Maharaj celebrated the ekādashi festival in Dhorāji, under the red banyan tree.1 At that time, Maharaj revealed his powers to all and established an understanding of the supreme faith in him. Then Atmanand Swami said to Maharaj, “Satsang has spread a lot.” But Maharaj said, “Has Satsang really spread far?” With this, he said, “When hundreds of thousands of people follow each sadhu, then know that the Satsang has spread.” He added, “I have come with 1000 million huge ships (each of which can carry millions of jivas), that’s the number of jivas I want to liberate. We want to fill the ships first with chintāmanis, then pārasmanis, followed by diamonds, pearls, ornaments, gold coins, coins, rupees and koris2 and finally, soil. Similarly, there are countless differences in released souls and countless types of moksha.” Footnotes: 1. 1. Dhoraji is a city in Junagadh district sanctified by Bhagwan Swaminarayan. He held a grand Pushpadolotsav (Holi) festival there in which a lot of red colour was sprayed. As a result, this banyan tree was coated red and hence is known as ‘lal vad’ (red banyan). 2. A currency in use at the time.

One day Maharaj bathed in the Narmadā, then sat in meditation and would not get up. Then Muktanand Swami approached him with folded hands and prayed two to three times, “O Maharaj! It would be good if you take some food.” Then Maharaj said, “I want to eat, but I want to talk first.” Then Swami said, “O Maharaj! Please talk.” Then Maharaj spoke, “This earth is 500 million yojans. Water is ten times greater than earth; and ten times greater than water is light, and ten times greater than light is air; and ten times greater than air is space; and ten times greater than space is ahamkār; and ten times greater than ahamkār is mahatattva; and ten times greater than mahatattva is Pradhan-Purush; and an infinite times greater than Pradhan-Purush is Prakruti-Purush; and an infinite times greater than Prakruti-Purush is Akshardham. The countless aksharmuktas residing in that abode have the company of Purushottam, but others do not. Some have the company of Indra, etc., some have the company of Brahmā, etc., some have the company of Vairāt, etc., some have the company of Pradhan-Purush, etc., and some have the company of Prakruti-Purush, etc., but not of Purushottam.” Then Muktanand Swami said, “What if someone has the company of Purushottam here?” Then Maharaj said, “That is all there is to understand. Since, only the liberated souls of Akshardham and you have the company of Purushottam, but nobody in between has.”1 Footnotes: 1. 1. This incident took place in Ashadhi Samvat 1872 (1816 CE) on the way from Dharampur in south Gujarat to Gadhada in Saurashtra.

Maharaj asked Muktanand Swami, “Whichever abodes I go to, you are praised there. So, what is your greatness that all praise you?” Having said this, he asked, “If this wooden water pot breaks, can you repair it?” Then Muktanand Swami said, “No, Maharaj.” So, Maharaj said, “You do not know your own greatness.” Having said this, he continued, “Here, I will describe it.” Then he said, “This earth is very big and ten times greater than earth is water, and ten times greater than water is light; and ten times greater than light is air, and ten times greater than air is space; and ten times greater than space is ahamkār; and ten times greater than ahamkār is mahatattva; and ten times greater than mahatattva is Pradhan-Purush. And an infinite times greater than Pradhan-Purush is Prakruti-Purush. And above this Prakruti-Purush is Akshardham. And from that abode, if we drop a huge iron ball weighing 100,000 tonnes, then by the time it reaches earth, due to erosion from the atmosphere, it becomes a particle of dust. That’s how far it is. But if there is an insignificant jiva here and if you so wish that this jiva goes to Akshardham, transcending the eight barriers, then it will go there immediately. Just as a stone gripped in a sling1 is thrown away, such is the power in your wrist that you can push a jiva to Akshardham, but you do not know it.” Continuing, he said, “Listen, I will tell you the reason why you have such greatness. You have association with the manifest human form of God who is seated in Akshardham, which is above all.” Footnotes: 1. 1. To scatter the birds, farmers throw stones. To scatter birds that are at a distance, the stone is swung in a sling and then released to hit the target area.

All avatārs are like magnets. Some of them weigh several kilos, some tens of kilos, some hundreds of kilos and some hundreds of thousands of kilos. Of them, a magnet weighing several kilos attracts the metal of this mandir; a magnet weighing tens of kilos attracts the metal of the entire city; a magnet weighing hundreds of kilos attracts the metal of the whole country; and a magnet weighing hundreds of thousands of kilos attracts metal of an entire region. And today, a whole mountain of magnet has come, otherwise how would the whole universe be attracted? With this, Swami said, “Jivas are drawn to previous avatārs according to their powers. And today the source of all avatārs, the cause of all causes, Purushottam, has come. And seeing him, the lords of countless abodes and the liberated souls in them are drawn to Maharaj’s murti; just as on encountering a mountain of magnet, the nails of a ship are attracted.

There are three grades of snake charmers: vādi, fulvādi and gārdi. Of these, a vādi captures meek snakes; a fulvādi captures those which are easy to catch, otherwise uses a cloth tie to kill them; and before a gārdi all types of snakes, even cobras, dance. Maharaj is like a gārdi and before him jivas, ishwars, Purush and Akshar, etc., all stand with folded hands.

Jesangbhai asked Maharaj a question, “Everything happens according to the will of God and if God protects, then what is there that cannot be done?” Then Maharaj said, “God indeed protects a lot and if he did not protect, then kāl, karma and māyā would not allow anyone to worship him. Since, mul māyā had not been chased away by anyone and we have done so. We put it to shame and repeatedly ridicule it. If God was not protecting us it would topple this wall and kill, or fell this tree and kill or split this earth and throw us in the chasm. That is how annoyed māyā is.” Then someone asked, “Until when will God protect?” So Maharaj said, “God always protects. Do not think that he protects now but will not do so later.” Then Maharaj continued, “A man coming from the east encountered hundreds of thousands of palm trees. Seeing them he pushed one tree, which resulted in the toppling of the other hundreds of thousands, and walked on. Similarly, I have come on this earth and pushed kāl, karma and māyā, so they will not be able to stand up and cause miseries.”

Maharaj asked Anand Swami, Muktanand Swami and Swarupanand Swami, “How do you carry out my commands and perform these tasks?” First, Anand Swami replied, “I would do as you say.” Next, Muktanand Swami said, “When I extend out my inward focus by one handspan, then the task is done; and when that focus, which has been extended out one handspan, is drawn back inwards by two handspans then I am happy.” Then he asked Swarupanand Swami, “What would you do?” He said, “When I look at the task to be done, the object disappears and only your murti is seen.” Then Maharaj said, “Your statement that the object disappears and the murti is seen is not believed by all.” Then Swarupanand Swami said, “It is like sticking a lemon at the tip of an arrow, then wherever the arrow is turned, only the lemon is seen. Similarly, God totally resides in my focus and so wherever my focus is directed, there God is seen.” Then Maharaj said, “The inclinations of all three are different. Therefore, Anand Swami should keep the company of Muktanand Swami and Muktanand Swami should keep the company of Swarupanand Swami. If you do this, each other’s deficiencies will be resolved.” Thus, this is the difference between the highest, medium and lowest levels of performing given activities.

Once, Swarupanand Swami returned after a preaching tour to one area of the country. Maharaj1 asked him, “How are the people in the country?” Swarupanand Swami replied softly, “O Maharaj! People are only seen here below the neem tree and elsewhere there are no people.” Then Maharaj said, “You’ve traveled the country and saw no people?” Then all the sadhus asked, “Whom did he liberate?” Then Shriji Maharaj said, “Others give codes of conduct and make people observe their duties to get liberation, but with Swarupanand Swami, his mere darshan confers liberation.”2 Footnotes: 1. 1. Shriji Maharaj was seated under a neem tree in the village of Nagadka, which was ruled by Sura Khachar. 2. Swarupanand Swami’s definition of a person was one who knew the manifest form of God, observed his commands and offered devotion to him.

Maharaj went and sat where Muktanand Swami and Brahmanand Swami were studying. Then he asked Brahmanand Swami, “How is Satsang in the land?” Brahmanand Swami replied, “There is a lot of Satsang.” So, Maharaj said, “What type of satsangi have you become?” So, he replied, “We have become true satsangis.” Then, Maharaj said, “You have become satsangis of the gun-buddhi category (not ekantik category) and if you have become true satsangis then tell me where I was and from where I have come?” Then Brahmanand Swami said, “No, Maharaj, we have not become that type of satsangi.” Then Maharaj said, “My true satsangis are Gordhanbhai and Parvatbhai, etc. They see me in all the three states.” Then Muktanand Swami asked, “How can we become such satsangis?” Then Maharaj replied, “You can become such satsangis by overcoming all material qualities, believing one’s ātmā as aksharrup and continuously remembering my murti. Then you can become such satsangis.” Then Brahmanand Swami asked, “Only with your grace can we become such satsangis.” Then Shriji Maharaj said, “Still you want grace? See, I have come here from Akshardham and did not stay in the realm of Prakruti-Purush or Pradhan-Purush and did not stay in the countless other abodes and places. And I have come to stay with you, and you still want grace?”

One day, Swarupanand Swami asked Maharaj, “O Maharaj! What type of liberation do satsangis attain today?” Shriji Maharaj replied, “Just as the great avatārs are liberated, the satsangis attain the same level of liberation.” Swarupanand Swami said, “Guru Saheb! That is the ultimate liberation.”

Once, in the village Jāliyā, Shriji Maharaj slept for a long time. The sadhus asked, “O Maharaj! You slept for a long time.” Maharaj replied, “I am pleased by your extreme austerities. Therefore, I went to look for an abode for you all. “I first went to Badrikashram. The residents of Badrikashram performed my puja, ārti, and stuti. Then, I said, ‘I am searching for a place for my sadhus.’ They said, ‘O Maharaj! This abode belongs to you, so keep your sadhus here.’ But it seemed to me that the region of Charotar is similar to this abode, because berries are also found there. “Then, I went to Shvetdwip. The residents there also performed my puja, ārti, and stuti. They said, ‘O Maharaj! You showed great compassion by granting us your darshan.’ I replied, ‘I am searching for a place for my sadhus.’ They said, ‘O Maharaj! This abode belongs to you. Therefore, keep your sadhus here.’ However, it seemed that this place is not blissful for worshiping God, because the waves of Kshir-Sagar keeps crashing on one side. “So I left and went to Vaikunth. There, Ramchandraji performed my puja, ārti, and stuti. I said, ‘I am searching for a place for my sadhus.’ He said, ‘O Maharaj! This abode belongs to you. Therefore, keep your sadhus here.’ However, I did not see anything good there, because they have four arms and the contact of women. “I went to Golok from there. There, Shri Krishna performed my puja, ārti, and stuti. I said, ‘I have come searching for a place for my sadhus.’ He said, ‘O Maharaj! This abode belongs to you, so keep your sadhus here.’ I did not see anything good there either, because one cannot worship God seeing the cow herders and the cows. “Seeing other disturbances, I left and went to the realm of Prakruti-Purush. I was pleased seeing this realm and thought, ‘I will keep my sadhus here.’ But then I saw Purush and Prakruti. I asked Prakruti, ‘Why are you fair and Purush dark?’ She said, ‘That Purush has united with me, so my darkness transferred to him and his beauty transferred to me.’1 Then, I thought, ‘I should not keep my sadhus here because māyā will turn them dark.’ “Lastly, I went to Akshardham. The muktas of Akshardham sat me on a divine throne, performed my puja, ārti, and stuti. I said to them, ‘I have come searching for a place for my sadhus.’ The muktas said, ‘O Maharaj! This abode belongs to you and we also belong to you. Therefore, keep your sadhus here and give them the bliss of your murti.’ Then, I thought, there is no abode like this abode. It is best to keep them here.” Footnotes: 1. 1. This statement is to show the influence of māyā. Purush that unites with Prakruti is actually an akshar-mukta of Akshardham and he is not influenced by māyā, as according to Vachanamrut Gadhada II-31.

