“In King Yudhishtir’s home, a secret murti of Parabrahman in human form1 resided. Similarly, today the secret murti of Parabrahman in human form is also residing in our home as Shriji Maharaj. Think in this way. And think of one’s own greatness in this way:” Tribhuvana-vibhava-hetavepya-kuntha- smrutir-ajitātma-surādibhir-vimrugyāt Na chalati bhagavat-padārvindā- Llava-nimishārdhamapi sa vaishnāvgryah2 “Think like this and when we understand God’s glory, then we realize what great benefit we have attained. And looking at the path of a sadhu, our loss is also great.” Further, at the time of reading ‘The Iron Nail’ Vachanamrut (Gadhada III-7), Swami said, “Understand the nail (foundation) to be of two types. One is tribhuvana-vibhava-hetavepya-kuntha, that is, in the form of unflinching remembrance of God. And the second type is resolute faith in God. Whether one is able to remember God or not, but resolute faith in God should not waver. Since, through resolute faith in God the state of tribhuvana-vibhava-hetavepya-kuntha has been attained. Therefore, that is good. And, mostly, people have the nail (firm foundation) of resolute faith in God.” Footnotes: 1. 1. Naradji describes the glory of Shri Krishna to Yudhishthir and others Yuyam nruloke bat bhuribhāgā – you are among the most fortunate on this earth since Parabrahman Shri Krishna lives in your house like an ordinary human being. - Shrimad Bhagvat 7/15 2. A person, who, even if he attains the kingdom of the three worlds, yet focuses his mind on God and does not waver even for a moment from the feet of God, and remains totally focused is the best devotee because even gods find this difficult - Shrimad Bhagvat 11/2/53

Through remembrance of God, gnān, and meditation, Krupanand Swami constantly maintained his mind of God.

Maharaj promised me a boon, “Your work which would require a thousand births will be done by me for you in one birth.”

“One person spends the whole day building a wall and another breaks it by throwing just a stone. In the end, the builder will tire. What is that small stone? Throughout the day, one builds a wall of desires and then at night comes to the great Sadhu. Then the Sadhu talks to him, ‘By any means, believe that this body is not yours.’ In this way, he nullifies it. This Sadhu, by every means possible, makes one forget worldly desires by calming one from within. And even if one wants to enjoy worldly pleasures, one is made to forget them. And as a last resort he would calm the desires through devotion and not allow anything worldly to be remembered. Thus, this Sadhu can make one brahmarup in countless ways, which one would never know. Just as the mere touch of sharp British steel weapons1 will cut a person without his realizing it, similarly, the truly enlightened have infinite ways of making one brahmarup, without one even realizing it.” Footnotes: 1. 1. Refers to sharp blades and swords.

As a result of the impressions of previous births, desires are present in seed form (the causal body). It is when one surrenders one’s mind to the great and pleases them that, through their grace, desires are destroyed. But they are not destroyed by any other means.

“Among us, renunciation shines out and is highly valued, but there are obstacles in this; devotion also shines out a lot, but there are obstacles in that, too; and there are obstacles even in ātmā-realization. But one who has surrendered his mind to the great Sadhu has no difficulties.” To illustrate, Swami gave examples of some who had faced difficulties.

When one sits to attain the state of profound tranquility, forget everything except the murti of God.

Sachchidanand Swami was inclined to maintaining a connection with Maharaj through love (Yoga). Therefore, he would say, “Do not associate with Gopal Swami. He will make you knowledgeable of Brahman.” With the knowledge of Brahman, nothing affects them, they do not have to observe much, and they encounter less burdens. If everyone becomes knowledgeable of Brahman, they will be freed from the bonds of the vishays; but, when practicing knowledge of Brahman, one will fall from upāsanā. However, in our Satsang, there is no knowledge which would cause one to fall from upāsanā.1 Footnotes: 1. 1. Sachchidanand Swami was connected to Maharaj through profound love. Gopalanand Swami had the inclination of gnān and understanding. Naturally, Gopalanand Swami discoursed about brahmagnān - developing oneness between one’s ātmā and Aksharbrahma. In the Vedanta scriptures, one who possesses brahmagnān believes his self to be Brahman or even God; and they question devotion to and upāsanā of God. Therefore, they fall from the devotion and upāsanā of God. Sachchidanand Swami must have been aware and spoke about not associating with Gopalanand Swami so one does not fall from devotion and upāsanā. However, Gunatitanand Swami is pointing out that there is no knowledge in our Satsang which would cause one to fall, because in the brahmagnān of our Satsang, we have the knowledge of Brahman and Parabrahman, i.e., to become like Brahman and worship Parabrahman.

At present we do not realize it, but we have attained God so we are fulfilled.

It is stated in the Bhagvat: ‘Yashcha mudhatamo loke.’1 One who knows God in this way has nothing left to know. So, one who has known Purushottam (God) has nothing left to know. All virtues will develop in him, just as by drinking nectar all medicines are included in it. Although we are learning other virtues, it is not proper that merely detachment or ātmā-realization or dharma become predominant. They are all members of the marriage party, but the groom is God himself. Therefore, one who understands God as Purushottam (the supreme God) has nothing left to understand. All virtues will develop in him. We have attained such a great opportunity – it is not possible to describe it or compare it with anything. Footnotes: 1. 1. In this world two types of people enjoy the bliss (of God); those who are absolutely ignorant (and have blind faith in God, e.g. Shabri) and those who have reached the highest knowledge (of God i.e. realized his manifest human form). Others in between these two limits suffer. - Shrimad Bhagvat 3/7/17

The experience of inner misery is proportional to the distance one keeps from God. God worries about us. God is protecting us. Just as children do not have to tell their parents to make ornaments for them, but the parents themselves have them made, similarly, we will not have to tell God, since he will protect us of his own accord. You may ask why a devotee of God suffers from disease. Well, it is because he has strong attachment for the body and to remove the attachment God first sends illness – then he purifies.

One should not perceive holy water from a place of pilgrimage as ordinary water. One should not develop prejudice toward a devotee of God based on his caste. Even if the devotee of God belongs to the lowest of the castes, he will be the cause of liberation for his entire family. And without this [understanding that all of God’s devotees are divine], a brāhmin possessing the twelve virtues1 is not able to liberate himself. Footnotes: 1. 1. 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. Swamini Vat 3/68

Our God (Shriji Maharaj) is at present on this earth. There is much hidden meaning in this talk which is known to those who understand. And these talks and such a Sadhu have never come on this earth and indeed will not come hereafter.

