On the second day of the second fortnight of Margshirsh of Samvat year 1881, Swami Shri Sahajananjdi Maharaj was gracing his meditation hall. He was dressed in white garments. Bhajananad Swami was reciting Shrimad Bhagwat in front of him. The saints and devotees from far flung places were assembled before him in an assembly.

Then Muktanand Swami asked, ‘Oh Maharaj ! Between Drishta – the soul and Drishya – the body, there exist a conscious thought which keeps them separate. Please explain to us whether this thought – consciousness emanates from the soul or sense organs or mind ?’

Then Shriji Maharaj said, ‘ I am of the openion that one who is with spiritual vigour has thought consciousness emanating from the soul and functioning through the sense organs and mind for performing purified actions. His sense organs have no separate thought consciousness as they have become conditioned to the thought consciousness of the soul, and function only in accordance to thought consciousness of soul. The Antahkaran, by it’s four distinct functions, has been divided into four compartments-namely Manas, Buddhi, Chitta and Ahankar-known respectively as mind, intelligence, lower mind and ego. Such spiritual vigour enlightened with awakened thought consciousness stops even uncalled for dreams ! One who does not have such spiritual vigour should adopt Sankhya as the way of life advocating soul consciousness in all activities. Such devotee would not allow mixing with sense organs and mind. Such act would aquire great spiritual vigour in the devotee.

There is another process, better than given above. Such devotee should develop a strong tie of love for God and his true saints. he should engage himself in dedicated service and total refuge in God and his saint. This would strengthen the soul of the devotee, and would raise him to lofty heights of spiritual vigour.

And, now I am narrating something from my inner self. In year 1869, when this region was gripped by severe draught, I was seriously ill. I saw in that state of serious illness the divine abodes Kailash and Vaikunth. In such state, I enjoyed a ride over Nandishwar (carrier bull of Lord Shiva) and Garuda (Carrier bird of Lord Vishnu), but I did not feel elated by such accomplishments. Then I discarded these attainments and aroused my soul consciousness which gave me eternal bliss. However, I felt that the state of such soul consciousness was much lower than the state of devotional service offered to God and his saint, even if it required causal body. Therefore, there is no state more elegant than the state in which a devotee takes birth again and remains in the midst of devotees and offeres devotional service to God and his saints.

One suffers from severe agonies in the last moments of his death. The Darshan of his personal God and saint discards the agonies and blesses him with eternal bliss. Such is the glory of God and his saints. Such devotee of God is to be recognised as the form of Brahm-incarnate. Therefore, no human instincts should ever be traced or noticed in such devotee who has achieved such high status through his single minded devotion. The code of behaviour with such devotee should be the same as the code of behaviour which we adopt with our relatives. One who breaks such ties with the devotees becommes most repugnant to me. There may be some chance of redemption of the committers of five great sins, but one who has become antagonistic to the devotee of God has no chance of redemption. Nothing is more sanctified than engaging one self in devotional service of God and his true saint. And nothing is more sinful than to become antagonistic to the devotees of God. Therefore, those who desire to attain spiritual vigour should with pure intention always serve the devotees of God by mind, speech and deeds.