Without knowing Maharaj as Purushottam, it is not possible to go to Akshardham. And without becoming brahmarup, it is not possible to stay in the service of Maharaj. Then Shivlal asked a question, “How should Maharaj as Purushottam be known? And how can one become brahmarup?” Then Swami said, “Know that Maharaj is supreme, the source of all avatārs and the cause of all causes.” Based on this, he had Vachanamruts Gadhada II-9 and Gadhada III-38 read and said, “Today, in Satsang, sadhus, āchāryas, mandirs and murtis are all supreme. So what is there to say in Maharaj being supreme? One should understand that he is supreme. And one can become brahmarup by believing this Gunatit Sadhu to be brahmarup and associating with him through one’s mind, deeds and speech. Then one becomes brahmarup.” Based on this, he had Vachanamrut Vartal-11 read and said, “When one becomes like this (Gunatit Sadhu) then one stays in the service of Purushottam.”

A devotee read five Vachanamruts, namely, Gadhada I-23, Gadhada II-30, Gadhada II-45, Ahmedabad-2 and Ahmedabad-3. Then, Swami sat up and said, “It is as if I had never heard these Vachanamruts.” With this, he said, “Read them again.” Then he (the devotee) read them again. Then Swami said, “Listening to these Vachanamruts, I have concluded that even after millions of years, without behaving in this way there is no final release. So, for us, there is no alternative but to do that way. Also, even if one is an āchārya, a son of God, an ishwar or some small or big deity, still there is no release without behaving in that way. Since, that is Maharaj’s belief.” Based on this, Swami recited some shloks quoted by Maharaj: Nijātmānam brahmarupam dehatrayavilakshanam; Vibhāvya tena kartavyā bhakti Krishnasya sarvadā.1 Brahmabhutah prasannātmā na shochati na kankshati; Samaha sarveshu bhuteshu, madbhaktim labhate parām.2 Parinishthitopi nairgunye uttamashlokalilayā; Gruhitachetā rājarshe ākhyānām yadadhitavān.3 Atmāramāshcha munayo nirgranthā apyurukrame; Kurvantyahaitukim bhaktimittham bhutaguno Harihi.4 After reciting many such shloks, he said, “When one becomes like this, then God resides in one’s heart.” Then, looking at a devotee, he said, “You do have a murti, but without a mandir where will you install it? So, if you want to install God, then learn to prepare a mandir as described here, then God will stay.” Then he continued, “When the sadhus went to get the murtis for this mandir (Junagadh), the sculptor asked, ‘What type of murtis shall I make for you?’ Then the sadhus said, ‘Make them according to these designs.’ Then the sculptor said, ‘These murtis are suitable only for a mandir worth hundreds of thousands of rupees.’ Then the sadhus said, ‘We’ve come to take murtis in accordance with such a mandir.’ So the sculptor said, ‘Then I’ll make them.’ Then the sculptor sculpted the murtis. Similarly, without becoming brahmarup where will we install Purushottam? So, if you want to install Purushottam, you have to become brahmarup.” Having said this, he got up. Then he held a devotee’s wrist and while walking told him, “Beware, never have any (worldly) desires.” Then that devotee’s desires stopped. And Swami said, “If one can remain like this all the time, doubts, strong attachments to one’s karma, desires, affection for worldly relations, body-consciousness, etc. and countless other strong material bonds are destroyed and one can continually stay focused on God.”5 Footnotes: 1. 1. Identifying one’s self with Brahman, separate from the three bodies (gross, subtle and causal), one should offer devotion to God. - Shikshapatri 116 2. One who has attained the state of brahman is always happy, does not grieve or have any desires; he views everyone with equanimity and attains my supreme devotion. - Bhagvad Gita 18.54 3. Shukdevji says to Parikshit, “O king! I have attained the perfect state of nirgun brahman, yet my mind is drawn towards the divine episodes of God and so I have studied the epic Shrimad Bhagvat.” - Shrimad Bhagvat 2/1/9 4. Sut Purani tells Shaunak Rishi, “Even the sages who have overcome all attachments and experience the bliss of ātmā offer selfless devotion to God, since God is the source of all divine virtues.” 5. This talk was delivered near the shrine of Shivji in Ghoghavadar, a village near Gondal.

This body has been given to worship God. But the sense pleasures are like the son of Damghosh1 – they do not allow one to marry God. That is how bad they are. Then he asked, “Rukmini, on hearing the virtues of God, once said, ‘If I marry, I’ll marry only God. Otherwise I’ll crush my tongue and die but I will not marry Shishupal, the son of Damghosh.’ And today, Maharaj and the great Sadhu continually state this. Yet, why does one leave God and marry the sense pleasures?” Then he said, “We have not taken birth to marry God and Rukmini had taken birth to marry God.” "We have the company of Maharaj and the great Sadhu. And, at present, we find it difficult to stay with God, but later, it will be difficult to leave him – that is the power of satsang.” Then someone asked, “What will we become when we leave this body?” Then Swami said, “Even if one becomes nothing else, one will become like Swarupanand Swami. That is the power of Maharaj and the great Sadhu.” Footnotes: 1. 1. Shishupal was the son of Damghosh. Rukshmani wanted to marry Shri Krishna, but Shishupal stood in the way and prevented her. Similarly, the jiva wants to worship God, the sense pleasures are like the son of Damghosh, and prevent the jiva from offering devotion to God.

If one understands Maharaj and this Sadhu as they really are, then one has nothing left to understand or do. Then someone asked, “What is the understanding of one who knows Maharaj and this Sadhu as they are?” Swami replied, “Yo vetti yugapatsarvam pratyakshena sadā svataha.”1 After reciting this verse, he said, “If one has this understanding, then one can be said to have known God and the great Sadhu.” Then again someone asked, “If one has this understanding, then why does one behave improperly?” Then Swami said, “One who has this understanding does not even have an improper thought, so how can he behave improperly? And whatever improper behaviour one performs reflects the extent of ignorance one has. And whatever be the level of ignorance, that is the extent of bad company.” Footnotes: 1. 1. God simultaneously sees and knows the intentions of all jivas without any aids or support. - Shri Nath Muni, a scholar of the Ramanuja Sampraday.

One day, Swami talked to a Vedanti scholar. “Those who describe and know the form of God as formless and misinterpret the scriptures will, for countless births – for ten thousand years in Treta-yug; for a thousand years in Dwapar-yug and for a hundred years in Kali-yug – not even be able to cry with relief when they are cut out from the womb.1 In this way, they will endlessly suffer miseries for an infinite period of time, but they will not get any happiness.” “Bhagwan Swaminarayan came on this earth and established five pillars. Show that rejecting them will benefit the jiva? (It will not benefit the jiva.) What are the five pillars? Nishkām, nirlobh, nissvād, nissneh and nirmān. Nobody is capable of uprooting these five. Just as nobody could move the leg planted by Angad2 in Ravan’s assembly, similarly, the pillars which have been established by him cannot be uprooted by anyone.” Footnotes: 1. 1. Sinful jivas will suffer tremendously at birth. 2. To reach a peaceful settlement with Ravan and secure the release of Sita, Ram sent Angad, the son of Vali, to negotiate. Angad stood in Ravan’s assembly hall and challenged, “If anyone can move my leg, even slightly, then believe that Ram has lost Sita.” All of Ravan’s men tried, but nobody could move his leg.

“Maharaj has delivered countless discourses for the moksha of the jiva. Of them, four are the life-force of the jiva. What are they? First, Maharaj’s upāsanā; second, Maharaj’s commands; third, attachment with the great God-realized Sadhu; and fourth, friendship with the devotees. These four principles are the life-force of the jiva and they should never be given up. However, if inauspicious place, time, company, actions, scriptures, mantra, initiation and deities are encountered, they will make one believe Maharaj and other avatārs as equal, show spiritual commands to be unimportant, equate the great Sadhu with one who is lax in Satsang, and attribute faults to the devout. These unfavorable eight factors of place, time, etc. are found in an unrighteousness person. Therefore, one who wants to maintain the life-force of the jiva should recognize the Satpurush and attach one’s jiva to him.” Then, a devotee asked with folded hands, “I have a lot of attachments, so what should I do (to free myself)?” Then Swami said, “I can make you extremely happy, but you will not be able to do what I say. And if you do as I say, you will be rejected from the other side. But without doing what I say, it is not possible to achieve freedom.” Then (someone) asked, “How can one who does as you say be excommunicated?” Then Swami said, “These two people (Pragji Bhakta and Shamji Bhakta) do as I say so they are rejected by that diocese.1 But if Maharaj and the great Sadhu are pleased then everyone is pleased.” Footnotes: 1. 1. Both Pragji Bhakta and Shamji Bhakta openly proclaimed Gunatitanand Swami as the incarnation of Aksharbrahman. Also, Manjibhai, Nathu Patel of Kariyani, and others were from the Gadhada region, but because they were affiliated with the Junagadh mandir, they were considered excommunicated from Gadhada.

When Maharaj formed groups of sadhus, he told them all, “Those who are gurus stand up and sit on one side.” Then all the gurus got up and sat on one side. Then Maharaj said, “Whoever one is compatible with, go and sit there with them.” So, everyone sat where they found compatibility.” Then Swami said, “I used to stay with Brahmanand Swami, but I got up and sat near Atmanand Swami, since Brahmanand Swami would not tell one off. And as he himself was the best of poets so a lot of food was gifted to him. This is not appropriate for the young sadhus. Then Maharaj got up and came to where the groups of sadhus were seated. Inspecting everything, when he came to where Atmanand Swami was seated, he said to me, ‘Were you not previously staying with Brahmanand Swami?’ Then I said, ‘Atmanand Swami is an elderly sadhu, and because there is nobody to serve him I have decided to stay with him.’ Then Maharaj said, ‘Ok.’” Then Swami said, “My nature was that I would not keep even one sadhu (in my service). But considering Maharaj’s wish, I have had to care for the whole of Satsang. Otherwise, I need nothing except Maharaj’s murti. Then, one day, the Vachanamrut fell out of my hands as I was putting it away after reading it. After that incident, I have not bound it. Since, if the book is bound and put away, when will we remember God (if not by reading about him)?” Balmukundanand Swami used to say that others are piling slabs of stone in their heart (i.e. people are becoming attached to the work) and if someone makes them leave it, it is like death for them. I pile them on the outside only and keep Maharaj in the heart. These are the talks of the enlightened.