Having Vachanāmrut Gadhadā II-11 read, Swami said, “This Vachanāmrut should be understood by all gruhasthas and without understanding this Vachanāmrut, doubts will never be eradicated.”

We have attained God in manifest human form, so rest assured that perfect moksha is guaranteed and do not believe it to be incomplete. And to engage in spiritual endeavours, or become a sadhu is so that obstacles do not arise. But by remaining firm in upāsanā, one reaches the goal. So, in whatever form God is attained at present, offer meditation and devotion to him and he will take you to Purushottam Bhagwan.

The meaning of the word satsang is ‘the association of the great Sadhu’. Also, one who has pleased the great Sadhu, has also pleased God.

After talking at length about renouncing material pleasures, Swami said, “Applying the Sānkhya philosophy like King Janak and detaching (from the material pleasures) is one path. But for us, the path is of renouncing material pleasures.”

One day, a sadhu offered sincere devotion. Seeing this, Maharaj was pleased and then said, “The inner enemies of lust, anger, etc. cannot be conquered by the jiva itself. But the great Sadhu and I are on your side and we will help you so that you can conquer. Therefore, continue your efforts with courage.” To illustrate, Swami narrated the story told by Maharaj of the lapwing who filled the entire ocean with the help of the eagle.1 Footnotes: 1. 1. Near the ocean a lapwing laid her eggs. During a tide the eggs were drawn into the water. So all the lapwings got together and began to throw stones into the ocean. The eagle saw their efforts and to help them carried big rocks in its wings to throw into the ocean. And so, the ocean returned the lapwing’s eggs.

Swami had Vachanamrut Gadhada I-16 read and said, “One does not necessarily have to doubt any command nor have no doubts in any command of God or the Sant. One needs knowledge in the matter.”

One who wants to do good for his jiva should come to this Sadhu and listen to his talks.

One, upāsanā; two, commands of Shriji Maharaj; three, company of the great Sadhu; and four, addiction to the scriptures – these four should be firmly kept.

Towards the end of the Vikram Samvat year 1859 (1803 CE), in the village of Alaiyā, I had the darshan of Maharaj for the first time and for a short time we looked directly at each other. In that time, the conviction that he is God was established, miseries were removed, pains were healed, glory was understood and everything was accomplished! Therefore, if the jiva has the darshan of God, who is Gunatit, it becomes brahmarup, but the power of God’s māyā is such that nobody even does darshan of God.

Maharaj and the great Sadhu are like a great snake charmer. And they are like a king cobra. They can blow once and one’s lust, anger, etc. will be destroyed.

Without attaining the rājipo of the Satpurush, the seeds of vāsanā (desires and attachments) will not be destroyed. Even if one doesn’t want to run, one runs and even if one doesn’t want to see, one sees - such is the power of desires.

The jiva cannot enjoy sense pleasures independently. It can only enjoy those which God, the giver of the fruits of one’s deeds, permits it to enjoy.

To become brahmarup, one has to talk like one with the knowledge of brahman.1 So, anybody can rob them. And first, belief in the ātmā2 arises and then one can behave as ātmārup.3 Footnotes: 1. 1. Talks which describe merely the theory of ātmā without detailing their practical application. Such incomplete knowledge may divert one from the true path. 2. That the manifest Satpurush is my ātmā. By contemplating on this thought one becomes like him. 3. The qualities of one who behaves as ātmārup: equanimity in happiness-misery, honour-insult, etc. and lives as per the instructions of the Satpurush (Vachanamrut Gadhada II-51).

In some places, there is a benefit to Satsang by saying Bhagwan Swaminarayan is God, and in some places, there is a benefit by not saying Bhagwan Swaminarayan is God. One should speak according to what benefits Satsang.1 Footnotes: 1. 1. Swami is explaining that one needs discretion when speaking to others. In an assembly, many people with different backgrounds and different beliefs may be present. One must speak in a way that does not criticize their beliefs.

“As we have a body, faults will exist. But what is the burden of these deficiencies for one who lives intuitively as per God’s wish? None. Let them be, since what we have to do is being done and we are removing these obstacles. Faults are like a thicket which cannot be instantly removed. By listening to spiritual talks, as the glory of God is realized, faults will be removed. There is a deficiency in understanding the glory of God.” Then, after listening to Vachanamrut Gadhada II-13, Swami said, “The focus of the eyes, ears, and in fact, of all the senses resides in the heart. So, nobody’s influence remains. This is the essence of spiritual discourses.”

Only this has to be understood, that the one whom we wanted to meet after leaving this body, the one whom we wanted to attain and the one whom other devotees, after leaving their bodies, have attained, that same God we have attained while alive. It is that same God and that same Sadhu. But this attainment, glory, bliss and advantage we have gained is not recognized by us, as we have been bound by the māyā of God. And that ignorance causes misery. This talk was repeated five times. After shedding the body, there is nothing left to see. After leaving the body, we want to go to the one whom we have attained here. It is this same God and this same Sadhu.

There is no one in Satsang who is free of lust like Mulji Brahmachari. However, he cannot free anyone of lust. One who is the embodiment of being free of lust and knows the way of being free of lust can free others from lust.1 Footnotes: 1. 1. Swami reveals the principle that only the eternal Aksharbrahman can eradicate one’s flaws and make one brahmarup. One who attained an elevated state by associating with Aksharbrahman cannot eradicate others’ flaws and make them brahmarup. Maharaj has referred to one who attains an elevated state by associating with Aksharbrahman as one with sādhan-dashā - they reached this state by endeavoring, i.e. associating with the Aksharbrahman Satpurush. However, one who is eternally elevated is the Aksharbrahman Satpurush himself and is referred to as siddha-dashā.

In Muktanand Swami’s mandal, a slight lapse may persist. Same with Brahmanand Swami’s mandal and Gopalanand Swami’s mandal. In many others’ mandals, a slight lapse may persist. However, in Krupanand Swami’s mandal, no lapse can persist.1 Footnotes: 1. 1. Swami mentions that some lapse in observing the rules of sadhus may be seen in sadhus belonging to Muktanand Swami’s, Gopalanand Swami’s, or Brahmanand Swami’s mandals. Although they themselves behaved strictly, they would not insist the sadhus of their group behave as strictly, nor did they scold their sadhus for transgression of rules for sadhus. In contrast, Krupanand Swami never lapsed and ensured the sadhus of his group never lapsed in observing the rules for sadhus.

