One should continuously engage in delivering and listening to talks on the glory of God and his Sadhu. Maharaj has come here (to earth) with his Akshardham, pārshads and all his powers. He is exactly the same (today).1 He whom we wish to attain after death, we have attained during this life; there is nothing more left to attain. If this truth is not understood properly, the jiva remains weak. Once this is understood, the jiva will no longer consider itself weak and will acquire a different mettle. Also, there is no greater endeavour than to understand the glory of God. Without understanding the glory, even countless other endeavours will not enable the jiva to attain spiritual strength. The means to understanding this glory is profound association with such a holy Sadhu, and without it the true glory of God cannot be understood. Footnotes: 1. 1. Meaning, the human form on earth is the same as the divine form in Akshardham.

Without learning the teachings of Sānkhya,1 faults such as greed, lust, taste, attachment and ego, and the three miseries – due to adhyātma, adhibhut and adhidaiv2 – cannot be removed. Without Sānkhya, satsang is said to be only half complete. Thus, to remain happy learn the principles of Sānkhya. Footnotes: 1. 1. Sānkhya – to realize that the body, the world and all worldly pleasures are perishable. And to believe the ātmā and Paramātmā to be permanent and focus the mind on it. 2. Adhyātma – miseries of the mind. Adhibhut – physical illnesses, miseries. Adhidaiv – floods, famines, earthquakes, plagues and other natural disasters.

Prahladji fought for many days with Narayan, but God was not won over. Then God told Prahlad, “I cannot be won over by such wars. The way to win me over is by singing my bhajans, thinking of me in your mind and cherishing my murti in your eyes. In this way, always remember me.” Then, Prahlad tried this method and God was won over within six months. Thus, to please God, learn this method, which is the best.

If one has from within (essentially and earnestly) understood the glory of God, then whatever difficult circumstances1 arise or whatever ill health arises, one still believes, “Without God’s wish nobody can move even a leaf.” With this understanding, one remains happy. And if one does not understand this and encounters difficult circumstances, then his satsang will be spoiled. Footnotes: 1. 1. The eight factors of place, time, action, company, mantra, holy scriptures, initiation and meditation may be adverse and troublesome.

What spiritual endeavours will this jiva undertake? Attaining moksha through spiritual means can be likened to farming with the aid of bullocks and a labourer to irrigate the field by drawing water from a well. It requires a great deal of effort. The little crop that is raised is eaten by cattle and birds. Attaining moksha through the grace of God is like raising a crop when the rainfall is plentiful. Then, even if the cattle and birds eat it or thieves steal it, the crop will never get exhausted. Wells, lakes and rivers may dry, but not oceans. Similarly, liberation through God is like that. This is extremely rare, but its glory is not understood.

If one has served the great Sadhu and acquired his virtues then adverse circumstances will have no effect on one. This is like the darkness which disappears in the presence of the Sun, but is unable to exist there.

One should attach one’s jiva to a sadhu who is attached to God, obeys God’s commands and knows God’s wishes. From such a sadhu one can acquire all the virtues of dharma, spiritual knowledge, detachment, devotion and upāsanā along with the knowledge of God’s glory. Apart from him, where else can they be acquired? A person acquires the virtues of the sadhu he serves; even if he is a genuine spiritual aspirant if he is not attached to a God-realized Sadhu, he may regress; and even an evil person may progress if he associates with a genuine Sadhu. Thus, the cause of everything is the company of a great Sadhu.

One who is controlled by his senses can be suppressed, but one who is controlled by his ātmā is not. The former is suppressed by serving him or giving him things. But why should the latter be suppressed? For, he does not desire anything. And he can control countless others but he himself is not controlled.

One who renounces worldly life and becomes a renunciant overcomes all miseries and becomes happy. But even after becoming a renunciant, the misery associated with base instincts – greed, lust, taste, attachments and ego – remains. As these base instincts are (gradually) overcome, one becomes happier.

The senses and inner faculties are all bad company. Since, they become engrossed in the sense pleasures they come into contact with. That is also the nature of the jiva. Such a jiva is given all the virtues of dharma, spiritual knowledge, detachment, devotion, glory of God and upāsanā by God’s holy Sadhu.

Even a satsangi who gets a beautiful wife, plentiful wealth and a good house is said to be in the grip of māyā. Since, a jiva cannot escape from there. Thus, it is good if one attains ordinary things.

When faults (e.g. greed, anger, etc.) remain and are not overcome, does it mean they are merely faults or is there some virtue even in them? That is the question. The answer, “Faults hurt, so one remains meek and humble in Satsang, one retains a need for Satsang and one prays to God. And if one experiences difficulty due to faults, knowledge develops. Without it, such a need does not arise. Therefore, this is a virtue (in a fault).”

One who does things with his body and offers devotion to God with the understanding that his true form is different from the body (i.e. ātmā) progresses a lot. But if he becomes one with his actions, that is not proper.

Even by spoiling ten million tasks, improve your moksha. In case ten million tasks are improved, but moksha is spoilt, what is achieved?

The jiva is certainly purified through the nine forms of devotion and other endeavours, but not to the extent it is purified by the talks of God’s holy Sadhu. There is nothing as powerful as the words of the Satpurush.

Shivji became infatuated with the form of Mohini and lost his senses. Then, he introspected and thought, what is surprising about becoming infatuated with my God’s māyā? He thought this way and felt peace in his heart. Therefore, one may be affected by unfavorable place, time, etc.; but with gnān, one can relieve their misery.

God has said, “I am not as pleased by austerities, sacrifices, yoga, observance of vows, donations and other endeavours as I am by satsang.” What is that satsang? “To fold one’s hands before the great God-realized Sadhu and to do as he says.”

The jiva is very powerful. When it is in the body of a lion, how much strength does it have? But when in the body of a sheep, the same jiva becomes meek.

Even by spending tens of millions of rupees, such a sadhu is unattainable. Even by giving tens of millions of rupees, such spiritual talks are unattainable. Even by giving tens of millions of rupees, this human body cannot be attained. And we, too, have taken tens of millions of births. But never have we had such company of the God-realized Sadhu. Otherwise why would we have to take birth?

Only God and his holy Sadhu can grant moksha. Detachment cultivates enmity towards material pleasures but does not do the job of God; ātmā-realization breaks attachment from everything but does not do the job of God; and by dharma one remains happy but it also does not do the job of God. Thus, only God and his holy Sadhu give moksha. Therefore, do not find faults in them.

God has suppressed everyone’s powers; otherwise, one would curse someone and burn them, or become mad and go elsewhere, or end their life on their own. But God does not let that happen.

God is ever ready to protect his devotees. How? Just as eyelids protect the eyes, hands protect the neck, a mother protects her child and a king protects his subjects, God protects us.

God gives wealth to some and not to others. How should this be understood? That is the question. The answer, “With excessive wealth, one indulges more in worldly enjoyment (and needless expenditure). Thus, it is proper that one gets less.”

We will also have to redeem one who, knowingly or unknowingly, says ‘Swaminarayan, Swaminarayan’ five to ten times. And we want to extend satsang throughout the universe.

Whatever happiness exists in māyā is not without misery. This, too, should be kept in mind.

Much greater than the enjoyment of material pleasures is the bliss of the ātmā and even better is the bliss of God, which is like the chintāmani.

A person bought wisdom for 100,000 rupees.1 Similarly, wisdom of the many ways for moksha can be learnt from the God-realized Sadhu. Footnotes: 1. 1. A prince and a minister’s son, who were friends, left for another village. On the way they spent the night in a jungle. Both were hungry in the morning. The prince told his friend to get some food from the nearby town. The minister’s son went to the town but the gates of the town were closed. It so happened that the town’s king had died, childless. The subjects had decided that whoever entered first on opening the gates of the town should be made the king. When the gates opened, the minister’s son entered first and thus he was proclaimed king. Meanwhile, the prince who was tired of the long wait, set out in search of his friend. He came to the town where he read a board in a shop front, ‘For Sale – Intellect.’ Out of curiosity, he entered the shop and asked the price of intellect. The shop owner replied, “It ranges from one rupee to one hundred thousand rupees.” The prince then gave a jewelled ring valued at one hundred thousand rupees and asked for wisdom (intellect). “One should bow even to one’s junior in case he is raised to a position of power.” The shop owner wrote this on a piece of paper and handed it over to the prince. The prince learnt the wise statement by heart and continued his search. A king’s procession was passing by so he stood aside. When the procession came near, the prince saw that the king sitting on the elephant was none other than his friend, the minister’s son. At first he felt angry with him, but on remembering the words on the note, he bowed down and saluted the new king. The minister’s son noted that his friend was paying obeisance to him. On returning to the royal palace he summoned the court and declared to the assembly, “Now that I am the king, I can act according to my wishes.” So, he called for his friend, the prince, and handed over the royal throne to him. The prince was thus counselled at the cost of one hundred thousand rupees and acquired the royal throne. Similarly, from the holy Sadhu we gain the wisdom by which moksha can be attained. For this, we should keep close contact of a God-realized Sadhu. Then only can we succeed in attaining the divine abode, just as the prince succeeded in getting the kingdom.

It is said that a diamond cannot be cut in any way, except by using the blood of a bed bug. Similarly, desires cannot be destroyed in any way except by doing what the great (Sadhu) instructs, imbibing his virtues and admiring his actions. Otherwise, how great were the endeavours of Saubhari1 and others? Yet, their desires were not overcome. Footnotes: 1. 1. Saubhari rishi performed austerities for 60,000 years by standing in water. One day he saw two fish mating and his latent desire was awakened. He exchanged the fruits of 30,000 years of his austerities for a young, handsome form and then married the 50 daughters of King Mandhata. The other 30,000 years he exchanged for material wealth. Finally, though, he realized that material pleasures were perishable and a cause of misery. Thus, he again began performing austerities and attained moksha, with his wives.

One can attain Satsang, but without close association, there is no happiness. How? It is like a person having food, but without actually eating there is no happiness. Also, one may have clothes but without wearing them there is no happiness. Similarly, without the association of the great Sadhu, one does not get the bliss of Satsang.

Remembering this Sadhu in the mind destroys the sins of the mind; listening to his talks destroys the sins of the ears; and engaging in his darshan destroys the sins of the eyes. Understand his glory in this way.

Satsang will grow ten million-fold and there will be ten million times more mandirs, but these talks and discourses will not be attained again and administrative duties will predominate. Therefore, only do that which comes naturally. These workshops (for building mandirs, pilgrim resthouses, etc.) will continue as long as the universe remains. So, cultivate the practice of listening to and giving spiritual discourses. We should aspire for all four spiritual endeavours – dharma, spiritual wisdom, detachment and bhakti – and not keep just one as predominant.

After talking on renunciation, detachment, observance of rules and dharma, Swami said, “What is one to do with renunciation and detachment? Whatever the type of jiva, only one who has profound association with the enlightened Sadhu of God is a satsangi. Without this, what is the use even if one offers much devotion? And so what even if he can, through grace, continuously see the murti? Only profound association with the enlightened Sadhu of God is satsang. This satsang is attained by continuously practicing it until the very end of the entire universe. Then, he will not be affected by adverse circumstances. So, do such satsang.”

One can become brahmarup through these talks. Then there will be an equal attitude towards young and old women, dust and gold – and one will not even like to look at these. You may say, “We listen to these talks, yet why does this not happen to us?” But if you plant a mango sapling today, how can mangoes grow by tomorrow? But ten years later that mango tree will give mangoes. This is what happens.

We should think, “What is the benefit of getting 100 rupees or 100,000 rupees or 10 million rupees? Since we cannot eat more than a limited amount of food. Think thus and learn to step back from indulgence.”

Ālodya sarva shāstrāni, vichārya cha punaha punaha, Idamekam sunishpannam dhyeyo Narayano Harihi. (Lingpuran 7/11/2) “After pondering over all the scriptures, I have distilled one thought from them: God is worthy of our devotion.” In this shlok, Vyasji has revealed the essence of all the scriptures: “Take refuge in God. Similarly, I have found that the essence of everything is close association with a Sadhu.”

Among all, Lakshmiji’s understanding is superior, because she perceived God as without faults.1 However, she still considered herself as a woman. Therefore, Uddhavji’s understanding is greater because he was wise (gnāni) and perceived God as innocent. However, he had difficulty leaving his home.2 Ultimately, Jadbharat’s and Shukji’s understanding is the best because they are aloof of the distinction of male and female.3 Footnotes: 1. 1. Among the chief queens of Krishna Bhagwan, Rukmini was the avatār of Lakshmiji. She understood Krishna as God. The other queens would take offense and would have to be pleased. Rukmini, on the other hand, perceived all actions of Krishna as innocent. When Krishna was being weighed on a balance, Satyabhāmā placed gold, yet the gold could not equal the weight of Krishna. Rukmini placed flowers on the scale and the scale lifted up because of her love. Nevertheless, Vyās Bhagwan has revealed Lakshmiji’s understanding. When Krishna abducted her (with her consent), her brother Rukmi chased Krishna to kill him. Krishna and Rukmi fought and Krishna raised his sword to sever his head. Rukmini pleaded with Krishna and said, “He is my brother. Do not kill him. I beseech you, O Lord of all.” Krishna told her to let go of her false attachment, yet she pleaded not to punish him with death. Therefore, Krishna shaved his head and mustache and let him go. Swami says Rukmini considered herself as a woman, implying that she did not possess firm ātma-nishthā, for the ātmā is neither male nor female. (Shrimad Bhagwat: 10/52-53) 2. In Mathurā, Krishna Bhagwan blessed Kubjā’s home. Uddhavji was with Krishna and Krishna asked him to stay at the door to guard the home. Uddhavji had no doubts of Krishna being alone in a house with a woman. Uddhavji had the knowledge that Krishna is God who is forever innocent in all his actions. Nevertheless, when Krishna’s purpose of incarnating on the earth ended and he was determined to return to his abode, he said to Uddhavji, “Now, Dvarika will drown in the ocean. Therefore, renounce your home and worship me.” Krishna gave this order several times, yet he could not accept these words and had difficulty renouncing his home till the end. After Krishna gave him the knowledge mentioned in the Bhagwat (Skandh 11, Adhyay 7-29), then he prepared to go to Badrikashram. 3. In this third example, Swami says Jadbharat’s and Shukji’s understanding is greater than Rukmini’s and Uddhavji’s understanding. The reason is that they understood the nature of the world thoroughly (and developed detachment from it) and developed love for God. Rushabhdev Bhagwan’s son Bharatji renounced the rule of the whole earth and left for the forest to worship God. However, he became attached to a deer and strayed from his devotion to God. He died with the deer in his mind and became a deer in his next life. He retained knowledge of his past life and committed suicide. He was reborn as Jadbharat. He behaved as a foolish man so that he does not become bound to anyone by love. Once, some tribal people captured him to sacrifice his body to their deity. One tribal man was ready to cut his head off, yet Jadbharat stood there fearlessly because he believed his self to be the ātmā. Bhadrakāli Devi appeared and killed the tribe to save Jadbharat. Shukdevji had no distinction of male or female. Once, heavenly maidens were bathing in a lake. Shukji passed by but the women did not put their clothes on. Vyasji passed by later and the women put their clothes on. Vyasji asked them the reason. They said, “Tavāsti stripumbhidā na tu sutasya viviktadraṣhṭehe.” (You have the perception of male and female but Shukji does not.)

