Having attained God, one must now maintain constant awareness, recognize the Sadhu and not harbour obstinacy, ego or jealousy.

The characteristics of those with firm faith in God and the God-realized Sadhu are: Just as, one with a thousand million kilos of grains and rupees has no fear of death even in the worst drought, and just as a person with two thousand armed soldiers has no fear of being robbed, one is free from the fear of adverse kāl, karma and māyā. One believes oneself to be fulfilled and has no expectations from anyone.

If the divine and human traits of God are understood as one, then one will not see faults. Just as by meditating upon a bee, a worm turns into a bee; and by the touch of a pārasmani, metal turns to gold; and by the close association of a jeweler, one learns to appraise gems; and by tolerating the beating of a potter, clay is turned into utensils; similarly, by recognizing the true form of God and the God-realized Sadhu, one becomes brahmarup. And after recognizing the God-realized Sadhu, there is nothing left to do.

True satsang is one’s close association with God and the God-realized Sadhu and the rest is known as just half-satsang.

Only when ultimate moksha is attained can it be described as (true) moksha. And if one attains other abodes, then one will have to take re-birth. So, as long as one has to take re-birth, that cannot be called final moksha. Such moksha is attained by surrendering to the manifest form of God and God’s enlightened Sadhu. Others cannot do it and the Sadhu is as capable as God.

“When children are afraid, they cling to the necks of their parents; similarly, in difficult times, we have to cling to God and this Sadhu, so they will protect us.” Then Nathu Patel asked, “How should one cling to the neck?” Then Swami answered, “Remember them. One who has the company of God and this Sadhu has no obstacles on his head, since God protects him.” Then he gave the example of the mare: while crossing the overflowing river, the rider fell off four times, and each time the mare came back and helped the rider to cross. Thus, she protected him.1 Footnotes: 1. 1. A horserider fell off his mare four times while trying to cross a river. The mare knew that the rider was dependent on it and had to be saved. Similarly, if a jiva surrenders to God, he will save it.

Thakkar Nāran Pradhān of Gadhadā asked, “If the defects of the worldly pleasures have not been contemplated, how can the desire for worldly pleasures be overcome?” Then Swami answered, “The water in the oceans is not likely to dry up, but it dries up at the time of final dissolution. Similarly, when one attains ultimate spiritual wisdom, the desires for worldly pleasures are overcome. Ultimate spiritual wisdom is merely to recognize this Sadhu, and by this desires for worldly pleasures are overcome. And without this wisdom, merely by contemplating on the faults (of worldly pleasures), they are overcome only after a long time.” Then he gave the example of the eagle – the eagle was left behind at the entrance and the sparrow reached Vaikunth.1 Footnotes: 1. 1. An eagle and sparrow were friends. One day, the eagle prepared to go to Vaikunth. The sparrow requested to be taken along also. The eagle agreed and so the sparrow sat on its back. As the eagle flew towards Vaikunth, it became full of pride because it was enabling the sparrow to attain heaven. When they reached the entrance gate to Vaikunth, the sparrow darted in, but the door shut in the face of the eagle because of its pride.

In Botad, Swami said to Harishankarbhai, “There were two birds sitting on some bones. One realized the detriment of enjoying the panch-vishays and flew away, while one remained sitting. The one that remained sitting gained wisdom, understood the virtue of the one that flew away, and realized its own flaw; therefore, it was liberated. The one that flew away, however, did not completely realize the detriment in enjoying the panch-vishays and had to take another birth.”

Sahajanand Swami gave darshan in a dream to Harishankarbhai in Surat and said, “There is deficiency in your resolute faith in God, hence you have been made to take birth. Therefore, consolidate your faith and follow the commands so that you become fulfilled.”