Women, wealth, body-consciousness and innate instincts – learn how to deal with these four1 from one who knows how. If there is one person who has all four virtues, then learn the virtues from him. Footnotes: 1. 1. How to curb desire for them.

Those of this world merge with this world. Those not of this world, who are from a higher realm, do not merge with this world. And if they do mix, they believe themselves to be gunātit and observe their spiritual disciplines and mix. And here, when they see everything as beyond the gunas, what enthusiasm remains? Therefore, prohibit (worldly enjoyments) through spiritual knowledge and detachment. And those who enjoy passion, greed, ego, taste beyond the limits prescribed are possessed by a brahmarākshas.1 Footnotes: 1. 1. A Brahmin, who despite his learning, becomes a ghost.

Such talks are not found anywhere else. These talks are from Akshardham, and are of God, of Narayan. Those who are intelligent recognize the importance of the God-realized Sadhu and Satsang. Therefore, Maharaj has said, “I have affection for the intelligent.”

I only consider those who listen to these talks as satsangis. Otherwise, even if they wear saffron clothes, they are not considered as satsangis.

One may observe ten million commands, but without resort to manifest God one will not attain moksha. And by observing even just one command by the order of this manifest God and manifest Sadhu, moksha is attained. And today, bliss is showered and this happiness is priceless. Therefore, observe the eleven codes of conduct, and understand Maharaj to be Bhagwan Purushottam and the cause of everything. One who realizes this spiritual knowledge has nothing left to do. Do not worry if less worship is offered or fewer pilgrimages are performed.

With the “Swaminarayan” name, even if a poisonous snake bites, the poison will not be effective; but if one’s lifespan was over, then they will die. Otherwise, whoever chants the name will not die. And this Bhagwan, this mantra, and this Sadhu is not found elsewhere.

‘Others are not troubled by lust; and only I am troubled by lust. Others do not have even one fault; only I have faults.’ If one does not understand like this and looks at the faults of others, one will suffer.

In the village of Haliyād, Swami said, “Without listening to discourses, spiritual knowledge is not attained. And without spiritual knowledge, one goes out of control, feels depressed or becomes unrighteous. Therefore, the intellect of those who have served the pious sadhu is not affected. To illustrate this, Swami recited a shlok: ‘Kāmādibhir-vihinā ye.’1 Then, Swami continued, “Without spiritual knowledge, even if someone has an exceptional level of self-interest in their liberation equal to Ghanshyamanand Swami,2 one may still encounter obstacles. He had a great deal of devotion; lacking spiritual knowledge, however, he abandoned the company of Gopalanand Swami. I spent a lot of time imparting knowledge to him so that I did not have to look after him anymore. Therefore, one’s ignorance is removed by recognizing the Sadhu. Moreoever, Bhagwadanand Swami and others understood Gopalanand Swami as great, however, if their disciples asked, they would show his faults instead.” Footnotes: 1. 1. Those who have overcome the desires of lust, etc. are not affected. 2. During his preinitiation days, Ghanshyamanand Swami was from the Mānkuvā village of the Kutch region. When Shriji Maharaj arrived in Mānkuvā, he said holding scissors in his hand, “If any one is my satsangi, come. I want to initiate them as sadhus.” No one volunteered. However, Mulji and his friend Krishnaji heard this while working at their farm. They both came to Maharaj and requested him to give them dikshā. Maharaj refused; but they followed him to Gadhada and stayed in Gadhada for many days. Both were married and their wives called them back. They asked their wives for permission to renounce but they refused. Therefore, both cut off their genitals and joined Maharaj again. Shriji Maharaj decided to test them and excommunicated them instead. For many months, they stayed away and continued to associate with satsang. Once, both were singing kirtans at night. Maharaj said, “Tell them to stop singing. My seat is being drawn there.” The pārshads went to tell them to stop. The two asked, “What is Maharaj’s command?” Maharaj called them near happily. In the assembly, Maharaj said, “I cast these two away like one shoos a dog away. However, their conviction has not broken.” Maharaj gave both of them dikshā and named Mulji ‘Ghanshyamanand’ and Krishnaji ‘Sarvagnanand’. Ghanshyamanand Swami stayed in Junagadh. Gunatitanand Swami used to say of him, “He is devoid of body-consciousness and is complete with devotion and renunciation.”

Swami talked at length about becoming deluded by the human traits of God. But human traits cannot be ascribed to God at all. Since, our jiva (which is divine) and body (which is material) are separate, but this cannot be said of God (both the body and soul of God are equally divine).

A mukta would never succumb to lust and anger. And he would never act in a way that would make him look bad.

Dharma can be maintained in order to maintain one’s reputation. Dhano Bhakta believed Maharaj was God, just like us. However, he did not follow through in observing niyams and fell from maintaining dharma.

There is no limit to the gain from the company of this Sadhu; and if drawn away from him, there is no limit to the loss. This is an extremely big gain, such that it cannot be described.

When Vachanamrut Sarangpur-11 was being read, a devotee asked, “When death is mere moments away, how should one remember God?” Then Swami replied, “If someone has a strong desire to unite with God, and his life is about to end, then God and his Sadhu will help and protect him so that he can join with God. Therefore, harbour good intentions.”

Then Swami said, “One should worship God according to the prevailing customs of the time. Thus, the customs at the time of Ram avatār were different, the customs at the time of Krishna avatār were different, the customs at the time of Rishabhdev and Parshuram were different, the customs at the time of Shukji were different, and today, Maharaj’s customs are different. Therefore, worship God according to the methods current at the time.” Then a devotee said, “In this human birth, we have recognized you. That is a great thing.” Then Swami said, “Yes, the Sadhu has become dearer than one’s life.”

A devotee named Karsan, of the village Kunkāvāv, declared, “In Junāgadh, I do not like to sit with anyone else except you, and do not like to listen to anyone else’s talks except yours. So, I sit alone.” Then Swami said, “All this depends upon one’s liking.”