The jiva does not hesitate anywhere, but hesitates in describing Maharaj as Purushottam. Then Raghuvirji Maharaj asked a question, “Why does one who has seen and heard of Maharaj’s divine actions still hesitate to describe and write about them?” Then Swami said, “A horse had a dream in which its leg was broken. When it awoke, it stood as if the leg was really broken, and would not put it on the ground. Then it was shown to the vet, who said, ‘This horse’s leg is not broken. It is not ill. It has had a dream so it is standing holding its leg up.’ Then someone asked, ‘What should be done?’ The vet said, ‘Prepare 200 horses and fire canons and guns. When it is startled, it will forget its dream.’ Similarly, people have been confused by the words of the scriptures, so when we continuously bombard like this, it will clear up the confusion.” This much was said. Then Raghuvirji Maharaj placed three champā flowers on his seat and said, “Some have reached upto this first flower and some reach upto this second flower, but nobody reaches this third flower.” Thus he spoke in code. Then Swami gave the third flower to Achintyanand Brahmachari and Raghuvirji Maharaj said, “Has Swami become really pleased?”1 Then he went to eat. Footnotes: 1. 1. The first flower represents those who understand Shriji Maharaj to be like Dattatrey, Kapil, etc. The second flower represents those who understand Shriji Maharaj to be like Ram, Krishna, etc. The third flower represents those who understand Shriji Maharaj’s true glory as the Supreme God. Gunatitanand Swami picked up the third and farthest flower and gave it to Achintyanand Brahmachari, telling him to compose a scripture describing the supreme form of Shriji Maharaj. Subsequently he wrote the Harililakalpataru, a scripture comprising 33,000 Sanskrit shloks.

A senior devotee called Swami and requested, “Come onto the cart.” So Swami sat in the cart. Then the devotee asked, “How can peace be experienced in the heart?” Swami replied, “Peace is experienced if one sees the great Sadhu just as one sees God.” Then Swami said, “The heifer of a cow does not get the joy of drinking milk by sucking any random part of the cow’s body, but only gets the pleasure of drinking milk when it sucks from the udder. That is an example and its message is that this entire Satsang is the body of Maharaj, but Maharaj eternally resides through the manifest human form of the God-realized Sadhu. When one attaches to him, one gets the bliss of Maharaj. Just as the joy of drinking milk is obtained from the cow’s udder.”

One day Swami made Shivlal1 sit in his cart and said, “In your mind you feel, ‘I have sponsored the consecration of the murti of Shri Harikrishna Maharaj in Gadhada and sponsored Raghuvirji Maharaj’s visit to Bhavnagar and that I have done a big job.’ But when I look at your jiva, only half your satsang remains.” Then Shivlal folded his hands and said, “Yes, Maharaj.” Then Swami said, “Leaving this Sadhu and wishing for other pleasures is like the calf who one day entered the cowshed thinking that it will enjoy some milk. There, some bulls had arrived. So, wherever the calf attempted to place its mouth, it received a kick. As a result of these kicks, its mouth became swollen, but it did not get the pleasure of drinking milk. Then, even when its own mother came, it was not able to suck. Similarly, leaving this Sadhu and seeking happiness elsewhere is like receiving kicks. Since, when one lapses in observing God’s commands and understanding his true form, one will not be able to sit with such a Sadhu – just as the calf could not go to the mother.” Then Swami said, “When I talk like this for two months then once again your jiva will join with God as before. That is how much deficiency has set in. And these talks are for uniting with God.” Footnotes: 1. 1. Shivlal Sheth of Botad was a very wealthy and respected businessman. He was an ardent disciple of Gunatitanand Swami. He sponsored the murti-pratishtha celebrations of Shri Harikrishna Maharaj at Gadhada mandir. However, due to the company of some sadhus and devotees envious of Gunatitanand Swami, Shivlal’s devotion towards him suffered a little setback. Realizing this, Gunatitanand Swami talked to him.

One day Swami asked Shivlal Sheth of Botad, “Where did you go today?” Shivlal replied with folded hands, “Today, I went to the city.” Then he added, “I’ve sponsored a meal.” Swami enquired, “How?” Then Shivlal said, “I bought some gold from one place and sold it at another place – from this I earned a profit of 150 rupees. I sponsored the meal with that amount.” Then Swami said, “It is proper that you thought of trading in gold. But have you ever thought of taking 1000 million kilos of agricultural waste and making some money?” Then he said, “No, Maharaj.” Then Swami said, “According to the understanding of the great Sadhu, except for the murti of Maharaj, everything upto Prakruti-Purush is just waste and is of no value. By leaving the darshan and discourses of such a Sadhu, what have you earned?” Saying this, Swami destroyed the intellectual ego (of Shivlal).

One devotee asked, “How should we understand the statement ‘Akshardham in the midst of Golok’ which is written in the scriptures of the Sampraday?”1 Swami answered, “Everyone believes the location of Akshardham as according to their understanding. Many believe Akshardham is Badrikashram. Many believe Akshardham is Shvetdwip. Many believe Akshardham is Vaikunth. Many believe Akshardham is Golok. However, whoever understands the greatness of Maharaj understands Akshardham as it is (thoroughly).” Then, Swami had Vachanamrut Gadhada I-63 read and said, “Look! Maharaj has said, an ant appears larger amidst mosquitoes. A scorpion is larger amidst ants. A snake is larger amidst scorpions. A kite is larger amidst snakes. A bull is larger amidst kites. An elephant is larger amidst bulls. A mountain like Mount Girnar is larger amidst elephants. Mount Meru is larger amidst Mount Girnar. Mount Lokalok is larger amidst Mount Meru. Similarly, one should understand Akshardham amidst Golok. But one should not understand this as Mount Girnar existing within an elephant.2 And Girnar is considered [the largest] among infinite other mountains. Similarly, Meru is considered [the largest] among infinite other mountains. And Lokalok is considered [the largest] among infinite other mountains. Similarly, Akshardham is considered the [largest] among infinite other abodes. However, one should not understand Akshardham is included within Golok. And other abodes are described as having limits, but it is not mentioned that Akshardham has a limit. This is the principle.” Footnotes: 1. 1. This statement is found in Vachanamrut Vartal 18 and in the Paratharo of the Vachanamrut. 2. With this analogy of an elephant and Girnar, Swami explains that ‘Akshardham in the midst of Golok’ should be interpreted as Akshardham being greater (in terms of size, divinity, etc.) compared to many Goloks instead of Akshardham existing within Golok.

“With whatever commands I give, I give Maharaj’s murti. But those who do not have spiritual wisdom do not understand this point. Maharaj and the great Sadhu have only one principle – that Maharaj wants to give the bliss of his own murti, but not the joy of powers. Since, otherwise, the jiva continually desires powers. In the same way, the great Sadhu is of the opinion that jivas should be united with the murti of Maharaj, but not be attached to worldly pleasures or the body. One who joins them to worldly pleasures is not a God-realized Sadhu and one who joins them to powers is not Bhagwan Purushottam. This principle was well understood by Prahlad – that one who gives worldly pleasures is not God and one who asks for worldly pleasures is not a devotee. Therefore, one who wants to be truly faithful to God should not desire for anything except the murti of God. That is the principle.” Saying this, Swami said, “Even the yogic powers are not able to assume the form of this God and this Sadhu, since they are not comprehensible. However, the forms of other avatārs are assumed by yogic powers, but yogic powers are not able to assume the form of this manifest Maharaj and this manifest Sadhu. Just as an actor cannot impersonate a ruling king.”

To understand the innermost principles of Maharaj and the great Sadhu is very difficult. When can they be known? When one serves such great sadhus as Muktanand Swami, Gopalanand Swami and Krupanand Swami for many years, then one comes to know them. But without this, they cannot be known; that is a fundamental fact. And without that, whatever we come to know is due to the grace of Shriji Maharaj and this great Sadhu. And when is this grace earned? When one is firm in dharma, has very firm knowledge of ātmā and Paramatma, has intense detachment from the sense pleasures and has single-minded devotion to Bhagwan Purushottam, coupled with knowledge of his glory. Such a person earns grace, but one who is body-conscious does not earn grace. Without the above, what appears to be grace will not last. Of that there is no doubt.

“It is very difficult to know satsang as it is, and even if somebody knows, it is not practised. If somebody does practise satsang then it is not practised as it should be. And if it is practised as it should, then it is difficult to maintain it – either he goes out of control or becomes mad, but is unable to maintain it. So, who can maintain this satsang? Only one who has knowledge of the glory of Maharaj and the great Sadhu, coupled with intense love for them. Others are just not able to maintain it.” Then he said, “Today, those who have taken birth in human form have one foot in Akshardham and those who have recognized this Sadhu have both feet in Akshardham. But, those who do not have knowledge of these talks will not understand them. “In this Satsang there are countless people who are like Prahlad, Ambrish and Parvatbhai. But without close association with a sadhu, they cannot attain spiritual knowledge; and without spiritual knowledge, the glory of God and his holy Sadhu is not known, and without knowing the glory one cannot become happy. There is no doubt about it.”

If true spiritual knowledge is attained, then one is not trapped in the net of māyā. Just as water cannot wet a waterfowl, similarly, if such a person encounters māyā, it is unable to taint him. And just as a swordfish cannot be confined to a net because it has sharp edges on both sides – so it cuts the net and gets out – similarly, such a powerful person frees countless jivas from māyā. You have the target of spreading satsang throughout this earth. What is that? You have the great fortune that the manifest form of Maharaj and the manifest form of the Sadhu are present. (They will inspire you to spread Satsang throughout.) In a stick of sugarcane, its trunk (the lower part) is hard to chew, the upper portion is bland in taste and its centre portion is sweet. Similarly, it is convenient for you to worship God at present since you have the company of the great Sadhu. Formerly, satsangis were beaten and did not get food; and today there is convenience in every respect – so worship God and do not be lazy.

“If one fills many trunks with 1000 million packets of ash, locks and keeps them, and if when, someday, one needs them (to pay for something) one takes them out, will something useful come out?” Then (someone) said, “No, Maharaj.” Then Swami said, “Without the murti of God and without the Sadhu, all things upto Prakruti-Purush are packets of ash. If you forget the murti and go to any abode of the gods or the abode of any ishwar or the abode of any Purush, still, without the murti of Maharaj and without this Sadhu there is no (permanent) happiness or peace anywhere.” Having said this, Swami said, “Surpur narpur nāgpur e tinme sukh nāhi; Kā sukh Harike charanme kā santanke māhi.”1 Footnotes: 1. 1. There is no happiness in surpur (heaven), narpur (earth) or nagpur (nether-world); there is happiness only at the feet of God or his holy Sadhu.

“On seeing the reflection of the moon fall on the water, the fish become happy and think that it, too, is a fish like them. But the fish do not know the moon as it is – its orb, its lustre, its power and its capability. Also, on seeing a ship sailing in the ocean, a big fish believes that it is a fish like itself, but it does not know that a ship is able to cross the ocean and transport millions and trillions of rupees worth of goods. This is the analogy and its principle is that one is not able to know Maharaj and his Sadhu as they are, and their form, nature, virtues, power and capabilities – just as a fish and large fish believe them (moon and ship) to be like themselves. Similarly, humans believe them (God and his holy Sadhu) to be like themselves, but they do not know them as they really are.” Saying this he had the shlok below recited: Avajānanti mām mudhā mānushim tanumāshritam; Param bhāvamajānanto mama bhutamaheshvaram.1 “Such a fool and dull-witted jiva considers them as like humans. But they (God and his Sadhu) are able to make countless jivas brahmarup and take them to Akshardham. Thus a fool does not know them as they are. This is ignorance.” Footnotes: 1. 1. Fools deride me as having a human form, but they do not realize my transcendental nature as the supreme Lord of all beings. - Bhagvad Gita 9/11

One devotee left worldly life and came (to become a sadhu). Swami called him and said, “There was a woodcutter who used to bring bundles of wood to sell. Then, one day, a piece of special bāv sandalwood came from the Hemgopāl Forest. Without realizing its value, he burnt it in the stove and its scent was noticed by a rich businessman. Then, the businessman asked, ‘Who is so wealthy in this village that he burns bāv sandalwood?’ Then everyone said, ‘A woodcutter lives in this village.’ So the businessman went there and took what little unburnt sandalwood was left in the stove and offered it daily to Shri Vishnu. And when he died he went to the abode of Vishnu. That is the analogy and its principle is that Hemgopāl represents this Bharatkhand and the bāv sandalwood represents the human body. Without realizing its value, it is burnt up for women, wealth, sons, daughters, the world, pleasures and the body. We should not burn it like this. We should ensure that one attains the goal of life at any cost.” Then Swami said, “Koti janma lagi ragad hamāri, varu Shambhu ke rahu kumāri.”1 Footnotes: 1. 1. For a million lives I shall try; but I’ll either marry Shambhu (God) or remain unmarried.

