Of all endeavours for moksha, close association with the great Sadhu is the most powerful. It is through such company that all things happen and without such company nothing happens. Thus, in everything, company is the main thing. It is through such company that we progress both on the path of moksha and worldly activity. So, nothing equals good company. Of the eight factors which influence, i.e. place, time, etc., company is described as the main. Among the nine forms of devotion, listening is said to be the main. That, too, can only be attained through company. In the Shikshapatri, too, it is said, “Daily, keep the company of sadhus!” In the Vachanamrut, also, the superiority of company has been described in many places. Thus, all scriptures advocate keeping the company of the Satpurush. So, keep that company, since one benefits according to the type of person whose company one gets. If one obtains the company of an all-knowing person, one attains all knowledge. Such knowledge cannot be attained from the company of one with partial knowledge. Since, from dharma, spiritual knowledge, detachment, devotion, glory of God, etc., whichever aspect is predominant in a person, through his contact only that aspect can be understood. And from the company of one who is complete in all aspects, all aspects can be understood. Thus, to attain the company of one who has all knowledge is rare. So, before keeping his company, check the guru’s purity in three ways. The details: first, check his own behaviour; second, check the capability of the one he has served (i.e. his guru); and third, know those who have attained (knowledge) through his company (i.e. his disciples). Inspect in this way.

Above all, the most important means of moksha lies in understanding upāsanā. And, among all means upāsanā is the most powerful. One should understand Maharaj to be supreme, the source of all incarnations, the cause of all causes. This is one thing to understand. And second, understand the human form of God to be totally free from all drawbacks and blemishes. Understand the form of God as described in Swarupnirnay.1 Primarily these two things are to be understood. Also, to understand the greatness and glory of God is the most important thing. The glory of God is incorporated in understanding upāsanā and the manifest human form of God. All spiritual endeavours bear fruit through understanding the glory of God. So, understanding the glory of God is the most powerful of all means of liberation. Acquire understanding as Shriji Maharaj has said in the Vachanamrut: believe oneself as brahmarup and remember God – this is what is to be done. The quintessence of upāsanā is that one becomes as one understands Maharaj to be. One attains that much power and strength. By understanding Maharaj as the source of all avatārs and the Lord of Akshardham, one attains Akshardham. Also Maharaj has said in the Vachanamrut, “One becomes as one understands God to be, but God remains limitless.” Therefore, to understand this upāsanā clearly is the main endeavour. Footnotes: 1. 1. A book written by Sadguru Uttamanand Swami.

This jiva needs five things, without which it cannot remain, and everything else it can do without. They are food, water, clothing, sleep and salt in food (for taste). Apart from these all else is unnecessary.

Just as a cow releases milk for its calf, if a devotee surrenders his mind to his guru, he will free him from the inner faculties of ignorance. But without this it will not be removed.

Greatness is of many types; and to worship God is a totally different path. Even if one spends from one up to a hundred thousand rupees, without association of the Satpurush ignorance is not removed. Those who spend for donations, etc. certainly gain its fruits and attain powers.

Bliss lies in four things. First, remembering the murti of God; second, company of sadhus; third, noble thoughts; and fourth, understanding that the worldly objects, which the jiva believes to be pleasurable, are a source of misery. That there is happiness in worldly objects has not been stated by any of the great (Sadhus). And to act as the ātmā is a totally different experience. In it, there are no faults, such as, lust, etc. Just as one digs the soil of Gujarat and does not find stones, similarly, there are no faults in this experience.

Prepare an ordered sequence of the teachings of the great sadhus. Understand what their essential belief is, what they tell us to do and how they live. Analyse in this way and tread on that path.

To attach one’s jiva to a great devotee is the very purpose of remaining in the Satsang – but to merely offer devotion is not the aim of staying in Satsang.

There are four obstacles which come in the way of practising introspection. They are: women, wealth, worldly status and activities.

The breed of a calf that is born is determined by the bull itself, and the breed of a foal that is born is determined by the horse. Similarly, the spiritual luster of the shishya is determined by his guru.

In what context should one see the objects of this world, people, etc? They are all a cause of obstacles on the spiritual path. Since, one who under no circumstances is likely to leave Satsang, even he goes; and one who is in no way likely to stay in Satsang, stays – this is due to company. The efforts of those who teach are greater than those who learn. Similarly, when the guru puts in more effort than the devotee to give spiritual knowledge, then spiritual knowledge is attained, but otherwise spiritual knowledge is not attained. The fruits of nectar (in the form of good material pleasures) is poison. What does that mean? To enjoy the material pleasures feels good, but its consequence is misery. Material pleasures, be they good or bad, are all perishable. In the bad there is misery but no faults (in the form of intense attachment) and in the good there is both misery and faults.

To merely speak and listen to spiritual knowledge is not difficult. So, for some time, withdraw one’s focus (from the external world) and remember God. If meditation is not possible, then offer worship. But of what use is it to cook a meal and not eat? Desire for material pleasures will not be reduced merely by spiritual knowledge; that will happen only when we remember God. And one who begins to remember God gains the blessings of God and the great Sadhu, but one does not walk that path. So what blessings will fall on one? Therefore, keep faith in God and continue one’s efforts. One becomes like those whose company one keeps. But how can one gain virtues by keeping the company of one who has no virtues? By associating with those who have embraced God and reduced their worldly enjoyments, their virtues will be acquired – of this there is no doubt. A person will primarily promote a view as per his inclination. Understand this principle. If one has dharma, spiritual wisdom and detachment, these three are for the happiness of the jiva. And to remember God is also for the happiness of the jiva. But Maharaj considers that it is done for him.

Whoever one may be, if one associates with a person who craves for sense pleasures, possession of wealth and worldly objects, one is deviated from Satsang. And attainment of detachment is far off, since desires for material pleasures remain. Ātmā-realization is also far, since the jiva is closely welded with the body. So now, keep resolute faith in, first, dharma and, second, the manifest form of God. Keep these two ideas foremost in one’s mind.

Now, the householder will become attached to the home and the renunciant will become attached to activities. And just as a lustful person stares at a woman, God is looking at the jiva (saying), “Does anyone remember me?” But the jiva is so foolish that it looks at other objects, but does not look at God.

The nature of association was described: people may stay together but do not associate. The example of the family of Kalyanji Sheth of Una1 was given – 60 people lived together but (close) association was confined to only the three: husband, wife and child. Whatever happens without remembering God is like eating waste (i.e. useless). If a satsangi does not help one to remember (God), what can be said of non-believers making one forget? Nobody should hope that they can finish their work and then worship God. Since, nobody’s work has ever been finished nor will it be. When this jiva gets the body of a tree, the lifespan is long but God cannot be worshipped; and even in the body of animals, birds, etc. God cannot be worshipped. Only in a human body can God be worshipped – but in that, too, in most situations, he is not worshipped when one does not get food to eat or is suffering from some disease. And there are other such obstacles. But at this time it is convenient in all respects, and if God is not worshipped now, then when will he be worshipped? Footnotes: 1. 1. Kalyanji Sheth had a united and extended family, and he was a staunch satsangi.

However much work Maharaj gave to do, he always kept a scripture near at hand and called out, “Hare! Hare!” and thus he taught us (not to forget discourses). And Maharaj said, “Some of the seniors should not be engaged in work, since, previously rishis engaged in work and forgot their daily rituals. Then they learnt from some elder and wrote scriptures.”

Maharaj used to say, “In a herd of buffaloes, cows, goats, etc., even if only one cowherd is present, he believes, ‘All these are animals and I am a human.’ Similarly, a devotee of God should understand, ‘All those who are atheists are like animals and I, a devotee of God, am human.’”

When a flaw of a devotee is noticed, then think of his virtues so that thoughts of the flaw are eliminated. Just as, if five soldiers have come to fight and if fifty come to oppose them, they will certainly throw out the five. Similarly, there are many virtues and by thinking of them the few faults are discarded. And if a devotee has many faults, he will not be able to stay in Satsang.

The multi-storey buildings, good food and honour we get are not the fruits of this human birth. These are also attained by those who do not worship God. Therefore, the fruits of this human birth are the company of good people and that our desires are overcome. That is all.

The jiva becomes bored of doing just one task, therefore, keep rotating tasks. That is, listen to discourses, read, meditate, chant the name of God, etc. When one becomes tired of these then do something else. Otherwise anxiety arises and the mind is such that it agonizes the jiva.

Describing the glory of the Sadhu, Swami said, “The darshan of this Sadhu gives fruits equivalent to the darshan of God. By serving him, one gets the fruits of serving God.1 As we have affection for such a Sadhu there is no limit to our merits.”2 Footnotes: 1. 1. Vachanamrut Gadhada I-27. 2. Vachanamrut Gadhada II-59.

Some cook, some fill water, some write, some study, some cut the grass, some graze the cattle and perform other such activities. These should be understood as bodily activities and are to be performed. But, in reality our task is to do something else. What is that? It is to remember the murti of Maharaj; learn upāsanā and spiritual knowledge; distinguish between satsang and bad company and lay a strong foundation so that we can remain in Satsang. This and whatever else is necessary has to be done. And people are ready to do whatever work we assign them, but are hesitant to do what actually has to be done, as stated above.