Ranchhod Bhakta said, “When adverse conditions of place and time arise, then God is not remembered and worries arise. So, how should we understand that?” Swami replied, “God is the all-doer. In adverse place and time nobody ever remembers God. But do not become attached to this world. If one develops detachment from the world, one will not become attached. For this reason, God has kept us in misery (so that we develop detachment). Therefore, understand God to be the all-doer.” In this way, he talked a lot about adverse conditions of place and time.

After leaving Haliyād and arriving in Bagasarā, Swami spoke, “At any given time, moksha is attained from one whom God has entrusted the task of granting moksha. Just as, when Parikshit was cursed to die, Vyāsji and many other greats were present, but moksha was attained only when Shukji came.”

This Sadhu appears to be like a human but is not. And today, God is manifest, the Sadhu is manifest and dharma is manifest. And those who do not understand this at this time will bitterly regret afterwards.

If the wind blows from the direction of a sinner, then 60,000 years of merits are lost. And if the wind blows from the direction of a Sadhu, then 60,000 years of sin are burnt away and merits accrue.

God has become pleased and gifted us with his Akshardham. He is so generous that he gifts his abode to anyone he is pleased with. Satsang will later multiply ten thousandfold but this Sadhu and these talks of his will not be available. And it is because Maharaj incarnated that this Sadhu has been seen. Otherwise, this Sadhu would not be anywhere else, except Akshardham.

Swami talked a great deal in Vankiya and said, “These talks only occur because we let them flow like a cow’s milk flows from its udders.1 Otherwise, they cannot occur. These talks will ensure one will not have to be born again.” Footnotes: 1. 1. The analogy of a cow Swami uses here is: a cow spontaneously starts producing milk when it sees its offspring ready to drink milk. Similarly, Swami says he starts speaking freely seeing the aspirants who want to gain gnān.

By the grace of God, the Pāndavs passed through their ocean-like difficulties as easily as if stepping across a cow’s hoof-print. Therefore, we must defeat lust and anger which are stronger than the demon Timangal and the army of Duryodhan. But by living by the commands of God, we will be able to swim across. Therefore, have faith in the strength of God’s prowess.

In Junagādh, Swami said to Kadvā Vaniā, “As long as one has a body, faults will exist. But God has entered within the soul. So, even though one will die, God is not the type to leave from within the soul.”

In the village of Bābāpar, Swami said to a devotee, “Whatever there is has come before you and now in Junāgadh there is only a mountain.”

In the village Vankiya, Swami said, “A mukta would not like the vishays. And God that resides in Akshardham and the God that has come here is the same. One should understand that there is not the slightest difference between this God [that resides in the Sant] and that God [which resides in Akshardham]. This is the māyā that one needs to cross.”

Householders should fulfill their worldly duties but should not become attached to them. We have attained everything; but previously God had not been attained – now even he has been attained. So now is there anything left to attain? No, nothing is left, everything has been attained.

In the village of Devrājiya, Swami said, “The one whom we wanted to attain after leaving this body, the one whom we wanted to meet, that God we have met. That God and that Sadhu we wanted to attain after shedding this body, that (very same) God and Sadhu are the ones we have met.” Then Swami banged his hand on the seat and said, “And this Sadhu is the abode of God. You have attained him in this very life. Therefore, observe the Shikshapatri so that we are not faulted by anyone. That is the reason why Maharaj has written it.”

“God is manifest (i.e. within our reach), the Sadhu is manifest and moksha is manifest. Therefore, live according to dharma and complete your life. We have attained a very big gain so guard it carefully. Otherwise, just as someone throws dust in the eyes and takes away the chintāmani, somebody will snatch it (the gains) away. And the miracle shown by God is that, except for God, others are not able to purify this many jivas from within. Only God can capture one from within. And this is a very great gain. What is that? Coincidently, we were born at the same time Maharaj incarnated. Thus we have attained these talks – and this is a big gain.” He repeated this statement many times.

People do not become free of desires through samādhi, but they become free of desires through spiritual knowledge. Then Chaturbhujdāsji asked, “Why are both a sadhu and a householder described as being equally free from desires?” Then Swami replied, “If a naked ascetic and a householder with all his possessions want to cross the ocean, then both will need a ship. Even though the ascetic is not even wearing a loincloth, it is not possible for him to swim across the ocean. Therefore, both the ascetic and the householder with all his possessions sit in the ship. The householder has his wife, children, buffalo, spinning wheel with him – and all will cross the ocean safely. But, without this ship, even one who does not touch money, observes eight-fold brahmacharya, and is a great renunciant but has not met God, does not attain liberation and does not cross māyā; whereas the householder attains liberation and crosses māyā.” Then, after having Vachanamrut Gadhada II-11 read, Swami said, “If all householders understand this Vachanamrut, they will remain at peace within. But this talk is difficult to understand.” Then he gave an example, “On seeing a householder who has a wife, eight children, sixteen ploughs, sixteen buffaloes and other things, one feels that he will not attain liberation, but he has met God so he and everyone with him will attain moksha. This talk is just like one who has become ill by eating ghee and is cured by again eating ghee. Others cannot understand it, only Maharaj can understand it. And the answer to this question can only be given by Maharaj, but not by anybody else. The very same qualities of rajogun, tamogun and sattvagun by which one goes to hell are the same qualities by which moksha is also attained. To illustrate, he quoted the shlok, “Āmayo yena bhutānām!”1 Footnotes: 1. 1. O Observer of Pious Vows (Vyās)! Does not that same (food, e.g. ghee) which causes illness in beings – if purified and prescribed by a qualified doctor – cure that illness? Similarly, then, if all of one’s karmas – which (normally) cause one to pass through births and deaths – are offered to God instead, those same karmas are destroyed (i.e. are no longer capable of causing births and deaths, but instead, lead to one’s liberation). - Shrimad Bhagvat: 1.5.33-34

Akshardham is very far, but for our sake God has brought it near. He is seated here in human form. That we can understand and deliver these talks like the liberated souls of Akshardham is all due to the grace of God and this Sadhu. That we have attained such company and do not exclaim ‘Wow! Wow!’ is because we have never delivered these talks. We have only talked about worldly things.

In the village of Chādiyā, Swami said, “Live in the home like a guest.”1 Footnotes: 1. 1. When guests visit a place, they know that the place does not belong to them and so do not develop attachment for it. Similarly, the body is a temporary home for the soul, so do not become attached to it. (Moreover, nothing in this world belongs to us, so one should not become attach to this world either.)