A devotee asked a question, “Distinctions from a mosquito up to an eagle have been described (regarding liberated souls).1 How can a mosquito attain the state of an eagle? Such doubts remain.” Then Swami said, “If an eagle has come to land and a mosquito sits in its wings, then how much effort is needed by the mosquito to fly?” The devotee replied, “No effort is needed.” Then Swami said, “Gopalanand Swami and Muktanand Swami are like eagles. We have sat in their wings, so do not have any worries.” Then the devotee asked, “What should we understand the wings to be?” So Swami said, “Obeying God’s commands and upāsanā are the two wings. Never let go of them. Then, one can easily go to Akshardham. Of that there is no doubt.” Then Swami said, “There are three types of birds. Of them, some birds nurture their eggs through their mental focus on them, some birds nurture them by sight, and some birds nurture them by keeping them under their wings. Of them, if an egg being nurtured by mental focus is kept in sight, will it become dirty?” The devotee said, “No, it will not.” Then Swami said, “If that egg comes under the wings, will it remain dirty? No it will not. That is the analogy, and its principle is that Gopalanand Swami and Kripanand Swami nurture the disciples by their mental focus. We have put ourselves under their wings, so know that no deficiencies will remain.” Footnotes: 1. 1. Vachanamrut Sarangpur-17.

“By remembering God while performing activities, one remains at peace within. Seeing the peace within the devotee, the great Sadhu is pleased. And when the great Sadhu is pleased, one’s jiva becomes blissful. And how can he be pleased on seeing one who is burning within?” Then Swami said, “God and the Sadhu have become very pleased.” Then he said, “If Maharaj is not pleased, how is this association possible?” Maharaj himself has said, ‘If I am pleased, I give intellect or the company of a benevolent Sadhu.’ What is this intellect? Such knowledge by which God is pleased.” Then someone asked, “How is God eternally pleased?” Then Swami said, “To keep God always pleased, never disobey his commands. And never wish for happiness anywhere except in the form of God we have attained. Also, the company of a true Sadhu of God should be kept. Then God and the great Sadhu will always remain happy on one. Of that, there is no doubt.”

In Satsang there is talk that the jiva becomes brahmarup. Then someone asked, “There is such talk in Satsang, yet why does the jiva not become brahmarup?” Then Swami said, “Because the jiva has not become attached to the Satpurush with affection. And even if the jiva has become attached to the Satpurush, it does not trust him.” Then someone asked, “If the jiva has been attached with affection, why does trust not develop?” Then Swami said, “This Jala Bhakta1 has firmly attached his jiva to me but does not trust me.” Then he added, “There may be trust, but one does not honestly confess. And if one is totally honest then the jiva cannot remain without becoming brahmarup. That is a fact.” Footnotes: 1. 1. Jala Bhakta was a pārshad who stayed at Junagadh mandir. He had deep love for Gunatitanand Swami and served according to Gunatitanand Swami’s instructions. Yet when Swami gave directions on matters of upāsanā or administration, he did not believe them.

One day, Swami looked at the younger sadhus, pārshads and brahmachāris and said, “Desh deshānter bahot firyā, manushyakā bahot sukāl; Jāku dekhe chhāti thare, vākā padyā dukāl.”1 Then he said, “Just as one enters samādhi on seeing Maharaj and the jiva becomes blissful, similarly, on having the darshan of Niranjananand Swami, one experiences samādhi-like bliss – there is a shortage of such people.” Then someone asked, “What are the qualities of one, on seeing whom, another feels peace within?” Swami replied, “When one’s worldly desires cease on seeing someone then one feels peace within; and if on seeing someone, one’s mind becomes excited, i.e. harbors material desires, then one will not feel peace within.” Again someone asked, “How does one attain the virtues that cause peace within others?” Then Swami said, “Such virtues are not easily attained; however much an aspirant stays together with or serves (the Satpurush) and however much he does as told, still the virtues of the great are not easily attained.” Then again someone asked with folded hands, “O Maharaj, by what means are such virtues attained? And it is said at many places in the Vachanamrut that the virtues of the Satpurush are attained by the aspirant.” Then Swami said, “The virtues of the Satpurush are attained only if one understands him as being free of any faults, as all-knowing and if one keeps no distance2 from him. Then the virtues of the Satpurush develop in the aspirant, but without this, they never develop.” Footnotes: 1. 1. After travelling throughout the country in many provinces, one notices that there are a large number of people; But where is the population on seeing whom, one feels peace within. 2. That is, does not hide anything from him, i.e. confesses one’s shortcomings, sins and lapses to the Satpurush.

“Maharaj used to say, ‘Others are unfortunate but Yādavs are eternally unfortunate.’”1 Then, Swami said, “Those who do not understand Maharaj as he is and the Sadhu as he is are eternally unfortunate like the Yādavs. They are like the famine of 1876 (1820 CE) which occurred despite the torrential rains, and like one who bathes in the Ganga but keeps his head dry. Since, without knowing the glory they stay in this satsang. They remain ignorant like children. But they are not able to understand the true glory of God and his Sadhu. The glory of satsang is very great. Maharaj used to say that this Satsang is divine and infinite.” Saying this, he said, “Dhanya dhanya so jan shodhi Satsangati āyo, Tirath vrat jap jog sabanko fal so pāyo; Kiyo vachanme vās bhayo tehi vihad vāsā, Hari harijan rasrup rahat tahā pragat prakāshā; Jehi man vachan par Veda kahe tehi sukhme santat rahe, Jan Mukund so satsangko mahimā ko mukhse kahe?”2 “This is how the glory of satsang is described.” Footnotes: 1. 1. The Yadavs lived with Shri Krishna Bhagwan, yet did not realize his true glory. So, there is nobody more unfortunate than them. 2. Congratulations to the person who has discovered the importance of satsang, for he has received the fruits of performing pilgrimages, austerities, chanting, yoga, etc. One who has faith in the words of the Sadhu attains Akshardham. God and his holy Sadhu are manifest. The Vedas describe God to be beyond description by the mind and speech and in that bliss the devotees reside; Says Muktanand, the glory of Satsang is such that it cannot be described in words.

One day, Swami was sleeping. He got up and asked, “What is the best of all and what is the worst of all?” At that time, nobody spoke. So Swami said, “The best of all is that we have attained the association of this God and this Sadhu. There is nothing better than this and there is nothing better to understand than this. And what is the worst of all? That one attributes human traits to this Sadhu – there is nothing worse than this. And how does this attribution of human traits arise? It is due to desires for worldly possessions, worldly enjoyments, one’s selfish body interests and bias. Of these, the extent to which the jiva is maligned by bias does not happen even by the enjoyment of the sense pleasures. Due to such bias, those who have maligned a senior sadhu have been consigned to the realm of ghosts. And if there is someone like this, he, too, will go there. As a result of this sin he suffers miseries such as having to eat faeces and drink urine. He suffers such misery, but does not get any happiness at all, anywhere.”

One day, Swami awoke in the middle of the night and said, “Some think that Swami is on our side and some think that Swami is on our side. But even the senior sadhus have not been able to understand my opinion. So, today, what will you know?” Then someone asked, “Can a junior devotee know the views of one who is extremely great?” Then Swami said, “No way can he know! Can a butterfly know the worth of the sun? No. Similarly, the views of the senior sadhus cannot be known. That is a fact.”

“Previously, Maharaj was pleased in many ways, such as, meditation, renunciation, spreading Satsang, establishing mandirs and teaching, etc. – all these pleased him. Presently, by what is Maharaj pleased? Well, in the Vachanamrut entitled ‘The Maya of a Magician’ (Panchala-7), God’s form is described as without any faults. Maharaj’s form should be understood in that way and this Sadhu’s form should also be understood like that. Also Maharaj’s commands should be followed and the company of a good sadhu should be kept – with such a person Maharaj is truly, truly, truly pleased. “There is nothing more to understand and this is all that needs to be understood: know Maharaj as Purushottam (supreme God) and this Sadhu as Akshar. All these are akshar, but he is Mul Akshar – and he also has assumed a human body and incarnated. These two principles have been described in Vachanamrut Gadhada I-71. For one who has not understood these two things his entire life is futile:” Pingal purān shikhyo gātā vātā, shikhyo shikhyo sarve surme; Ek Rām nām bolvā na shikhyo, to shikhyo sarve gayo dhurme.1 Footnotes: 1. 1. One may have learnt the art of classical, vocal and instrumental music and the art of composing poetry in different metres. But if one has not learnt to chant the name of God, everything else is useless.

Āg lāgi chahu aur avidyāki ati bhāri, Adho urdhva aru madhya dash dish bhujā pasāri; Vishay bhogvilās karmiko karma dradhāyo. Kavi guni pandit jān tāhi le tahā dubāyo; Tehi vākjāl dāri vikat narnāri āvruti kiye, Jan Mukund madmachhar lāgyo māyā vash kar liye.1 Then Rupshankarbhai said, “Previously I believed that māyā came here from elsewhere and now I know that māyā lives here.” Then Swami said, “That is, māyā’s true nature is recognized here and elsewhere its true nature remains hidden. Māyā wants to go everywhere and show its own strength, and I want to reveal my own form. Some think that when (Gunatitanand) Swami is no longer in Junagadh, everything will collapse, but with the grace of Maharaj and the great Sadhu, we want to make this Satsang the best. On seeing the lightning, the donkey began kicking to stop it, but that is not going to stop it. In fact, by its repeated kicking its legs will break. Similarly, through ignorance, one’s jiva will be harmed. And the works of Maharaj and the great Sadhu are such that nothing wrong will happen.” Footnotes: 1. 1. The fire of ignorance rages wildly everywhere. This fire has spread above, below and in the middle; in fact, in all ten directions. Through (worldly) sense pleasures, it overpowers and drowns all people – poets, people of virtue, scholars and all others. The web of māyā is so treacherous that all men and women are entangled in it. Mukund says, “Māyā in the form of ego and jealousy has engulfed everyone.”

“Today, God is manifest in Satsang through the God-realized Sadhu. Otherwise would 20-year-olds renounce the world and come here to live as celibate sadhus? “Lust, anger, etc. are so powerful that they have embarrassed even Shiv, Brahmā, etc. And whoever is plagued by lust, etc., is engulfed by it. But, today, Maharaj and the great Sadhu have controlled them – just as above the universe is the great ocean. In it the fish are so big that if they come near a universe, they will swallow even the universe. But Pradyumna has been kept as a guard. If they come near a universe to swallow, then he hits them on the head with a mace, such that they go tens of millions of miles away. Similarly, Maharaj and the great Sadhu have suppressed lust, anger, etc. Otherwise, it is not possible to stay (free from them) like this.” Then he said, “Do you ever think of uprooting this Girnār mountain?” Someone said, “No, Maharaj.” Then Swami said, “You have not contemplated it in your mind, otherwise you would uproot it. Since, if all the people of the world are assembled together and all the blacksmiths begin to prepare the metal (chisels) and all of us begin to strike and break it up, then in 4-5 years, we can break it into pieces. Similarly, no matter how powerful lust, anger, etc. are, but if we resolve in the mind, we can crush them. Of this, there is no doubt.”