“Goats, cows, bulls and camels will all stay in a pen but a tiger cannot be confined in a pen. Similarly, a genuine spiritual aspirant never stays bound to any worldly belief or material pleasures.” Maharaj used to say this. Should those who did not associate with Maharaj when he was present, and those who do not associate with the great Sadhu now, be understood as more wise? True intelligence is only that which is gained by learning from a great Sadhu and is useful in attaining moksha, otherwise, the rest is not intelligence.1 Maharaj used to say, “Nath Bhakta2 is wise and Diwanji3 is foolish.” Footnotes: 1. 1. Vachanamrut Gadhada I-50. 2. Nath Bhakta of Kanbha (district: Ahmedabad) was a devotee of Shriji Maharaj. He lived in Vadodara and sold vegetables to make a living. 3. Diwanji (Vitthal Rao Devaji) was the Diwan under three ruling dynasties – Sindhia, Gaekwad and Holkar. He was needlessly hostile to Maharaj and his followers. And he behaved with great animosity towards Maharaj and his devotees. Therefore, although he was intelligent, he proved to be foolish.

In all activities, one should maintain awareness that everything is perishable so that one does not experience misery. The pleasure of the Satpurush that is earned by practicing satsang is not earned by any other means. How can one who becomes attached to one shishya not become attached to five or ten? One who does not become attached to many people belongs to the category of the extremely achieved.

One person donated Rs. 500 to a mandir and then left. But with that money if he had remained at the mandir (to gain spiritual knowledge), ate using that money, and associated with sadhus, then he would have gained much more benefit.

Do as per the commands of seniors. This is like Ganapati1 circling around a cow. But to do as per one’s own liking is like Kartik Swami circumambulating the earth. Therefore, even if only a little is done by the commands of God, much is achieved. And even if one does more by one’s own will, little is achieved. And those commands which erode dharma should be followed judiciously. Footnotes: 1. 1. Parvatiji, wife of Shivji, had two sons: Kartikey (elder) and Ganapati. They both selected the same bride. So, the bride laid down a condition that she would marry the first one to circumambulate the earth. Immediately, Kartikey set off on his peacock. However, Ganapati, who himself was large in size, had only his mouse as a vehicle. So, Parvatiji showed him a short cut. She said, “You circumambulate the cow and that will be the same as circling the earth.” Faithfully, Ganapati followed his mother’s commands and won the race to marry the bride.

Giving the example of Shivji, Parvati, and the bull,1 Swami explained the nature of the world, “There is nothing straight-foward in the world. Whatever one may do, others will criticize. One should understand this.” Footnotes: 1. 1. Brahmaswarup Yogiji Maharaj narrates this folk tale as follows: Shivji’s vehicle is the bull (Nandishwar). Once, Shivji and Parvati were traveling with their bull. They came to one village, where the people commented, “Look at them walking with a bull. They are not even using the bull.” Shivji and Parvatiji mounted the bull and traveled forward. At another village, the people criticized them, “Do they have a drop of pity for the animal? Both of them are riding the poor animal.” Parvatiji dismounted the bull and Shivji rode the bull alone. At the third village, people said, “Look at this robust man. He rides the bull while making the lady - as delicate as a flower - walk.” Shivji and Parvatiji switched places and arrived at the fourth village. The people here also criticized, “Look at what the times have brought! This woman makes her husband walk while she rides the bull.” Whichever way they chose, people always criticized them. It is the nature of people to criticize. If we constantly change our way to please the people of this world, we will always be miserable. Therefore, we should behave according to God and the Satpurush’s wishes.

One who has a great deal of self-interest [in their liberation] will remain proper. Otherwise, when one hears a variety of words, one will decline from the root.

Whatever activities are undertaken, if one does them while remembering God, one is not the doer (i.e. one is not bound by them); but otherwise, even if one is merely seated, still one is the doer (i.e. is bound by the consequences of one’s thoughts). While remembering God when one eats, speaks, sees, sleeps, walks and does other such activities, still one is not doing anything – one is not the doer.

Learn to worship God from within. By doing this the desires for material pleasures will be reduced.

If one understands the mahimā of prasādi, then one would take the dust of the feet of the Mota-Purush and apply it to their head. However, the prasādi that is tasty will show its quality, leading to deterioration.

Money is the cause of indulging in all the five types of sense pleasures. As and when money is acquired, efforts for enjoying the sense pleasures are made.

How can one who has the world predominant in his heart remove it from others’ heart? They definitely will not. And whether one is a renunciant or a householder, one explains to others as they understand. And everyone feels, “It would be good if [others] understand as I do.”

There is a big difference between merely keeping company (sang) and company based on proper understanding (satsang). Many sadhus and householders kept the company of Maharaj, but there are many levels in their understanding of the form of Shriji Maharaj. And there is a big difference between close association and merely staying together; just as ticks reside on the udders of a cow but do not get the taste of milk and the calf stays at a distance, yet still it gets to taste the milk.

Always introspect during every task and ask yourself, “I want to worship God, and what am I doing?” Keep thinking like this.

Many deficiencies remain in understanding and practising satsang. Since, when Maharaj was seated, ten to twenty sadhus continuously engaged in darshan and they would not leave for even a moment. And, however tired they may have been, if darshan was available at night, they would stay up for darshan all through the night, while some would sleep peacefully. Thus, there are many differences in understanding.

Spiritual aspirants constantly need someone to keep them alert. Only then are they able to worship God. Otherwise, it’s like a tiger in the form of māyā capturing a goat (a jiva) from a pen.

The path of a brahmarshi is better than that of a rājarshi, but it is difficult. However, the path of a rājarshi is the main one, and for the majority is the one they are most likely to succeed on. There are many types of knowledge, but the one worth learning is brahmavidyā. Only it has real merit and in the end, there is no alternative but to learn it. But the jiva does not tread that path.

Associating with the great Sadhu is better than staying with God. Since, God will display human traits, and if there is deficiency in understanding, doubts will arise and the opposite will result. Thus, close association with a Sadhu is better. One who eats mandir food and begins to gain spiritual knowledge is better than one who donates ten thousand rupees. Since circumstances will affect the latter, but not the former.

To write and study on spiritual subjects is all right, but there is no limit to devotion. So, if one observes moral codes and differentiates between ātmā and non-ātmā for some time, and in the same way chants for some time, withdraws the mind from worldly objects and offers devotion then it can be said that the jiva certainly progresses. And without codes of conduct, it is like pouring a pot of water (which, in a short time, evaporates).1 Footnotes: 1. 1. If a pot of water is emptied all at once, it soon dries up. But if water is emptied in a continuous trickle, it will collect at that place. This analogy is mentioned by Shriji Maharaj in Vachanamrut Gadhada I-23.

Swami described the method of engaging in close association, “First, attach the jiva to the enlightened Sadhu. Then, since he is engrossed in God and the virtues of God are (present) in him, the virtues of the Sadhu are imbibed by one who keeps his company. But if the jiva is not sincerely attached (to him) then the virtues are not gained. So, whether this talk is practiced today or after a thousand births, in the end, without doing this there is no alternative.”

If one understands in this way, commands can be obeyed: Thar thar dhrujat rahe vachanme Indra Munindrā, Thar thar dhrujat rahe vachanme Avni Ahindrā; Thar thar dhrujat rahe vachanme Shashiyar Surā; Thar thar dhrujat rahe ren din kāl hajurā, Hari har Aj ādi sabe rahat bhaktirat jāhiki, Mukund mohvash muḍh nar kare na āgnā tāhiki.1 Other seniors, too, act according to commands. Also, Sarvatra jantorvyasanāvagatyā2 – the jiva suffers infinite miseries due to its karmas. This type of thinking enables one to obey the commands. Thus, for a spiritually wise person there are many methods to become free of desires. Never hope to free yourself from desires by enjoying the sense pleasures. This is a fact. One who disobeys the commands does not experience happiness in his heart. This is like when grains freeze totally (due to severe frost) – on the outside they appear to be normal, but inside their seed is burnt and so will not grow. Thus it is like that. Footnotes: 1. 1. Indra, the great sages, the earth, Sheshnag, the moon, the sun, the day and night, the gods and kāl itself all tremble at the orders of God. Brahmā, Shiv, Vishnu and all others remain engrossed in his devotion. Only man does not follow his commands, out of ignorance of his greatness and attachment for worldly pleasures. 2. All life forms are controlled by their desires and addictions.

Without a controller overlooking this jiva, and if left on its own, the jiva is likely to become totally subservient to the body and helpless like a worm.

The glory of associating with a great Sadhu was described, “We get food to eat, but if that is not available, we should beg for cooked food to eat and still keep the company of the Sadhu. If necessary, we should eat only raw grains, observe fasts, or eat only neem leaves and keep his company. In fact, this company of the Satpurush is worth keeping even while subsisting only on air. And for an aspirant who has someone to do the work and who gets food to eat, if he does not keep such company then he will suffer a great loss.”

The subtle but certain progress of the sadhu’s talks is like that of kāl, in that, they cannot be seen but they remove ignorance. Just as, from a child one becomes a youth and then old, but this cannot be seen. The work achieved in millions of years elsewhere is accomplished here in one day. Therefore, for one who wants to overcome defects there is no company better than this.

Maharaj kept the sadhus with him for eight months while at Sarangpur, Kariyani, Loya, Panchala, etc., and talked continuously to them. He also kept the groups of sadhus who returned from their spiritual tours for fifteen days to one month and talked to them. When this is done, then spiritual knowledge is attained, but without this it is not attained.

Worldly life appears to be pleasurable, but it is full of misery – just as a worm which falls among sugarcane sticks believes itself to be happy, but it will be crushed by the juice-extracting machine. And a crow is happy for the sixteen days of shrāddh, but then has to face gunshots.1 Footnotes: 1. 1. As per Hindu tradition, during the dark half of the month of Bhãdrapad, shrãddh (a ceremony for the moksha of deceased ancestors) is observed. In this, to appease one’s ancestors sweets like dudhpãk, khir, etc. are offered to crows. During this period the crows are welcomed, but for the rest of the year they are chased away.