Even if one sits in front of God and looks at him for one kalp,1 one will not become detached from the vishays without falsifying them.2 If one attains the company of the Sadhu, then he can detach one from the vishays. Even the experience of nirvikalp samādhi will not cause one to detach from them. However, if one attains the gnān samādhi, then one can detach from the vishays.3 Footnotes: 1. 1. A kalp is one day of Virat-Brahmā from his day to night. This equal 4,320,000,000 human years. 2. Here, Swami is explaining that without actively falsifying the vishays through the firm thought process of Sankhya along with renouncing the vishays, one cannot overcome the weakness for enjoying them. 3. Here, Swami explains that if one experiences samādhi by mastering Ashtāng Yog, one will still have cravings for enjoying the vishays. Therefore, one needs gnān - understanding the temporary nature of the world, understanding one’s true form as the ātmā and understanding of God’s form and his greatness. This gnān is only attained by the association of the Aksharbrahman Satpurush.

The strife due to māyā in the form of the inner faculties is very burdensome. See, Bharatji had such detachment and renounced his kingdom, yet he encountered difficulties. How great were Saubhari,1 Parashar2 and others. Yet, even they suffered. Thus, a Sadhu gives spiritual knowledge and (a new) life. When he prohibits indulgence in material pleasures, strife is resolved, but not otherwise. Even if one lives a whole lifetime with God, without spiritual knowledge, faults are not overcome. Footnotes: 1. 1. Saubhari rishi performed austerities for 60,000 years by standing in water. One day he saw two fish mating and his latent desire was awakened. He exchanged the fruits of 30,000 years of his austerities for a young, handsome form and then married the 50 daughters of King Mandhata. The other 30,000 years he exchanged for material wealth. Finally, though, he realized that material pleasures were perishable and a cause of misery. Thus, he again began performing austerities and attained moksha, along with his wives. (Footnote 1, Vat 5.3 - English version; Vat 1-28 - Gujarati version) 2. Parashar was the son of rishi Shakti and goddess Adrashyanti. He was the guru of 15,000 disciples. He was a master in astrology, mathematics, calculus and boat-making. One full moon night he wanted to cross the Ganga. All the boatmen had stopped for the night. But the daughter of one boatman, Satyavati, agreed to take him across. Parashar was struck by her beauty and was overcome by passion. He married her in the Gandharva tradition. In time, she gave birth to Krishna Dvaipayan Vyas.

After reading the Vachanamrut, Swami spoke, “Even if one becomes united with the murti of God (in samādhi), how much clarity of understanding will one have? So, understanding is superior to all, whether or not one can control one’s pulse by yogic powers. And even greater than Sānkhya and Yoga is to understand God as supreme.”

Maharaj had said, “Once in Alaiya village, countless jivas were sent to Badrikashram by my grace, but none remained there (due to lack of spiritual knowledge).” Thus, that which is achieved through spiritual wisdom is not possible through grace.

The devotion of one who is affectionate is (shallow) like water in a tank, while the devotion of one who is spiritually wise is (deep) like the water of an artesian well. God and his Sadhu have to look after the affectionate (to keep them in Satsang), but not the spiritually wise.

Some overcome greed, some taste, some attachment, some ego but the desire for women remains in the heart. There is nothing as powerful as beauty and this carnal desire resides in all jivas. It is overcome only with the blessings of the great Sadhu, otherwise it is not.

I have analysed and found that the jiva has never walked the path of God. This is a totally new venture for it. All jivas constantly think only of eating, women and wealth. This is all they think about, talk about, sing about, discuss and meditate on. And wealth is peculiar only to the human race. But eating and females are desired by all species, since God has set the wheel of māyā in motion. But one who does not desire this is a god of the gods, he is not human. And for eating, women and sleeping, one does not need a teacher. Rivers flow towards the ocean. Similarly, the jiva is inclined towards enjoying the sense pleasures. To turn back from this is the path of a sadhu.

Even if we want to become attached to this body and this world, God will not allow us to. Just as Ravji Suthar1 was allowed to marry but not allowed to enjoy marital life. And then his ties with worldly life were broken and he became a sadhu. Similarly, God will not allow us to become bound to worldly ties. Footnotes: 1. 1. Ravji Suthar was a staunch devotee of Bhagwan Swaminarayan who lived in Kutch. His wife passed away and Maharaj told him not to remarry. However, Ravji repeatedly requested permission to remarry and eventually Maharaj, reluctantly, gave permission. Then he called Ravji’s wife, who was also a devout follower, and said, “Other sinners will suffer the misery of one hell, but you will suffer the misery of two hells because you have attracted my devotee.” Ravji’s wife asked for pardon and so Maharaj told her what to do. “Do the opposite of whatever Ravji says.” So she did and Ravji became very frustrated. Thereafter his wife fell very ill and he spent all his time, money and energy to nurse her, but she died. Bhagwan Swaminarayan thus liberated him from worldly desires and initiated him into the sadhu-fold.

The body is subject to illness and other miseries. They are overcome when God cures them. No one else can do so. Just as one responds to a soldier carrying the king’s orders, but not to an ordinary man of the village.

Material pleasures are condemned in Akshardham, Shvetdwip, Badrikashram1 and in the presence of a great God-realized Sadhu in this world. Apart from these four places, everywhere else, material pleasures are respected. Footnotes: 1. 1. The abode of Nar-Narayan Dev, located in the Himalayas.

God’s abode is Gunatit, i.e. above all material qualities. And we want to make all jivas gunātit. We have heard this spiritual knowledge, which is not possible to get anywhere else, and we will be unable to stay elsewhere. And he whom we have attained is not likely to let us go elsewhere, since he knows how (to keep us with him). And those who listen to today’s knowledge and go to his abode are not tempted by Shvetdwip and anything below it. This spiritual knowledge is like the Portuguese canons.1 Compared to it other knowledge is just like a firecracker. Footnotes: 1. 1. It destroys many enemies at a time.

The muktas of Badrikashram and Shvetdwip have the strength of renunciation and separation (from the vishays). The muktas of Golok and Vaikunth primarily have love (toward God). The muktas of Akshardham are brahmarup.

For a devotee of God, attaining pleasures of the senses is itself narak. It has been said: Kuntājī dukh māng ke līno, ehi bhakta kī rīti ve; Viṣhay ānand na lahe supan me, jāhi Prabhupad prīti ve.1 That is the characteristic of a devotee. Footnotes: 1. 1. After the Mahabharat war, the Pandavas performed the Ashwarmedh Yagna for the benefit of those who died in the battle. After the yagna finished, Shri Krishna was returning back to Dwarika. Kuntaji was very busy with the management of the royal duties and forgot about Krishna. When Krishna was taking leave, she asked Krishna for misery so that he can be remembered forever. (Bhagwat: 1/8/25).

When we set aside all work and become free to listen to these spiritual discourses, understand that we are doing tens of millions of tasks. What are they? Through these tasks one’s destiny for hell and rebirth is obliterated. But do not think we are sitting idly.

The greatness of this Sadhu is such that he will eradicate all our vāsanā no matter how strong it is during the last moments of our life. Just as Hirji makes in incision (to perform an operation), the Sadhu will eradicate our desires and ensure that we do not remain attached to our body.

One should understand that the jiva is spoilt by enjoying the temptations of a big city, its power and wealth.

Spiritual wisdom may not develop, even in one who is continually engaged in mandir service. Spiritual knowledge is attained only through close association with sadhus.

Many difficult atonements for sins have been described in the scriptures. But they all become redundant in the company and darshan of such a Sadhu. Such is the importance of his darshan.

A calf enjoys the taste of milk while a tick tastes only blood. Similarly, the pleasures of eating, drinking and worldly status are like blood, whereas the pleasure of ‘Nijātmānam brahmarupam,’ i.e. believing oneself as brahmarup, is like milk.

Even if one encounters intense misery, like the final destruction of the world, one who has firmly developed the upāsanā of God understands that the body will die one day and we (the ātmā) will go to God’s abode. With this understanding one remains happy.

Such a Sadhu may hit devotees with boots, but will still take them to Akshardham. Others may give devotees comfortable beds to sleep on but will send them to hell.

Maharaj has already eradicated our flaws.1 And that we realize our faults is for our own benefit, otherwise, the jiva would become impudent. Now, all our efforts are to win God’s favor and to attain powers like his. Footnotes: 1. 1. With these words, Swami is giving aspirants strength to not lose courage when seeing their faults. God and the Satpurush have the power to eradicate one’s vices. However, one should think of the attainment of God and continue to fight their internal enemies when they arise.

The main principle is to worship God identifying oneself as brahmarup. This is similar to many people being proselytized; and one who is not believes he has not been proselytized. This is the understanding of believing oneself to be brahmarup.1 Footnotes: 1. 1. In this example, Swami explains that many people behave as the body. Despite their ātmā being immortal and a source of bliss, they believe themselves to be the body and enjoy the temporary happiness of the body. This is analogous to someone being proselytized - meaning one has been proselytized into a community of those who believe themselves to be the body. However, one who has not been proselytized believes his true self to be the ātmā. The community of those who believe themselves to be brahmarup may be small but this is the true community.

This world is a place for action. Thus, one fast here equals a hundred observed in Badrikashram and a thousand in Shvetdwip. And this moment and this Sadhu are rarely attained even after millions of years. But his glory is not fully understood, since he is in human form.

One who has tamogun possesses ego to a higher degree. One who has rajogun has lust to a higher degree. And one who has sattvagun has wisdom to a higher degree.1 Footnotes: 1. 1. Swami is not stating an absolute principle here with these words, but stating an observation that is generally seen. No one individual always behaves in tamogun, rajogun, or sattavagun. All three of these gunas of māyā are found in some proportion in all; however, one is sometimes more predominant than the other two.

When conflict first started between Duryodhan and the Pandavs, all the demons approached Duryodhan and said, “We will influence Kripacharya, Dronacharya, Bhishma Pita and others, so go to war.” The message from this is that when faults such as lust, anger, etc. enter into us, faults are attributed to the great, and so one may do what one should not (improper things may be done). At such times, realize that, “I have been influenced by demons and that (in reality) I am not like this.”

Some drawbacks will be cured through renunciation and detachment, some through spiritual knowledge, some through devotion and any defects left will finally be cured through illness. But I want to make you pure and not leave any faults.

While work on the guesthouse was in progress Swami said, “If instructed I can build countless such guesthouses, and yet remain unattached. And if one is to be attached, it should be only to God and his Sadhu.”

In the scriptures, some words are important principles, while others are for some other objective. The difference (in these words) should be understood.

Seeing the clear, peaceful sky in the autumn season, Swami said, “If the inner faculties become pure like this, the jiva experiences bliss. This happens gradually while doing satsang.”

The great Sadhu believes that the body should be tested in many ways and cold, heat, hunger, thirst should be tolerated. But the body should not merely be pampered.

By sitting with Niranjananand Swami, one experiences total peace within. Thus, sitting with such great sadhus gives happiness. Who experiences this happiness? One who has affection for him.

This opportunity of meeting God and his holy Sadhu has come after millions of years. But the king, community, relations and family members do not like it. Even the senses and inner faculties do not like it. Only the jiva likes it. And māyā is lamenting that ‘he (the jiva) has slipped out of my hands.’

One may engage in many endeavours and yet die without overcoming desires. They are overcome only by the grace of the great Sadhu.

Whoever has our darshan will be liberated. However, if we reveal [your] greatness much more than that, then no one will observe the religious vows. And today, the muktas have taken birth; and it may seem they have vāsanā, but this is because they have assumed a body that will show its qualities. Otherwise, the body would not remain.1 Footnotes: 1. 1. Swami is explaining that we must understand that the devotees of God are not ordinary but are the muktas of Akshardham. We may notice their faults and desires because they have assumed a human body, but we must believe that this is not a characteristic of their true form, the ātmā.

Maharaj said, “One huge ship is filled by ten million boats. We want to fill 1000 million such huge ships. To that many jivas we want to grant moksha. And how can that many jivas attain moksha? Then I thought that those who have my darshan will get moksha. Again I thought, how many jivas will get my darshan? So those who have the darshan of my sadhus will also get moksha. Again I thought, how many jivas will have darshan of my sadhus? Therefore, those who have the darshan of my satsangis will also get moksha. Also, those who feed satsangis, those who eat from them, those who serve them water and those who drink their water, to all, I want to grant moksha.”

“When all faults are overcome, one sleeps in peace. But otherwise if someone scolds, it is not tolerated. Without spiritual wisdom, one becomes mad. Therefore, spiritual wisdom is superior to everything else.”

There was much talk regarding the glory of God and his Sadhu. Then a question was asked, “Why is such glory not fully realized?” The answer, “If one gets full realization, one gets carried away. Therefore, spiritual knowledge is given slowly and the glory of God is gradually understood – just as flowers and fruits grow slowly. Thus, God knows what is necessary and does what is appropriate. If he gives everything at once, one will go mad. Thus, whatever God does is proper.”

This [Bhagwan Swaminarayan] is the God of infinite Gods; that is all we are saying. How much more than this can we say? He has come and is sitting in our house - this is like an elephant sitting in a hut.

We do not have a desire for God, but God has forced himself on us. Maharaj says, “When a ghost possesses [a body], it does not leave, so why should God leave?”

God does not look at the faults of the jivas. If a jiva prays to God and says, “I am at fault,” then God forgives him of his faults.