Others are born to remove their own deficiencies and to understand the correct form of Purushottam. However, the God-realized Sadhus take birth to make countless jivas brahmarup and explain the form of Purushottam. For this, they incarnate on this earth. These talks are dear to Gopalanand Swami, Muktanand Swami and Swarupanand Swami. They have been transmitted to these ordinary jivas, who cannot understand them and so are rejected. Just as the Soma juice herbal medicine is digested only by a Brahmin who has been pure for a hundred births, but is not digested by anyone else, similarly, liberated souls of Akshardham understand this talk and others discard it, but they are not able to understand it.

Establish rapport with God or his Sadhu. Then, someone asked, “How can one who has established rapport with God be recognized? And how can one who has established rapport with the Sadhu be known?” Then Swami said, “One who has rapport with God cannot live without talking or listening about the physical descriptions, divine actions and natural mannerisms of God, throughout the day and night. And one who has a rapport with the Sadhu cannot live without engaging in his darshan and service or listening to his talks throughout the day and night. Then one knows that one has a rapport with the Sadhu.” Then Swami said, “The extent to which the jiva is attached to the Sadhu is the extent of its good company and the extent to which the jiva is not attached is the extent of its bad company.” Then someone asked, “Even when the jiva is attached to the Sadhu in this way, why does it leave Satsang?” Then Swami said, “The jiva is not attached to the Sadhu in this way, since if it was attached, it would not leave. This neem tree was only two hands tall when we were building this mandir (in Junagadh), and could be uprooted by even one person. But, today, even if all these people of the village get together they cannot uproot it. Similarly, if over the course of many days the jiva has become strongly attached to satsang, it does not fall from satsang due to the temptations of the five types of sense pleasures or instincts, such as, lust, etc.” With this, Swami said, Prasangamajaram pāshamātmanah kavayo viduhu; sa eva sādhushu kruto mokshadvāramapāvrutam.1 “For one who can live like this, the gateway to moksha is open. And if one cannot live like this, then the door to moksha is closed, locked and sealed.” Footnotes: 1. 1. Kapildev Bhagwan says to his mother, Devhuti, “If a person maintains profound attachment towards the God-realized Sadhu just as resolutely as he maintains profound attachment towards his own relatives, then the gateway to liberation opens for him.” - Shrimad Bhagvat 3/25/20

Gopalanand Swami asked all the sadhus, “How do you perform meditation and mānsi?” All of them said, “In mānsi puja we meditate remembering where Maharaj used to sit, and offer food at the place he sat to eat.” Then Swami said, “Has anyone learnt meditation which is performed after overcoming the three bodies?” Then all asked, “How can the three bodies be won over?” Swami replied, “When one sits in meditation and an insect bites, if the physical body is not allowed to move, then know that the physical body has been controlled; and if the meditation is performed without worldly thoughts, desires and wishes, know then that the subtle body has been controlled; and when sleep and laziness are not allowed to interfere in meditation then know that the causal body has been controlled. In this way, control the three bodies and meditate.” At that time Siddhanand Swami said, “The causal body is hard like the black rock mountain and only by much effort can it be controlled. It is like when one wants to cut away stones from a well and one digs using a hammer and chisel, then by evening (only) a basketful of chippings will be removed – that is how difficult it is.” Then Swami said, “If we explode them then 200 cartloads of stones are removed. That is, we drill holes in the form of spiritual discourses and fill them with gunpowder in the form of absolute faith in God and then ignite them with fire in the form of the knowledge of the greatness and glory of God and his holy Sadhu. As a result ignorance in the form of the causal body, which is like the black mountain, is shattered. Thus, after making one brahmarup, we keep one in the service of Maharaj in Akshardham. This is not difficult.”

In Satya-yug man has a lifespan of 100,000 years, a deathbed of 1,000 years, and after a hundred years of terminal illness the jiva leaves the body; and today, one can go to Akshardham with the third gasp for breath, that is how easy it has been made. But as long as there is ignorance, happiness is believed to be in women, wealth, sons, daughters, homes, mansions, regal prosperity and royal wealth. Just as children build dirt houses, cows of broken mud pots and horses out of hollow stones and coconut shells, and feel happy about it, similarly, people attribute happiness to the above mentioned things. But when one acquires true spiritual knowledge, everything is negated. In the arid and flat region of Bhāl, a Brahmin was walking along and he met a cowherd, who asked, “O Brahmin, why are you so happy?” Then the Brahmin said, “Why should I not be happy? I have walked twenty miles and finally found some water, so I will wash and bathe and have a snack.” Then the cowherd said, “Do not have such a heartbreaking expectation. I have just walked from there wearing these shoes and the appearance of water there is due to a mirage.” Then all the plans of the Brahmin collapsed. Similarly, when spiritual knowledge is attained everything is negated. The jivas, who are like deer, believe the material pleasures to be true and keep chasing after them – just as a deer sees the water mirage and runs after it. Man also sees the mirage, but knows that it is an optical illusion. And one seated in the chariot of the Sun does not see the mirage of water; similarly, one with knowledge does not attach any importance to worldly objects.

When does satsang develop? When there are places like Badrikāshram and Shvetdwip; the continuous company of great sadhus like Muktanand Swami, Gopalanand Swami and Swarupanand Swami; and a lifespan equal to a kalp of Brahmā during which one engages in learned discussion, then satsang develops. But without this, satsang does not develop. Then Swami said, “Has one accepted a guru? If a guru has been accepted, his virtues should develop in us, should they not? Sarvopanishado gāvo dogdhā Gopālanandanaha Pārtho vatsah sudhirbhoktā dugdham Gitāmrutam mahat.1 “Just as God turned the Gita into a cow and Arjun into a calf and fed him milk, have you suckled anyone (as guru) like that? Those who have suckled enthusiastically like this do not retreat from observing moral codes, etc. But, as long as one has not overcome greed, lust, gluttony, attachment and ego, one has not sincerely accepted a guru. And one who has accepted a guru would never retreat from observing austerities, etc. Footnotes: 1. 1. The Upanishads are milk-giving cows; the milker is Gopalanandan Shri Krishna; the calf is Arjun; milk is the great (divine) nectar, i.e. Bhagvad Gita, and the intelligent are those who drink it (the Gita).

In Vartal, four Patels told Maharaj, “Maharaj, when we look at your holy feet (with the auspicious marks) you appear to be Purushottam and when we look at your body you appear to be human.” Then Maharaj said, “Vairat Brahmā prayed at these holy feet for a period of his 50 years and 4½ hours and then these holy feet have come on this earth. So understand what you can from this.” Then, someone asked, “We have seen assemblies in many places, but how do we understand the fact that here all are looking at you with total concentration?” Maharaj said, “I have incarnated as the sun in the form of a Sadguru1 and all these lotuses (in the form of devotees), have blossomed and they are looking at me.” Then, after practising satsang, they went to their own homes. These are the qualities of a spiritual aspirant. Footnotes: 1. 1. Sadguru means Paramatma. Refers to Shriji Maharaj himself.

An ascetic came and said, “O Maharaj! You have done something very bad!” So Maharaj asked, “What bad thing have I done?” Then he said, “You have arranged separate assemblies for men and women, which nobody had done. That is a very bad thing.” Then Maharaj said, “I have come from Anirdesh. That is, I am Purushottam and have come from Akshardham. I dislike mixed assemblies and my dislike is transmitted to others, otherwise men and women are not likely to stay separate.” Since Maharaj has a dislike they will remain separate, otherwise they will get together. Then somebody asked, “Where does the mind of a man dwell?” Then Maharaj said, “Just today I have thought of this, that the mind of a man dwells on the private parts of a woman and the mind of a woman dwells on the private parts of a man.” In this way, he described everyone’s inner thoughts.

One or two pots of water cannot cool a red-hot iron frying pan weighing a hundred thousand kilos. The only way to cool the pan is to throw it into the Ganga. Then for ten to fifteen days waves as high as a tall building will rise and then ultimately the pan will become cool. Similarly, the jiva is burning red-hot by desires for the five types of sense pleasures and it cannot be cooled by staying just one or two days in the company of satsang. And for one who wants to cool the jiva from the effects of the sense pleasures, it takes ten to fifteen days for the desires to calm down and then the talks penetrate within. Then the jiva cools. But who comes to the Sadhu? One who comes to the Sadhu will have no deficiencies left. Such satsang has been attained, but without close association with the Satpurush nobody realizes it. And as long as one does not have association with the Satpurush, nothing has been achieved. Upon this, he recited a verse by Brahmanand Swami: Rāj bhayo kahā kāj saryo, Mahārāj bhayo kahā lāj badhāi; Shāh bhayo kahā vāt badhi, patsāha bhayo kahā ān firai. Dev bhayo to kahā bhayo, ahamev badhyo trushnā adhikāi; Brahmamuni satsang vinā, sab aur bhayo to kahā bhayo bhāi.1 Thus, until one has associated with the Satpurush, one has done nothing. Footnotes: 1. 1. If a person becomes a king, he proclaims that his reputation has increased; if he becomes an emperor he thinks his fame has spread more; when he becomes a deity, his ego increases and the desire for reaching still higher increases; but, Brahmamuni says that without satsang all that one attains is worthless.

Swami engaged in a question and answer dialog to the muktas of various abodes, however, the muktas were not able to answer his questions satisfactorily. He narrated this in his own words, “First, I went to Badrikashram and the muktas of Badrikashram were not able to win in the questions-and-answers debate. Then, I went to Shvetdwip and the muktas of Shvetdwip were not table to win either. Then, I went to Vaikunth and the muktas of Vaikunth were not able to win. Then, I went to Golok and the muktas of Golok did not win either. Then, I went to Akshardham. Those muktas provided satisfactory answers.” Then, Swami said to Gopalanand Swami, “This is what happened today.” Gopalanand Swami replied, “Maharaj made it known that the gnān of the muktas of other abodes is like that (of that level). Only the muktas of Akshardham or the ekāntik sadhus here possess the gnān of God’s form; but this gnān is nowhere else.”

The jiva does not hesitate in anything else, but hesitates in understanding Maharaj as Purushottam. Just like the horses of Gujarat, which are very tall and well-built, but when they see a stream of water they stop and are afraid to enter. Then, even if you cut them they will not move and if one just threatens them with a shoe, they will run far away. But, if the horses of Alaiya Khachar are mounted and placed in the midst of a group of 200 children surrounding them, even then they would not stop anywhere. Like Samat Patang1 killed the son of Motera in the presence of 500 armed soldiers and returned. One who is brave like that does not hesitate anywhere. Footnotes: 1. 1. Father of Alaiya Khachar of Jhinjhavadar.