The Portuguese hold daily military training so their people become very alert. Similarly, an individual who studiously engages in spiritual discourses, and listening to, posing and answering questions progresses fast and gains spiritual strength. But without this no strength is gained. And what satisfaction can one who sits around lazily gain?

One who is a senior should speak thus to give others courage, “One day, the tongue tricked me. One day, the eyes fooled me and I saw an attractive form.” One should say something similar regarding all of their senses.

If one is able to do only a little, then do little and fold one’s hands, but do not be deceitful and evasive. And if one behaves obediently before the great Sadhu, then the great will take care of him – nothing will have to be said about that. In this world there is a tradition that if one takes refuge in another, then he has to take care of him. Similarly, the great Sadhu takes care of his devotees.

Only those who budget at least half their time to listen to spiritual discourses will remain spiritually well. These are big projects (of building mandirs, etc.), so there is no likelihood that this work will come to an end.

In illness, one who becomes cowardly is not relieved of misery. And Maharaj liked those who kept courage at such times.

Women can be enjoyed in five ways: by touch, by eyes, by ears, by speech and by the mind.

In Satsang, do not develop an understanding that all (satsangis) are equal and do not try to be equal. Since to understand others as equal is a great drawback.

If someone is going to jump into a well and thousands of people surround him, they will not allow him to jump. Similarly, if one has listened to discourses from the Satpurush and scriptures, they protect one from the path of decline in the form of worldly pleasures. And even an obstinate person can be controlled if one knows how to do it. If one bows to him, looks after him and asks his opinion he can be controlled. That is not difficult. Since, if we become his, he will become ours.

When we examine closely we see that this jiva is really devoted only to the material world. What is necessary to live has to be done, however one is not able to control one’s desires. But, one becomes subservient to desires and speaks, listens, sees, eats, travels, sits around, sleeps, etc., and does what one enjoys, but does not examine all this (worldly enjoyment). Those alert at the doorway in the form of awareness1 see this, but others do not have a clue. So, on one who controls this and introspects, the great Sadhu bestows his grace. Also, day-by-day, worldly objects (given by the devotees) will pile up; that will not stop. And to stop this is as difficult as trying to cover the (entire) earth with leather. And not to enjoy (worldly objects) is easier – like having shoes sewn2 and wearing them. There is no other way than this. Footnotes: 1. 1. Vachanamrut Gadhada III-9. 2. Meaning that one cannot prevent material progress, but by living as per God’s commands, one’s own spiritual obligation is fulfilled.

To do as the Sadhu says is best. To do as per one’s own wish is worst. And one who does as per his own wish, even though he observes austerities, does the work of the whole mandir and introduces many people to Satsang, is still inferior and some day will face an obstacle. While one who eats thrice daily, is lazy, is mostly sleeping and has other such faults, but acts as per the commands of the Sadhu, is superior. To do as per the instructions of the Sadhu is without blemishes and to do as per one’s own desire is full of blemishes. Of the renunciants seated here, half will be doing according to their own wishes and many householders also act according to their own wishes. But one who is endorsed by ten others is true, but approval by only one is not enough.

In Satsang there are many who renounce women. But only a few shun money and inspire others to do so. Generally, it will always be promoted, since all sense pleasures are latent in it. Money is needed for all the activities of Satsang. Thus, one will not find anyone to inspire one to shun money, but one should do so. So, always think that one day even this too will have to be given up.

Women are like the sting of a scorpion and money is like the bite of a snake.1 In the scriptures, such esoteric talks are stated in ‘seed’ form (i.e. very briefly). But their full knowledge is only understood from the guru. Footnotes: 1. 1. A scorpion bite is extremely painful and makes the victim scream so that everyone comes to know that he has been bitten. However, the poison of a snake bite spreads slowly and may not become known to others. Similarly, adultery cannot be concealed – it becomes public knowledge. But, immoral financial transactions, etc. may not become known openly, yet, are deadly.

The scriptures describe several types of faith: rājasi, tāmasi and sāttviki. Building forts and stores and doing countless such tasks also represent faith. But what is the use of it? Therefore, even from the scriptures it is not possible to understand by oneself. That is why the Satpurush is superior for imparting knowledge.

If one has the same insistence on oneself to understand as one has for explaining to others; and if one has the same insistence on overcoming one’s own faults as one has for observing the faults of others, then no deficiency will remain.

The scriptures and Satpurush say that if the great (Sadhu) is pleased then all tasks are achieved. There are four means of pleasing him. The details: first, if he wants anything, give it to him; second, serve his physical needs; third, fold your hands and show him reverence; and fourth, intuitively follow his wishes – since in this all is encompassed, there is nothing like it.

“We have never readily observed Mahārāj’s āgnās, despite that we do not comprehend fully like Mahārāj did. What āgnā is that? [Maharaj] said to beg for cooked food, but no one followed. So Maharaj begged first and others followed suit. Then, no one would consent to building mandirs; nor did they agree to study [Sanskrit]; no one accepted eating from a pattar (wooden bowl), etc. After much insistence, he made us accept his words. Maharaj and the Great Sadhu comprehend thoroughly, but the jivas do not believe them. “And one should use some discretion in following their words.” Swami gave the example of Narayandas and said, “He was detached, but when he was told to eat, he ate without much thought. Then, when he was told to cut back, he stopped eating altogether. Moreover, he never wore shoes. And when he was told to wear shoes, he would not take them off, even when a puncture caused his foot to bleed. One should not do that and use discretion.”

“Always keep the profound association of the great Sadhu, since from it, at any time, some essential talk may arise. Control the mind, but do not act as per its wishes. Do just like when a goat’s mouth is filled with barley grains and is then killed.”1 This is what Maharaj used to say. Also, bow before God and the great Sadhu and give up one’s own ideas. They are very merciful and will protect us abundantly. Footnotes: 1. 1. Before sheep are killed, the butchers feed them barley. So, they are too busy to realize that they are about to be killed. Similarly, keep the mind busy with thoughts of God so that it does not stray into worldly thoughts.

Those who learn spiritual knowledge and do service continue to progress; and those who increase their ego continue to regress.

Whatever inner happiness, food and clothing this jiva gets are all due to the grace of the great Sadhu. But the jiva believes itself to be important and thinks it is obliging the āchāryas and great Sadhu, but it does not realize that it is obliged to them. But if the great Sadhu’s blessings change even slightly then one’s mind becomes like an outcast and happiness does not remain.

Three types of miseries are described, of which, currently, two are not present. They are adhibhut (physical pain) – nobody is beating us – and adhidaiv (natural disasters) – famine does not strike. And now, adhyātma – miseries or difficulties of the mind – remain. The way to overcome them is by spiritual wisdom. If one has this, misery does not arise. There is no other method.

In the big festivals, many goods come from many big cities. From this, how much does the jiva renounce? Even the good will start to enjoy and may experience the misery of not being able to renounce. The jiva will even be defeated from within. Therefore, it is best to stay as far away as possible from the material pleasures. There are three levels of renunciation: first, if something is distributed, one takes it if it is delivered to one’s seat; second, one gets up to get it; and third, if one is not given, one will question, “Why was it not given to me?” These are three differences. And to renounce it even if given it is the fourth level of renunciation. Also, the jiva prospers only if it has the company of the great Sadhu and no association with the material pleasures. And a simple meal in a city and a rich meal elsewhere are equivalent.

It is stated in the Shikshapatri (verse 180): “One should not obey the words of even one’s guru if they lead one to break one’s vow of brahmacharya.” From this, understand that one should not follow words of even the guru which lead to association with women, wealth, taste, attachment, ego, etc., or which diminish one’s dharma, spiritual knowledge, detachment, etc. In the Satsang tradition, obeying commands is the main thing. In this, understand that one is, usually, directed (by the Sadhu) as per one’s inclination and one is mostly inspired by this. Even if the Sanakādiks are asked to join in activities, they will not join and if Marich and others are made to renounce them (activities), still they would not renounce.1 Bharatji faced an obstacle, but his recollection of his mistake held him back from engaging in material pleasures. Similarly, if the words of the great have penetrated within, then they help. Sometimes the eyes deceive, sometimes the ears and the tongue deceive, the skin (touch), etc. deceives, but become alert again and do not lose heart. The company of the great Sadhu is both the source of happiness and the window to God. Apart from this, there is no other place for bliss, peace and satisfaction. Footnotes: 1. 1. Sanakadik: The four sons of Brahma born of his mind – Sanak, Sanatan, Sanandan and Sanatkumar. Their physical form was always like that of five-year-old children. Marichi and others: Marichi, Atri, Angiras, Pulastya, Pulaha, Kratu and Vasishtha – these seven rishis were proponents of rituals, etc.

Maharaj was greatly pleased with Premanand Swami and told him, “Ask (for blessings).” So Swami requested, “Let your murti remain with me continuously.” Then Maharaj said, “That blessing is of a different type. If you perform the necessary endeavours1 then it is possible. Not otherwise.” Footnotes: 1. 1. For true blessings the necessary endeavour is to serve the Gunatit Sadhu and to become like him.

There are two miseries in this world: the lack of food and clothing or that they cannot be digested or used; apart from these, all miseries are due to ignorance.

Mere devotion does not control the body or reduce its strength. For this, both spiritual wisdom and thought are needed.

Maharaj used to say, “One who is ugly as a ghost wears a golden chain around his neck; and another who is attractive cannot find clothes to wear. And one who is the foremost among the brave does not have a sheath for a sword; in contrast, a king of the cowards earns 100 rupees a month. This is all because of prārabdha.”1 Footnotes: 1. 1. There are three types of karmas. (1) Kriyamān are karmas being performed currently through the indriyas, antahkaran, and the physical body. (2) Sanchit is the aggregate form of pure and impure karmas that do not bear fruit immediately. Collecting overtime, they become the good or bad sanskārs. (3) Prārabdha karmas are a portion of the sanchit karmas that bear fruit in this life as bestowed by God. As willed by God, one’s good or bad fortune in their current birth is the prārabdha.

