fulfilled. Take, for example, a well that is completely full of water. The water in the well will prevent the flow of new water from entering the well. However, if the well is emptied by drawing water from it, then new water from outside will enter it. Similarly, through the bliss of one’s ātmā, one should remain fulfilled within. Externally, one should obstruct the ‘inflow’ of the vishays through the indriyas. This is the only definite method for overcoming lust, anger, etc. Except for this, though, they cannot be overcome by fasting alone. So please imbibe this thought firmly in your lives.”

On Shravan sudi 3, Samvat 1878 [1 August 1821], Swami Shri Sahajanandji Maharaj was sitting on a small, silken, embroidered cloth in front of the mandir of Shri Vasudevnarayan in Dada Khachar’s darbar in Gadhada. He was dressed entirely in white clothes. At that time, some munis were singing devotional songs to the accompaniment of a jhanjh and mrudang, while other munis as well as devotees from various places had gathered before Him in an assembly.

Thereupon Shriji Maharaj said, “Please stop singing as I wish to speak to you.” So saying, Shriji Maharaj began, “One who wishes to attain ultimate liberation and aspires to become a sadhu like Narad and the Sanakadik should think, ‘In this body resides the jiva, and the indriyas and antahkaran have attached themselves to that jiva. They have also attached themselves externally to the panchvishays. However, due to ignorance, the jiva believes those indriyas and the antahkaran to be its own form, whereas in actual fact, it is distinct from them. The vishays are also distinct from the antahkaran, but because of constant association with them, they appear to have become one with the antahkaran.

“In fact, the desire to indulge in the vishays actually arises because of the indriyas, not because of the antahkaran. For example, extreme heat or cold first comes into contact with the outer indriyas, and then enters the body via those indriyas. In other words, it is not generated from within; it is generated outside and then enters within. In the same manner, desires for the panchvishays are not initially generated in the antahkaran; rather, the indriyas first come into contact with the vishays externally, and then those vishays enter the antahkaran. To give another example, when a boil develops externally on the skin, it can be soothed only by applying medication externally, not by merely hearing talks. Also, one’s hunger and thirst can only be relieved by eating and drinking, but not by merely talking about food and water. Similarly, the disease in the form of the panchvishays can only be cured when medication is applied externally.

“The method of applying that medication is as follows: When one’s skin touches a vishay like, for example, women and other objects, that object ‘enters’ the antahkaran via the skin. Then, via the antahkaran, it ‘enters’ the jiva. The vishay was not initially generated from within the jiva or from the antahkaran. In fact, all vishays which currently spring forth from the antahkaran have definitely ‘entered’ from outside through the indriyas, albeit in a previous life. Thus, the medicine for eradicating attachment to the vishays is as follows: One should abstain from touching objects like women and other alluring objects via the skin. Also, one should not look at their beauty via the eyes, nor talk about them using the tongue. One should not listen to them or about them via the ears. Nor should one smell their fragrance through the nose. If, through the five indriyas, one firmly abstains from the vishays in this manner, then the ‘flow’ of the vishays cannot enter within from outside. For example, a well can be cleaned only when the small streamlets of water that flow into the well are clogged from their entrance with cloth rags. In the same way, by keeping control over the external indriyas, the external vishays cannot enter the antahkaran.

“Again, a stomach illness can only be cured when medicine enters the stomach. In the same manner, the vishays that have already accumulated in the antahkaran by way of the indriyas should be eradicated by thinking of oneself as the atma. One should think, ‘I am the atma, and the indriyas and the antahkaran have absolutely no relation with me.’ With such resolute thinking, by beholding God’s form in that chaitanya and through the bliss of one’s atma, one should remain fulfilled. Take, for example, a well that is completely full of water. The water in the well will prevent the flow of new water from entering the well. However, if the well is emptied by drawing water from it, then new water from outside will enter it. Similarly, through the bliss of one’s atma, one should remain fulfilled within. Externally, one should obstruct the ‘inflow’ of the vishays through the indriyas. This is the only definite method for overcoming lust, anger, etc. Except for this, though, they cannot be overcome by fasting alone. So please imbibe this thought firmly in your lives.”