“However capable a swimmer may be, but if caught in a whirlpool, he will drown and he will be unable to escape. A second example: an archer may be capable of splitting a single clove with an arrow, but the wind can deflect the arrow. Similarly, however much knowledge of Sānkhya and Yoga a person may have, but the whirlpool in the form of women drowns him and he is unable to escape. Similarly, however introspective a person may be, but the eight factors of place, time, etc. deflect him but do not allow him to introspect.” Then, Swami recited a shlok: Sangam na kuryāt pramadāsu jātu, yogasya pāram paramārurukshuhu; Matsevayā pratilabhdhātmalābho, vadanti yā nirayadwāramasya.1 Swami spoke many other such verses and questioned, “Whose mind is not deviated?” The answer: Kāmādibhirvihinā ye sāttvatahā kshinavāsanā; Teshām tu buddhibhedāy kvāpi kālo na shaknute.2 After reciting this shlok, Swami said, “One who has served the pure becomes free of base instincts, such as lust, etc. And one whose desires have been subdued, his mind is not deviated, while that of others is surely deviated. Of this, there is no doubt.” Footnotes: 1. 1. Those who by serving me have attained the bliss of ātmā and those who wish to gain perfection in Yoga should never associate with women since (scholars) describe them as the gateway to hell. - Shrimad Bhagvat 3/61/39 2. The devotees of God who are above the influence of lust and other inner enemies are free of desires. Even Time can never destroy their pure thoughts (i.e. the influence of Time does not affect them). - Vasudev Mahatmya 8/7

And the vishays will cause one to become bound by them. However, as long as there is infatuation, one will not realize it (that they are bound to them). Why? Because look at those with a high degree of vairāgya; yet, they became bound. Namely, Govind Swami, Paramhansanand Swami, a sadhu named Mahaprabhu, and many others were bound by vishays. Specifically, look at the level of Govind Swami’s vairāgya. When he renounced his home and was walking down one road, a king’s female servant sat on the path with gold worth 10,000 rupees. She saw Govind Swami’s handsome appearance and said, “This gold is yours and I am yours.” Govind Swami thought, “When one leaves to worship God, achievements come to hinder them. Achievements (in the form of women and wealth) are here to hinder me.” He said to her, “Wait here while I go to discharge.” With that excuse, he left her. This was his level of vairāgya. Yet, he became attached to Gangama’s dāl, rice, and rotis. To [detach] him, Maharaj did not let a village come in his path for three days and three nights. Then, he folded his hands and said, “Maharaj, what is it that you want to do? (What is your wish for me?)” Maharaj said, “Wear a garland of eggplants and carrots around your neck and beg for food in Jetalpur. If someone asks, ‘Govind Swami, do you want something?’ Tell them, ‘Hāu!’ ‘Govind Swami, have you gone mad?’ Say, ‘Hāu!’” This is how [Maharaj] freed him from that swabhāv.1 Paramhansanand Swami stayed with the cows (in a cowshed) for two years, and he never returned to staying with the sadhus again. He had studied three commentaries on the Saraswat and was considered the guru of the Khoja class. Maharaj told him, “Stop begging for Narnarayan and beg for Lakshminarayan. (Leave your travels in the Amdavad diocese and start traveling in the Vartal diocese.)” He initially transferred to Vartal, stayed two or three days, and then left (Satsang).2 This is how the jiva becomes bound. Footnotes: 1. 1. Govind Swami was a sadhu of a Hanuman mandir in Ayodhya. He went on a pilgrimage with 400 sadhus. When he arrived in Pandharpur, Nilkanth Varni had been there for two months. People spoke of Nilkanth Varni’s eminence and Govind Swami was eager to meet him. He left at night while others slept. This is when he met a king’s female attendant with 10,000 gold coins. He made an excuse and left her on the path. He eventually arrived in Gadhada and Maharaj praised him for rejecting a woman and wealth. He gave him dikshā and named him Govindanand Swami. He became known as Govind Swami in Satsang. He developed a taste for Gangama’s cooking. To detach him from her meals, Maharaj took him along a long path to Gadhada and kept him hungry for three days and three nights. Govind Swami realized his mistake and asked for atonement. Maharaj ordered him to wear a garland of carrots and act like a mad man. Govind Swami passed Maharaj’s test and received his grace. 2. Paramhansanand Swami was from Vātelā village. After receiving dikshā from Maharaj, he took care of the cowshed. He fed the cows, gave them water, cared for the sick ones dutifully. He made the cowshed his living quarter and took care of the cows his entire life. Once, Bhim Bhakta brought mangoes for Maharaj. Maharaj was eating the mango pulp while a few sadhus were watching. Maharaj lovingly gave some pulp to Paramhansanand Swami. He also traveled to villages to spread satsang.

At present, spiritual aspirants have taken birth, so Maharaj has to come. For this, Maharaj has kept me, even though I do not have any years left to live. So, even I have to give these spiritual aspirants the bliss of Maharaj. And my lifespan was no more than 58 years. That was written in my horoscope. And that this body remains beyond this period is because of Maharaj’s great love for the devotees of Sorath (Saurāshtra). Maharaj has kept me to give them his bliss. Why? Because he was not able to give them his bliss. To give them his own bliss, he gave his most precious item (i.e. Gunatitanand Swami) to the sadhus and satsangis of Sorath. This is written in Muktanand Swami’s kirtan: Aise mere jan ekāntik tehi sam aur na koi; Muktanand kahat yu Mohan mero hi sarvasva soi.1 We have met such a Sadhu, so what deficiency remains? Then he recited a verse on this: Sāche sant mile kami kāhu rahi, sāchi shikhve Rāmki ritku ji; Parāpar soi Parabrahman he, tāme therāve jiva ke chittku ji; Dradh āsan sādhake dhyān dhare, kare gnān Hari gungitku ji; Brahmānand kahe dātā Rāmhuke, Prabhu sāth badhāvat pritku ji.2 God resides in such a Sadhu and gives his darshan, talks, meets and looks intently. Thus, he gives much bliss in many ways. By discoursing in this way, he made everyone happy. Footnotes: 1. 1. Such is my God-realized Sadhu, that there is nobody comparable to him; Says Muktanand, O Lord, he is everything for me. 2. After attaining a true Sadhu, no deficiencies remain, he teaches the correct way to God; Parabrahman is beyond everything. And he causes the mind of the jiva to be focused on him (Parabrahman); Seated unmovingly, the aspirant meditates, attains the knowledge of God and sings his glory; Says Brahmanand, he (a true sadhu), is the giver of the Lord, and helps one to increase one’s love for God.

“See, a Satpurush manifested and dispelled darkness within a radius of 500 million yojans. Just as night is banished by the rays of the sun, similarly, by the glance of the Satpurush, no ignorance remains anywhere. And without the Satpurush, it is as if:” Solkalā shashi ugahi tārāgan samudāy, Sab giri dāha lagāviye ravi bin rāt na jāy.1 “Similarly, without this Sadhu, ignorance will not go, and without removing ignorance, there is no bliss. I want to give much spiritual wisdom and make you brahmarup. But what can I do? These workshops (mandir building activities) have kept me so busy that I cannot free myself to reveal this spiritual knowledge. Just as a busy farmer defers his plans for revenge till the next day, but never becomes free and so does not go to take revenge, similarly, use of my knowledge has been postponed. Now, I want to keep sadhus and satsangis with me and just talk to them, to make them brahmarup.” Then he said, “Listen to these spiritual talks! To get such company later will be difficult. Therefore, make sure you keep this company.” Then he said, “‘Chetanhārā chetjo kahat hu hāth bajāy.’2 I clap my hands to draw your attention and then speak, otherwise people will say that you never told us.” Footnotes: 1. 1. Even if there is a full moon, all the stars have appeared and all the forests are on fire, still the darkness of the night will not go without the onset of sunrise. 2. Those who are alert, be aware, I proclaim loudly with clapping of hands.

One devotee asked a question, “Other avatārs have not enforced the practice of moral and spiritual codes and have still liberated souls. And today you enforce the observance of codes and liberate the souls. What is the reason for this?” Then Swami said, “Others have liberated, but they have not destroyed the causal body and given final liberation. And if liberation had followed destruction of the causal body, then why do conflicts occur in Golok and Vaikunth? So, Rādhikāji quarrelled with Shridāmā1 in Golok and Jay-Vijay quarreled with the Sanak2 sages in Vaikunth. From this, it follows that the causal body must not have been destroyed there. Maharaj has come from Akshardham with his Sadhu and given codes of conduct to destroy the causal body. For this, the Sadhu teaches the upāsanā of God and through the codes enforces the observance of God’s commands. As a result of this, the causal body is destroyed.” Then after Vachanamrut Kariyani-12 was read with reference to this topic, Swami said, “In this Vachanamrut, Maharaj has stated his principle. That’s why he liberates by enforcing the observance of commands. That is the objective.” Footnotes: 1. 1. Once, in Golok, Shri Krishna took Virja with him to the rās. This upset Radha so she went to scold him. When she arrived there, Krishna disappeared from there with Virja. Radha was jealous of Virja. Again she saw Krishna, Shridama and Virja talking. So she scolded Krishna. He listened quietly but Shridama could not bear to see her insult him like this. So he reprimanded her and cursed her, saying, “You’ll be born in the home of a carpenter.” Radha also cursed Shridama, “You’ll be born as a demon.” As a result he was born as the demon Shankhchud (Narad Puran 2/81; Brahmavaivart Puran 2/46). 2. Jay-Vijay were brothers and the doorkeepers of Vaikunth. Once, the Sanaks arrived. The two brothers stopped them from entering for darshan of Bhagwan Vishnu and believing them to be mere children insulted them. As a result, the Sanaks cursed them. So, the two brothers had to take three births as demons: Jay was born as Hiranyaksha, Ravan and Shishupal; Vijay was born as Hiranyakashipu, Kumbhkaran and Dantvaktra.

One day, in my pre-initiation days, Maharaj appeared and asked me, “What are you doing and what have you come to do? The light of Brahman has become diminished.” After saying this, he disappeared. Since that day, whatever I have done has been for the moksha of the jivas. One day, I asked Maharaj four questions about which duty I should concentrate on: first, to engage in meditation; second, to behave as ātmā; third, to serve the sick; or fourth, to talk about God. Of the four, which is the best for me? Please tell me. Then Maharaj said, “Talks of God are the best.” So from that day, I began to talk. And now, day or night, there is no break, so that the jivas become brahmarup.

“Krupanand Swami’s resolve is, even if someone inserts a red-hot crowbar down one’s throat, one should not transgress God’s command. And Krupanand Swami used to say, ‘I would not have to observe a fast for transgressing the vow of celibacy in my dream. And if I did, my body would die.’ That was his determination. And his fear of the vishays was such that, if he transgressed a minor command, he felt he had transgressed a major command. That was his fear. I observed this with my eyes one day. And Krupanand Swami is like the river Ganga. The current of Ganga flows and no one can stop it from its path. Similarly, no one can stop his mind’s attachment to God’s form. One day, Sachchidanand Swami saw Krupanand Swami’s samādhi1 and said, “We do not have the love equal to Krupanand Swami’s love.” One with that level of love is like the river Ganga. And Gopalanand Swami is like an ocean. He can make infinite jivas happy.” Then, Swami said, “No one realized Raghuvirji Maharaj and Gopalanand Swami exactly as they were. And today, no one realizes the Sadhu as he is, and they will suffer a great loss! Why? Who else other than the great Sadhu reveal Maharaj’s principle? Others will explain as according to their understanding; however, they will not be able to explain exactly as it is. This is the principle.” Footnotes: 1. 1. Samādhi in this context means an elevated state of extreme love for Maharaj. Gunatitanand Swami mentions in Swamini Vat 4/2 that, through remembrance, knowledge, and meditation, Krupanand Swami maintained his mind on God without the experience of samādhi.