A father has a wife in his heart (as the most important person), so he marries off his son; and the Sadhu has God in his heart (as the most important person), whom he instils in the heart of the jiva.

In the Vachanamrut, Maharaj has revealed his esoteric teachings, opinions, preferences, principles and many other topics. Focus on them and move forward. That is what needs to be done.

One believes it to be a great fortune if an offer of marriage from the king of Vadodara is received. Similarly, we have received an offer from Purushottam Narayan to join him. Therefore, we should feel elated about this.

This jiva behaves as the three bodies of vishvābhimāni, taijasābhimāni and pragnābhimāni1 with the three gunas. But behave above them as gunātit. One who walks on the path of becoming brahmarup gradually experiences increasing happiness – just as one who comes in burning from the hot sun experiences comfort by sitting under the shade of a tree; and just as one who is feeling cold experiences warmth by sitting before a fire; and just as one who is hungry becomes satisfied when he eats to relieve his hunger and thirst. Similarly, there is bliss in becoming brahmarup. Footnotes: 1. 1. Vishvābhimāni – to believe the world, whatever happens in the waking state of life and the gross or physical body to be one’s form. Taijasābhimāni – to believe the subtle body and the dream state to be one’s form. Pragnābhimāni – to believe the causal body and state of deep sleep to be one’s form. The first occurs in sattvagun, the second in rajogun and the third in tamogun.

This jiva faces many obstacles in going towards God. The details: caste, family, mother, father, wife, wealth, senses and inner faculties are all obstacles.

There are two types of people in the mandir and among the devotees. Of them, one stays of his own accord and one has to be looked after. Of the two, introspect and find out one’s own type.

Those in whom sattvagun is predominant have good thoughts. If one acts with the mind, body and deeds as per the innermost wishes of the great (Sadhu), his blessings are received and all faults are removed. And man pleases even the king, soldiers, guards and other such obstinate people – while this Sadhu is such that he is instantly pleased.

Even one who has surrendered his jiva to God and the great Sadhu has to acquire spiritual knowledge, since without acquiring it, it is not possible to know. And that is Maharaj’s belief – to become spiritually wise. Otherwise, other activities take place and will continue to do so. But this knowledge must be acquired. No object will satisfy this jiva, but if spiritual wisdom is attained, nothing remains to be acquired.

“For tens of millions of years, this jiva has acted as per its own wishes. In fact, it is not possible to state for how many years. But now, with this body, do what God likes. Do not be deceitful in obeying commands. Do not enjoy everything that is offered, but learn to renounce.” In this way, Swami told everyone.

Maharaj initiated an all-encompassing path. That is, “He spread the glory of mandirs, and encouraged people to fulfill their worldly duties by erecting buildings, and acquiring horses, carts, etc. But he never lost sight of the principle that he wanted to establish. That principle was to free all aspirants from worldly desires and join everyone in God. So, follow any path – remain a householder or become a sadhu – but in the end this is what is to be done.”

There is a keen desire within to offer devotion in the form of work for the mandir. Thoughts of offering this type of devotion arise, but thoughts of God and his glory do not arise. Similarly, thoughts of spiritual knowledge, upāsanā and love for God are not entertained, but should be.

When one chews, the bottom teeth are the pestle and the upper teeth are the mortar. But without keen observation this is not understood. Similarly, the body and ātmā are separate, but without thinking (deeply), it is not understood. And if one observes, one realizes that 100 years ago nobody from our present community was alive and in a 100 years time nobody will remain.

There are many types of people in this Satsang and mandir. Of them, some are internal enemies, some are like cousins who cause division and demand a share in the property, some are like daily wage earners, some are like working partners, some are like guests, some are like relatives, some are like sons and some are like owners. There are these differences among the people.1 Footnotes: 1. 1. The different types of people who live in the mandir are: a. Like enemies: if the mandir’s work is being spoilt he lets it happen; he even spoils good work and attempts to make others act like him. b. Like distant relatives: they use the facilities of the mandir, cause splits and demand rights. c. Like labourers: work only for a fixed time. When the time is up, even unfinished work is left behind and they go away. d. Like companions: help for an extended period, but first take care of their own needs. e. Like guests: not bothered whether the mandir benefits or suffers. They do not participate in any activities of the mandir. f. Like relatives: are pained to see the damage to the mandir. Will scold others for it, but will not attempt to solve problems through their own initiative. g. Like sons: will stay awake to help the seniors of the mandir. h. Like owners: will sacrifice one’s life for the mandir’s cause.

Everyone remains happy due to some reason. But become eternally happy due to two things – God and ātmā – and leave the many other forms of support.

This world is of no significance to God. Everything is of dust. Whether an object is gained or lost, comes or goes, something is improved or spoilt, or some work is done or not done – all this is not even noted. The wise do not place any value on dirt. Similarly, in God’s vision, this world and its objects are all like dirt. And this is also the understanding of the great Sadhu.

There is a mausoleum in Agra1 built at a cost of tens of millions of rupees. And there are tens of millions of rupees in the homes of fishermen in Mumbai. Therefore, to gain wealth is not of any significance to the great Sadhu. So do not believe it to have any value. Footnotes: 1. 1. Taj Mahal

Even if noble intentions have been developed, one is drawn towards material pleasures, but, if one’s intentions are powerful, the defects are overcome. If desires (to enjoy) are more powerful, then (initially) material pleasures are given, but in the end, they are made to renounce them. Can all those who are lax in observing dharma remain under the control of the great (Sadhu) or not? Swami replied, “One who is pure at heart is obedient, while one who is of demonic nature is not obedient.”

Nobody except the God-realized Sadhu knows how to shower true affection on the jiva. And others shower affection that nourishes the senses and this, in fact, has adverse effects.

Renounce even a hundred thousand to associate with the One. And Maharaj used to say, “The Pandavs renounced everyone and retained Shri Krishna. One should know it is like this.”

“One should not keep the company of a fool, because a king’s attendant was a fool and he gave the king a bāti.”1 This is what Maharaj used to say. Footnotes: 1. 1. Brahmaswarup Yogiji Maharaj narrates a folk tale regarding this: One king had a friend. He and his friend were banished from their kingdom. During their banishment, they both stayed together, ate together, and slept together. They baked bātis (a type of a roti made of wheat flour) to eat. After some time, the king acquired his kingdom back. The king made his friend a minister. Many people brought expensive gifts for the king. In the past, the king and his friend ate bātis. After he became a minister, the friend still ate bātis. He bought flour from the market and made eight bātis. When the king was presiding in his court, he brought six bātis covered by a cloth. Everyone asked, “What did you bring?” He said, “Bātis.” Everyone said, “Does the king eat that?” The king was embarrassed. The friend said, “If you are hungry and these aren’t enough, you can have my two bātis also.” The king was perturbed and imprisoned him. Vivek (discretion) is the 10th treasure. One should know how to conduct oneself and know what to say and when to say it.

What sort of intense desire for moksha should one have? It should be like the paupers who came to Bhimnath mandir (in Saurāshtra, Gujarāt) during the famine of 1879 (1823 CE) to beg for food. They would plead for food and were pushed around, yet they did not go away.1 This is the type of intense desire one should have for moksha. Footnotes: 1. 1. During the famine of Vikram Samvat 1879 (1823 CE), an almshouse was in operation at Bhimnath Mahadev mandir in the Bhal region of Saurashtra. The mandir was situated on a hillock near the river Nilka. Poor and hungry people in large numbers climbed the hillock to receive a ladleful of wheat (porridge). There was so much commotion that often the person giving out the alms would become frustrated and push the people. This would set off a cascade and everyone would end up at the bottom. Undeterred, however, they would climb up again to get the ladleful of wheat porridge as there was no other way to survive.

There are four barriers which have to be overcome. Of them, the first is to understand the upāsanā of God; second, to know the Sadhu; third, to understand the body and ātmā as separate; and fourth, to overcome the desire for the best worldly pleasures. The cause of prevailing over all is the great Sadhu.

If one gets the bliss of God without acting according to the wishes of Maharaj, still one will not be able to enjoy it. Just as an ill person gets good things (food, etc.) yet is unable to enjoy them, similarly, one who has attained the knowledge of Purushottam will get worldly objects due to material desires, but from them will experience great misery, and will not get happiness from them. The life-expectancy is long so it cannot be terminated.

This jiva has become enamoured of this world. When one hears these spiritual talks, it is like disturbing moss on the water surface by hitting it with a stick; the moss is separated initially and then comes back together again. Similarly, it is the tendency of the jiva to merge back with this world.

The extent of desires burnt is directly proportional to the commands of God and his holy Sadhu obeyed. Which are these commands? By obeying the Shikshāpatri, Nishkām Shuddhi and Dharmāmrut one overcomes desires. It is difficult to stop the desires of one’s mind but to physically act and obey commands is possible. If there is deviation from this, that is the extent of bad company.

When someone dies, one becomes fearful of death. Afterwards, on seeing the pleasures, people, money, etc. in the world, the fear is forgotten again. But a spiritually wise person always remains in that state of fear. Obey commands, but never disobey them. The commands, primarily of the three scriptures – Dharmāmrut, Shikshāpatri and Nishkām Shuddhi – should be followed. And associate with the great. Also, one is told to serve, but out of all, which is the main service? To follow the spoken and unspoken commands of the great God-realized Sadhu by mind, action and speech. There is no service comparable to this.