Swami said, “I know only how to cure the disease of birth and death, but not anything else.”

“When one overcomes all desires (of enjoying vishays), then one would not like this world or their body. And they would be pained having to live in this world.” Thus, Swami spoke. Someone asked a question regarding this, “What should one do about the pain experienced because one still has desires?” Swami answered, “That pain is beneficial, because it allows one to remain humble. Whatever God does is appropriate. And [Maharaj] revealed the form of the body to Sura Khachar in the village Faneni by showing him the form of the ear. This caused Sura Khachar to vomit. If others saw similarly, the same would happen to them.”

Swami had the Vachanamrut read, then talked a great deal. Then, he said, “This level of gnān is gained by the company [of a Sadhu] or over time, just as one studies to gain knowledge. However, [knowledge is not gained] by grace. If [God or the Satpurush] shower grace, then one may experience samādhi, just as Vignandasji saw Akshardham. Nevertheless, he married twice. He got out [of that relationship] only when the Sadhu pulled him out. Therefore, gnān is the best.”

We sustain everyone because of an arrangement we made;1 otherwise, one cannot find many people who do not desire wealth and women. Footnotes: 1. 1. The arrangement that Swami speaks of is the establishment of niyams. Without observance of niyams, one would transgress their religious vows, and hence no one would sustain in satsang.

The whole manuscript of the Vachanamrut will not help in satsang. Many leave [satsang] leaving behind the manuscripts. Only a Sadhu like this one will help.1 Footnotes: 1. 1. Swami is explaining that the Satpurush is needed in order to sustain in satsang. Relying only on reading of the Vachanamrut or other scriptures will not help. This is also the case for becoming brahmarup. One needs the manifest guru who is the form of Aksharbrahman. However, one cannot become brahmarup by reading scriptures alone.

[Maharaj] has said in Vachanamrut Loya 7 that, when one has reached the realization of gnān through the indriyas, antahkaran, and experience, then one can be called a complete gnāni. Regarding this, Swami said, “We have reached everything. But we do not realize this because it is his wish.”1 Footnotes: 1. 1. Swami states that because we have attained God in the form of the Satpurush, we can realize God through all three: indriyas - through sight, touch, hearing, etc.; antahkaran - by contemplating and meditating; and experience - by experiencing bliss within.

The peace experienced by the released souls of Shvetdwip is like a cool, placid water pool. What, then, can be said of the peace experienced by the liberated souls in Akshardham? And there are many obstacles in this world. Therefore, it is like keeping the face red (apparently healthy) by slapping it (i.e. there is no real happiness in the material world).

King Nand1 hoarded all the wealth of the world and finally died from attachment to it. King Chitraketu2 had ten million wives and finally left them when they brought him misery. This path of attachment to wealth and women is like that. Footnotes: 1. 1. A greedy king who gathered all the wealth of the world. He had a bone of Varah, by which he could go to the ocean floor to store his wealth. Naradji told king Nand’s queen that it belonged to the previous queen and that he kept it as a reminder of his affection for her. This upset the present queen, who threw the bone in the fire. Hearing this, Nand died instantly of shock. 2. A king of the Yadu lineage. He was childless. Then Angira rishi fed Chitraketu’s senior queen, Krutadyuti, sanctified food from Tvashta Dev. Thus, out of the king’s ten million queens only one bore a son. All the others were jealous so they poisoned and killed the newborn prince. The king was very upset. By the spiritual discourses of Naradji, the king gained spiritual insight and eventually renounced everything to perform austerities on the banks of the Ganga.

In our fellowship a person renounces worldly ties and becomes a renunciant because he has love for God and so is drawn to him. This is Yoga, but not Sānkhya. There may be much love for God but that is not Sānkhya. And if a practitioner of Sānkhya comes to become a sadhu and is told that he will only be made a sadhu if he goes and burns his family who is at home, then it is not difficult for him to do so. But one with mere Yoga cannot do this.

The chintāmani is not necessarily beautiful to look at. Similarly, God and his holy Sadhu may look like humans but they are divine and give moksha. And this human body is rare, like a chintāmani.

If someone comes charging at us with the intent of beating us, we should understand that everything happens according to my Swami’s wishes; however, without his will, no one can stir a leaf.

It is said, “Monkeys cannot stay in Vaikunth.”1 Therefore, we should cultivate our nature in such a way that we can stay with God. This should be done here or after going to Shvetdwip. Footnotes: 1. 1. Lord Ram graced the monkeys with a place in his abode. But, they quarrelled among themselves and misbehaved and so were sent back to earth.

Satsang is said to be established when the whole universe worships Swaminarayan. And it is going to spread until then. Satsang will grow until there are hundreds of thousands of people following each sadhu (of the Swaminarayan faith).

There are only two places where the jiva becomes attached. Either to God or to māyā. But how is it possible to exist without support?

Someone asked, “Why can’t the flaws be destroyed?” Swami answered, “How can the physician Dhanvantar be proved wrong?1 Just as Aksharanand Swami’s disease of the feet was cured by giving him a pill, there are many diseases, such as lust, anger, etc., that [the Satpurush] will cure. We simply have to cling to him. That is all we have to do.” Footnotes: 1. 1. The analogy Swami draws is that the medicine prescribed by Dhanvantar, an ayurvedic physician, cannot be wrong. Similarly, the Satpurush will certainly cure the jivas’ disease.

Complacency can be overcome if we are vigilant or if someone punishes us.

For us this is a great opportunity, but we let it pass in sleep. How? We are deeply engrossed in the enjoyment of material pleasures, but by the mere darshan of the Sadhu the five grave sins1 are burnt away. However, we do not know his glory. Footnotes: 1. 1. Five grave sins: killing a Brahmin, stealing gold (or money), drinking alcohol, illicit relations with wife of one’s guru and company of one committing any of the previous four sins.

Maharaj had the scripture Karmavipāk read. The scripture elaborates on each sin that leads to the respective disease.

Does one lament after the death of one person from the whole earth? Similarly, when one acquires the perspective of Akshar, then even if the whole brahmānd undergoes dissolution, one would not fret. This is that type of understanding.

How can Sānkhya (understanding that all material things are perishable) be strengthened? The answer, “Observe that man dies and the body becomes old. Think of the nitya-pralay, nimitta-pralay and prākrut-pralay. And the means to perfecting Sānkhya and Yoga is this association with the great Sadhu.”

Just as one is absolutely convinced of one’s community, name and village, similarly, if one repeats, ‘I am ātmā, brahma, blissful and a devotee of God, but I am not this body,’ then this too can be learnt. And this body daily gives us an experience of hell, so what can be worse than that? But without spiritual knowledge we do not realize this.

The bliss of Akshardham prevails here, yet still, some are miserable. Misery due to the body is a minor cause and misery due to the mind is a major cause.

Up to Prakruti-Purush there are the three miseries and the three gunas. And above this is the bliss of gunātit.

Observe only God and his holy Sadhu. Only these two are worth observing. There is no worth in anything else.

How can one check to find out that one perceives no human traits in the great (Sadhu)? The answer, “Seeing no faults in any of his actions is to see divinity.”

Pray to God, but do not believe oneself to be sinful and inferior. Since, by thinking like that, the jiva does not remain strong and its strength declines. And we have attained God, so why should we feel fallen? We should feel fulfilled.

“Mohā moh mile nij Pritam, kaun patiya kare patiyāse.” Meaning, when one meets the author of the letter himself, what need is there for the letter? Similarly, we have attained the manifest Sadhu, who is God in human form, so what else remains to be achieved?

Today, Maharaj says, “I want to put everyone in trying situations and make everyone spiritually enlightened. And if worldly desires remain I will take you through the realm of the Sun and burn them.”

A person of low birth cannot hit a prince. Similarly, kāl, karma, māyā etc. have no influence over a devotee of God and cannot harass him.

Sulabhā could experience samādhi and was able to enter another’s body. However, when she went to the forest and saw the beauty, she thought, “If there was a man, we could play.”1 Footnotes: 1. 1. Here, Swami gives a example of what he has mentioned in Swamini Vat 1/37: Even if one has the ability to experience samādhi at will, their desires to enjoy the vishays is not eradicated. Sulabhā was a woman who could experience samādhi, yet she still had desires to enjoy the vishays (i.e., desired the company of a man).

The resthouse for pilgrims was knocked down and has been rebuilt, so now the original cannot be seen. Similarly, to demolish all the works of Prakruti (i.e. to believe that no worldly, physical object is permanent, including one’s own body) is called Sānkhya.

Someone may single-handedly do the work of two people, but to obey the great Sadhu and sit idle or only do what he says is the best.

How can one who is overpowered by the material pleasures please the great Sadhu? The answer is to follow and obey the will of the great.

“How can we understand what the great Sant insists us to do?” Swami answered this question by reading from Vachanamrut Vartal-16: “One should do what is mentioned in this Vachanamrut. What is that? Worship God and keep the company of the Bhakta of God - these two are His only innermost wishes. If one is steadfast in these two, then how long will it really take to please Him? (Not long.) So if one wants to please Him, one should endeavour in these two.”

Even a gnāni will experience the cold, heat, hunger, thirst and other physical conditions of the body.1 One should understand this. Footnotes: 1. 1. One who has attained the brāhmic state whilst being alive show hunger, thirst, etc. associated with the body, despite being above these qualities. They do not experience a disturbance within.

Priyavrat had children; yet he was known as ‘ātmārām bhāgwat’ because he never abandoned the discourse of God and the Sadhu who is dear to God. Moreover, Janak said, “Nothing of mine is burning in the city of Mithilā.” Yet, he also had children. To Govardhanbhai, sugar and salt were the same; yet he had children. When one stays close [to a woman] (i.e., one is married), they will have children.1 Footnotes: 1. 1. Swami’s purport here is that a gruhasth who has reached an elevated state may engage in their familial duties and have children, despite being aloof of such activities. Swami has praised Priyavat in other Swamini Vatos because he had a zeal for listening to discourses of God. Janak understood everything in this world as false. Gordhanbhai had conquered taste.

By seeking refuge in God and his Sadhu, even intense miseries that are to befall on one are averted. However, even if one exhausts oneself through endeavours, they are still not averted.

The spiritual wisdom stored in my heart has not yet been fully revealed, since suitable recipients have not been found. And even if that spiritual wisdom is spoken for the period of Brahmā’s lifetime, it will not be exhausted. But time to tell it is not available.

“What should one do about the pain brought by the indriyas and antahkaran?” Swami answered the question, “Even the great experienced misery because of them. That is called swabhāv and one should tolerate.”

The great Sadhu gives more happiness to some and less to others. How should this be understood? In reply, he said, “The great are like an ocean, in which there is no shortage of water. The Sadhu does not give less happiness to people, but it appears that way to them due to the suitability of the recipient. Also, senior people have to be looked after – and this is not necessary for the meek. That is the way of the world. Meek people, like Parvatbhai, sit at the back and dignitaries sit at the front of the assembly.”

Attach oneself to the manifest form of Maharaj. The householder should obey the eleven codes of conduct1 and the renunciant should observe the three scriptures.2 There is no need to do anything else. Footnotes: 1. 1. (1) Non-violence (2) Not to commit adultery (3) Not to eat meat (4) Not to drink alcohol (5) Not to touch widows (6) Not to commit suicide (7) Not to steal (8) Not to level false charges (9) Not to speak ill of or abuse any deities (10) Not to eat onions, garlic and other inedibles (11) Not to listen to even religious discourses from people who oppose God and God-realized Sadhus 2. Shikshapatri, Nishkam-Shuddhi, and Dharmamrut.

If a true God-realized Sadhu is attained and one does as he says then the failings that would have taken tens of millions of births to overcome are overcome today and one becomes brahmarup.

No amount of money can buy eyes, ears and other sense organs, but God has given them free. However, the jiva is forever ungrateful.

God’s abode cannot be obtained even after tens of millions of years, but is attained by merely folding one’s hands to such a God-realized Sadhu.

God overlooks other faults, but takes into account the insults against these four: God, āchārya, sadhus and satsangis. Therefore do not malign them.

One who has resolute faith in God (that he will grant liberation) has completed all endeavours. He has nothing more left to do.

Maharaj once said, “When a woman bears children, her love for her husband lessens. Similarly, when one is able to see the murti of God within, then the zeal for the manifest form of God does not remain.”1 Footnotes: 1. 1. Swami points out a subtle deficiency of an aspirant here. When one achieves the ability to see God internally, then the zeal for the manifest form of God - i.e., the Satpurush - does not remain. According to Maharaj and Swami’s principle, even when one achieves this state, the manifest form of God should remain predominant, because it is due to the manifest form of God that one is able to achieve the darshan of God within.

In this world, the intelligent do not worship God and one who becomes ‘mad’ does.

Eat simple food and worship God. There is no need to do anything else. And God and his Sadhu want to give us food, so they will certainly give it.

Darshan of this Sadhu destroys even the five grave sins,1 but such glory is not realized. If one has realized such glory, fountains of joy will erupt from within. Are these merely talks? They are the talks of Akshardham. But without the knowledge of Sānkhya drawbacks remain. And to followers of the Sānkhya school of philosophy this world appears hellish. They do not believe it to have any value. In fact, to them all these workshops are of dust, therefore, do not believe them to be of any worth. Footnotes: 1. 1. The five grave sins are killing a Brahmin, drinking alcohol, stealing gold (or money), having illicit relations with the wife of one’s guru, company of one who engages in the any of the previous sins.

If one has love for God and his Sadhu, then one will be loved by everyone. But if one is against them, then all will turn against one. Remember this talk, there is no doubt in it.

Do not feel miserable, for we have got what we want. If too much wealth is given, one forgets God and does not worship him. Therefore, he does not give it to us.

Innate desires (of the jiva to enjoy worldly pleasures) are not burnt even by the fire of the Great Dissolution. Innate desire is māyā in the form of the causal body. The means to overcome it is, first, the upāsanā of God and, second, the observance of God’s commands – that is to act as stated in the Shikshapatri (verse 116): Nijātmānam brahmarupam. With these words, Maharaj has made everyone become God-realized.

To attain Satsang is extremely rare, to attain spiritual enlightenment and to attain God is extremely rare. But we have attained all three. To listen to this Sadhu’s spiritual talks is better than totally emaciating one’s body, shunning food, living in the jungle and renouncing home. These are the words of Purushottam (supreme God) and the talks of Gunatit. By these talks we reach Akshardham.