Adharma sarg jab karat praveshā, sur nar muni mahi nahi sukh leshā.1 Reciting this, Swami said, “How does such a path of unrighteousness come into existence? Well, it is when there is mental discord with others that such unrighteousness enters. But if there is unity with each other (in the fellowship), then unrighteousness does not gain entry.” On this, he narrated a story told by Maharaj (Bhagwan Swaminarayan), “A king asked for a quiver of arrows and said, ‘Let the strongest among you, break this quiver.’ Then, the strongest man tried but the quiver of arrows could not be broken. Then, taking a single arrow from the quiver, he told the weakest to break it. And he broke it instantly. Then the king told his senior courtiers, ‘See, if you remain united like this quiver of arrows, then whoever the enemy is, it will not be able to defeat you and the kingdom will remain secure and prosperous.’” After narrating this example, Swami said, “If you all – sadhus, pārshads and brahmachāris – maintain unity like this, then no matter what type of internal enemies you face, they will not be able to defeat you. And if you do not stay united like this, then even the smallest of defects will drive you out of Satsang.” Then he continued, “See, some do not even have anyone to make a willing pair and some are hypersensitive like pus-filled boils. They cannot even be told. Therefore, in these ten groups of sadhus, all of you stay with whom you are compatible.” Footnotes: 1. 1. When unrighteousness enters, no happiness remains for gods, men and sages.

Swami looked at a thorn bush (on the sea shore) and said, “This bush has been scraped smooth by the sand, and even if it is (watered) with a hundred thousand kilometre ocean, it will not turn luscious green, since it has been abraded by the sand. Similarly, this jiva has been eroded by the material pleasures; but even by being immersed in this Satsang, which is like a great ocean of fresh water, it does not blossom, since other people, worldly pleasures and the body have eroded the jiva. This is plainly visible. Also, good virtues are destroyed by contact with the three types of bad company.1 But the jiva does not become happy unless it forsakes attachment to the body, relations and material pleasures.” Then Swami added, “The jiva is seated within like a thief, but does not feel the need for God and his great Sadhu. And one does not have knowledge about one’s jiva. Just as a Muslim mounted a bullock2 took a stick in his hand and shouted, ‘Who should I kill and who should I not kill.’ He boasted thus, but did not consider his own status; for who was he going to kill as he was neither a soldier nor a warrior?” Then Swami recited, Motā thavānu manmā re dalmā ghanā dod, Tevā gun nathi tanmā re kā kare tu kod.3 “In this way, the jiva desires much, but if one were to suffer a month of diarrhoea, one would realize (how weak man is). But, today, it behaves carefree (and imposes conditions on the Sadhu).” In this way, Swami spoke at great length. Footnotes: 1. 1. Three types of bad company: (1) External - company of those who lead one to break the codes of Satsang. (2) Internal - company within the Satsang-fold by which one’s understanding of God’s glory is diminished. (3) Within - One’s own base instincts which hinder spiritual progress. 2. A century ago a short-legged bull was used to transport cargo. A Muslim sat on it thinking it was a horse and he was going to fight a war, shouting, “Who should I kill? And who should I not kill?” 3. You have strong desires in the mind to become prominent, but you don’t have the required virtues to be great, so why keep such desires?

When one looks at the jiva it appears as if there is no spiritual aspiration for liberation. A genuine spiritual aspirant does not experience happiness or peace without God or his sadhu. Just as a pearl oyster in the ocean remains unaffected by the ocean water, but when drops of water from the svānt constellation fall, it enthusiastically accepts them and they will become pearls worth a hundred thousand rupees each. But when the water drops are accepted with subdued faith, they becomes pearls worth fifty thousand. And one that accepts fallen drops of water develops faulty pearls. Similarly, if an aspirant associates faithfully with this Satpurush, through mind, deed and words, then he becomes brahmarup. Then he recited the following: Shraddhāvān labhate gnānam tatparah saiyatendriyaha; Gnānam labdhvā parām shāntimachirenādhigachchhati.1 And for one who does not have such faith perfection is attained only after many births. One must associate with the Satpurush through mind, deeds and words. Then someone asked, “How should one associate through mind, deeds and words?” To this Swami replied, “With the body, perform deeds as per the commands of the Satpurush. Through speech, praise the countless virtues of the Satpurush. And in the mind, do not lose faith in the powers of the great Sadhu. Thus, one can know that association with the great Sadhu has been made through mind, deeds and words.” After saying this, Swami sang ‘Sant samāgam kije ho nishdin sant samāgam kije.’2 Footnotes: 1. 1. One whose senses are under control, who possesses faith and is intent on it attains spiritual wisdom. Upon attaining that spiritual wisdom, such a person immediately attains the highest state of enlightenment and final peace. - Bhagvad Gita 4/39 2. Associate closely with the Sadhu, day and night, and remain in his company.

As one’s spiritual knowledge develops, the greater the glory of God one comes to know. To illustrate this Swami gave an example, “A shepherd was walking and he found a diamond, which he tied around his goat’s neck. Then a merchant bought the goat along with the diamond and sold the diamond for 200 rupees to another. This man then sold it for 1000 rupees, and then it was sold for 10,000 rupees. In this way, the diamond’s value increased and was sold for 100,000 rupees. This person then went to a trader and asked, ‘Do you want to buy this diamond?’ After assessing the value of the diamond, the trader said, ‘Bring a hundred labourers and take all the money you can carry away from my treasury between sunrise and sunset.’ The townspeople were stunned that the trader had allowed his treasury to be looted. Then the trader’s father came and asked, ‘What have you bought that you have paid so much?’ The trader replied, ‘I have bought this diamond.’ The father looked at it and commented, ‘You have got it for free! You’ve not paid even one day’s worth of income.’1 So, you see, of all these people, the trader can be said to have the most accurate knowledge of the true worth of that diamond. It is the same with the glory of God. As one’s knowledge of God’s glory increases, one’s understanding of his glory increases.” To illustrate this, he had Vachanamrut Sarangpur-17 read. Footnotes: 1. 1. The name of this diamond was Chandrakant Mani. It is placed in a golden dish on the day of Sharad Purnima. When the rays of the moon fall onto the diamond, it gives many more diamonds exactly like it. Therefore, the value of this diamond cannot be assessed. [Yogiji Maharaj’s Fold Tales (Gujarati): 199]

Previously, spiritual aspirants used to search for God and now God searches for spiritual aspirants. Just as a gold panner washes the dirty soil to find gold, similarly, God searches for spiritual aspirants from among the jivas who are ignorant and indulging in worldly pleasures. And spiritual aspirants continually desire moksha: Karu re upāy have ehano, doli desh videshji; Koi re ugāre mane kālthi, sopu tene ā shishji.1 Continuing, Swami said, “Kushalkuvarba of Dharampur asked Maharaj a question, ‘O Maharaj, in your letter you have written: Writing from Anirdesh Sahajanandji Maharaj. What is this anirdesh?’ Maharaj replied, ‘This, your darbār, is nirdesh (definable), while compared to it your city is anirdesh (undefinable); earth is definable, while compared to it water is undefinable; water is definable, but compared to it light is undefinable; light is definable, while compared to it wind is undefinable; wind is definable, while compared to it space is undefinable; space is definable and compared to it ahamkār is undefinable; ahamkār is definable and compared to it mahatattva is undefinable; mahatattva is definable and compared to it Pradhān-Purush is undefinable; Pradhan-Purush is definable and compared to it Prakruti-Purush is undefinable; Prakruti-Purush is definable, while Akshardham, which is above Prakruti-Purush, is undefinable. Residing from there I am having this letter written.’ While Maharaj spoke all this, she looked at and focused on his murti and internalized it. This story was narrated by Maharaj.” Footnotes: 1. 1. Now I will seek a solution for this (final moksha), by travelling throughout the country and abroad; If someone can save me from (the cycles of birth and death), I’ll surrender my head to him. - Nishkulanand Swami This couplet describes King Gopichand’s desire to search for a guru who will free him from the bondage of māyā.

“While Raghuvirji Maharaj was alive, happiness due to favorable place, time, etc., prevailed. Why? Because Maharaj favored him and did according to his wishes. Now that Raghuvirji Maharaj left his body, misery has been overflowing. For example, just as a major river overflows [causing a flood], misery is overflowing. Just look at the misery created by kings - they did not provide justice to the landowners of Bhenshjāl or Jāyavā. They also did not provide justice to the brāhmin devotee of Akhodad. These are the types of miseries. Therefore, we have pleaded with Maharaj to make two āchāryas like Raghuvirji Maharaj and one king like Gaya; so then, one billion people will worship God from the two hundred thousand that worship God currently. This is the wish we made.” Then, the devotees said, “O Maharaj! Since you have wished, good things will happen.”

“What I know cannot be told to anyone, but today I will tell you a little.” Then Swami said, “Without explaining it, spiritual knowledge cannot be gained and without gaining spiritual knowledge, infatuation is not overcome. And for one who has attained understanding like the great Sadhu, except for the murti of Maharaj and Akshardham, everything from here to Prakruti-Purush appears like waste! How can one become infatuated with that? This is how Sarvanivasanand Swami understood, so his focus remained unattached to material objects. One day, he asked me, ‘With what (worldly materials) should I perform the worship and service of Maharaj?’ Then I replied, ‘Just keep looking at the murti.’ So, Sarvanivasanand Swami said, ‘That is exactly what I am doing, but if I tell this to anyone, they will pick up my bed and throw it in the waste dump. That is how hard they would find it.’ But without the murti of Maharaj food is like faeces and drink is like urine. So, as long as there is infatuation for worldly objects, this talk is not understood. Such is the understanding of the great.”

Swami called a devotee and said, “Have my darshan as this body exists for you, since the god of death is being kept at bay.” Then Swami added, “When one becomes separated from such a Sadhu, one should feel pain comparable to that of having fallen into hell! Since such pain is not felt, has the jiva really attached to the Satpurush? No. As long as the jiva is not attached to the Satpurush, one becomes engrossed in this world, its material pleasures and the body.” Further, Swami said, “I have to complete thousands of tasks, but if I forget God even for the fraction of a second it takes to blink, then I feel pain like as if my head has been split open.” Then someone asked, “You accomplish thousands of tasks, yet continually remember God like an uninterrupted flow of oil. How is this possible?” Then Swami answered, “Do you ever forget your body?” He replied, “No, Maharaj.” Then Swami said, “If you forget your body, then I will forget Maharaj’s murti. Since, just as a fish moves, swims and acts in water, I walk, talk and do all tasks immersed in the form of Maharaj. But forgetting Maharaj I never do anything. One who does not know this fact will attribute faults even to the great Sadhu, will himself be tormented and will torment others. Such a faultfinder will not be liberated from the cycle of births and deaths even in tens of millions of years. That is a fundamental truth.”

“We want to turn this jiva from a fly into a sun.1 That cannot happen without great efforts!” Then someone asked, “How does the jiva turn from a fly into the sun?” Then Swami said, “This sun, at some time, was made from a fly. It has become so because of the power in the upāsanā of Purushottam. Due to the glory of this upāsanā one is able to feel fulfilled and accomplished and without this upāsanā, one feels unfulfilled and remains wishful.” Then Swami had the ‘Gangājalio Well’ Vachanamrut (Vachanamrut Gadhada II-67) read and said, “One becomes what one believes Maharaj to be (if one believes that Maharaj is totally free from all blemishes, one also becomes free from all blemishes). Thereafter, how can unfulfillment and wishes remain? They do not remain. “True knowledge of God’s form is never likely to be destroyed. Even by the fire of digestion, lightning or the Vadvanal fire, the knowledge of God is not likely to be destroyed. This knowledge is eternal and immortal. Just as Purushottam, Akshar and the liberated souls of Akshardham are eternal, similarly, this knowledge is also eternal.” Footnotes: 1. 1. That is, a spiritually weak person becomes spiritually strong.