One endeavors toward the place (home) which will have to be abandoned without notice; whereas, no one endeavors for the place (Akshardham) which will never have to be abandoned even in a million years. This itself is ignorance.1 Footnotes: 1. 1. Swami says one will have to leave their home, symbolic for their body or this world, suddenly. Yet, everyone endeavors for the happiness of their body and this world. However, no one endeavors for the permanent home, which is Akshardham.

The worldly path is not difficult. Anybody can master it. But to understand and tread the path of spiritual wisdom is indeed difficult. And that, in fact, is the only thing to be done.

When one applies a chāndlo to the forehead and looks in the mirror, it can be seen. Similarly, whatever one understands now will be useful after shedding this body.

The best devotee understands by reading or listening to the scriptures. The mediocre understands through the talks of the Sadhu. And the lowest understands with the passage of time. Also, there is a difference in the actions of a liberated soul, a spiritual aspirant and a worldly person. So, if one encounters depression while doing some work then one should say, “Give me something else to do.” But one should not get depressed.

This jiva makes wishes of this world till death. One should let go of these and make wishes of the world beyond (Akshardham). One should keep ātmā and Paramatma predominant - this is Maharaj’s principle. However, words that motivate this goal are few, whereas one hears thousands of words of renunciation, bhakti, dharma, etc. Therefore, we cannot walk that path. But Maharaj says the principle is to do just that.

To gain true spiritual wisdom, Swami advised, “If two, four or five people with the same motive (to attain true spiritual wisdom) stay two, four or five years in isolation and continually engage in discussion, then knowledge of ātmā and Paramātmā is acquired.”

The mind is not attracted to an ugly woman but it is attracted to a beautiful woman. That is the nature of the jiva, but basically both the women have the same value. However, an ugly woman is not as much a cause of attachment as a beautiful woman is. Similarly, the misery attached to a small horse is not as much as with a big one; since, if one falls from a short horse, one is only slightly hurt, only a little millet and hay are needed for it and there is little need to protect it. Similarly, there are many types of good food, good clothes and many other such sense pleasures. But, the attachment to inferior objects is not as much as for superior objects. However, as long as this jiva has desires to enjoy superior objects and is deficient in spiritual wisdom, this knowledge is not understood. So, think of the origin and end of all objects, but do not see only the middle phase. In the mid-phase there is attachment, and that is ignorance.

One should understand the pure upāsanā and the doer-ship of Maharaj. The present-day sadhus and satsangis are more powerful than the avatārs of the past. And what is the difference between the devotees of Purushottam and the devotees of other avatārs? It is similar to the difference between the offspring of an elephant, which is as big as a buffalo, and the offspring of a louse, which is as small as a nit. And the difference is like the banyan tree and a tuver tree. Moreover, Maharaj used to say that Shri Krishna gave names like Aniruddha, Pradyumna, and Sankarshan. And we gave names like Nityanand, Nirgunanand, and Aksharanand. Furthermore, the difference in the avatārs is like a commoner, whose name is Sherakhā, having the same name as the emperor of Delhi named Sherakhā.1 Footnotes: 1. 1. In this analogy, despite that an emperor and a commoner have the same name, the emperor is much more powerful that the commoner. Similarly, even though the avatārs of the past have been referred to as Purushottam in the scriptures, Maharaj is Purushottam and his powers exceed the other avatārs.

As one listens to the spiritual talks of the great Sadhu, one’s inner faculties are purified. And as one’s inner faculties are purified, the talks are understood and one experiences happiness.

Maharaj had a letter written from Tera village: “Every year, all sadhus and satsangis should listen to Muktanand Swami’s discourses for one month. And all women (devotees) should listen to the talks of the senior women. And those who do not follow this advice will face obstacles and will be bound to this world.” And what is bondage to the world? Sarvanivasanand Swami1 overcame an infinite times more bondage and associated with a great Sadhu. Footnotes: 1. 1. A sincere sadhu who lived in Ahmedabad. Once, Gopalanand Swami visited Ahmedabad. By listening to Gopalanand Swami’s talks, Sarvanivasanand Swami realized that the aim of human life was to attain moksha. With this resolve, he prepared to leave with Gopalanand Swami. When Acharya Ayodhyaprasadji Maharaj found out, he tried to stop him by offering him 20 sets of Shriji Maharaj’s sanctified holy footprints and the post of Mahant (head) of Ahmedabad mandir. But Sarvanivasanand Swami refused, saying, “There is everything here, but no Gopalanand Swami.” He had told Gunatitanand Swami, “If I had stayed there, I would not have attained moksha.” He was able to do this because he regularly listened to spiritual discourses.

The Sadhu is greater than all. His glory was narrated. The details: bigger than all is earth and then from water, fire, wind, space, ahamkār, mahatattva, Pradhan-Purush, Mul Prakruti- Purush upto Akshar, each one is bigger than the preceding one. And God is the support of all. The Sadhu continually beholds this great God in his heart. Therefore, he is greater.

The spiritual aspirant represents the eyes and association with the great Sadhu represents the sun. If sunlight is present, vision is possible with the eyes. No matter what great merits one may have from previous births, without association they are lost. If one has the association and no merits from previous births, still good merits are cultivated. Therefore, current actions1 are powerful. Footnotes: 1. 1. Three types of actions: kriyamān – current actions; prārabdha – the fruits of past actions which form one’s current destiny; sanchit – stock of karma, for which the consequences/fruits have yet to be experienced.

It is not possible to engage in worldly affairs without becoming attached to them. But if one gets the continuous association of a good sadhu, one can become detached from the world, otherwise one surely becomes attached.

Before contact is made with material pleasures, be fearful like a goat (i.e. run away from them), but if contact is made, become like a lion (i.e. chase them away).

The nature of the jiva is to attach. Whether is becomes a renunciant or a gruhastha, it will become attached. It will become attached to objects or land or a village or a place or where one lives. It will attach to its caste or community. There are infinite such places to become attached. For this reason, the British do not allow anyone to stay in one place.

On the path of sense pleasures, become blind, deaf and lame, but do not become attached to them.

To feed a devotee of God is superior than feeding all the jivas of this universe.

The [paramhansas] stayed during the khatras prakaran and left during the jalebi prakaran.1 Particularly, the vishays are detrimental like frost.2 Footnotes: 1. 1. There are two ways to understands this short statement by Swami: (1) In the beginning, Shriji Maharaj made the paramhansas perform extreme austerities by issuing various prakarans. In one prakaran, Maharaj made the paramhansas abstain from eating foods that contained six types of tastes. This was known as the khatras vartamān. Many sadhus passed this harsh vartamān. Maharaj then overturned this prakaran and started serving delicious foods and sweets. However, many sadhus, who were inclined toward practicing vairāgya, did not prefer this freedom from austerities. So, many of these sadhus left. (2) Another way to interpret this statement is: It is possible to stay in Satsang when a harsh prakaran like khatras is observed, but when one is allowed to eat delicious foods like jalebis, one will certainly fall, because indulging in the best of the vishays will awaken the indriyas’ inclination to enjoy the vishays. This leads one to fall from observing the niyams of satsang. See Swamini Vat 2/154 footnote for the list of prakarans issued by Shriji Maharaj. 2. The sadguru sadhus explain the significant of this statement this way: When Maharaj made the sadhus perform extreme austerities, the inclination of their indriyas became dormant. When he ended the khatras vartamān and started feeding the sadhus, their indriyas awakened and became attached to the delicious foods. This lead to thoughts of enjoying other aspects of the world and they left. In contrast, the ones who derived happiness only from Maharaj’s murti successfully passed this prakaran. Here, Swami refers to frost as ‘cold heat’. This is in reference to Vachanamrut Gadhada II-23: Heat and Frost.

Maharaj used to say, “Devotees do not become happy in any way; if we give them money then they do not become free to come for darshan and if we keep them poor, they say, ‘We do not get food, so why go for darshan?’ Thus, both ways, the jiva does not worship God. For this, we use four remedies: sām – we talk; dām – give them God; bhed – explain everything as perishable; and dand – show them the miseries of hell. This is what we do.”

In Satsang, some are liberated souls. Even among them, there are some differences. Some are capable of constructing mandirs, buildings and resthouses for pilgrims; some can manage fields, farms and gardens; some can raise and manage funds; and some are able to manage estate and property. There are many liberated souls like these, but there are only a few liberated souls who promote talks on the three topics of upāsanā, God’s commands and spiritual knowledge. And value lies only in these three talks. Also, dharma and detachment are included in them. So, by keeping these three talks in the forefront, other things are also easily achieved. However, only a few liberated souls propagate them. But only they contain the real substance. After repeatedly thinking about this, I have developed firm conviction in it and spoken.

If one has attached one’s jiva to the great Sadhu, and due to adverse time and place it becomes necessary to leave satsang, then still the great Sadhu will himself observe any atonement or will give the devotee the strength to observe the atonement. Ultimately, he will induce some illness in him to free him from worldly desires, but will keep him in satsang and will not let him go.

Maharaj thus described the method of worldly enterprise, “A lion makes three attempts in a day to capture prey and from that eats whatever food is obtained. Jackals keep running around all day for food.” So if one wants to build and run a factory, then, like the lion, do so for one month, then the next one should be established after six months or a year, but do not be like the jackal for all twelve months.

Look within at the desires in one’s own heart. Introspect to meditate on God since only that has happiness. Apart from introspection there is no greater means to attaining happiness. Therefore, introspect continuously. That is the principle and it has been spoken of by Maharaj many times in the Vachanamrut. So, the great holy Sadhu insists mainly on this. Without introspection, true spiritual knowledge is not attained.

There are infinite brahmānds and there are infinite murtis of God in each brahmānd. One should understand that the cause of all this is Bhagwan Swaminarayan.