Then Harishankarbhai asked, “Should we feel fulfilled because we have attained manifest God and this true Sadhu, or only when our material desires are overcome?” Swami replied, “Because conviction has developed, worldly desires will surely be overcome. Therefore, believe oneself to be fulfilled now and harbour a desire to follow the commands of God. And if the commands are transgressed due to adverse place, time, etc. still one faces no obstacles (on the path of moksha).”

“Some aspirants say that they do not want to go to Devlok, etc. But what is the reason that they are tempted by insignificant objects of pleasure? And will they go to Akshardham or not?” Swami replied, “Because of ignorance, one is tempted by worldly pleasures, but because one has firm refuge in manifest God and this Sadhu, one will certainly go to Akshardham. And one who does not have such firm refuge and yet talks as mentioned above will still not go to Akshardham. And whichever deity one has affection for, one will go to his abode.” Then Swami gave the example of the son of the Gaekwad (ruler of Vadodara) – that he may cry for a radish but only he will inherit the kingdom.

In the village of Bagad, Swami said, “One who can capture the thoughts of others is known as God.” Then, Harishankarbhai asked, “What is the meaning of ‘capturing the thoughts of others’?” Then Swami replied, “One who draws the jiva into his murti and knowing its faults talks about them and removes them – that is known as having captured the thoughts of others.”

If God forcefully takes our wife away or takes our child away and we do not fault God, then we have acquired the knowledge of God’s form. And one who has understood this way has been liberated.

In Surat, Shuk Muni had said, “From Gunatitanand Swami’s talks one gets the same satisfaction as with the talks of Maharaj.”

An ascetic who performs penance on the banks of Bhogava River in scorching heat will go to narak; and one who has the refuge (of the manifest form of God) will be liberated along with his family, even though he has children and a wife.

If one hears too many words [from various people with various principles], then the inclination [that holds them in Satsang] breaks and confusion arises. Therefore, one should not listen to too many words [from various people].

Without the source (i.e. the manifest form of God), mere chanting of names do not result in any achievement. The name is the flower and the source is the fruit.

Where a security post is established, nobody can enter. The message of this example is that if one has attached the jiva with the great Sadhu, knowing his glory, then even if one unwillingly has to separate from him, still one does not enjoy material pleasures and is not tempted by them.

Material pleasures have been overcome through the company of the great Sadhu. However, we feel as if they have not been overcome. The reasons: deep grooves on the edge of a sword due to wear and tear can be removed by sharpening with a whetstone, but deep grooves made by rust cannot be removed like that. But they can be removed when the sword is melted and remoulded. Similarly, the grooves of material pleasures made on the jiva will be resolved only when one leaves the body and becomes brahmarup.

This sadhu constantly remains in the presence of God. He is not likely to remain distant for even a moment. But he has stayed here, away from God, for the liberation of the jivas. At present, people say that such talks cannot be given by another sadhu in his lifetime, since he would not even know how to do it. And even if he studies for an entire lifetime, such talks cannot be learnt.

He who has attained the knowledge of the real importance and worth of God and this Sadhu has nothing left to achieve. He is here, yet is already seated in Akshardham. Therefore, there is no worry whether five rosaries more or less are turned; that should be done according to one’s capacity. But keep only God and this Sadhu in the jiva. And, for us, greatness is not due to endeavours but due to upāsanā.

Even if by the wish of God, one were to engage in worldly activities, one may still become attached. But by obeying commands, blessings are attained. An example was given of the soldier who, on the command of the king, fell into the well seven times and emerged wet each time, and still the king gave him a village.1 Footnotes: 1. 1. The king of a kingdom proclaimed a challenge, “Anyone who dives into this well and emerges dry will be rewarded with a village.” All laughed at the task. However, one soldier thought, “The king is wise and so there must be some meaning behind his challenge.” So, the soldier jumped into the well seven times and emerged wet each time. But the king was pleased that the soldier had followed his orders and, although he did not remain dry, rewarded him with a village.

By being inactive, i.e. abstaining from sense pleasures, both the senses and jiva are purified. Such purity is not attained through the path of activity. Therefore, retreat from the various material pleasures.