If Brahmā is presiding, then Shukji or the Sanakadik cannot speak, because their words will not be accepted by the population. Why? Because they are not prestigious in the world. And those whose words are accepted by the population may not even have proper character.

“If one has firm upāsanā and yet submits to women or wealth - that is a trivial defect.” Harishankarbhai asked, “In the world, one who does not submit appears better.” Swami responded, “What do we care with the world? Examine the root!”1 Footnotes: 1. 1. Swami is explaining that upāsanā has a greater importance than observance of niyam-dharma. If a renunciant or householder lapses in niyams related to women and wealth, that is a trivial lapse, because one can atone for these sins. However, if one has firmness in niyam-dharma but lacks upāsanā, then he cannot attain ultimate liberation. One with firm upāsanā would never intentionally lapse from niyam-dharma, however.

In the village of Māliyā, Swami said, “This Sadhu is like God. He is not an ordinary sadhu or ascetic.”

In the village of Pithvājāl, Swami said, “Someone may ask what Akshardham is like. Well, we have seen God, seen those who live in Akshardham, seen the servants of God, seen those who live near God and have talked to them. Now, the only thing left is that we cannot see the divine light of Akshardham. And God resides in this Sadhu, therefore keep trust in him.”

In the village of Charakhā, Swami said, “We have attained a great benefit. Therefore, collect enough grains to eat and sit near the Sadhu.”

Maharaj used to say, “I do not look at the faults of my harijans. If I see a fault I turn my head away, just as one turns their head away seeing their mother-daughter unclothed.”

How much loss do we suffer? Well, we do not understand the glory, as it is, of the God whom we have attained. And the gain we have made is also not known. Just as the son of the Gāekwād,1 the powerful ruler of Vadodarā, cries for an insignificant thing like a radish – that is the extent of loss. Footnotes: 1. 1. King Sayajirao of Vadodara. His young son will inherit the kingdom, but, out of ignorance, the prince cries when not given insignificant things, forgetting that everything is his.

In the village of Oliyā (Alaiyā), Swami said, “That this Sadhu has been properly recognized is a great thing, since this Sadhu is not easily recognizable. This Sadhu is from a higher realm (Akshardham). That he has been recognized is like a miracle.”

In the village of Motā Gokharwālā, Swami said, “God (the supreme Godhead) is recognized only through God (the God-realized Sadhu).”

If one wishes for something, Maharaj would not give them that. Swami gave an example, “Once, Maharaj was eating rice and yogurt. Everyone wished [that Maharaj would give them yogurt as prasādi] but I did not. Therefore, Maharaj called me and gave me prasādi.”

In the village Nānā Gokharvālā, Swami said, “Maharaj left me here to give the fruit for what one has done in the past for God.”

If one has served a Sadhu and has become free of attachments, one may still have children like Shri Krishna Bhagwan, Parvatbhai, or Gordhanbhai; but they do not worship (contemplate on) the vishays. In contrast, one who has attachments and has not served a Sadhu and lives in the forest (where there is no contact of vishays), he will still have an attachment to the village. Even if he physically renounces, worship [of the vishays] occurs in his heart. And worship of the vishays does not occur to one who has served the Sadhu; though he may perform all of his physical activities.

On the way back from the village of Sāvar, Swami said, “Without association with the great Sadhu, deficiencies will remain. One who is spiritually powerful will remain stagnant and will not progress. Also without this company, desires will remain. But God cares for us. He will arrange the company of someone great for us and through his association remove our deficiencies. And these talks are not realized at present, but in the future they will bear fruit.”

The way in which the company of God is kept is of three types: when there is no desire for material pleasures it is the best; when desires are suppressed and commands are obeyed it is mediocre; and when commands are disobeyed it is the worst.

If a low caste person drinks amrut, he will become immortal.1 Footnotes: 1. 1. In these few words, Swami explains that anyone, regardless of age, gender, caste, appearance, etc., becomes immortal by drinking amrut. Amrut does not discriminate. Similarly, whoever associates with the Aksharbrahman Satpurush will become brahamrup. The Satpurush does not discriminate based on one’s age, gender, caste, appearance, etc.

In Golok, they indulge in the vishays; however, they have gnān so they burn with regret afterward.

In Gadhada, Swami spoke, “The Satpurush knows how to keep others engaged in activity, but does not let them become affected by it. And another would so immerse others in work that they would never be able to get out of it. For us, it is not a matter of the distant past, but we do not want to give up mundane work totally. However, the Sadhu we have met is not likely to let any deficiencies remain in us. We have a need for such a Sadhu. Since we have met him, we have nothing to worry about.”

In the village of Gadhada, Swami said, “One may be full of sattvagun but not have firm faith in God; whereas one who is full of tamogun may develop firm faith in God.” Then he gave the examples of Ālshi (a Muslim devotee) and Mayārām Bhatt.1 Therefore, there is no correlation between the development of firm faith and the gunas. So, it is better to become gunātit – above the three gunas of sattvagun, tamogun and rajogun. Footnotes: 1. 1. Alshi of Manavadar: a Muslim devotee of Bhagwan Swaminarayan who had intense love for and total faith in him. Mayaram Bhatt of Manavadar: a Brahmin devotee of Bhagwan Swaminarayan who was strict in the observance of spiritual and moral codes. Once Maharaj joked, “Bhattji! I have entered your Lalji (murti of God) and eaten.” Bhattji said, “Oh no! You’ve contaminated Lalji.” Bhattji believed Maharaj as God, but felt that Maharaj has broken the codes of a Brahmin – not to eat food prepared by others. Thus, even for one who is predominantly in sattvagun, conviction in God’s form that whatever he does is correct, remain incomplete.

One who has overcome attachment for money will not even be able to make efforts to earn money. And when he engages in worldly duties, it is done superficially. To illustrate, Swami gave the example of Māvā Bhakta.1 Footnotes: 1. 1. A native of Thanagalol village in Junagadh district. He came into contact with Gunatitanand Swami and spent much of his time at Junagadh. Gunatitanand Swami used to say, “If a pillar expresses desires, then Mava Bhakta may have desires. His ego (i.e. sense of individual existence) has been dissolved.”