As long as one has not grown a beard or mustache, one is considered to have the quality of a female. Therefore, one should not look at them with a fixed gaze. If one does look at them, then one would want to look at a woman also. Therefore, one should not develop affection toward them.

Three qualities should be cultivated above all. Since, other virtues, such as, renunciation, detachment, etc. may be present to varying degrees, more in some, and less in others. The details: first, upāsanā; second, obeying commands; and third, friendship with the devout. One should certainly keep these three. And the great (Sadhu) likes those who have all three.

Once, an aspirant took some money to a sadhu and asked, “What should I do with this money?” The guru replied, “Whether you keep the money or I keep it or if it is given to someone else, it will still bring misery to all.” Saying this, he had it thrown into the Ganga.

There are many benefits in confessing one’s sins and faults before the great Sadhu. One person saw a woman and her form became fixed in his mind. He revealed this to the great Sadhu who prayed to Maharaj and erased it from his heart and mind.

What is the difference between doing all activities while remembering God and without remembering God? It is like the difference between a wise person and a foolish person; a full cart and an empty cart. Similarly, between devotees and non-devotees, there are differences in their actions, such as, walking, speaking, seeing, listening, eating, etc. (The former perform all duties while remembering God while the latter do not remember God.)

It is difficult for the jiva to understand the glory of the great Sadhu. Since, even a universe is of no significance to the great Sadhu and yet he looks after the insignificant objects of this world. How can such behaviour be understood?

There is a difference between the great enlightened Sadhu making one perform a task and someone else making one do something. Since, in the work the great Sadhu makes one do, he does not let one become attached to it and does not let it go to one’s head. He continually denounces it. Whereas that which another makes one do accumulates in one’s heart, and when one is free, one still thinks of it (the task). So, within, there is confusion. While one does some tasks everyone shows much affection, but if unknowingly something wrong is done, then the blame is put on one’s head. But the great make one perform tasks in the way a goat is fed while it is kept before a lion, with the result that it does not gain weight.1 He does this and in this way there is a difference. But this talk is not understood. Footnotes: 1. 1. Akbar set a challenge to his kingdom’s farmers that they should feed his goats as much grass as possible, but not allow them to gain weight. If they gained weight, the farmers would be punished. Despite their best efforts the farmers could not prevent the goats from gaining weight and so they were punished. They went to Birbal for help. After assessing the situation, Birbal fed the goats and then took them to a ferocious lion which was in a cage. The frightening roar of the lion caused diarrhoea in the goats. So whatever they had eaten was passed out. In this way, the goats were fully fed everyday and then brought before the lion and their weight did not increase. Similarly, the great Sadhu engages people in activities, but watches over them like a lion to ensure they do not become attached to the activities.

Maharaj would remain seated and discourse while some slept. To make them regret, Maharaj would embrace those who remained awake to listen. Maharaj gave bliss to those with faith in this way.

Serve according to one’s own faith, but never do disservice. What is that disservice? To perceive faults in others.

We want to transform this jiva from a mere, insignificant fly (i.e. an ordinary jiva) into the bright sun (i.e. a mukta). It is not possible without effort. For this, the guru and disciple both need strong faith.

Maharaj revealed the focus of the mind of all jivas, “The mind of men is on the private organs of women and the mind of women is on the private organs of men.”

That we are not (really) this body is manifestly seen, but that we believe ourselves to be this body is ignorance.

Those who keep their mind concentrated on God are few. But, there are those who can run the administration of the whole mandir with competence. Even if one’s mind does not stay focused on God, still engage in spiritual discourses continuously and keep the mind (focused) on the discourses. For that, too, one constantly needs such company; otherwise, that is not possible. For that reason, activities have been promoted and to engage in them while remembering God is also a good path. But the main principle is to keep the mind on God. That has to be done. This is possible only when one is ready to fully dedicate one’s life to attain it.

[Swami gave the example of a deadly poison:] For whatever reason, if someone says, “Consume (just) a tiny amount,” still one does not do so. Similarly, if one understands the true nature of the material pleasures, then one will not indulge in them.

When God is pleased with someone, he gives him either a sense of understanding or the association of a great Sadhu.

Only a few people do not have a priority for acquiring wealth. And for those who have their focus on Shriji Maharaj, money does not become a priority. It is said, “What object is there in this world that entices one who is attached to God?”1 For such people, wealth does not become predominant, but for all others it does. Footnotes: 1. 1. Nirlobhi Vartamān - Prakaran 107 in Bhaktachintamani by Sadguru Nishkulanand Swami.

How great was Chaitanyanand Swami? Even so, he realized his flaw only when he met Balmukundanand Swami and eradicated it. If someone like him has flaws remain, what is so surprising if others have flaws remain? Therefore, without associating with the great Purush through mind, body, and speech, one cannot realize their flaws - this is the principle. Just like Chaitanyanand Swami,1 Aksharanand Swami’s2 and Sarvanivasanand Swami’s3 stories are similar. Footnotes: 1. 1. Paramchaitanyanand Swami (also known as Chaitanyanand Swami) was a senior sadhu of Shriji Maharaj. Once, everyone went to celebrate Jal-Jhilani festival in the Ghela River and no one remembered to call him. He became disheartened that he was forgotten. At that time, Balmukund Swami said, “Did we become satsangi to be honored?” Hearing these words, he reflected and understood his mistake. He then listened to talks by Balmukund Swami’s guru Gopaland Swami. From his amazing talks, Paramchaitanyanand Swami understood the greatness of Shriji Maharaj and the qualities of a sadhu. Chaitanyanand Swami said, “I was a guru for 12 years, a sadguru for 12 years, but I became a satsangi today.” 2. Prior to becoming a sadhu, Aksharanand Swami was a landowner named Rajabhai of Khorasa, a village near Agatrai. He plowed Parvatbhai’s farm for 12 years upon Shriji Maharaj’s command before Maharaj gave him dikshā and named him Aksharanand Swami. Immediately after dikshā, he appointed him as the mahant of Vartal mandir. Later, Raghuvirji Maharaj appointed Gopalanand Swami’s shishya Suparnanand Swami as the mahant of Vartal and relocated him to Budhej. Aksharanand Swami did not take this change well. Once, he went to Junagadh and listened to Gunatitanand Swami’s talks of sankhya and the triviality of fame and seniority. He felt peace after listening to Swami’s talks and said, “I was the mahant of Vartal, but I became a true satsangi and a true sadhu today.” 3. Sarvanivasanand Swami and Somprakashanand Swami were brothers prior to receiving dikshā from Shriji Maharaj. Sarvanivasanand Swami was a sadguru (senior) sadhu. He was the leader of 50 sadhus and 10 pārshads. He also had 60 pairs of imprints of Shriji Maharaj’s holy feet. He had understood Gopalanand Swami’s greatness and left his seniority of Amdavad for the company of Gopalanand Swami in Vartal. Ayodhyaprasadji Maharaj learned of this and tried to entice him with scriptures, comforts, more sadhus, and 20 pairs of Maharaj’s footprints; yet, Sarvanivasanand Swami was not tempted by these enticements and left to listen to Gopalanand Swamis’s talks. By his association, Sarvanivasanand Swami had become free from desires of sensual pleasures. Gopalanand Swami praised him many times, saying, “Only three attained my wisdom: Balmukund Swami, Sarvanivasanand Swami, and Vijayatmanand Swami.” Sarvanivasanand Swami had developed affection toward Gopalanand Swami. Once, Gopalanand Swami arrived in Amdavad and Sarvanivasanand Swami listened to his talks. Although he was well-versed in the Vachanamrut, hearing Gopalanand Swami’s talks on Vachanamrut Gadhada I-20 opened his eyes and he realized his goal was to attain liberation. He was determined to leave Amdavad and go with Gopalanand Swami for his constant association. He kicked all of the worldly pleasures aside for Gopalanand Swami’s association. He once said to Gunatitanand Swami, “If I had stayed in that diocese (Amdavad), I would have spoiled my liberation.”

So what if the body dies? Does the jiva die with it? One has to become a sadhu, acquire saintly qualities and overcome base instincts. But do not think that death is the end of it all and there is nothing left to be done.

Do not understand greatness to be due to activities or worldly possessions or buildings; for us, greatness is due to observance of dharma, etc.

Even if one learns how to turn a rosary, what is attained? There is no wealth comparable to spiritual wisdom. And without spiritual wisdom, everything is incomplete.

If bones belonging to our body from a previous life were lying in front of us, we would not know it.

All worldly dealings are based on two things: wealth and this body. We describe these two things as false, but how can they be realized as false? Having said this, Swami said, “It is actually so. Wealth and this body are both perishable. Repeatedly listen to such talks. As a result, some understanding that they are false develops and so one does not feel a shock. We describe them as false, but amid all this worldly activities arise and we do them, yet they are still false.”

Water, fire, and wind all have hands and feet, but we cannot see them.1 The water carries away [in its current], fire burns, and wind moves. This is what Maharaj said. Footnotes: 1. 1. Swami’s purport is to explain that although water, fire, and wind are formless, their presiding deities (Varundev, Agnidev, and Vayudev) have a form, complete with hands and feet. These deities provide the power for their respective elements to soak, burn, move, etc. Maharaj has mentioned this in several Vachanamruts, including Gadhada I-45, Kariyani 4, and Gadhada II-10.

When somebody praises or insults, believe oneself to be akshar; that is, “Nobody is greater than me.” So, from whom do we expect praises and insults?

A cow is described as the mother of a calf. But the calf can enjoy milk only from one place – the udder – and not from any other part of the body. Similarly, everything is described as devotion, but true happiness is enjoyed from the murti of God. Such happiness does not come from anything else.