By attaining the company of manifest God and understanding him to be free of all faults, moksha is attained. And if faults remain (in us), then by making an effort to remove them, they are overcome. Otherwise, as long as the body remains, misery will persist. But because one has conviction (in the manifest form) of God, one attains the abode of God. On this, Swami had Vachanamrut Gadhada III-34 read.

Swami said that the effort to turn a fly (an insignificant person) into the sun (a powerful person)1 can be done by one who is like God, but not by others. Footnotes: 1. 1. To transform a worldly jiva into a divine one which is in rapport with God.

God is not pleased as much by other endeavours as he is by satsang. Satsang is the extent of one’s goodwill towards God and his Sadhu. To attain it is rare.

Maharaj asked Nishkulanand Swami, “Is Santdasji greater or Muktanand Swami greater?” Nishkulanand Swami replied, “Santdasji has achieved an elevated state, so he is greater.” Maharaj said, “Santdasji has ceased progressing, whereas Muktanand Swami increasingly progresses; therefore, Muktanand Swami is greater.” Swami gave an analogy, “If one spends a large sum of money in building a mansion, they may spend 200,000 rupees but not more. However, in the camp of Kheda, [the British] spent one million rupees and another one million rupees were spent in the foundation; therefore, its value continues to appreciate. Santdasji is like the mansion and Muktanand Swami is like the camp of Kheda. Understand greatness in this way.”

Swami mentioned what Gopalanand Swami had once said, “Only two realized my knowledge: Balmukund Swami and Sarvanivasanand Swami. And my satsang is like a small stream near Gadhada. The river’s mouth will produce a strong current as long as it has the strength of the rain. Similarly, as long as we have the association of satsang, we will remain good. Otherwise, because of kusang, we will not remain good.”

While practicing satsang, first one gains vivek – by which one understands right and wrong. Then vimok1 is gained – by which desires for women, etc. are overcome. Then we learn how to do things according to the traditions of Satsang and which are in accordance with all. When one believes one’s form to be brahmarup, above all else, then God accepts him. Thereafter, just as the jiva protects the body and the wife protects the husband, similarly, God protects satsangis in all ways. Footnotes: 1. 1. Becomes above lustful desires.

The one whose association we have been praying for, his association God has given to us hand-to-hand.

The scriptures do not prescribe atonement for one who commits the five grave sins. Still, if he has darshan of this assembly his sins are washed away, since in this assembly are God, Sadhu and everyone.

With Purushottam, Akshar himself has come, but he has not been recognized. And in this assembly, if I declare who this (Akshar) is, it will not be believed. Therefore, to say openly is not the proper method. And when his (Akshar’s) devotees state that he is Akshar then one is convinced.

Monday afternoon of Jeth sud 11 of Samvat 1921 (the day of Bhim Ekadashi), Swami said to Harishankarbhai in the storage quarter, “The talks in the morning discourse were really great. Why is that? Because God came. And if someone does not understand today, they will understand in the future. A tick lives on the cow’s udders, yet it only tastes the blood; whereas, a calf is not so close, yet it gets the cow’s tasty milk.1 Yogeshwardasji and Mahapurushdasji are both great sadhus and they are complete in their understanding of sānkhya-gnān. Also, they believe there is no other sadhu equal to me. All of the devotees have conviction of my form, while some sadhus may not.” Then, Swami spoke about Shukmuni, Haridasji, and other sadhus. Footnotes: 1. 1. Example: a tick lives on the cow’s udders but it can only taste the blood of the cow. A calf, on the other hand, does not remain so close, yet it drinks the cow’s milk. Moral: even if some remain close to the Satpurush physically, if they do not understand his form thoroughly, they do not experience the bliss that those who understand his form completely experience, despite not being close physically.