In Gadhada, Swami said, “We have affection for God, but it is not evident.” To illustrate, Swami gave an example narrated by Maharaj, “Jivā Khāchar has affection for his estate but it is not apparent at present. But if somebody comes to seize it, it becomes known. Similarly, when somebody tries to make us leave satsang, then our affection becomes known.”

On the way to Botād, Swami said, “Those who want to remain happy should think of those worse off than themselves, but should not look at those happier than themselves. Since, happiness is attained according to one’s fate.”

Maharaj has shown countless (spiritual) endeavours and codes of conduct. Of them the main is brahmacharya. Maharaj’s incarnation was to destroy the root of ignorance and so he would explain this knowledge in various ways. What is the root of ignorance? It is to offer devotion without believing one’s true form to be separate from the three bodies. And this fact cannot be understood even if we take ten million births – but we can easily understand when the great Sadhu explains.

If one does not perceive faults in the great Sadhu but himself has faults, then God will worry about them for him. But if one perceives faults in the great Sadhu, then his sin becomes cast in iron and cannot be redeemed.1 Footnotes: 1. 1. That is, the sin will become irreparable.

“There is nothing to see in Dholakā and Amdāvād that come ahead. What one should see, worship, and serve is with you. Therefore, continue to look at him. This is difficult to understand. And others say, “Gopal Swami and Nityanand Swami left their mortal body. Who should we go to?” Raghuvirji Maharaj was very great and we realized after he left his mortal body. We have attained a great benefit; if we were to describe the benefit for the duration of Brahmā’s one kalp,1 we cannot reach the limit. And if one does not understand this, there is a great loss. If we describe the loss for the duration of Brahmā’s one kalp, we cannot reach its limit either.” Swami talked a great deal about recognizing the manifest form of God. Footnotes: 1. 1. One kalp is equal to one day of Virat-Brahmā from morning to night. It is equal to 4,320,000,000 human years.

In Dholakā, Swami said, “After all those who have met Maharaj leave their mortal body, Maharaj will have muktas take birth in human form1 in this Sampraday, because there is no other Sampraday as pure as this one.” Footnotes: 1. 1. Swami explains that, once those who have met Maharaj have left this earth, he will send muktas in Satsang to increase faith in the manifest form of God. Just as Maharaj brought muktas of Akshardham with him (according to Vachanamrut Gadhada I-71) during his time, he will continue this in Satsang today.

In Ahmedabad, Swami said, “At present, Maharaj is manifest and is spreading spiritual wisdom, keeping everyone within their spiritual and moral codes, ensuring that dharma is observed and also delivering discourses.”

In Vartāl, Swami said, “There is no need to do anything else. Become his devotee and surrender the jiva to him. By this everything is being done. In Akshardham, Maharaj is seated like this facing north.” After saying this, he demonstrated by pointing his finger from the toe on his foot to the crown of his head.

If one does not read what is written; then it is as good as not having been written; and if it is read but if no concentration is kept, then it is as good as not having been read. And if concentration is kept but not acted upon, then so what? Therefore, when the states of passion and ignorance are not predominant in one’s mind and the state of goodness prevails, become steady and with a focused mind read and contemplate in the mind, then it will give satisfaction. For contemplating in the mind, it is said, “Behold all the words separately in one’s heart and analyse. Do things happen in that way? Analyse and do exactly in that way.”

Just as a chintāmani may be buried in somebody’s house, but until he digs it out he will remain poor; similar is the case with the knowledge of ātmā-Paramatma (without which an aspirant remains spiritually poor).

Whenever the force of lust, etc. prevails, ignore it. That is, drop all thoughts about it and do some other activity, so that the force of that desire passes off. Then he cited the example of a demon: the most powerful metal could not kill him, so, on the advice of God, Prahlād struck him with the froth of the sea1 – then he died. Similarly, many methods are described to overcome the desire for lust, etc., but instead of all those methods, just engage in some other activity. As a result, the desire is overcome. Footnotes: 1. 1. The chief commander of Hiranyakashipu’s army was a demon called Namuchi. Indra fought with him for a long time but could not defeat him since Namuchi had been given a boon that he would not be killed by earth in any form, dry or wet. Eventually, a voice from the sky directed Indra to kill Namuchi with froth from the sea. So Indra took some froth from the sea and poured it on Namuchi’s head, thus killing him. (Swami mentions Prahlad instead of Indra, perhaps having heard as word-of-mouth.) - Shrimad Bhagvat 8/11/37-40

Initially, while endeavouring, complete spiritual knowledge is not attained. And until complete spiritual knowledge is attained, happiness is not experienced. To illustrate this, Swami gave an example, “When it rains only a little, the new and old water in the river mix and the water is spoilt. Then, when there is heavy rain, all the water is renewed; similarly, when complete spiritual knowledge is obtained, then happiness is attained.”

Swami said what Maharaj once said, “As long as one believes they are a man, they will want a woman; and as long as one believes they are a woman, they will want a man. And one will have this desire all the way to Golok. Therefore, the principle is Nijātmānam brahmarūpam.”1 Footnotes: 1. 1. The remedy for the desire for the opposite sex that Swami shows here is Nijātmānam brahmarūpam: to identify one’s ātmā as the form of Brahman and separate from the three bodies, three states, and the three gunas. This is only possible by associating with the manifest Satpurush who is Aksharbrahman.

Public works are all a form of distress. Happiness is only in listening to discourses of God. There are many who are ready to do other [public] services if we command. However, what must be done is meditation and happiness is in that. But, people are reluctant to do that. However, there is no option to that. Sleep and women are considered the same.1 Footnotes: 1. 1. Just as the association with women increases lust, excessive sleep also causes lustful desires. Therefore, Swami says they are both equivalent and implies that they are a hindrance on the path of God.

One has to understand that all of creation is perishable. And when one closely associates with someone (i.e. Satpurush) who has attained such knowledge, then it is attained.

“Whether mandirs are made of gold or the body is emaciated; in fact, whatever endeavours you do, only when you know me as I am do I become pleased.” That is what Maharaj has said.

Believing oneself as the jiva leaves some deficiencies (for moksha); but in believing oneself as aksharrup there are no deficiencies. And one feels that one wants to go to Akshar[dham]. But, by believing oneself as akshar, where is the need to go?

We are born to accomplish two things. One, to become aksharrup – in this, the body is a hindrance; and two, to join with God – in this, company (of worldly people) is a hindrance in many ways. These two faults must be removed.