Maharaj gave an order not to sit on a bullock cart. Then, Maharaj had the sadhu bow to his feet.1 Footnotes: 1. 1. In Botad, Maharaj said, “Whoever is determined not to sit on a bullock cart as long as they are alive, please stand so I and the assembly can see them.” Muktanand Swami said, “We did not become a sadhu to sit on a bullock cart. Greatness is abiding by your words.” Nirmananand Swami said, “I will not sit on a bullock cart as long as I am alive. If I am sick and lose consciousness and someone else puts me on a bullock cart, I will get off the bullock cart once I regain consciousness.” Maharaj was pleased and said, “This muni is very courageous.”

The jiva succumbs to its karmas and tolerates pain and miseries, but does not tolerate them for its moksha. And if stung by a scorpion, it will stay awake all night.1 There are many such instances. Footnotes: 1. 1. A sadhu was asked by Gunatitanand Swami to do a particular task. He refused since he did not want to stay up till late. But the sadhu was stung by a scorpion and could not sleep due to the pain, so he had to stay awake all night.

No matter how great a place may be, the jiva cannot progress by merely residing there. Contentment is possible only with the association of a good sadhu. But without this it is not possible.

Maharaj talked about what is acceptable and not acceptable in society, scriptures and in actual experience. “If one marries and keeps a woman, it is acceptable to all three and if one commits adultery, it is not acceptable to society, the heart and the scriptures, and happiness does not prevail in the heart. This talk is based on the Vedas.”

Maharaj said, “In perilous times perform prostrations to even green grass. I will protect and help you through it.”

Maharaj issued many prakarans1 and made the sadhus behave according to the prakarans. A mumukshu should think on that and determine what needs to be grasped. From the prakaran related to meditation and singing dhun and kirtans, one should not tire from these. It is harsh to not do what one’s mind wants to do and wants to eat. And to retract anger and prostrate, not sit on a bullock cart, other such means of denouncing the panch-vishays, and to promote the virtues of dharma, gnān, etc. - one should scrutinize all of this. One should think about the prakaran related to recognizing the root cause of worldly thoughts and behave accordingly. Footnotes: 1. 1. Bhagwan Swaminarayan issued many austere commands for the paramhansas to observe over a span of years. These commands are well-known as ‘prakarans’ in the Sampraday. Maharaj issued 114 total prakarans and he himself observed some of them. These prakarans are listed below: (1) In Loj, [Maharaj] separated the male and female devotees during assemblies and told the paramhansas, “They should not speak to or have contact with women.” (2) [Maharaj] sat paramhansas in pairs facing each other for meditation and forbade sleeping or having other thoughts. (3) In Loj, [Maharaj] sat paramhansas in groups of five and barred them from looking or speaking. He woke up those who dozed off by throwing a ball at them or touching them with a staff. (4) Learn dhāranā, the sixth step of yoga. (5) Learn ashtāng yoga. Expand all prakarans... (6) Maharaj granted samādhi to people, animals, and birds. (7) Maharaj gave shiro-puri as alms but ate spicy peppers and mindhiyāval himself and served rotlās to sadhus. (8) Each group of sadhus must keep and serve Thakorji’s murti. (9) Maharaj initiated paramhansas. (10) Beg for food and then mix the food into flavorless balls to eat. (11) Do not give oneself what the mind asks for. (12) Spend the night in the forest where no one can be heard. (13) Sit in water during the winter according to one’s capacity. (14) If the body itches, refrain from scratching. (15) Do not eat foods with the six types of tastes: sour, salty, spicy, bland, sweet, bitter, and oily. (16) Even if a snake or scorpion climbs one’s body, remain seated. (17) Wear a veil by covering one’s head with a cloth and be led by someone else. (18) Do not blink. (19) Walk barefoot. (20) Do not sit on a bullock-cart or use any other means of transportation. (21) Do not revisit a house where one gets good food. (22) If one is sleepy, grind two kilograms of grains. (23) If one dozes, then bathe with cold water. (24) Do not sit leaning against anything. (25) Do not sit under a tree. (26) Do not seek the shade of or lean against bales of grass or haystacks. (27) When bathing, do not rub one’s body. (28) Engage in activity after recognizing one’s thoughts and intentions. (29) If one likes a particular clothing, then give it away to someone else. (30) Observe a water-less fast on days of Ekadashi. (31) If one is parched on day of Ekadashi, drink 1/4 cup of water. (32) Stay awake during the night of the Ekadashi. (33) Only wear a cloth that is the length of four feet. (34) Keep one kaupin. (35) Keep one three-layered blanket. (36) Tie a mask around one’s mouth. (37) If the seven types of metals (gold, silver, copper, lead, bronze, iron, and brass) are touched, wash hands 25 times. (38) Only eat whatever items received once and while sitting in a group. (39) Keep a Rudraksha mālā. (40) Behave like a digambar (go about bare). (41) Wear a rough cloth. (42) Fast if you see a woman’s clothes. (43) If one comes for [Maharaj’s] darshan without a guru’s order, send them away. (44) Give darshan [Allow Maharaj’s darshan] to those who come with guru’s order. (45) Understand the purpose of the activities before engaging in them. (46) Eat whatever you get by the grace of God, only once and by squeezing it into a flavorless ball. (47) Do not warm themselves in front of a fire. (48) Do not touch fire. (49) Do not believe the talks of those that are 25 years of age. (50) Do not teach Sanskrut to the low. (51) Learn to sit still. (52) Do not keep company of sannyasis. (53) Do not visit a village another group of sadhus recently visited. (54) If you pass someone, bow down with the belief that God is in their heart. (55) Walk carefully on the road. (56) Do not ask for something from others; ask only from their senior. (57) Tolerate others’ insults. (58) The senior females should eat one paisā worth food. (59) Eat food equal to one-fourth sher. (60) Do not go to Dada Khachar’s darbār without permission. (61) Do not gather things. (62) Do not run. (63) Do not plant trees. (64) Do not keep animals. (65) Do not walk at night. (66) Do not wash one’s feet by scrubbing them (i.e. properly). (67) Eat in a group after singing kirtans of God. (68) While eating, engage in worship and refrain from talking. (69) When traveling in other regions, do not accept sweet items as offerings. (70) Eat sākar (sugar lumps) brought to Gadhada, but not other sākar. (71) When travelling, leave the village where one is welcomed with honor. (72) Do not take medicine. (73) Do not be afraid when seeing a ghost, a spirit, a tantric, a thief, or a tiger. (74) Defecate on money. (75) Do not gossip or listen to gossip. (76) Increase Satsang by speaking to others (discoursing). (77) Give the vartamān vows to one person daily; if no one agrees, then give the vartamān to a living tree and then eat food. (78) Ask for alms daily and then eat. (79) Always eat food by mixing it with water. (80) Talk about Jadbharat daily. (81) Speak ill of one’s body daily. (82) Householder devotees should leave their home to go for the darshan of sadhus. (83) Do not stay where one has stayed once before. (84) Sleep on the bare ground. (85) If one awakes while sleeping, do not go back to sleep. (86) If one awakes while sleeping, do not extend one’s legs again when sleeping. (87) Think about one’s ātmā daily. (88) Do not sleep without praying to God. (89) Only look as far as the length of a bow in front of you (i.e., do not look up and look too far ahead). (90) Forsake one’s nature. (91) As a group, sing kirtans on your way to eat. (92) Do not give up when fasting. (93) Do not eat cooked meals; eat raw and dry food. (94) Behave according to commands of God. (95) Devotees should take grains out from the spigot of their grain stores. (96) Bathe with cold water before daybreak. (97) Everyone should eat their begged food and gather. (98) If one becomes angry, then shoo them like a dog till their anger subsides. (99) When a group of sadhus arrives, offer prostrations. (100) When a senior sadhu arrives, stand up. (101) If one passes flatulence, then prostrate 25 times. (102) Do not eat what is made from sugarcane. (103) Eat that which can be made from milk. (104) Eat having conquered the sense of taste. (105) In Kariyani, when devotees bring sākar, eat one cube. (106) Remember the murti of God in all activities. (107) Do not step on green (i.e. living) grass. (108) Do not walk in water. (109) Do not eat green vegetables. (110) Everyone should worship the Shaligram. (111) Make food oneself and offer it to Thakorji before eating. (112) Engage in the nine types of bhakti rather than remaining idle. (113) Speak to others about the supremacy of Maharaj. (114) If one is a guru and he does not talk about God and a shishya does not come to listen to talks of God, then both should fast once.

Maharaj has described how not to fall from Satsang, “If the jiva is attached with all sadhus and satsangis, it will not fall.” And, gradually reducing the number, he finally said, “If one has attached the jiva with two good sadhus and four good satsangis, then it will not fall, otherwise due to adverse time and place, it may fall.”

When five factors are convenient, then God can be worshipped: good company, study of scriptures, faith (in God and his Sadhu), favourable place and favourable time.

We have received a great benefit and a great attainment, but we do not understand their significance. Just as the son of a universal king cries for insignificant objects, similarly, we have the association of Maharaj (God) and the great Sadhu, but are upset when we do not get the ordinary objects of this world or when they are destroyed. This is because one has not understood these talks.

One person spends the whole day building a wall and another throws a stone at the wall and it falls down. Of the two, ultimately, the builder will tire. The message: if one engages in worldly activities all day and listens to the Satpurush’s talks for even a short time, then all worldly actions are nullified.

As long as one believes himself to be a man, he will want a woman. And as long as one believes herself to be a woman, she will want a man. No matter where one goes, it will remain like that. Therefore, it is said, one should become brahmarup and worship God.

In Akshardham and with the great God-realized Sadhu in this world there is no māyā or quarrelling. Otherwise, everywhere else, there is māyā and dispute.