“I want to attach the jivas to God only and nowhere else. And I want to free all of you from pravrutti so you can worship God happily.” Swami spoke many such similar words, of which only few words have been captured here. Then, Harishankarbhai asked, “You are omniscient, therefore it is not necessary to pray to you.” Swami replied, “One should ask what they need to even to one who is omniscient.” Then, Swami continued, “You should believe that happiness here is equal to the happiness of Akshardham. You have great merits of your past births, so continue worshiping God. In Vartal, many people were drawn toward me. Many offered me dhotiyās, but I simply remained fixed on Maharaj’s murti.” Swami spoke about his power in this way.

All jivas are good, but continuous focus on God does not remain because it has not been practiced. But with practice it is possible.

One who tries to hide his thoughts from the (omniscient) indweller is a fool. Swami explained what is meant by serving the Satpurush, “No deficiencies remain (in one) who folds his hands and understands his inner wishes and glory.”

In Gondal, in response to Harishankarbhai’s question, Swami said, “You have love toward Gopaland Swami, Krupanand Swami, and the Great Sadhu present today (referring to himself). Therefore, continue worshiping God. There is no need to ask questions.”

All good virtues are attained through practice and the company of good people. However, faith in God and his Sadhu is attained due to the favourable impressions of past births and the consequent grace of the great. So, the time for which one is able to stay in the company of the great should be understood as due to one’s past meritorious deeds and his grace. And a person’s greatness should be understood according to the faith in God he has propagated.

If one has performed good deeds in past births, but encounters bad company, then the good impressions are destroyed. And one destined to become good only after a hundred births immediately becomes good, if he attains the good company of a Satpurush.

If the great (sadhus) have given happiness in all respects, and if God has given in the past and one has truly understood the glory of God, still one should not go around telling everyone. And if one wants to tell anyone, then say only a little.

Shukji said to Parikshit, “Believing that ‘I’m a king and have been cursed by a brāhmin and will be bit by a snake,’ is the intellect of an animal. Discard this understanding and remember the God that protected you in the womb.” The essence of the Bhagwat is this one principle.

The merits earned by the darshan of God even once are limitless. And do not listen to talks other than those of God. We have this great opportunity to associate with God. All jivas are attracted towards the murti of God. For one who is knowledgeable, affection for God remains, while for the ignorant, it is lost.

This world is like cow-dung stuck to a shoe. So, once one starts walking on pebbly ground, it will be rubbed off in a short time.

After a guru is attained, if the miseries of rebirth, etc. are not removed, then he is not a true guru.

Offering devotion, etc. as per the whims of one’s mind does not bring peace within, but if one does as per the guidance of God and his Sadhu, one attains peace.

At present, God has showered much grace. What is that? That we have met the true Sadhu who compels us to offer devotion, observe our duties and listen to spiritual discourses. By associating with him in this way and overcoming affection for the body and world, one develops affection for God. Then, when spiritual knowledge is attained one becomes detached.

Either the spiritually wise is happy or one who believes what the Sadhu says is happy. One should persist until the path of immorality is conquered. And when it cannot be defeated, (pray and) God will help.

In order to draw many jivas on the path of liberation, talks of observing niyam-dharma take place, while talks of the mahimā (greatness of God and the Sant) do not take place. Maharaj talked a great deal about mahimā, so the unworthy jivas lapsed in observing dharma. Then, Maharaj crossed off the talks of mahimā with his own hand (i.e. stopped talking about mahimā). Peace is achieved by understanding the mahimā of God, but the jivas are not worthy, therefore, talks of mahimā do not take place.

The body and senses are material (i.e. evolved from māyā), like the material objects of this world. As they belong to the same category, they attract each other. One who has good impressions from previous births is not attached to material objects.

‘Kalau kirtanāt.’ The meaning of this is that, in Kali-yug there is a predominance of tamogun and rajogun, therefore, sing devotional songs and offer worship so that tamogun does not enter within. And sing devotional songs in such a way that worldly desires are unable to enter. Just as, when a troop of two thousand horses is marching by, no one can cross through their line; similarly, offer worship rapidly so that (worldly) desires are not able to enter.

