1.1 In the Samvat year 1882, on Mahã vad 11 [4th March 1826], Swãmi Shree Sahajãnandji Mahãrãj was sitting facing west in the mandir of Shree Nar-Nãrãyan in Amdãvãd. He was dressed entirely in white clothes. Garlands of roses were hanging around His neck, bunches of roses had been placed upon His ears, and tassels of roses decorated His pãgh. A sabhã of munis, as well as haribhaktas, from various places had gathered before Him. 1.2 In the sabhã, Shreeji Mahãrãj sat in deep thought. He then opened His eyes, looked at the sabhã, and said, “I wish to talk to all of you about a particular type of dhyãn that has also been described in the Moksh-Dharma. I have seen many great people who have attained siddh-dashã through this type of dhyãn. In fact, even in my experience, among the countless types of dhyãn, there are none comparable to the particular type of dhyãn that I wish to tell you about now. Just as a mantra or medicine is naturally extraordinary, the type of dhyãn I wish to describe to you also has an intrinsically miraculous nature by which a person instantly attains siddh-dashã. 1.3 “Now, I shall describe that dhyãn. A person should perform dhyãn on the sun in the right eye and perform dhyãn on the moon in the left eye. Then, while performing dhyãn in this way, the sun and the moon begin to appear in the eyes exactly as they are in the sky. As a result, the right eye begins to heat up, and the left eye begins to cool down. Then, the sun should be envisioned in the left eye and the moon in the right eye. After visualising in this way, the sun, and the moon should be visualised within the hruday-ãkãsh. In addition, the svarup of his own jeev, the observer, should also be seen. He should also perform dhyãn upon Bhagvãn – who resides within the observer (within his own jeev). At that point, his body, which is full of worldly desires, is felt to rotate in the sky like a pulley mechanism used for drawing water from a well. 1.4 “Eventually, a person who performs dhyãn in this way attains the darshan of Bhagvãn’s Vishvarup form, within which he also sees the system of the fourteen loks. That svarup is not seen as being extremely large; it is seen in the same way that Mãrkandey Rushi saw the entire brahmãnd in the stomach of the child svarup of Bhagvãn sleeping on the leaf of a banyan tree. 1.5 “Having performed dhyãn in this way, a person is able to see everything that is described in the shãstras. Then, all remaining nãstik feelings within his jeevãtmã are resolved, and the jeev becomes extremely powerful. In addition, he develops a firm belief that whatever is stated in the shãstras is true. The eight extraordinary powers become accessible to a person who performs this dhyãn, and his vision reaches as far as the rays of the sun and moon. In this way, countless extraordinary powers appear before that person, but because he is a bhakta of Bhagvãn, he does not accept any of those powers. Instead, he performs dhyãn only on Bhagvãn. As a result, the performer of this dhyãn attains siddh-dashã like Nãrad, the Sanakãdik, and Shukji. Therefore, there are countless varieties of dhyãn, but only this form of dhyãn grants instant siddh-dashã.” 1.6 After Shreeji Mahãrãj concluded this description, Muktãnand Swãmi asked, “Is this dhyãn attained only by a person who practices the prãnãyãm of ashtãng-yog, or can it be attained by others as well?” 1.7 Shreeji Mahãrãj explained, “It does not matter whether a person practices prãnãyãm or not. Only if he practices this dhyãn and is an ekãntik bhakta of Bhagvãn can he perfect it. However, people are unable to walk this path. Therefore, for those who are eligible to perform this dhyãn, there is no alternative method for instantly becoming siddh other than the method of dhyãn that I have just described.”