A kingdom can be given in one day, but not knowledge. Even by feeding a prince plenty of food, he does not grow up in one day. He grows slowly. Similarly, knowledge also develops slowly through association with the great Sadhu.

One who has surrendered his jiva to the great Sadhu may also have some desires remaining. The means to overcome them are understanding his glory and knowledge of the ātmā.

Even if one’s desires are destroyed, consciousness to one’s body may still remain. When Rushabhdev Bhagwan was about to die, he put a stone in his mouth. Why? Because of the habit of eating. Therefore, this must also be understood.

Even if we become pleased and place two hands on the head (to bless), how is spiritual knowledge attained? That is gained through spiritual talks. And if pleased, we’ll give intelligence so that the talks can be understood by you.

These talks are magic – one who listens becomes mad! Mad in what sense? The world ceases to exist and is understood as perishable, then who will call one wise?

The senses and inner faculties are like the people of inner Mumbai and Surat – they will not take to satsang. Also, inner strife is extremely burdensome and is known to be obstructive. And like a Madrasi, whose dark skin does not lose its darkness, māyā has made an impact on the jiva and that is why satsang does not have an impact.

“So what if one becomes free of desires (nirvāsanik) by means of spiritual endeavors. And what fruit will they obtain from that? That is actually like trees (being free of desires). On the contrary, what worry does one who has faith in Bhagwan, despite some desires, have?” Swami talked a great deal on such talks of strength (of having faith in Bhagwan).

There is nothing better for an aspirant than to take firm refuge in God. For such a person, everything has been achieved and he has nothing more left to do. God is the uplifter of the downtrodden, redeemer of the sinful and compassionately cares for all who surrender to him, “Jāko jagme koi nahi, tāku tum ho Mahārāj.” Meaning, for those who have no one, God is there to protect them. God is known as the shelter for the poor. And, Pragatne bhaji bhaji pār pāmyā ghanā, gidh ganikā kapivrund koti; Vrajtani nār vyabhichārbhāve tari, pragat upāsanā sauthi moti.1 Thus, there is nothing comparable to the talks of the manifest form of God. When the sun manifests, light spreads everywhere. And we have taken refuge of the manifest at present, so remain strong by the strength of that refuge. Footnotes: 1. 1. By worshipping the manifest human form of God, many have attained liberation e.g., Jatayu, the vulture; Lakshmibai, the prostitute of Jetalpur; the monkeys who helped Ram; and even the Gopis of Vrundavan, despite their adulterous feelings towards Shri Krishna, attained liberation. Thus, worship of the manifest is the best form of veneration.

Having analysed, we are only able to worship God when we have contact of the sense pleasures, but not in their absence. So, if food, shelter, etc. are convenient, God can be worshipped.

This jiva does not distance itself from worldly pleasures, but because we make it offer devotion then it separates (from them) for a while. In this way, by detaching itself the jiva becomes pure. In the Vachanamrut, the jiva is described as a ‘donkey’. But those jivas who observe the codes of conduct must be good. In this universe there is no man who does not desire a woman and no woman who does not desire a man. To separate each from the other, Maharaj has written one shlok: ‘Nijātmānam brahmarupam...’ i.e. believe one’s true self as ātmā, not the body. Just as there are no stones when one digs (the soil) of Gujarat deep down into the earth, similarly, there are no faults in one who is brahmarup.

Previously, spiritual aspirants sought God and today God searches for the spiritual aspirants.

We will get much benefit from worshipping God. It cannot be described as being equal to possession of one universe nor even a hundred universes.

Those who stay with us and yet place their faith elsewhere will not know. This darshan is due to the merits of many births, otherwise this darshan is not possible. This darshan is very rare. When it rains, we do not appreciate its importance, but when it does not rain we do. If it does not rain, there will be physical difficulty and if this association is not made, the jiva experiences spiritual misery. And those who do not associate with this Sadhu will have to cry later.

The jiva becomes dejected due to the (adverse conditions of) body, place and time. One should not become so subdued, since that is their very nature. Everything happens by the will of God and he may do anything. Do not think about the miseries of the body,1 mind2 or innate desires.3 And Maharaj, too, made people worship according to their natural inclination. Footnotes: 1. 1. Illness, etc. 2. Worries, etc. 3. Desires for worldly pleasures.

If we set up workshops to build mandirs, etc. for a year, they will run for two. And if we set up for two, they will run for four years. If all try, a road can be built right from Junagadh to Vartal on which we can walk in the shade and not feel the heat, but then these talks and this understanding will remain undone. Without knowing God, ātmā-realization, detachment and dharma are of no use, since none of them can give liberation.

Know that God in the form of a sadhu has 30 qualities1 and God in the form of a king has 39 qualities.2 But Godliness is not due to miraculous powers. This, too, must be firmly understood. Footnotes: 1. 1. Described in the Shrimad Bhagvat 11/11/29-32: (1) krupālu - one who selflessly showers grace upon others; (2) sarvedehinām akrutadroh - one who does not harm any living being; (3) titikshu - one who remains equipoise in all situations - such as in the duality of praise and insult, happiness and misery, hunger and thirst, etc.; (4) satyasār - one whose strength comes from satya; (5) anavadhyātmā - one who is devoid of jealousy or other such vices; (6) sam - one who views others with equality; (7) sarvopakārak - one who does only good to others; (8) kāmairahatadhihi - one whose mind is not disturbed by indulging in vishays; (9) dānt - one whose indriyas are restrained; (10) mrudu - gentle-natured; (11) shuchi - one with inner and outer purity; (12) akinchan - one without any worldly desires; (13) aniha - one without any desires for worldly gains; (14) mitabhuk - one who eats in moderation; (15) shānt - one whose mind is restrained; (16) sthir - one who is equipoise; (17) machchharan - one whose only refuge is God; (18) muni - one who has noble thoughts; (19) apramatta - one who is aware; (20) gambhirātmā - one whose motives are beyond our understanding; (21) dhrutimān - one who is patient even in difficult circumstances; (22) jitashadguna - one who has defeated: thirst, hunger, grief, infatuation, old age and death; (23) amāni - one with humility; (24) mānad - one who can praise others; (25) kalp - one who has the ability to speak for others’ benefit; (26) maitra - one who does not deceive others; (27) kārunik - one who is compassionate without any selfish motive; (28) kavi - One who fully knows the animate, the inanimate and God; (29) one who worships God; (30) one who has single-minded worship with the realization of God in His true glory. 2. Described in the Shrimad Bhagvat 1/16/26-30: (1) satya - truthfulness or benevolence to all beings; (2) sauch - [inner] purity, i.e., flawlessness; (3) dayā - compassion, i.e., intolerance of others’ pain; (4) kshānti - forbearance, i.e., tolerance of contempt from adversaries; (5) tyāg - renunciation, i.e., forsaking of all things, including one's self; (6) santosh - contentment, i.e., free from restlessness; (7) ārjav - sincerity, i.e., congruence of mind (thoughts), speech (words) and body (actions); (8) sham - tranquility, i.e., restraint of mind; (9) dam - self-control, i.e., restraint of outer sense organs; (10) tap - austerity, i.e., contemplation upon the creation of the world; (11) sāmya - equality, i.e., equal behaviour with friends and foe; (12) titikshā - endurance, i.e., withstanding of comforts and hardships; (13) uparati - abstinence, i.e., refraining from unnecessary activities; (14) shrut - learning, i.e., knowledge of the precise meanings of the scriptures; (15) gnān - knowledge, i.e., knowledge useful in helping aspirants attain the desirable and avoid the undesirable; (16) virakti - disaffection, i.e., devoid of attraction to the pleasures of the sense enjoyments; (17) aishvarya - power, i.e., control over all things; (18) shaurya - valour, i.e., boldness in battle; (19) tej - brilliance, i.e., resistance to defeat; (20) bal - strength, i.e., power to govern all beings; (21) smruti - memory, i.e., remembering of devotees’ favours in their times of faltering; (22) swātantrya - independence; (23) kaushal - expertise; (24) kānti - lustre; (25) dhairya - fortitude, i.e., strength of mind in adverse times; (26) mārdav - suppleness, i.e., modesty; (27) prāgalbhya - courage; (28) prashray - courtesy; (29) sheel - chastity, i.e., purity of character; (30) saha - potency; (31) ojas - vitality; (32) bal - strength, i.e., power to support all things; (33) bhag - excellence; (34) gāmbheerya - profundity; (35) sthairya - stability; (36) āstikya - faith in God and scriptures; (37) keerti - glory; (38) mān - self-respect; (39) anahamkruti - egolessness, i.e., humility.

There are two means by which inner peace remains and no agitation arises: one is to worship God and the other is to understand God as the all-doer. Then, if we get happiness we should enjoy it and if we encounter misery we should tolerate it. It is said, “Dāsnā dushman Hari ke’di hoy nahi, jem karashe tem sukh ja thāshe.”1 – “God is not an enemy of the devotee, whatever he does will bring happiness.” Footnotes: 1. 1. Essence: God is not an enemy of his devotees. Whatever he does is for their benefit. This has been mentioned by Nishkulanand Swami in his kirtan Dāsnā dushman Hari ke’dī hoye nahi. Kīrtan Dāsnā dushman Hari ke’dī hoye nahi, Bhāī je kāī karashe te sukh thāshe; Aṇasamaje aṭpaṭu e lāge kharu, Paṇ samazīne juve to satya bhāse... Dās. 1 Bhāī sukhmā Hari kaho kene sāmbharyā, Jo dhan rāj ne parivār pāme; Rājnā sājmā Rāmjī visare, Vaḷī mālnā madnā madmā matta vāme... Dās. 2 Bhāī sansārnā sukh te dukh chhe dāsne, Teh Hari vichārīne nahī ja āpe; Paṇ jaktanā jīv te jukti jāṇe nahi, Aṇachhatā dāsnā doṣh sthāpe... Dās. 3 Bhāī dehtaṇu dukh teh sukh chhe santne, Jo akhanḍ varati vaḷī em rahe; Niṣhkuḷānand e dayā Nāthnī jāṇaje, Je samajyā te to em ja kahe... Dās. 4 [Kīrtan Sār Sangrah: 2/456]

Why has God created attraction for the opposite sex? With this thought we analysed and found that it was done purposely. Otherwise the universe would not function.

One does not develop affection for Muktanand Swami, yet develops affection for an ugly woman. The reason is the infatuation caused by God’s māyā.1 Footnotes: 1. 1. Swami is showing the strength of lust with these words. When one is overcome with lust, beauty is of no concern.

Goodwill towards the great Sadhu is the only way to overcome worldly desires, while enmity towards the great engulfs one in desires to enjoy worldly pleasures. God and his Sadhu have been recognized and understood, so now there is no need to run around.

For attaining moksha, there is only God and his holy Sadhu. The fruit of other spiritual endeavours is dharma, wealth and fulfilment of desires.

Today, there is no mantra more powerful than the Swaminarayan mantra. It makes even the poison of a black cobra ineffective and dispels the desire for material pleasures. With it, one becomes brahmarup and is freed from the bondage of kāl, karma and māyā. That is how powerful this mantra is. Therefore, always chant it.

All are drawn to the māyā of the gods in the form of wood, stone, bricks and man. But compared to the murti of God, they will all perish with time. Spiritual discourses are the body of God. Through them, one’s understanding is strengthened. Therefore, they should be studied.

Narnarayanand Swami is Narnarayan. He discoursed to women in Burānpur for three years. Maharaj called him Narnarayan and performed his puja. His sons are Yoganand Swami and Krushnanand Swami. So, if one was a gruhasth (prior to becoming a sadhu), he may have had children. Even the great came here (i.e., renounced and became sadhus) after they married.1 Footnotes: 1. 1. The message here is the same as in Swamini Vat 1/113. One who follows the path of gruhashtāshram may have children. However, they can still attain an elevated state. Swami gives the example of Narnarayanand Swami who had children prior to becoming a sadhu.

There are four types of satsangis: “The first and best of them all is the one with knowledge of ātmā and Paramatma. Second is one who meditates and has love. Through his attachment for meditation and love for God and his sadhus in this way, he will succeed in attaining moksha. The third is one who follows the commands of God and just about makes it. And if he succeeds that is fine. The fourth is one who attaches himself to some sadhu and as a result somehow survives in Satsang.” Swami thus described the nature of the four types of devotees. Then a devotee asked, “Of the four types of devotees described, does the first, the spiritually wise, encounter any difficulties?” The answer, “If someone pushes, one falls and gets up again. In the rain one slips and gets up again. Similarly, obstacles due to adverse time and place are controlled by proper thinking, but obstacles due to difficult place and time do arise. That is the answer.”

Even after countless years, there is no choice but to gain spiritual knowledge, which is the knowledge written in the Shikshapatri shlok - ‘Nijātmānam brahmarūpam’ - believe the pragat Satpurush is one’s ātmā.

If one had attained God, but not such a Sadhu, who would have put in such efforts and explained the glory and greatness of God? Therefore, the devotees of this Sadhu are more fortunate than even the devotees of Maharaj.

During a reading of the scriptures, it was mentioned that Vyasji did not attain peace. Explaining this, Swami said, “We have attained God and the God-like Sadhu, still we do not feel at peace. The reasons: first, a strong desire for worldly pleasures; second, inability to act according to the commands of God; and third, ignorance. Because of these, peace is not experienced.”

Associate with the great sadhus. Since, some of them will have one virtue, some will have two virtues and some will have three virtues. Thus, by associating with them all, we acquire the particular virtues they have. And if one finds a sadhu who is complete with all virtues, then no flaws will remain. But there are not many like that.

Who can the Sun be compared with? It is one of a kind. Similarly, God is also one of a kind. And the countless avatārs have all attained the powers given by this one God. This opportunity has not arisen on earth before and will not come again. Even this Sadhu has not come on earth and will not come again, and this God has not come and will not come again. There have been infinite avatārs and there will be countless more avatārs, but this Sadhu and God have not come before and will not come again.

Purushottam himself has descended here from Akshardham of his own wish. He liberates countless jivas and departs.

This is an incredible opportunity and we have attained ultimate liberation. Today satsang is in the peak of its youth. We have received the central (soft and juicy) portion of the sugarcane. There is a lot of juice in it and is convenient to eat.