The mind and senses have a habit of provoking (desires) without any reason, so know this and remain separate from them.

The jiva is certainly attached to touch and taste. Therefore, for someone who is not attached to them, it is because of favourable past impressions. And this path is as difficult as raising water draining from the roof back to the ridge of the roof.

One who seeks refuge of the king is forgiven for his crimes. Similarly, God forgives the jiva for its mistakes. But the way of the jiva is improper since it believes itself to be good and does not seek refuge in God. But, God continues to forgive the jiva for its mistakes up to a certain limit when it takes refuge in him.

All day long believe that ‘I am not this body.’ And when Sānkhya and Yoga are attained or gnān-pralay is attained then the causal body is destroyed and one will become a complete mukta. Therefore, study the ultimate spiritual wisdom.

Maharaj will make us understand according to the shloka ‘Nijātmānam brahmarupam’. A flower garland is like a serpent and a woman is like a demoness1 - Maharaj will make us understand this way since we have walked on this path. Footnotes: 1. 1. This is based on a Satsangijivan verses 1/36/70 and 1/36/74. Gunatitanand Swami is not denouncing women in this talk. He is rather denouncing the nature of lust. In the same way, a man is like a demon for a woman.

“Believe one’s true form to be separate from the three bodies. Know Maharaj as God, Purushottam, the controller of all, Parabrahman, the doer, the non-doer and the doer of even that which is not destined to happen. Such powers cannot be attributed to anyone else, but only to Maharaj himself. Everyone else is a Purush, while Maharaj is Purushottam. And there are countless millions of Purushes and countless millions of ishwars and countless millions of akshars.”1 Then Vāghā Khāchar asked, “Akshar is said to be one and why do you say countless millions?” Then Swami said, “Akshar, in the form of God’s abode is only one, while there are countless millions of akshar muktas.” Then Harishankarbhai asked, “How does Akshar, the abode of God, have a manifest form?” Then Swami explained, “He has a form just like us and it can also be said to be like God. And the work that can be done by God can be done by him. He is the master of Purush, Prakruti and all akshar muktas and is subservient only to Purushottam.” Again, Harishankarbhai asked, “Purushottam has incarnated here, so, has Akshar, the abode, come here with him or not?” Then Swami replied, “He has come here with Purushottam and by the wish of Purushottam has stayed here to liberate countless jivas.” Again, Harishankarbhai asked, “How does Akshar, the abode, absorb the other akshar muktas?” To this, Swami replied, “He is capable of absorbing them and can absorb them if he wills.” Footnotes: 1. 1. Refers to akshar muktas, who have attained the state of aksharrup (brahmarup).

From its position around the neck of Shivji, the cobra hissed at the eagle. Then the eagle said, “This is not your strength, but that of Shivji. That is why my strength does not work.” Similarly, when one faces difficulties, cling to God and his Sadhu so that the influence of kāl, karma and māyā does not prevail.