One who highlights the virtues one possesses to others is at the lowest level of spiritual progress; one who does not highlight them, but does not hide them either is at the medium level; and one who hides them is the best person at the highest level. The great give support according to one’s conviction and inclination.

Maharaj has said, “There is a difference between getting a child through one’s husband and by another man. Similarly, there is a difference in the strength of God and the strength of human endeavours.”

Scriptures are the effects and the great Sadhu is their cause.

One should analyse oneself continually, introspect and think that this is still to be done, and what have I come to do and what is happening?

If five people or two people of the same inclination get together, they are like hundreds of thousands and tens of millions. And without this shared inclination no matter how many get together, they are alone.

“When one associates with the great Sadhu, there is less time for meditation and worship; and if one meditates and prays then there is less time for association. So what should one do?” Replying to this question, Swami said, "Associate with the Sadhu, since through association worldly desires are overcome. Without association, how can worldly desires be overcome?”

If one does not enjoy the material pleasures, then one thinks about them. So if the desire becomes too strong, then enjoy. But ultimately, the principle is not to enjoy and to shun them.

When the jiva attaches itself to the great Sadhu, then all faults are overcome and his virtues are imbibed. To illustrate: it is like when a magnifying glass is kept in front of the sun, fire is produced from it.

We have attained Maharaj, so we should believe we are the form of Akshar. But we are not the body. It is the way of the body that we are defeated by the vishays. Even so, we should believe we are Akshar[rup].

We have the conviction of God. However, if someone forcibly takes control of the mandir and God does not help us, then many peoples’ conviction would disappear. If one has firm conviction, then even if everything else disappears, he would not have doubts.

In the context of ultimate spiritual wisdom, this world and its mundane activities do not exist. This world raises obstacles (for devotees) in countless ways.

The material pleasures, treasures, stores, money, power, etc. of a city serve only to spoil the jiva.

If one has served the great Sadhu for even one year, he takes care of him. Just as when Āruni and Upmanyu fell in the well, their guru searched for them (and rescued them).1 Footnotes: 1. 1. Aruni was a disciple of Dhaumya rishi. Aruni lay down all night in the farm using his body as a barrier to block a breach in the barrier and prevent the rainwater from flooding the area. His guru came searching for him. Upmanyu was another disciple of Dhaumya rishi. He was sent to graze the cows and forbidden to consume milk, ghee, etc. Once, when he was very hungry, he ate the leaves of an ākado plant. The white milk of the plant fell in his eyes and he became blind. He then fell into an empty well, where the guru later found him. After rescuing him he restored his eyesight.

Even demons have supernatural powers. For example, one demon rolled up the earth and took it away. Therefore, do not give importance to supernatural powers.

Happiness is of two types. One type of happiness is due to knowledge, and the other is due to meditation on the murti of God. And one can become happy by practising either Sānkhya or Yoga.

Eat lādoos and throw away the leaf dish in the form of the body.1 Footnotes: 1. 1. Meaning, use the body for attaining God, before one dies.

If one who has developed true upāsanā of God is thrown into hell by someone, then even there he experiences happiness. Since, even though this body is also a hellish pit, still the jiva is attached to it.

If one has a thousand million rupees and one paisa is lost, it is of no consequence. Similarly, if the glory of God is truly understood, then nothing is of any consequence.

Spiritual knowledge is developed when one is free from activities. But one cannot remain free for the whole day. For that reason, I engage people in work, otherwise body-consciousness would develop.

Some are controlled by the mind while some control the mind. This statement is worth contemplating on daily.

Does one who has worldly desires go to Akshardham or not? Maharaj replied, “If something is tied high up on a neem tree and someone tries hard to untie it but is unable to do so, then someone else will release it for him. Similarly, if one is endeavouring to overcome desires, God will help him.”

What is the reason that the bliss of God is not experienced? Then Swami said, “Because material pleasures keep one on tenterhooks.”

It is difficult to attain God. Similarly, it is difficult to attain this Sadhu. And, similarly, it is difficult to give up these material pleasures.

Rain brings happiness. However, if water floods someone’s house, it brings misery and is the cause of destruction. And for the large jivas,1 it is the cause of happiness and for the small jivas, it is the cause of misery. Footnotes: 1. 1. The jiva does not have a size. Here, ‘large’ jivas refers to large animals: elephants, lions, horses, etc. Similarly, ‘smaller’ jivas refers to smaller animals, such as insects.

The difference due to association with the Satpurush is that one who would have become enlightened after a hundred births becomes enlightened in this birth; and (if one does not associate) one destined to become enlightened in this birth may have to take a hundred births. These are the two differences. Then Swami gave an example: wood and metal cause each other to float and sink.1 Footnotes: 1. 1. Wood usually floats, and it will cause anything tied to it to float also. For example, one kilogram of metal tied to 10 kilograms of wood will float. Metal usually sinks, and it will cause anything tied to it to sink also. For example, one kilogram of wood tied to 10 kilograms of metal will sink.

In every talk, speech and activity, whatever clear insight (perception) arises, consider it to be the inspiration of Maharaj.

Real worth lies only in three things: the murti of God, the Sadhu of God and the commands of God. Such worth does not exist in anything else. And spiritual knowledge, detachment and dharma are like spades, shovels and sickles (useful for farming and harvesting but not as essential as seeds, water and soil).

If God is seated in the dark, and we go there, and are able to have his darshan due to the light emanating from us, still clearly understand, “Everything has been given to me by him.” Then this is proper understanding. So realize this fact.

If God wants to give us food, he will get it for us from the sky. If he does not want to give it, then it will be burnt even from the house.

When an expert actor puts on a guise and acts like a woman, the foolish believes he is a woman. But one who is wise sees him as a man. Similarly, this world is an illusion and is perishable.

“If attachment to one who is free of material desires has been developed, then he will pull one who has material desires along with him. But, how can one with desires know that attachment has developed to one without desires?” Swami replied, “If by his wish or due to fate, one with desires has to stay away from one without desires then, still he feels a yearning to stay near him. And how does he pull him along? Well, he (one without desires) criticizes one’s desire for material pleasures in many ways.”

Those who are very quiet harbour lust and pride and those who are hyperactive harbour ego.

To believe that there is more worth in anything other than the Vachanamrut is infatuation.

Even if God is attained, some deficiency may remain. But if this Sadhu is attained, he will not allow any deficiency to remain.