Vicious natures such as lust, anger, etc. are like pimples and ringworm! They are consequences of having a body. But they will be conquered. And if the great Sadhu showers his blessings, they will be overcome this instant. But to perceive flaws in the great Sadhu is like tuberculosis.

Three things really please God. First, following his wishes; second, understanding the Sadhu's form; and third, understanding the form of God. Such a person is to be truly, truly, truly commended. Therefore, adopt these three methods.

This satsang we have attained is the best chintāmani. With it, the jiva will make great progress.

Just as a mother and children seek refuge of the husband, who cares for them whether he is at home or abroad, similarly, God cares for his followers.

Everything is gained through the Sadhu. Therefore, keep him predominant. But do not let him become secondary and knowledge become the main aim.

The glory of God is understood and again forgotten. However, by reading and listening to it a hundred times it is not forgotten. And many virtuous jivas have come into Satsang, who instantly develop love for the Sadhu.

If all the great sadhus are present, the place is like Shvetdwip, the lifespan is as long as one kalpa of Brahma and if one associates with all, learning their virtues, only then satsang develops, and worldly desires are overcome. If all these virtues described are found in one Sadhu and one attains close association with him then one attains all virtues and desires are also overcome. We have attained such an association today.

For one who performs (an Ashwamedh) yagna and rides a horse throughout the world it is very difficult, since if someone captures the horse the yagna will remain incomplete. While another, who rides the horse in the compound, completes the yagna. The meaning of this is, “Controlling the senses and inner faculties is like riding the horse throughout the world. While, believing oneself as brahmarup is like riding the horse in the compound. Also, imbibing the 64 qualities of a sadhu is like riding the horse throughout the world. But, associating with a sadhu who has the 64 qualities1 is convenient, like riding the horse in the compound.” Footnotes: 1. 1. The 64 qualities of a sadhu (as mentioned in the Satsangijivan/Harigita: 1/25-37) are, one who: 1. Is compassionate, 2. Is forgiving, 3. Wishes the betterment of all jivas, 4. Tolerates cold, heat, etc., 5. Does not look at the flaws in others’ virtues, 6. Is tranquil, 7. Does not have an enemy, 8. Is devoid of jealousy and animosity, 9. Is free of ego and envy, 10. Honors others, Expand all qualities 11. Speaks kindly and truthfully, 12. Is free of lust, anger, greed, and arrogance, 13. Is free of I-ness and my-ness, 14. Is firm in one’s personal dharma, 15. Is free of pretentiousness, 16. Maintains physical and mental purity, 17. Punishes his body and indriyas, 18. Possesses an agreeable nature, 19. Speaks only as necessary, 20. Has control over the indriyas and free of laziness, 21. Is free from the duality of happiness and misery, 22. Possesses patience, 23. Is free from over-activity of karma-indriyas and gnan-indriyas, 24. Does not collect material objects, 25. Is an expert in instruction, 26. Possesses ātmā-realization, 27. Benefits everyone, 28. Is free of all types of fear, 29. Is free from any expectations , 30. Is free of addictions, 31. Possesses faith, 32. Is generous, 33. Is austere, 34. Is free of sin, 35. Does not listen to gossip, 36. Constantly engages in scriptural study, 37. Is free from indulging in worldly pleasures, 38. Possesses a theist intellect, 39. Possesses discretion of truth and false, 40. Is free of alcohol and meat consumption, 41. Is firm in observances of vrats, 42. Does not gossip, 43. Is free of deceit, 44. Does not reveal other’s secrets, 45. Has conquered sleep, 46. Has conquered taste, 47. Is content, 48. Has a stable mind, 49. Is inclined toward nonviolence, 50. Has no desires, 51. Has equanimity in happiness and misery, 52. Is ashamed in doing misdeeds, 53. Does not compliment himself, 54. Does not slander others, 55. Observes celibacy perfectly, 56. Has self-control and restraint, 57. Has complete control of his body, 58. Has control of his breath (and thus internal faculties), 59. Has firm refuge of God, 60. Is inclined toward devotion of God, 61. Does all activities for God’s sake, 62. Is inclined to remain in meditation of God’s murti, 63. Listens to God’s divine incidents, 64. Does not let one second pass without devotion to God.

One may be burnt out by performing austerities, but if one does not have firm refuge in God then he will not come to take when one passes away. And even if one sleeps comfortably on a swing, and eats sweetened milk and rice while others serve him, still, if his refuge is firm, God will seat him in a divine chariot and take him. Therefore, the cause of moksha is refuge in God.

When free, sit with the murti of God. What is that murti? Discourses, bhajans, talks and meditation of God are God’s murti. And because one possesses a body, one will have greed, lust, anger, craving for taste, affection toward relatives, ego, and inclination to sleep. These should be considered as the qualities of the body. This is similar to one who has an addiction to morphine and he experiences happiness in that; however, it causes misery to the body.1 One should understand as such. Footnotes: 1. 1. Addictions provide temporary happiness and eventually cause misery to the body. Similarly, the base natures (anger, ego, greed, etc.) may provide happiness but ultimately leads to misery.

This is our last birth. What understanding makes this the last birth? To believe that the work of Prakruti has no worth, that is the last birth.

People do not forget even the little help given to them by others. So, if we have done or do something for God, how can he forget? God is not the type to forget. The grace of God is limitless and compassion everywhere has come from him.

We have attained God and the Sadhu, now do not let misery enter the heart and accept whatever fate has in store for us.

The jiva becomes like the words it hears. So, if the jiva hears the words of a powerful devotee of God, then it becomes strong. But it does not become strong by the company of an impotent person.

The great have cast their glance of grace on us so the intense desire for enjoyment of worldly pleasures has been reduced, otherwise it is not possible to stay without them.

Māyā is able to influence only if God allows, otherwise what is its strength? If God merely casts a glance it would be destroyed. This, too, should be understood.

‘Jan avaguṇ Prabhu mānat nahi, Dīnbandhu ati mṛudul swabhāu’1 - this is how you will be liberated. Footnotes: 1. 1. God does not look at the flaws of his devotees. He forgives them of their flaws and liberates them.

Where there is the great Sadhu, moral codes are observed, dharma is practised and spiritual wisdom is attained. Also, where there is the Sadhu there are infinite virtues, and also God. So, as a result, the jiva is purified. In the Vachanamrut, it is noted that God has said, “I am not as pleased by austerities, renunciation, yoga, observance of vows, donations or other endeavours as I am by the association of a Sadhu of complete inner purity. Having attained this satsang, the merits are limitless. Ajamil was a grave sinner, but he met Sanakadik, bowed to them and said, ‘I will not be able to do anything.’ But sadhus are compassionate, so they named his son Narayan, and in this way he attained moksha.”

The abode of God is full of bliss. From there a drop of bliss was released, reaching humans via Prakruti-Purush, Pradhan-Purush, Vairat and the deities. That bliss makes all jivas happy. Therefore, the source of all bliss is God. Be happy through his bliss.

Bhaktimata told Maharaj, “I am a woman and so I do not understand much. Therefore, explain in brief.” Then Maharaj explained to her the 64 qualities of a true Sadhu1 and said, “For one who has profound attachment to such a Sadhu, everything is gained.” And Maharaj said, “Even I wish for his darshan,” and other such talks of his glory. Footnotes: 1. 1. The 64 qualities of a sadhu (as mentioned in the Satsangijivan/Harigita: 1/25-37) are, one who: 1. Is compassionate, 2. Is forgiving, 3. Wishes the betterment of all jivas, 4. Tolerates cold, heat, etc., 5. Does not look at the flaws in others’ virtues, 6. Is tranquil, 7. Does not have an enemy, 8. Is devoid of jealousy and animosity, 9. Is free of ego and envy, 10. Honors others, Expand all qualities 11. Speaks kindly and truthfully, 12. Is free of lust, anger, greed, and arrogance, 13. Is free of I-ness and my-ness, 14. Is firm in one’s personal dharma, 15. Is free of pretentiousness, 16. Maintains physical and mental purity, 17. Punishes his body and indriyas, 18. Possesses an agreeable nature, 19. Speaks only as necessary, 20. Has control over the indriyas and free of laziness, 21. Is free from the duality of happiness and misery, 22. Possesses patience, 23. Is free from over-activity of karma-indriyas and gnan-indriyas, 24. Does not collect material objects, 25. Is an expert in instruction, 26. Possesses ātmā-realization, 27. Benefits everyone, 28. Is free of all types of fear, 29. Is free from any expectations , 30. Is free of addictions, 31. Possesses faith, 32. Is generous, 33. Is austere, 34. Is free of sin, 35. Does not listen to gossip, 36. Constantly engages in scriptural study, 37. Is free from indulging in worldly pleasures, 38. Possesses a theist intellect, 39. Possesses discretion of truth and false, 40. Is free of alcohol and meat consumption, 41. Is firm in observances of vrats, 42. Does not gossip, 43. Is free of deceit, 44. Does not reveal other’s secrets, 45. Has conquered sleep, 46. Has conquered taste, 47. Is content, 48. Has a stable mind, 49. Is inclined toward nonviolence, 50. Has no desires, 51. Has equanimity in happiness and misery, 52. Is ashamed in doing misdeeds, 53. Does not compliment himself, 54. Does not slander others, 55. Observes celibacy perfectly, 56. Has self-control and restraint, 57. Has complete control of his body, 58. Has control of his breath (and thus internal faculties), 59. Has firm refuge of God, 60. Is inclined toward devotion of God, 61. Does all activities for God’s sake, 62. Is inclined to remain in meditation of God’s murti, 63. Listens to God’s divine incidents, 64. Does not let one second pass without devotion to God.

Those who do not have spiritual wisdom wonder, “What will we attain and where will we go?” Those who have spiritual wisdom feel elated that they have this attainment, and now there is nothing more left to do (here on earth).

A low caste person who is a devotee of God is greater than even a person who has been a Brahmin for a hundred births and drinks the Soma juice. Understand the glory of a devotee of God in this way – that is Prahladji’s statement.

When God incarnates on earth, he liberates the egotistic, arrogant, pure and sinful. He makes no distinctions.

The jivas are like the immoral people brought from foreign lands - they have no understanding. However, the Sadhu gives them gnān and transforms them into humans. Only then do they become human.

Through the upāsanā of Purushottam, the jiva becomes like Akshar, and if one associates with the great Sadhu, one attains much greatness. When lice reproduce, they produce tiny eggs and when a female elephant gives birth, the infant is the size of a bull. Based on this, a Vachanamrut was read: one becomes what one believes God to be like (i.e. if one knows God to be free from all blemishes, one also finally becomes free of all blemishes).

The impressions of tens of millions of years have been made on the soul. At present we try to unite with God, but instead we are drawn towards māyā. But when spiritual knowledge is attained, even if we try to join with māyā, still we’ll be drawn towards God. For now, rise above the feelings of the senses and inner faculties and closely associate with the God-realized Sadhu; and he will unite us with God. But if one tries to overcome māyā by one’s own strength, one becomes increasingly bound to it.

Swarupanand Swami is one who does not show any qualities of the body because he never behaved as the body. Others will show the qualities of the body.

Swarupanand Swami attains spiritual wisdom in one word, whereas we require ten million words to attain spiritual wisdom, but we cannot understand instantly.

Even if the great of the past had drawbacks, they should not be talked about. Since, such talks spoil the jiva. The example of Chitraketu, who criticized Shivji, illustrates the misery one has to suffer for such talks.1 A small bird is killed by a small pebble2 and greatness in Satsang is due to absolute faith in God, but not due to mere endeavours. Footnotes: 1. 1. As advised by Naradji, Chitraketu renounced his ten million wives and performed austerities on the banks of the river Yamuna. He attained the kingship of Vidyadhar. Once, Chitraketu was flying in the sky. Below, on Mt. Kailas, he saw Parvatiji seated on Shivji’s lap and laughed, thinking that his renunciation and austerities were greater than Shivji’s. This infuriated Parvatiji, who cursed Chitraketu to take birth as the demon Vritrasur. Thus, by insulting Shivji, he had to suffer. 2. Similarly, even by a small insult, Chitraketu had to take birth as a demon.

Our liberation relies on the refuge of the manifest form of God, while behaving according to the scriptures is for the liberation of others. Why? Because whoever perceives our virtue (because we behave according to the scriptures) will be liberated.

Some are very staunch in observing dharma but weak in their understanding; whereas some are ordinary in observing dharma but their understanding is superb. Hence, one with understanding progresses.

I do not speak much about the state of brahman or the glory of God since it makes people go mad. So, I talk about the moral and spiritual codes of conduct and personal endeavour, since we want to make infinite jivas worship God.

We believe that we have love for God, but God and his holy Sadhu have even more love for us.

All jivas are insignificant and worship the material pleasures, otherwise they are unable to survive. What level of creation does this go up to? Up to Vairat they cannot survive without material pleasures. Of them, only the Sanakadiks overcame. But Maharaj has started a new venture. We must have come from some holy realm and so are able to sit here and have attained this company of a great Sadhu; otherwise it is not attainable. Since jivas cannot live without material pleasures, freedom to enjoy the material pleasures has been granted, based on the Vedas and moral codes of conduct. Still, the jiva does not behave as per the Vedas. Even good people do not follow them since the material pleasures are very powerful.

To conduct the activities of the whole universe in this workshop, and yet remain unattached is a feat only Sahajanand Swami can perform. What is this work like? It is like a 1000 kilo weight falling vertically on a lightweight mouse which then ceases to be seen. Thus, Maharaj said, “Well, whether or not even Gopalanand Swami and Muktanand Swami would remain like even a lowly person (by their involvement in worldly activities) is not guaranteed.” Therefore, we should only keep the company of God and his Sadhu. Since, no one is like them.

Each sense pleasure is like the Girnar mountain. If all the world’s carpenters, blacksmiths and masons get together and dig for 500-1000 years then Girnar can be dug. This talk should be understood in this way.

Above all, to offer worship is better; and compared to that to keep on remembering (God and his holy Sadhu) is better; and compared to that to do meditation is better; and compared to that to behold God within one’s ātmā is better.

God is the all-doer. If we want to sleep now we cannot, and once asleep even if a thief comes and robs us, we are unable to wake up. Thus, God is the all-doer.

