3.1 In the Samvat year 1882, on Fãgan vad 2 [25th March 1826], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a decorated bedstead that had been placed on the platform facing the mandir of Shree Nar-Nãrãyan in Amdãvãd. A pink pãgh, decorated with garlands of roses and chameli flowers, adorned His head. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. 3.2 Then, Shreeji Mahãrãj asked the entire muni-mandal, “All jeevs are dependent upon the panch-vishays. Either they physically indulge in them, or if physical association is not possible, they think of them within the antah-karans – but the jeev is unable to remain for even a moment without thinking about or indulging in the panch-vishays. 3.3 “Now, take the example of a banyan tree. Everyone knows that the roots of a banyan tree keep the tree green. Even if all of its roots, except for a few minor roots, are uprooted, the banyan tree will still remain green. In the same way, a person may have outwardly abandoned the panch-vishays, but if thoughts of them still remain, then those thoughts become a cause of births and deaths. The question is how can these panch-vishays not become a cause of births and deaths for a bhakta of Bhagvãn?” 3.4 Muktãnand Swãmi attempted to answer the question, but was unable to offer a satisfactory reply. 3.5 So, Shreeji Mahãrãj said, “Here, I shall answer the question. When a bhakta thinks about the murti of Bhagvãn while behaving as the ãtmã – independent of the qualities of the three bodies, which are engulfed in mãyã – then by the power of those thoughts of Bhagvãn, he behaves in a state of upsham. Then, due to the power of that upsham, the panch-vishays do not become a cause of births and deaths. 3.6 “Consider the following analogy: When rivers like the Mahi or the Sãbarmati are in full flow between their two banks, even elephants, horses, and trees are all carried away; nothing is able to remain stationary. Similarly, for a person in the upsham state, regardless of how attractive the objects presented before the indriyas are, when he focuses his attention within, they are forgotten, just as those vishays seen in past lives are forgotten in this life. Such behaviour of a bhakta is known as upsham. 3.7 “Such upsham is indeed extremely important. Suppose an ignorant man and woman, who are engaged in worldly life and who have intense love for each other before marriage, are then married and made to stay awake and walk continuously for three days and nights. Then, when they are united, due to their fatigue, they will be incapable of enjoying the pleasure of each other’s beauty or touch. Even if they embrace each other, they would sleep like logs tied together, but would not experience any enjoyment from the panch-vishays. So, if they have no awareness of the vishays due to upsham attained ignorance during sushupti, then how can the panch-vishays bind a person with siddh-dashã who attains the state of upsham by performing dhyãn upon Bhagvãn’s murti? They certainly do not bind him. Therefore, the panch-vishays are not a cause of births and deaths for a person who has attained upsham.” 3.8 Then, Nityãnand Swãmi commented, “The method you have described for attaining the state of upsham (performing dhyãn upon Bhagvãn after ãtmã-nishthã) is very difficult. Please tell us if there is another, easier method apart from that.” 3.9 Shreeji Mahãrãj said, “A bhakta of Bhagvãn who deeply understands the greatness of Bhagvãn, and performs darshan of Bhagvãn, and serves Him and His bhaktas with extremely intense shraddhã, attains that upsham state. 3.10 “However, it appears to me that a servant with mãn will not be liked by anyone. To have a servant with mãn serve a person is like when even the rich survive by eating kodrã during a famine; having a servant with mãn to serve a person is similar to this. The master is not as pleased with a servant with mãn as much as he is with a humble servant. Therefore, a person who does whatever pleases the master is a true servant.” 3.11 Shuk Muni then asked, “How can a person without wisdom and understanding please his master?” 3.12 Shreeji Mahãrãj replied, “Even though Mulji Brahm-Chãri and Ratanji are not extremely intelligent, they have an intense yearning for kalyãn. So, they do indeed know how to do whatever pleases Bhagvãn. 3.13 “Also, currently, even the paramhans and the sãnkhya-yogi and karma-yogi satsangis do not behave in a way that pleases me, like the bhaktas of Ayodhyã men and women. This is because the bhaktas of Ayodhyã have totally dedicated their lives for satsang. Therefore, nobody knows how to please Bhagvãn like the bhaktas of Ayodhyã. Moreover, these bhaktas of Ayodhyã are extremely trusting; a cunning person can cheat them. Therefore, if they wish to begin any activity, they should be allowed to do so only after consulting the senior paramhans and senior satsangi grahasthas. However, they should not be allowed to do that activity based on the word of a single person. In this way, the tyãgis and grahastha satsangis should look after the bhaktas of Ayodhyã. This is my ãgnã.”