Swami had Vachanamrut Kariyani-8 (‘The Sagun-Nirgun Forms of God’) read and then said, “Nobody knows how to explain the form of God, since the talks are beyond logic and they do not fit into anybody’s system of logic. And previous āchāryas of philosophy have described the form of God, but nobody has been able to describe it in the way Maharaj has.” Then he said, “Read it again.” So, that Vachanamrut was read again and then Swami said, “Maharaj has described sagun and nirgun as two special divine powers of his own murti. And the original form that beholds both of these two forms is the manifest human form which is speaking before you i.e. Shriji Maharaj himself.” Then he said, “If ten scriptural scholars from Vadodara, ten scriptural scholars from Surat, ten scriptural scholars from Ahmedabad, ten scriptural scholars from Kashi and thus thousands of such scriptural scholars get together, would such an occasion to discuss these topics (of sagun and nirgun) arise?” Rupshankar replied, “No, Maharaj. Such an occasion would not be raised by the scriptural scholars.” Then Swami said, “That is how it is. But, in the world, the authority of the scriptural scholars counts for a lot. But, only Maharaj or a sadhu like Gopalanand Swami are able to describe the true form of God. But nobody else can. And this fact is superior than ten million meditations, since even Shukji, after emerging from meditation, described the manifest human form of God.” At this point, the bell tolled and Swami went for darshan.

“A 1000-year-old khijdo tree produces inedible finger-like pods, while a 5-year-old mango tree yields delicious mangoes. That is the example and its principle is that no matter how learned a scholar of the scriptures or an orator of traditions and history may be, if he does not know this manifest God and manifest Sadhu, he is unproductive like the khijdo and in his company one will not experience peace or happiness. Whereas one who has not studied much, may be young and may not be of high birth, but if he develops faith in this manifest God (Bhagwan Swaminarayan) and realizes this Sadhu to be a God-realized Sadhu, then he is like a mango tree and in his company one experiences peace and happiness. Therefore, do not associate with one who is like a khijdo and associate with one who is like a mango tree.” Then, Swami recited a shlok1 to illustrate this point and said, “A Brahmin may possess the twelve holy attributes,2 but if he does not know the manifest form of God then a devotee of God from the lowest caste is superior to him. This is described in the scriptures. Therefore, recognize a true devotee of God and associate with him, so that this becomes the last birth. And if such a God-realized guru is not met then other gurus will cause you to suffer countless more births.” Footnotes: 1. 1. Viprād dvi-shad guna-yutād aravinda nābha pādāravinda-vimukhā shvapacham varishtham | Manye tadarpita mano vachanehitārtha prānam punāti sa kulam na tu bhurimānaha || According to me a person may be a Brahmin and possess the twelve virtues but compared to him a Chāndāl devotee of God is much superior, since the Chāndāl devotee has surrendered his mind, speech, action, wealth and soul to God. So, such a devotee even purifies his entire family. However, the egotistic Brahmin is not even able to purify himself. - Shrimad Bhagvat 7/9/10 2. Twelve attributes of a Brahmin: (1) sham – tranquility (restraint of mind), (2) dam – self-control, (3) donations, (4) austerities, (5) yoga, (6) truth, (7) purity, (8) compassion, (9) scriptural study, (10) scientific knowledge, (11) spiritual knowledge, (12) and faith in God.

Hurting the meek will not be tolerated by God, since God is the destroyer of vanity. He will manifest through anyone to destroy vanity. “We should worship God and harbour no worries. What can a wicked person do to one who has patience?” Then he said, “A donkey has never triumphed and will never triumph, since it has been beaten by the evil instincts of lust, anger, etc. Therefore, Jenu kāme kāpi lidhu nāk, lobhe lai lāj lidhi re, Jene jibhe roli karyo rānk, māne to fajeti kidhi re.1 “Others are like a peacock which spreads its feathers and exposes its ugly back. So, to seek the company of such a person is like moving one’s seat from under the mango tree to a thorny baval tree. ‘Kāu kan khute vāndra bid khāvo.’2 He is such a person. Therefore, Dekhi uparno ātātop, rakhe mane motā māno re; E to fogat fulyo chhe fok, samjo e Sant shāno re.”3 Swami said, “Today, realize that we have received a unique opportunity which is difficult to obtain. Since, the one whom we were to attain after death, we have attained while living. But it is not that we will attain him only after death. And Maharaj has said, ‘Even though there is no reason to take birth, I wish to create some reason and be born in the company of such a Sadhu (Vachanamrut Gadhada II-48).’ This much he has taught us, and such a body has been attained by us. Therefore, keep his company.” Footnotes: 1. 1. Due to lust one’s dignity is lost; greed has taken away one’s reputation; Desire for taste has made one a beggar; and ego has left one worthless. 2. This is a saying from the Kutch region. In the grazing fields for cattle wild grass grows in between the normal grass. Cattle like this wild grass and so the shepherd allows them to eat as much as they want, since whatever food is in their destiny will never run out. Similarly, Swami says that he is like the wild grass, so aspirants can take as much bliss from him as they wish, since it will never run out. 3. Just by seeing someone’s external show and appearance, do not believe him to be great; it is all just for show and so do not believe him to be a genuine sadhu.

On the way to Vanthali, Swami said, “Now all our tasks have been completed. Since, it is so arranged that you can worship God in comfort. And now, difficulties are encountered only if one (specially) creates them oneself. Just as on seeing the wounded skin of a monkey, other monkeys scratch it and cause pain, similarly, if you all get together and inflict suffering (on each other), it will arise.” Then Swami continued, “See, Maharaj is supreme, this Sadhu is supreme and this place is supreme; and if miseries remain here, then where else will miseries be removed? They will not be overcome. Therefore, for one who wants to become happy, there is nothing comparable to this Satsang.” Then, Swami said, “Whenever I walk on this path, I remember God. Since, Maharaj and many senior sadhus walked here many times.” Then Kashiram (a devotee) asked, “One who has had Maharaj’s darshan can recall, but what does one who has never had Maharaj’s darshan recall?” Then Swami answered, “For us, Maharaj has not gone away. He is present. He gives us darshan, talks and gives much happiness in this way (through this Sadhu). But while there is ignorance (that he has gone), it is not understood. That is a fact.”

“Some sects have dug wells as deep as a hundred thousand miles; there is no hope of climbing out of them. What are they? The Kudā-panthis have forsaken the religious vows and believe liberation is in adultery. Is this the principle of the scriptures? The Vedantis denounce the (definite human-like) form of God and falsify the religious do’s and don’ts. That is not a principle of the scriptures either. The Shakti-panthis believe liberation is attained from eating meat and drinking alcohol. So (they cite),” Pitvā pitvā punah pitvā, pitvā patanti bhutale.   Utthāy cha punah pitvā, punarjanma na vidyate.1 After reciting this shlok, Swami said, “This is not the eternal principle of the scriptures. Moreover, according to atheists (nāstiks), God does not exist, and they believe that liberation is due to one’s karmas, but they do not believe that God has any role in their liberation. This is like cutting a newborn child’s neck instead of its umbilical cord. For them it is like zeros without the one, a cradle without a child, a body without a soul and a mistake of five 8-shers in one maund (a total mistake).2 They (leaders of these sects) are eminent in the world; so one cannot speak of their sins. Their devotion is merely ostentatious and they do not fear sin. They have no concept of mother, sister, or daughter; such are the vile dharmas they abide by.” Then, Swami said, “It is not as if these sects became spoiled recently. They were spoiled from the root. Was the anus clean when one was young?” Rupshankar answered, “No, Maharaj! It has been dirty since birth.” Swami said, “I speak constantly, but today I have criticized.”3 Everyone said, “We never understood like this before.” Footnotes: 1. 1. After drinking repeatedly an alcoholic falls on the ground; after getting up he drinks again and he enjoys it since there is no next life for him. (Charvak) 2. 40 shers = 1 maund. Hence, 5 × 8 shers = 1 maund. Subtracting 40 shers from 1 maund is equivalent to 0. Thus, arrogance of one’s virtue makes that virtue null. 3. The Aksharbrahma Satpurush never criticizes or denounces other religions. However, to caution faithful aspirants from walking on an unrighteous path, he may reveal the sinful ways of other paths.

Swami said to Kalyanbhai, “Today, the glory of Satsang cannot be described as it is and if it is described, it is not believed.” Kalyanbhai said, “The glory of Satsang is great.” Then Swami said, “Previously, many great avatārs have incarnated. Compared to them, when I look at the children of these satsangis I see that they have tens of millions of times greater divinity than them.1 So, how can the glory of the great devotees, the great sadhus and Maharaj even be described? And Maharaj says in Vachanamrut Gadhada II-67, ‘I myself cannot comprehend the limits of my own greatness, so how will others understand it?’” Saying this, he recited: Madbhayāt vāti vātoyam suryastapati madbhayāt; Varshatindro dahatyagnirmrutyuscharati madbhayāt.2 After reciting this shlok, Swami said, “He (Lord Kapildev) showed much power, but liberated only his mother. Thus, this shlok seems to be describing somebody else’s spiritual power (i.e. Purna Purushottam Bhagwan Swaminarayan spoke through Kapildev), but not his own.” Then he added, “Today in Satsang, even the women devotees can redeem thousands of jivas, so what can be said of others?” Footnotes: 1. 1. Gunatitanand Swami said this referring to Dahyabhai, the son of Kalyanbhai of Vanthali, near Junagadh. 2. The wind blows because it fears me, the sun shines out of fear of me; And out of fear of me, Indra rains, fire burns and death stalks on earth. - Shrimad Bhagvat 3/25/42

Swami looked at a devotee and said, “When God and the great Sadhu become displeased, know that the good deeds of an aspirant are exhausted.” Then he said, “We have stayed together a lot and kept the company of each other for a long time. And now, due to circumstances, we may or may not stay together, but learn to develop your nature in a way that will allow you to stay in Akshardham. Then we are not separate for even a fraction of a second. So understand this.” Then, Swami said, “Vignandasji experienced samādhi of Akshardham and saw Maharaj in all three states. Even so, he married three times and was not able to renounce by himself. When Gopalanand Swami instructed him, he was able to renounce familial life. That is the nature of this world. For this purpose, Maharaj came with his Akshardham and infinite muktas. Therefore, ensure that one keeps the company of the great Sadhu so one can stay in the service of Maharaj.” Then, Swami said, “Kaṭhaṇ vachan kahu chhu re kaḍavā kākachrūp...” Then, he retired to his quarters.

“Once, Maharaj asked me, ‘If you say, we will cause a famine or if you say, we will bring a plague.’ I replied to him, ‘Do not cause a famine. Bring a plague.’” Raghuvirji Maharaj said, “Would we not say no to both?” I replied, “We have to answer according to Maharaj’s wish.” Then, Swami said, “I once asked Maharaj, ‘Why is there darkness in your house? The farmers die toiling and they cannot find food to eat. The merchants, however, do not even perspire and they have food to eat. The farmer are dying of hunger.’ From hence, Maharaj’s grace fell on them and when [the crop] is in a farmer’s house, it has a higher price and when it reaches a merchant’s house, it has a lower price. And from that day, [the farmers] have food to eat. Also, they earned a great fortune, but they are not free to worship God. “Raghuvirji Maharaj kept the sadhus for four months and arranged constant discourses. No one will do that now or in the future. That is the delusion of māyā.” Then, Swami said, “I also kept the sadhus for one month and had them engage in a question and answer dialog. But some simply do not like it. What does Swami ask us to do and what are we actually doing? For me, there is no break from spiritual discourses.” Then, he continued, “Kyā bālpanāni ramat, kyā pāmvo siddhono mat.1 But we do not know about the importance of this talk; what have we come to do and what are we doing?” Then, Swami relaxed on his left side and everyone else started singing kirtans. Footnotes: 1. 1. How can you compare child’s play with acquiring the God-realized state of the spiritually elevated?