A powerful noose in the form of material pleasures hangs around the jiva’s neck. The force of a river is not noticed as long as it is in flow, but if a dam is built then it becomes known. The great, like Saubhari, Parashar and others, conquerors of all directions, have also been defeated by material pleasures. That desire, which is the causal body, was not burnt even at the time of final dissolution, but today it is burnt through spiritual knowledge. Maharaj has closed all loopholes, so what can the jiva do? Just as, to stop a stream of water, bales of grass are placed so that the gaps are filled and no water can pass, similarly, Shriji Maharaj has closed the loopholes for material pleasures.

Vachanamrut Gadhada III-13 was read and then Swami talked on the question, “How can one remain God-centred even when circumstances become very bad?” Swami said, “If complete faith remains, that is itself a characteristic of one who is God-centred. Just as, if the chintāmani remains and all other wealth is lost, then nothing is lost; but if the chintāmani is lost and all wealth remains, then nothing remains; similarly, if firm faith remains then everything remains and in the end only that will remain and is the means of final moksha.

In Vachanamrut Gadhada III-35, it is stated, “By serving the sadhu who has the six virtues,1 one gains the merits of serving God; and by insulting him, one incurs the sin of insulting God.” Footnotes: 1. 1. The six virtues are: (1) he never believe God to be formless, (2) he engage in the ekāntik bhakti of God and is pleased when someone else does the same, (3) when he stays among devotees, he does not allow any of his swabhāvs to interfere, (4) when he comes across any precious item, he is happier giving it away, (5) he is of frank nature, such that everyone would know him outwardly and inwardly, and (6) though of a quiet nature, he does not like the company of kusangis.

One who is truly spiritual is not affected by the influence of the three material qualities of ignorance, passion and goodness, but stands at the doorway of awareness and remains alert.

Maharaj says, “I wish to make everyone like Muktanand Swami, then they do not have to be looked after. Muktanand Swami has spiritual wisdom, with which he overcomes everything. And for Muktanand Swami, words are a part of space, so he knows how to interpret them. Others do not have this spiritual wisdom, so these codes of conduct have been formulated for them: do not see, do not listen, etc.; such codes of conduct have been made.”

“Jadbharat said to King Rahugan that the path the Vedas have shown – that of the moral do’s and don’ts - does not come into consideration for one who is a brahmavettā (i.e. one who knows Brahman). According to his understanding, one should only realize both ātmā and Paramātmā.” Based on this, Swāmi had Vachanāmrut Gadhadā III-39 read and said, “The principle that Mahārāj establishes in this Vachanāmrut is also the same; that one should only truly have fervor for ātmā and Paramātmā.”

My body has remained for 25 years more than its original lifespan. Why? For the benefit of spiritual aspirants, I have been kept to explain Maharaj’s form.

One who has recently joined the Satsang may be enjoying the bliss of Akshardham. And without resolute faith in the manifest form of God, one may have met Maharaj, or met Muktanand Swami but will not have the bliss of Akshar. This is the very nature of understanding.

We do not have the spiritual knowledge and do not possess detachment. So, believe ‘I am God’s and God is mine.’ And you have maximum attachment for worldly pleasures and minimum attachment for us. But since you have surrendered at his feet and he is capable, he will ensure your moksha. That is his greatness.

“If we tell you things as they are nobody would return home; and if they did return home, they would not be able to stay there.” With this, Swami said, “Tāji tikshan dhār adtāmā algu kare; Lesh na rahe sansār, vajra lāgyā koi virnā.”1 Footnotes: 1. 1. A freshly sharpened edge cuts an object the instant it touches; No trace of worldly desires remain if the sharp words of a truly powerful Sadhu (which are like a sharpened sword) are heard.

[A farmer] did not give the king water to drink. However, [the king] had already pledged to give the farmer a village, so he gave the farmer a village.1 Just as the jiva does not forsake its swabhāvs, God also does not forsake his swabhāv of liberating jivas. Footnotes: 1. 1. There is a folk tale regarding these words, as told by Yogiji Maharaj: One king became thirsty during his hunting trip. In search for water, he saw a farmer from far away plowing his field. The king pledged that if the farmer gives him water, he would give the farmer a village - make him the chief of the village. When the king reached the farmer, the farmer decidedly spilled the water rather than give it to the king. The king turned back. The next day, the king called the farmer to his court and told everyone how the farmer did not give him water. Then, he said, “I am a great king. Even though he did not give me water, I still want to fulfill my pledge.” Thus, he gave the farmer one village. The message: Maharaj takes us to Akshardham because of his immense grace.

A egotist can be won by praising him. An arrogant person can be won by becoming humble to him. A greedy person can be won by giving him objects. And the meek can be won by subduing them. One should learn these types of wise skills.1 Footnotes: 1. 1. The ultimate aim in learning how to win people is to ensure their liberation. Many people in satsang may still possess certain natures which can be the cause of leaving satsang. However, when one recognizes these natures and behaves accordingly, one may prevent them from leaving satsang while securing their liberation.

One who understands divine traits and the display of human traits (in God and the God-realized Sadhu) to be equal has overcome māyā. Seeing human traits should be known as māyā. If this is not known, then, when at first extraordinary powers are displayed (by God or his holy Sadhu), there is joy. But when they show human traits (e.g. crying, etc.), there is dismay. And for one who believes divine traits and the display of human traits to be one, what spiritual endeavours remain for him to do? None.

In Vanthali Swami said, “If this Vanthali village is given as a gift to someone he would go mad. So what would be his condition if he is given Vadodara? We have attained tens of millions of Vadodaras1 – even that is an understatement. So now, as long as we live, eat simple food and worship God. And both God and the Sadhu wants to give us food, so they will give. When we die, we want to sit next to God. Our ātmā will go up while our body, like a discarded shirt, will lie here.” Footnotes: 1. 1. Meaning, what we have attained is worth more than possessing millions of Vadodara cities.

Just as a householder turns his face on seeing his mother, sister or daughter undressed, similarly, God does not look at the faults of his devotees.

On this earth the jivas are kings, citizens, etc. but if Indra does not send the rains, they will all die. And that Indra is insignificant before Brahmā, Vishnu and Shiv. And they are insignificant before Vairat. That Vairat is insignificant before Pradhan-Purush. And all these pale into insignificance before Akshar. And above that Akshar is Purushottam, whom we have attained in person today. Therefore, be strong due to one’s close association with him.

By our close association with a great Sadhu our desires for worldly pleasures have been overcome, yet we feel that they have not been. Giving the reason for this Swami said, “Spots of rust on a sword are removed by sharpening it using a whetstone, but if the rust has gone too deep, then it cannot be removed; only if the sword is melted and remoulded can it be removed. Similarly, all desires will be removed only when, even after one leaves this body, one becomes brahmarup.”

This Sadhu always stays in the service of God and is not away from him even for a moment. He stays apart from God only for the moksha of jivas. The talks taking place in Satsang at this time are not possible even in another birth; and one would not know how to deliver them. And even if one studies for one’s entire life, one cannot learn them.

One who has gained the knowledge of God and this Sadhu has nothing left to do. Even though he is here, he is sitting in Akshardham. Therefore, one should not worry whether they turned five more or five less mālās. One should behave according to their ability. But one should keep God and this Sadhu in their jiva. Our greatness is not based on the spiritual endeavors; our greatness is based on the understanding of upāsanā.

Today, God has come to this earth with his Akshardham (Aksharbrahman incarnate). That the power of his human form cannot be understood is a grave sin. Thus, do not be like the Yadavs who did not understand the glory of Shri Krishna, but become a devotee like Uddhavji. To call the great Sadhu as being like others or inferior to others amounts to insulting him. And never before have there been such discourses and understanding as there is today.

The Sadhu has come here from Akshardham. If such glory is understood continuously, one experiences great joy. But this Sadhu is not understood as he is.

Understand the workings of the jiva and body to be separate. If this is not understood, then despite this great attainment, one feels weak. But if understood, and by God’s wish one marries, then still one remains unattached.

We do not have spiritual strength like Krupanand Swami and other great sadhus. So, give up trying to copy the endeavours of the great and observe the eleven codes of conduct.1 By this one can become strong like them. Why? Because in this satsang there is upāsanā, dharma, and everything else. Nothing is left out. Footnotes: 1. 1. The eleven codes of conduct from the Shikshapatri and mentioned by Premanand Swami in the prarthana ‘Nirvikalp Uttam Ati’: (1) Never harm any living being, (2) do not associate with women not closely related to you, (3) do not eat meat, (4) do not drink intoxicating beverages, (5) do not associate with widows, (6) do not commit suicide, (7) do not steal, (8) do not falsely blame anyone, (9) do not insult any deities, (10) do not eat food prepared by inappropriate people, and (11) do not listen to discourses by atheists.

The murti of God, the abode of God, the pārshad of God and the jiva – these four are eternal and everything else is perishable. Of them, the jiva is bound. Just as someone who is shackled cannot get out, similarly, the jiva is shackled to Prakruti in the form of women, and women are shackled to men. Thus they are mutually bound, and this cannot be broken by any means. However, this is broken by spiritual knowledge, but it is not broken by merely physically renouncing. On this, the example of a eunuch and bullock was given, “They renounce physically but desires are not overcome.”

Tens of millions of spiritual endeavours may be performed, but they are not equal to delivering and listening to these spiritual talks. And others are not able to deliver such talks amid such activity.

This jiva remains untouched by māyā in two ways – one is by spiritual wisdom and the second is by following the commands of God. Another way is through observing moral codes of conduct. If due to circumstances, they are transgressed, then one becomes dejected.

Developing an elevated spiritual state through knowledge is greater than seeing God during meditation. Parvatbhai, Krupanand Swami and Muktanand Swami did not experience samadhi, but they could continuously see the murti of God. And Parvatbhai understood as we understand now.1 Therefore, to believe oneself as brahmarup and that God resides within, is the state of spiritual wisdom; that is superior to samadhi and it is free of obstacles. Footnotes: 1. 1. That Shriji Maharaj is supreme God and Gunatitanand Swami is the incarnation of Aksharbrahman.

A shadow cannot be caught, similarly, material desires and endeavours also cannot be fulfilled. And it is not likely that one will reach their limit, therefore, happiness is experienced when spiritual wisdom is attained.

Believe that we belong to God and not to māyā.

These talks of Purushottam Bhagwan (Supreme God) clear infinite doubts. Believing the body to be one’s true form harbours all miseries. And not believing the body to be one’s true form has no miseries at all. The scriptures contain many words which cause confusion. And when can we say that real spiritual knowledge has been attained? When, even after listening to the scriptures or hearing somebody’s talks, one’s understanding of that which is correct does not change – that is called firm spiritual knowledge.

By understanding God to be free from all blemishes, moksha is attained. And by studious effort, faults can be overcome, otherwise as long as one lives, misery will remain. And the faults that exist are all due to the elements.

Perform worldly duties physically, but remain mentally aloof. And if they try to merge with the mind, use spiritual wisdom to renounce them.

The internal dirt can only be cleansed by either ashtāng yog or by disease; but not by anything else. Swami gave an example of a devotee regarding this. He contracted a disease, then he got better.

A devotee asked, “If one is about to be executed, what understanding stops one from entertaining a wish that it would be good if God comes to the rescue?” The reply, “He believes God as the all-doer and that except God nobody is able to do anything. Then, no wish will arise and forbearance will remain. And if one does not have this understanding even small things will cause one to become upset and impatient. On this earth, even Maharaj suffered misery without any reason. This world is like that. Its nature (that it brings misery) should be known.”

These talks cannot be grasped even in a hundred lives, therefore all should keep these talks in mind. And attach the jiva (i.e. have close association) with two good sadhus and three good devotees so that one does not fall from satsang. And if traces of lust and greed still remain, do not worry. Maharaj has said in the Vachanamrut, “Even if one has no desires of lust and greed, but if one’s jiva is not attached to the enlightened Sadhu of God, what is the use? In the absence of this attachment one will become demonic.”

If a person brings 100,000 rupees daily, but talks ill of satsang, I do not like it. And, even if a person only sleeps and eats, yet talks positively about the devotees of God, then I will arrange for his service. That is my nature.

If one can, associate with a great person, but never associate with an inferior person.

Māyā has the strength to devour even the virtue of detachment and the knowledge of the ātmā. Since, a worldly jiva attaches to the world.

We have attained God and his holy Sadhu, so moksha is assured, but without spiritual wisdom, inner peace is not attained.

Just as there is a difference between a non-satsangi and a satsangi, similarly, there is a difference between an ordinary devotee and an enlightened devotee. One who is enlightened is free of worldly desires and constantly concentrates upon God. Others who are full of desires continually ask for worldly possessions from God.

The greatness of God and his sadhu is not understood thoroughly – some understand 10% worth, some 25% worth and some 50% – but they do not understand it as it is. Also, we do not have knowledge of Sānkhya, and without it, our deficiencies are not removed.

Some experience the bliss of the association of God and his holy Sadhu. Like whom and in what way should one understand to experience this bliss? The answer to this question, “If one develops saintliness then one experiences it (bliss). Without this, our faults trouble us; so we do not experience bliss.” A question was asked, “Some experience this bliss in their dreams. How is this?” The answer, “That is not certain, since in dreams God may be seen and other things may also be seen. And only that bliss which is experienced by spiritual wisdom is true.”

“We cannot say everything as it is. If we did, then half of the assembly would leave.1 However, if one attains the Sadhu that is mentioned in the scriptures, then he will eradicate our deficiencies - which would otherwise only be destroyed after a million births - and make one brahmarup. Gokul gām ko painḍo hai nyāro!2 We are speaking while holding our tongue.”3 This is what Swami said. Footnotes: 1. 1. Swami’s purport is that one should use discretion in revealing the greatness of the Sadhu because some people have difficulty understanding the greatness of the manifest. 2. In contrast to the worldly path, the path to Gokul - i.e., the path to becoming brahmarup - is special and unique. 3. Reluctantly or holding back from speaking completely.

There is no entity like God. We have attained him. He who has given us teeth, will he not give us something to chew? Are we not destined to get food? And have we given up God? (No.) So, God awakens us hungry, but does not send us to sleep hungry. He will give us food in any way possible. Also, he has kept us poor so we can worship him. Maybe if he had given us sovereignty over the world, we would have already fallen into hell. Therefore, he has not given it to us. ‘Dāsnā dushman Hari ke’di hoy nahi, jem karshe tem sukh ja thāshe.’ That is, “God can never be the enemy of his devotees. Whatever he does will result in happiness for the devotees.”