Faults like lust, etc. are weakened the more one observes the commands of God. But they remain in the form of a seed. And when the grace of the great Sadhu is attained, then the seed is also destroyed. The grace of the great Sadhu is attained through imbibing his virtues and rendering service.

When Maharaj talked about overcoming desires, Shuk Muni said, “O Maharaj, we have attained you, so what is the power of desires?” Then Maharaj said, “You have attained me, so I will certainly protect you, but as long as desires remain, your fears will not be eased. Therefore, become desireless.” Then he gave an example, “Just as when a snake slides over a sleeping man and another person protects him, the sleeping man does still experience fear. Similarly, I will certainly protect you, but as long as desires remain, your fears will not be overcome. Therefore, become free of desires.”

“Describe the virtues of the devotees of God. By doing so, the jiva becomes brahmarup. And, in this, there is no effort. But, “He is like this and he is like that,” such faults of the devotees of God should not be spoken of. And why do we need to do this anyway? If someone does not understand his faults, then he will understand in the future. Why such a rush? He is not going to run away from Satsang. But do not talk about the faults of others.” Then he narrated the story of Lavā and Bādshāh.1 “Thus, the main thing is to always describe the virtues of devotees and not their faults.” Footnotes: 1. 1. Lavo was the court minister for the Badshah. Once, the Badshah asked him, “If both our beards caught fire at the same time, whose beard would you extinguish first?” Lavo replied, “Sire, first I would quickly douse my beard and then attend to yours.”

At present, the atmosphere experienced and prayers offered are the same as if Maharaj himself is present.

In the village Rohishālā, Swami said, “If one understands the greatness of God and has the company of the Sadhu, he would not be lured by the vishays and would pass over them; however, without falsifying them through the principles of Sankhya, they cannot be destroyed from the roots.”1 Footnotes: 1. 1. In order to please God and the Satpurush, one who observes niyams and follows their āgnā can remain free of the vishays. However, without falsifying the vishays through the thought process of Sankhya, the desire to enjoy them cannot be destroyed from the roots. This thought process is learned from the Satpurush himself.

Swami described the glory of the great Sadhu: “He is great, has realized God, lives according to the commands of God, tolerates hardships; God is under his control, God does as he says, God travels to wherever he says; he has won over God, he knows the opinions of God, he grants moksha, by his darshan one has the darshan of God, by worshipping him one worships God; he frees us from having to stay in the womb, hell and the cycle of births and deaths and helps us attain the limitless Akshardham of God; he helps us attain similarity to God – that is how great he is. “God cannot live without him and by his darshan the five grave sins are burnt away. By the actions of his senses the universe is enlivened, and kāl, karma and māyā tremble before him. Just as by worshipping the body, the jiva is worshipped, similarly, by worshipping this Sadhu, God is worshipped. He is the provider of food; the indweller, omniscient, all-doer, and he appears to be like a human but is not human, God continuously stays with him, he helps one attain the eternal abode; he is the doer, yet is the non-doer; like a tree his body is for the benefit of others, he possesses the qualities of the genuine Sadhu which have been described in the scriptures; he is ‘kāmil, kābil sub hunar tere hāth.’1 One should understand his glory in this way.” Footnotes: 1. 1. He is pure and perfect and has mastered all the arts.

The characteristics of [Gunatitanand Swami’s] mahimā are written henceforth: He does not let anyone become attached to the activities. He keeps God and the discourses predominant. He said there is no sin greater than believing God is formless. He asked Maharaj four questions, and Maharaj replied discourses should be the focus. He engaged in a question and answer dialog with the muktas of other abodes and no one was able to win. I asked Maharaj, “Why is it dark in your house?” He elaborated on this story. Maharaj embraced me 25 times in Kariyani. I walked backward in front of Maharaj. Maharaj said, “Just as one holds metal with pincers, this Sadhu beholds [my] murti.” Maharaj proclaimed me as a king and appointed three administrators. “Gopal Swami, Akhandanand Brahmachari, and Paramanand Swami are your three administrators,” Maharaj said. In Panchala, Maharaj placed the tilak on my forehead and showed everyone. I said to Bhagwadanand Swami, “In Brahma-mahol, I am great,” and ended the dispute of the sadgurus. In the argument regarding the demarcation of the Junagadh and Gadhada regions, I resolved the argument by saying, “If you want Amreli, then go to Junagadh and we will come to Gadhada.” No one spoke [against my resolution]. Three attained Gopal Swami’s gnān and six became muktas. Maharaj commanded everyone to go to Junagadh for one month out of twelve months. Maharaj said he will embrace whoever goes to Junagadh with me 100 times. Maharaj became the surety of Junagadh by saying, “I will remove the shortcomings of 100 births in this very birth.” What God can accomplish can also be accomplished by this Sadhu. Gopal Swami said, “Now, my vision can not be toward Vadodara. Now, it can only be toward Junagadh where Gunatitanand Swami, who is the Akshardham of Maharaj, resides.” Maharaj left Akshardham here (in Junagadh). He said the barrier of recognizing the Sadhu is eternal. One should know that only three recognized Gopal Swami;1 one cannot recognize a sadhu like Gopal Swami. Kāl, karma, and māyā tremble with fear in front of this Sadhu - that is [the level] of this Sant. Je vaḍe ā jakta chhe tene koī na jāṇe re. Maharaj said to keep five sadhus. Then, he increased to keeping 200 sadhus. He sat me in front of Muktanand Swami. I established [Maharaj] as Purushottam. I explained Maharaj’s supremacy to those from Unā. I first said no to Abhesinhaji regarding the work in Gondal (building a mandir), then I said yes. Between a famine and a plague, I said a plague is better. A rock sinks and a log floats - he is adept in this skill. No matter what many were like, he saved them (liberated them). Maharaj called me Jadbharat and put a blanket around me. He has the upāsanā of the eternal Purushottam. Maharaj said to Shukmuni, “His greatness is eternal. His greatness is not because of his seat (position).” Gopal Swami said, “The basis of my greatness is because of Mul Akshar who is Gunatitanand Swami.” “Even the great sadgurus did not understand my greatness, so how can you?” This is what Gunatitanand Swami said to Kashiram. Footnotes: 1. 1. Balmukundanand Swami, Sarvanivasanand Swami, and Vijayatmanand Swami.