Not many can realize the misery in [worldly and bodily] happiness. This is very subtle. What is that? One’s inclination becomes impure in good food and great honors. Yet, one sees happiness in that. But happiness is only the association with the Mota-Purush. Otherwise, it is not.

“There can be no happiness without spiritual knowledge. The great Sadhu garlands or gives sanctified food to those who offer devotion. But these do not reduce one’s desires. Therefore, understanding is definitely needed.”

At least understand this: if there is happiness in material pleasures, then why has Maharaj forbidden them for us? Therefore, there is no happiness in them. Believing them to be a source of happiness is ignorance. Great sadhus do not walk this path (of indulgence).

There are many things to understand in the spiritual fellowship. Of these, the main is upāsanā. Additionally, observe dharma and study the Vachanamrut and other scriptures.

Methods for overcoming worries: know the nature of time, think about the miseries of birth and death, and the glory of God. Remember, no one belongs to us and we belong to no one. Also, the ātmā is separate from the three bodies. Such a spiritually wise person has infinite eyes.1 There are many ways of overcoming worries, since there are many reasons for worries. Footnotes: 1. 1. Their vast experience gives them wide-ranging vision which enables them to maintain equanimity in all situations.

Initially, there was nothing and now many workshops (for building mandirs, etc.) have been set up, are being set up and will continue to be set up. This activity will continue to increase, but the main aim is spiritual discourses, meditation and association of a great Sadhu. These are the only things to do.

Introspect to see within one’s heart. Without this, virtues and faults are not completely understood. To introspect is to transcend material nature, and to see only outwardly is to possess material qualities. Also, to look outwardly is said to be devilish and by practising introspection, one gets happiness. Just as a falling spark from a flint may cause a fire, similarly, some day due to the practice of introspection, enlightenment may arise. This is the principle.

At the time of the spiritual discourses in Vartal, for many days I talked about and had others talk about introspection. In this way if one continues to internally listen to such talks and practises introspection, then only is this message realized and is one able to walk on that path. But, otherwise it is not possible.

One should understand upāsanā this way: The cause of millions of avatārs, such as Shri Krishna, Ramchandra, Vasudev, Narnarayan, etc., is Maharaj. The present-day satsangis are like the avatārs of the past. But we do not understand the greatness completely. Shri Krishna imparted so much knowledge; only then did one - Uddhav - renounce. In contrast, many twenty year-old [youths] renounce their life and come here today. And in the past, no scripture has mentioned anyone renouncing a woman, and today, thousands renounce women. It is written in the scriptures that God came to take two or three to his abode in the past. Today, God comes to many homes [to take them to his abode]. The other great avatārs are like a pārasmani, whereas, Purushottam is a chintāmani.1 Footnotes: 1. 1. In this analogy, a pārasmani requires physical contact with a metal to turn it into gold. A chintāmani fulfills any wish of the mind. Hence, a chintāmani is superior to a pārasmani.

Understand the form of God to be free from all blemishes; and also understand the great God-realized Sadhu to be the same. There is no spiritual endeavour equivalent to this. This is stated in the Vachanamrut, to understand this as per the four systems of philosophy.1 As stated in the Swarupnirnay (a book by Uttamanand Swami), understand God to be unattached and faultless in every respect. One has to understand this until one attains the ultimate spiritual knowledge. This is possible when one attaches oneself to a person who has already attained the ultimate spiritual knowledge. Footnotes: 1. 1. Four systems of Indian philosophy: Sankhya, Yoga, Panchratra and Vedant.

Whatever his nature, a person can be pleased by offering service or by giving objects. But, Kripanand Swami, Muktanand Swami and Gopalanand Swami are not pleased by giving them gifts. They cannot be pleased in this way, since, they do not want service or any objects. But they can be pleased by one method: being humble and folding one’s hands before them. There is no other better method.

Work has become predominant, so who talks and who listens about spiritual knowledge, detachment, dharma, glory and upāsanā? But do what can be done while engaging in spiritual discourses. What is done during that time is done; otherwise if it remains undone do not worry. But that is the main thing to do, otherwise desires increase. And no matter how much of this you do, it will be destroyed during the dissolution of the universe.

On the whole, the talks delivered in the assembly do not have a lasting effect. It is only when one asks and listens individually that satisfaction is attained. When the company one keeps has an effect on one’s life that is known as true association. It is like when the water of Gir is consumed,1 similarly, when company has an effect, one is transformed. What is the nature of association? Even if one does not want to shed faults such as greed, etc., still they are overcome. And if one wants to overcome base instincts, but if improper company is attained, then, in fact, the faults increase. This is the nature of company. Footnotes: 1. 1. The hard water of the Gir region (near Junagadh) caused an illness in which the stomach becomes bloated and the hands and legs become thin.

From this world up to Prakruti-Purush there is enjoyment of the material pleasures. What is so special about that? Everyone is like that, but brahmacharya is not found anywhere; it is not found in this world or the realm of the deities and rishis, and not even in any other realm. Brahmacharya is observed in four places – Akshardham, Shvetdwip, Badrikashram and here (on earth) in the company of the holy Sadhu.

In devotion, base instincts increase and in meditation, body-consciousness increases. Identify these two faults in the two virtues (of devotion and meditation) and overcome them.

If one has the blessings of the great Sadhu, inner happiness prevails. The body may experience both happiness and misery, there is no certainty about that. However, one whose faith increases daily and who progresses daily should understand that the great (Sadhu) is pleased. One destined to become enlightened after a hundred births will become so in this birth by the company of the Satpurush; and one destined to become enlightened in this very birth, will have to take a hundred births if he keeps improper company. To explain: if one kilo of wood is bound to ten kilos of stones, the wood will sink and if one kilo of stones is bound to ten kilos of wood, even the stones will float; similarly, there is a difference in company.

Look at how we behave because of niyams. If we permitted everything - one can behave as they see fit - if this type of āgnā was passed, then how would we behave? One should examine themselves.

Small streams of water merge with a big river and rivers merge with the ocean. The principle: even if the helpless jiva attaches to the great Sadhu, it also reaches God. That is the power of the great Sadhu.

A renunciant should eat once and abandon the rest [of the mealtimes]. This is as difficult as remaining free of lust while being together with a woman.

When the English officers are troubled, they retreat into the bungalow and think. Similarly, become free from one’s activities, introspect and think.

If one’s faults remain and the great Sadhu one has served dies, and such company no longer remains, still, somehow he (the great Sadhu) will help one to overcome one’s faults. He is powerful, so he will protect the aspirant just as Vyāsji did for the worm.1 Footnotes: 1. 1. Naradji asked Vyasji, “What is the glory of Satsang?” So, Vyasji directed Naradji to put the question to a worm living in some cowdung. By the mere darshan of Naradji, the worm attained a higher birth. In turn, it was born as a parrot, a calf and finally as a prince. Then by the darshan of Naradji the prince was liberated.

Lakshmiji trapped an ant in a box and said, “How will Vishnu nourish it?” Then on the third day, she observed that a rice grain from her chāndlo had fallen in and the ant had eaten it. In this way, God sustains all.

How extraordinary is God? For those jivas which walk towards him (i.e. live as per his wishes), he changes the universe. See, he made Prahlad’s body like a jiva (i.e. indestructible).

Miseries do not remain for those who practise satsang. But miseries remain to the extent that one has defects in the practice of satsang. And for one who practises satsang, many types of small and big habits or vices are overcome. They are: to chew, drink and inhale tobacco; practice of black magic; gambling; expensive entertainment in the form of dramas and musicals; unnecessary extravagance, such as, needlessly keeping horses, etc. – these are minor vices. And adultery, stealing, alcohol, meat, intoxicants, etc. – are major vices. All these types of expenditure are not incurred, and no form of fine has to be paid (by a devotee). Also, much discretion is gained. As a result, business methods are learnt – earning and spending are thoughtfully done.

Compared to before, the place and time are convenient. Previously, enemy armies raided, winters were severe, famines occurred frequently, locusts swarmed, thieves plundered (repeatedly and suddenly) and plagues afflicted – all these are said to be disasters.1 Footnotes: 1. 1. Original Gujarati word is ‘iti’, meaning disasters. There are six types of disasters that strike: (1) heavy rainfall, (2) droughts, (3) infestation of locusts, (4) infestation of rodents, (5) overpopulation of birds, and (6) attacks by kings.

One cannot find someone who can write a check for 100,000 rupees in a small village. He can be found in a city. And one can find someone who can write a check for 1,000,000 rupees only in a bigger city. Similarly, the company of the very great [Sadhu] cannot be found in many places. And without his company, one cannot gain the greatest gnān. According to Mota-Purush’s perception, the affairs of this world are like the activities of an ant or animals and birds.

Nobody even aspires to go to higher heavenly realms. But, one will not be able to stay here. So, act in a detached manner, as if one has not even come into this world and make this the last birth. What is the last birth? To not have any worldly desires. Also, people wish to gain fame in this world, but it will not remain. No matter how many tasks one undertakes, still, one day, they have to be left, base instincts have to be overcome and one has to become a sadhu. For that, one must engage in spiritual discourses, discussions, remembering God and appreciating virtues.

Only the murti of God, God’s Sadhu and God’s commands are of permanent value; no other things have such value. And spiritual wisdom, detachment and dharma represent only equipment like a hoe, a spade and scythe. That is the understanding of the great and we have kept only God and nothing else.

There are faults even in virtues. What are they? That one practises detachment and perceives the flaws of others; and that one sleeps less and sees fault in one who sleeps more, etc. Many such talks were delivered and discussed. They should certainly be understood.

The power of desire is greater than everything else. How? Desires for worldly objects are known as ‘vāsanā,’ but desires arising while remembering God are all called ‘swabhāvs.’

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