A speaker of these talks is rare, the human body is rare and for the body to stay healthy is also rare. These three things are rare – therefore worship God, since it is the most suitable time.

Dattatrey redeemed two jivas, Kapil redeemed one jiva (his mother, Devhuti) and Rishabhdev redeemed a hundred jivas (his sons).1 And today this sadhu says, “We will redeem virtuous jivas but are unable to redeem evil jivas.” At that time Bhagwan Swaminarayan said, “We will grant liberation to the sinful.” Munjo Suru, Manbha, Joban Pagi and Takho Pagi2 were all called mountains of sin. God can lead them to Satsang, but a sadhu2 is not able to do so. Footnotes: 1. 1. Dattatrey liberated Kartavirya and King Yadu. Kapil Muni liberated his mother. Rishabhdevji liberated his 100 sons by preaching to them about the perishable nature of the world and inspiring them to renounce. 2. Munjo Suru – a notorious dacoit in the Saurashtra region of Gujarat. Manbha – the ruler of Meghni village in Junagadh district. Daily he ate 500g of sparrows’ tongues! Joban Pagi – a notorious dacoit of Vartal village in the Kheda district of Gujarat. Takho Pagi – a notorious dacoit of Bamroli village in the Kheda district of Gujarat. All four were transformed by their association with Bhagwan Swaminarayan and became virtuous devotees. 3. Here, sadhu should not be understood as Aksharbrahman, but should be understood as ordinary sadhus. Since God resides in the Aksharbrahman Satpurush in totality, he also has the same power to transform evil jivas into pious ones.

The effulgence of ten thousand suns is present in the sudarshan chakra. But in comparison to the darkness of māyā, it is merely like a lighted wick. A droplet of it (darkness) has been put in the jiva – that is the state of deep sleep.1 To conquer it Maharaj has incarnated. Footnotes: 1. 1. The meaning of this phrase is: during the period of creation, God created the sthul and sukshma bodies from the kāran body. He also gave them the association of the three states: wakeful, dream, and deep sleep (sushupti). The tamogun predominates in the sushupti state and is closely associated with the kāran body. Therefore, Swami likens this state (i.e. the kāran body) with the darkness of māyā.

No one knows the one responsible for everything that happens. Yet, in the midst of all that happens, others have so many [doubtful] thoughts.1 Footnotes: 1. 1. Swami’s purport is to draw attention to the realization that God and the Sadhu know everything in Satsang. Specifically, they know everyone’s virtues and vices, good and bad actions, and good and bad intentions. Nothing is outside of their supervision. Not realizing this, aspirants in Satsang question why God and the Sadhu do not rebuke others who cause spoilage in Satsang or halt the growth of Satsang. Such are the thoughts of perceiving God and the Sadhu as human. However, one should realize that they know everything and allow certain things to happen; it is simply their divine action. There is no need to interfere with their divine actions.

The impressions of having enjoyed the material pleasures for tens of millions of years have been engraved on the mind. To overcome them, the Shikshapatri reveals one shlok: ‘Nijātmānam brahmarupam...’ i.e. believe one’s true self as ātmā, not the body.

Scriptures describe God as unbiased, but that is not true. Since, God belongs to the devotees, but not to non-devotees. Therefore, he is not unbiased.

God resides in his devotees according to their suitability. The greater the devotee, the greater the extent to which he resides in him.1 Footnotes: 1. 1. This vat is based on Vachanamrut Gadhada I-41 in which Shriji Maharaj explains: “Purushottam Bhagwān enters and dwells in all of the above as their cause and antaryāmi. However, He does not manifest in Prakruti-Purush to the extent He manifests in Akshar; and He does not manifest in Pradhān-Purush to the extent that He manifests in Prakruti-Purush; and He does not manifest in mahattattva and the rest of the 24 elementsEN-2 to the extent that He manifests in Pradhān-Purush; and He does not manifest in Virāt-Purush to the extent that He manifests in the 24 elements... Purushottam Bhagwān manifests in various entities with various degrees of power according to the task to be accomplished through that entity.” Based on this narrative, the extent in which Purushottam Bhagwan resides in Aksharbrahman Satpurush is not equal to the extent he resides in any other entity.

God reduces the punishment of the stake to that of a thorn prick.1 How can this be known? The answer, “We experience many such occasions and it also happens throughout the universe. By checking thoroughly we come to know that bad times are turned into good and many difficulties have been removed.” Footnotes: 1. 1. That is, someone is sentenced to death or some other horrendous fate, but then is saved from this fate and is only subjected to minor punishment.

Time and place certainly do have an impact in this world. So, whether people sometimes observe more and sometimes less (is of little consequence), but have pure intentions. In the end, good intentions will help you.

“These types of talks are not happening anywhere else; therefore, the vishays have become false. Yet, it may appear we have vāsanā because we have assumed the physical body.” Then, Swami mentioned Sadāshiv’s mansion1 and said one should understand it to be God’s will. Footnotes: 1. 1. Sadāshiv was a wealthy brāhmin from Khambhāt. He built a beautiful mansion made of wood carvings. He went to Vadodara to call Gopalanand Swami for the vāstu (ceremony performed on first entering a house). Swami kept him in Vadodara for 15 days and explained to him the perishable nature of the world. Then, he received a letter from home that the mansion burned to ashes. Sadāshiv said, “Swami, if you had not kept me here and talked to me, I would have burned with the mansion - that is the level of attachment I had. However, it has now been burnt from my heart.”

We should believe our true form to be akshar. If that cannot be believed, even then we should not believe the physical body as our true form. And Maharaj’s view was not to believe in the three bodies (as our own) and to believe ourselves as akshar. This is like a person born to a Brahmin family is a Brahmin, similarly, as we have attained God, we should believe our self as akshar.

The fetters of women and wealth are stronger and bigger than those of wood or metal. If these two can be overcome, then the chains of the senses and inner faculties are bigger. And one who is not bound by them has come from above māyā. Anyone else would be enchained. So, one who is not suppressed by the senses or inner faculties is a released soul and cannot be called merely a deity or a human being.

‘Shvān shūkar bilāḍ khar, tenā ṭoḷā māhyalo jant; Tene mūke karī sant, jo maḷe Sadguru Sant.’1 Swami spoke this proverb and said, “There is nothing like the Sadhu. We have attained that Sadhu.” Footnotes: 1. 1. Even if the jivas like dogs, pigs, cats, and donkeys come into contact of a Satpurush who is Aksharbrahman, then he can make them brahmarup. This proverb is mentioned in ‘Hariguru Sant’ by Akhā.

Maharaj used to say, “Whose name can we mention of those in the past and the type of liberation they granted? They liberated as according to their power, whereas, some dug great deep wells.”1 Footnotes: 1. 1. Swami is pointing out that some people promoted alcohol, meat, adultery, and other immoral conduct as a form of dharma and caused people to fall from dharma. Just as a blind person falls into a well, ignorant people followed these immoral ways believing to be dharma and fell from the path of God.

King Khatvang’s moksha was achieved in less than an hour.1 And the sadhu is very compassionate, however one does not know that. But understand that this is the power (i.e. to grant liberation instantly) of the company of the manifest form of God or his Sadhu as described in the scriptures. Footnotes: 1. 1. A powerful king of the Surya dynasty who fought on the side of the deities in their battle against the demons. When he realized he was soon to die, he sat in one of the heavenly planes of the deities and quickly went to Ayodhya to sit on the banks of the river Saryu. There, he meditated and gave up all attachments to his body, family, kingdom and wealth, and focused on God only. - Shrimad Bhagvat 9/9/41-49

After reading Vachanamrut Gadhada II-9, Swami said, “If one knows Maharaj as Purushottam, but, due to circumstances, leaves Satsang, even then one attains Akshardham. And if one does not have this spiritual wisdom to recognize Maharaj as Purushottam but remains in Satsang, then he will attain another abode, but not Akshardham.”

Maharaj used to say, “One who insults us is still speaking in our favour. Since, he certainly knows that there is a God, and why does this other one become God? Thus, he is not insulting us.”

He (God) whom we want to attain after death is himself manifest in the form of this Sadhu and talking. But not all can understand this. And the talks we give on renunciation and detachment are to get you onto the path of God. Only this much has to be understood – that God is manifest today through this Sadhu.

It's not possible to understand the principles of the Vachanamrut, but Maharaj has given His blessings that, if one studies extensively, then they will be understood automatically. And Maharaj wants to give this knowledge to everyone.

Prakruti-Purush can be considered unchangeable and gruhasthas can also be considered unchangeable. And according to the principle of Sānkhya and gnān, they can be considered detached.1 Footnotes: 1. 1. Swami’s purport is to explain that, although Mul-Purush (an akshar-mukta of Akshardham) joins with Mul-Prakruti to start the creation process, he still remains detached from māyā. Similarly, even though gruhasthas have the association of māyā in their worldly path, because of their association with the Aksharbrahman Satpurush and their sānkhya gnān and gnān of Purushottam Bhagwan, they are also kutastha - something that is unchangeable or eternal.

Today, a [sadhu] who is cast out as an ekadmal1 would still be the lord of the world. This is the greatness of the [sadhus] today. Footnotes: 1. 1. Ekadmal is a sadhu who had difficulty observing the strict prakarans that Shriji Maharaj issued for sadhus. These sadhus either left the sampradāy on their own or Maharaj cast them away. Because they did not travel in pairs, they were called ekadmal. Despite leaving the sampradāy, many still possessed faith in Bhagwan Swaminarayan and still abstained from the contact of women and wealth. Therefore, Swami mentions their greatness because they came into contact with God or the Sadhu even for a short duration.

Shri Krishna Bhagwan was shot by arrows but Prahlad was not. That is the deed of Bhagwan.

If the time or place become adverse, then we would survive in a satsangi’s village; however, we have no fear of dying. And liberation is in both [āshrams]: renunciants and gruhasthas.

Instructions were given to talk before the devotees. What are those talks? That, Swaminarayan is God, Swaminarayan is God. Talk like that.

Maharaj stayed in Satsang for 30 years and now He’ll stay in the form of a Sadhu for ten to twenty generations.

Maharaj acted as surety for Junagadh twice – once in Vartal and a second time in Gadhada. On this, a sadhu asked, “What should we understand by the statement ‘was a surety’? Then Swami said, “It means he will not allow māyā to bind the devotees of Junagadh.” Then again the sadhus asked, “Until when will this surety remain in force?” Then Swami said, “It will certainly remain in force while we are here, but additionally there is Maharaj’s spiritual knowledge. And moreover, Maharaj says, ‘For all those who go to Junagadh to listen to the discourses, I will cure them of the drawbacks of ten million births.’ So, when I came from Gadhada, I had this boon with me.”

What should one do when in difficulty? This question was asked. The answer, chant ‘Swaminarayan, Swaminarayan,’ so that the worry is resolved.

Jhinabhai asked Maharaj to build a mandir in Junagadh. This must have been inspired by Maharaj. So he built a mandir here and kept a Sadhu like himself here. And ever since, we have not needed to raise money.1 Footnotes: 1. 1. Gunatitanand Swami focused more on increasing faith rather than raising money. He knew that when faith increases, the haribhaktas will surrender their whole and soul for the mandir. Therefore, he never spoke about giving money to the mandir.

All the activities of this world should be understood as child's play. Do not believe them to be of any worth. Continuously remember this.

Maharaj used to say, “Let me describe my virtues and drawbacks. All the jivas of the universe believe in me, yet it has not given rise to ego in me. That is my virtue. And I send countless jivas into samādhi, but do not place Muktanand Swami and Gopalanand Swami in samādhi. That is my drawback.”

If someone remembers God, then I will arrange for his service, have his clothes washed and give him food at home.

Spiritual discourses are conducted in four locations: Badrikashram, Shvetdwip, Akshardham and in the presence of the great God-realized Sadhu of this world, and nowhere else are they conducted. And where there are worldly pleasures there are no spiritual discourses.

If we have done some good work and we become proud of it, the great Sadhu says, “You have ruined the work.” Still, we should remain happy. Since, we do not know the context, and the great Sadhu has foresight – he can see what is to happen in the future.

Swami talked at length about engaging in the thoughts of Sānkhya: Engage in Sānkhya thoughts on a regular, daily basis as a rule. And satsang is said to be only half complete without Sānkhya thoughts. Without Sānkhya there is no happiness, since Sānkhya is like the eyes. With it everything can be seen. Dattatrey practised Sānkhya and he knew how to be happy. Therefore, if one slowly practises Sānkhya, it can be attained. So what is Sānkhya? That this world and objects of pleasure are all false (perishable); and the ātmā is real and unaffected like the sky, and is not influenced by the body, senses and inner faculties.

Bhagwān takes whoever does something for Him to his own abode.

Only by postponing tens of millions of worldly tasks can one engage in the discourses and talks of God. And meditation is possible only after that.

A devotee is able to maintain one of the three types of meditation: meditation in the form of conviction in God’s divine form, in the form of the desire to be in the company of the Sadhu or in the form of the belief that ‘I am a devotee of God’. Otherwise, to maintain uninterrupted concentration on the murti of God is possible only for sadhus such as Swarupanand Swami and others.

Swami said, “We have met God and so should believe our self as akshar.” Hearing this someone asked a question, “Worldly pleasures defeat us, so how can we believe ourselves as akshar?” Swami answered, “The body needs worldly objects to survive, but that is only one aspect. Even (if worldly pleasures defeat us) so, believe oneself as akshar, but do not believe the ātmā to be a worm from hell. Then, just as the stick grew with Vamanji,1 we will grow.” Footnotes: 1. 1. When Vamanji was granted three steps of land by King Bali, Vamanji grew in size, and the stick he held in his hand also grew with him. Similarly, as our knowledge of ātmā and Paramatma increases we will grow spiritually.

“The dispute of the sukshma body1 (inner faculties) is extremely difficult and it affects the sthul body. What should one do?” Swami answered, “Even the great had such disputes. When [the disputes] subside, then one becomes achieved. What remains after that? That is all we need to do.” Footnotes: 1. 1. The dispute of the sukshma body result from the indriyas, mind, etc. They cause the waves of ego, anger, lust, jealousy, greed, etc. When the turmoil occurs internally, its effect can be seen physically in one’s actions and cause one to fall from their spiritual endeavor.

When God wants to eradicate someone’s deficiency, he will give them a birth in this world and make them ignorant. Then, one becomes meek and dependent and one believes, “How will I be liberated?” God does that and eradicates his deficiency.

A devotee asked, “What will happen if this type of company with you does not remain and our deficiencies remain?” The answer, “He who has given this company will cause removal of the drawbacks.”

Vachanamrut Vartal-3 was read. It describes the difference between the four types of devotees. Of them, one is like a small earthen lamp, the second like a torch, the third is like a flash of lightning and the fourth is like the vadvānal (submarine volcanic) fire. After the reading of this Vachanamrut was over, Swami said, “Today in Satsang the vadvānal-like sadhu is present.”

Despite staying with God, what is the reason that faults remain? It is due to lack of close association with this Sadhu.

This Sadhu is like God, but that we are unable to stay with him is our great loss.

At present Maharaj gives darshan and discourses through the Sadhu, and gives darshan through the murti.

I have been observing for tens of millions of years, but there is no Sadhu like this one on the whole of this huge earth.

After the great Satpurush becomes paroksh (i.e. leaves his body and returns to Akshardham), will he continue to take care of his followers like today or not? Swami replied, “Is the great likely to become paroksh at all? He may not be seen as he is seen today, but he will take care as usual. And if he does not take care, how will the universe continue to function?”

Indra killed Vishwarup and incurred the sins of killing a brāhmin four-fold: first was killing a guru, second was killing a gor (brāhmin involved with rituals), third was killing a brāhmin, and fourth was killing a brahmavettā. Then, he met Naradji who said, “Your brother Vamanji is the avatār of God. Seek his refuge.” Then, Indra developed faith in Vamanji and absolved the four sins. So, he was able to accomplish his task by seeking the refuge of Vamanji. Therefore, refuge is the greatest endeavor.

That God and Sadhu we wanted to attain through endless austerities, chanting the name of God tens of millions of times, observances, donations and sacrifices, we have attained today.

When satsang is imbibed, no miseries remain. What is that satsang – it is that only ātmā and Paramatma exist for ever.

Understanding the form and greatness of God and his holy Sadhu is greater than continuously saying the rosary. So keep this as the main thought.

The murti of God is described as a jewel that fulfills all desires. But has it been understood properly? The answer to this question – it is indeed a wish-fulfilling gem, but in the hands of a child (i.e. an ignorant person).

Resolute faith in the manifest form of God and knowledge of God’s greatness is like the bridegroom, that is, it is the main thing. All other spiritual endeavours for moksha are like the bridegroom’s entourage. And understanding of the manifest form of God and his holy Sadhu is like a force of 200 armed soldiers, and material pleasures are like outlaws.

The company of the Satpurush leaves impressions on the jiva. So, after a birth or two, the jiva attains the abode of God – that is the power of the manifest Satpurush. The details of his company: one has his darshan, imbibes his virtues, sides with him, folds one’s hands before him, says that this Sadhu is very good, serves him with food and water and associates with him in many such ways. Additionally, the tree he sits under, the tree from which he eats fruits, the cattle whose milk or yogurt he drinks and eats, etc. – due to such variety of associations the jiva has with him, it attains the abode of God. That is how powerful the association with the manifest form is. And the fruits of association with the non-manifest form (i.e. his murti) is that one gets food to eat, remains healthy, gains the respect of common people and upholds the dharma of this world.

Up to Vairat, Pradhan-Purush and Prakruti-Purush all are chasing after material pleasures. But in Akshardham, there are no material pleasures.

Our sole wish should be that we want to go to Akshardham.

These talks are such that they suppress even those with evil intentions and make their good effects felt.

What is the bliss of Akshar in this world? It is to get good thoughts and to always enjoy inner peace. And what is like the misery of hell? Evil thoughts and pain within.

Since tens of millions of years, God has been giving food, but that the jiva still does not know this is its ignorance. Maharaj used to say, “At least believe me to be the provider of food. And understand my greater glory later.”

After reading Vachanamrut Gadhada I-63, Swami talked a lot about the glory of God: “The jiva remains weak because the glory of God is not understood as stated here. Lust, greed, taste, attachment and ego are all like the ocean,1 but, by God’s grace, they will become small like the footprints of a cow.2 Thus, this is the glory of God, so never allow the jiva to become weak. And Lakshmiji and God are in our service. Since, parents are naturally in the service of their children. So, whatever we wish will happen. But we have knowingly suppressed your powers and this attainment is rare even for great deities. Footnotes: 1. 1. Meaning, they are difficult to overcome. 2. That is, the base instincts will be easily overcome.

Among us, many, such as, Nishkulanand Swami, Krupanand Swami, Mava Bhakta, Ranchhodji of Una town and others may dislike worldly pleasures. And we shine out because of dharma. But the cause of moksha is firm faith in God.

Everything happens just the way God has ordained. So, as arranged by God, everyone is more drawn towards gold (wealth) and women. For man, there is no definite set of rules for intercourse, while for other animals and birds there is. This and other orders of creation have been established by God and that is how things happen.

After reading Vachanamrut Kariyani-7 ‘Vairagya Due to Obsession; Ultimate Liberation’, Swami said, “Firm faith in God is itself ultimate liberation and the state of spiritual perfection. To see God is to know the real form of God. Even without this knowledge, he can be seen, but it is inferior.

When one encounters worries relating to anything, place them on God’s shoulders. We are not strong, while he is strong and knows how to protect. Just as he protected Prahlad, he protects us in countless ways.

Swami talked at length about the Sadhu and the glory of his company. Then he said, “No talks can describe him further. And just as there is no limit to the virtues of God, similarly, the virtues of the Sadhu are limitless.”

We (Swami referring to himself) have the power to fly away with 100 or 200 people in our wings. Even more, we can take all of the jivas of the brahmānd and fly away. Even more, we can take away the infinite brahmānds. But [you] have difficulty believing this. Why? Because we have the physical form of a human.

What can be said about the crookedness of the jiva? A jiva is a jiva. It has been said, “A camel is crooked in all its limbs.” That is how crooked1 the jiva is. Still, God wants to help the jiva by doing good to it, although the jiva is like a donkey. Footnotes: 1. 1. The jiva being crooked means it will do whatever it wants. Sometimes it will comply with God’s and the Satpurush’s commands and sometimes it will do the opposite.

When one is at peace within and someone speaks harshly, thus causing one intense anger within, the solution lies in spiritual wisdom.

If one has firm faith in God and his great Sadhu, one feels fulfilled and has no desire for any other company. For example, one who has 1000 million kilos of grains or a 1000 million rupees is not afraid of death if famine strikes. Another example, if one is protected by 2000 armed soldiers one is not afraid of being looted. Similarly, one who has firm faith coupled with the knowledge of God’s greatness has no fear.

If one attains spiritual knowledge, one is able to rule the world and not become attached. And without it, one may go to the forest and still become attached, like Bharatji. Therefore, acquisition of spiritual knowledge is the best solution.

When a young child is afraid, it clings to the neck of its mother. Similarly, in times of misery, we should worship and pray to God. God will protect us.

My opinion is that I will engage people in countless activities, but will not allow them to become absorbed in them, nor allow them to become attached to them and I shall warn against them. If others join people in work, they submerge them in it and even when retired from it, their thoughts are preoccupied with it. My opinion is that one should not become submerged in doing work nor be preoccupied with its thought after stopping it. As we have responsibilities, we have to do the work, but do not feel fulfilled merely by the work.

During one’s initial endeavours, until complete knowledge is attained, the bliss of satsang is not experienced. What is this like? At first when only a little rain falls, new and old water mix in the river with the result that the water is spoilt. Then, later on, when a lot of rain falls, all the water is new. Similarly, by maintaining close association with the great Sadhu, the bliss of satsang is experienced.

Some had God predominant and some have worldly duties predominant. How can the two attain the same fruit? Therefore, one should understand this.

Until today we have run workshops to build mandirs, etc. and now we want to give such spiritual knowledge that one will never waver. Then Swami said, “See the happiness of all (animals, man, gods, etc.) and know the form of all different types of happiness; but apart from this God, there is no value in any other god. Learn this spiritual wisdom.” Then Swami said, “We want to uproot the Girnar-like lust, Meru-like ego and Lokalok-like strong worldly desires. We want to give such spiritual wisdom.”

Along with the jiva, in our body there is the glow of tens of millions of suns. If we could see that now, we would not recognize the importance of anybody. Such glory was revealed.

If a great sadhu like Muktanand Swami speaks, then even in an assembly of two thousand people, all their inner questions will be answered. Thus, Maharaj’s sadhus know people’s problems and talk accordingly.

Maharaj’s wish is to encourage only spiritual discourses, devotional songs, spiritual discussions and meditation. And man has developed such a nature that he cannot live without doing other mundane things. So, now, what should we do? We have this association (with the great Sadhu), but if a person does not understand and shed his base instincts and join with the great Sadhu, then he will go to Akshardham late. In this, God is in no hurry and these worldly activities will increase daily.

If this Sadhu is known as he really is, then one will not be able to leave him and go elsewhere. And if he shows some miracles, like Vyapkanand Swami, it will only result in bondage for us.1 So, it is appropriate that he does not show such miracles. Footnotes: 1. 1. Vyapakanand Swami was a very powerful sadhu of the Swaminarayan Sampraday. In Botad, the mare of the local ruler, Hamir Khachar, had died and everyone was upset. Seeing this Vyapakanand Swami used his powers to revive the dead mare by taking the jiva of a mosquito and placing it in the mare. When Shriji Maharaj heard about this he said, “It is not our job to perform miracles. People will bring the dead and ask us to revive them and distract us from our spiritual task.” Thus, Maharaj explained that spiritual wisdom is more important than miracles.

‘Vyavahārena sādhuhu.’1 One’s saintliness becomes known when one interacts with others. But without this interaction, saintliness remains unknown. Footnotes: 1. 1. A sadhu is recognized by his dealings with other people.

Today we are happy because we have the company of the great (Sadhu). But if circumstances change and this company does not remain, how can we still remain happy? The answer to this question, “Think of the glory of the great (Sadhu): his virtues, personality, powers, influence, thoughtfulness, patience, etc. And thoughts of the great will spring up in one’s heart, as a result of which one will be happy.”

“Does this jiva ever become old?” Saying this, Swami said, “When the jiva attains spiritual knowledge it becomes mature. Without this, it does not become mature.”

Whatever we have done and are doing for God, he knows. As we have placed our head in his lap, he will protect us. And God considers our little efforts to be a lot.

God has called the spiritually wise his ātmā. Uddhav was spiritually wise. God will certainly care for those with affection, but without spiritual knowledge one is incomplete. When Sachchidanand Swami was thirsty, Maharaj’s thirst could not be quenched. Then, when Sachchidanand Swami was served water Maharaj’s thirst was quenched. Still Maharaj’s opinion is that one should believe one’s ātmā as brahmarup.

A man cannot develop the same type of love he has for a woman toward God. He can develop love for God because of gnān though. And Maharaj used to say, “Krupanand Swami’s and Nishkulanand Swami’s love was like that of a woman.”1 Footnotes: 1. 1. Nishkulanand Swami and Krupanand Swami possessed natural love for Maharaj because of their past sanskārs. Moreover, their love for Maharaj was like that of a faithful wife (pativratā).

Jadbharat did not engage himself in worldly affairs. Why? So that attachment for worshipping Parameshwar (God) develops. For that, he was called foolish. And others work tirelessly in the world and people call them wise. But on the path of worshipping God, they are not wise.

What are the spiritual discourses of God like? A guard comes and says, “Wake up! Wake up!” We wake up and the fear of thieves is removed. Similarly, spiritual discourses are a security force like this.

It is said in the last shloka of the Shikshapatri that is read daily: Nijāshritānām sakalārtihantā, sadharma-bhakteravanam vidhātā; Dātā sukhānām manasepsitānām tanotu kṛuṣhṇo-khila-mangalam naha. May God, destroyer of all miseries of his followers, protector of bhakti coupled with dharma, and bestower of all desired happiness to his devotees, bestow his devotees with prosperity.

Two people with the same inclination are equal to thousands and hundreds of thousands. Without this, know that even if we are thousands and hundreds of thousands, we are alone.

God wants to make his devotees brahmarup, by any means.

It is said in the scriptures, “Shreyānsi bahu vighnāni,” and in the world, people say, “A hundred obstacles arise in doing good deeds.” So, to worship God and understand his form there are many obstacles. One who is determined identifies these obstacles, overcomes them and walks towards God; otherwise it is not possible to walk to him, since there are countless obstacles in this world.

One should not understand the sanskārs of past births as what one has done in their past births. So, what are the sanskārs of past births? They are the actions done in the present that will become the past actions in the future. Therefore, that we have the association of the Great [Purush] today is an abundant past.

Continually remember the message of this kirtan: Udho sant sukhi sansārme, Rājā bhi dukhiyā, rank bhi dukhiyā,  dhanpati dukhit vikārme, Vinā vivek bhekh sab dukhiyā,  Juthā tan ahamkārme...Udho1 One with such understanding is called a sadhu. Thus, though Ambrish, Prahlad and Janak, etc. were kings they have been described as sadhus. Footnotes: 1. 1. Uddhav! The only person happy in this world is a sadhu; kings are unhappy, paupers are unhappy, and even the rich are unhappy because of their (unlimited) desires; If they have no sense of discrimination, even renunciants of all types are unhappy. Oh Uddhav! People possess ego due to ignorance.

Knowledge is of different types. For instance a stick raised before a horse from the Gujarat region will frighten it and it runs away. In the case of a trained horse from the Kathiawad region it is not frightened by swords, spears and gunshots. Similarly, spiritual knowledge is of different levels.

The devotees of the past cannot be equaled to the present-day satsangis. Why? Those of the past were not residents of Akshardham; whereas, devotees today have the refuge of Purushottam and are worthy of Akshardham.

An aspirant engages in discourses, sings bhajans and talks about God, but does not believe, “I am not this body.” Therefore, 24 hours-a-day remember, “I am not the body, but I am the ātmā, who lives in the body. I am brahman, akshar and within me Paramatma Parameshwar Purushottam himself is eternally present.” What is he like? He is the cause of all avatārs, the cause of all causes and is above all. And his manifest form is the one I have attained. In this statement, both Sānkhya and Yoga are incorporated.

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