“No one can save themselves from the indriyas. So, as mentioned in the Vachanamrut, if one remains bound by their respective niyams, they can be saved. Brahmā and others were not ignorant. But no one other than the Great Sadhu can help them be victorious. The Great Sadhu can show tricks and schemes to defeat the indriyas and liberate people. Therefore, one should forsake their own strength and cling to the Great Sadhu. Moreover, one should not abide by their own antahkaran and indriyas.” Then, Swami gave the example of a queen that inspired her six sons to renounce.1 He gave another example, “If one washes their anus with hot water and applies chandan, it still smells the same. Similarly, the indriyas and antahkaran are impure and will never become pure. Therefore, one should not believe them. If one believes ‘Nijātmānam brahmarupam’ (identifies one’s ātmā with Aksharbrahman), then one has conquered everything.” Footnotes: 1. 1. The daughter of Vishwāvasu and the wife of Ritudhwaj, queen Madālshā inspired vairāgya and ātma-nishthā while singing lullabies to her newborn sons. Her older three sons - Vikrānt, Subāhu, and Shatrumardan - were deeply ingrained by these words and immediately renounced the comforts of their kingdom. Ritudhwaj did not like this. He asked Madālshā not to impart any gnān to their fourth son, Alark. Therefore, Madālshā preached dharma of varna and āshram to Alark and handed over the kingdom to him. Madālshā and Ritudhwaj left for the forest. When they were leaving, Madālshā gave Alark a ring with small writing: “Whenever you are troubled, read this and follow it.” Alark became a great king and started indulging in the comforts of the kingdom. When his brother Subāhu found out, he got help from the king of Kāshi to subdue Alark. Alark was now troubled. He was surrounded by the king of Kāshi and his wealth was depleted. He remembered the message on his ring. He handed over his kingdom to the king of Kāshi and left to find a sadhu who would secure his liberation. He gained knowledge from Dattātreya, developed vairāgya and renounced. In this recollection, Gunatitanand Swami mentions six sons as heard by mouth from generations; but Madālshā had four sons according to the scriptures.

One who wants to worship God cannot please everybody. He can only fulfill the wishes of God.

“Whosoever’s house the enlightened Sadhu of God goes to for begging alms, that house becomes a place of pilgrimage. Also, the giver of alms earns the merits of having been to every pilgrim place. And if in that time he were to die, he would attain the abode of God. Such is the glory of the God-realized Sadhu. That God we have attained, so we ourselves have become places of pilgrimage. And, the power which the devotees and sadhus have today is not found in the other past avatārs.” On this, Swami narrated the story of the old woman of Ghānlā: “The old woman told her husband, ‘I have massaged the legs of God, so my hands have been sanctified. So, anyone who has drank water from my pot or has eaten food made by me will be liberated. So, is there any doubt about your liberation?’”

To understand the God-realized Sadhu, who is greater than all, as equal or inferior to other ordinary sadhus is an insult to him. Consider it to be a sin. Currently, God is present, the Sadhu is present, and all others are here. That the power and strength of his form is not understood is a grave sin. And, at present, God is here along with his Akshardham. Therefore, do not be like the Yadavs (who did not understand Shri Krishna’s glory) but be a devotee like Uddhavji. God has come here from Akshardham exactly as he is there and if this understanding remains forever then one will experience great elation and excitement. After saying this, Swami said, “The Sadhu has not been truly recognized as he is.” In this way, he narrated many talks of great meaning.

In the farm, Manjibhai asked Swami, “Many talks on upāsanā have been delivered, but why are they not understood?” Then Swami replied, “Upāsanā is attained, dharma is observed, deficiencies are overcome, but we do not realize that all this is happening. And what do those children whose parents are powerful have to fear? An employee whose employer is powerful has strength.” Then he gave an example, “The Batliboi company gave one of their employees 35,000 rupees as a gift and Karsanji Desai was given 5,000 rupees.”

In one kirtan it is said that one who has sought refuge in God has nothing left to do. And other avatārs are like magnets of five pounds or ten pounds. But, today, a mountain of magnet has come and is pulling all jivas towards it. In the view of the spiritually wise, the activities of this world are like child’s play – just as children make lādoos out of sand daily and feed everyone, all this is just like that.

Even after tens of millions of years there is no happiness, except by worshipping God. And at this time God is present, and the talks are of the present manifest form of God, while others are like a painted sun. And those who have known Swaminarayan as God will be separated from their body at the time of death as easily as a hair is pulled and removed from butter. And this world is a sixteen-day shrāddh (i.e. it offers happiness for a very short period and for the rest of the time it is full of misery).

We have assumed the human body to liberate the jivas. However, you all will have to live out your prārabdha [fate]. And you will acquire qualities as according to your company.

God has come here (on earth) with the same form that he has in Akshardham, where he resides permanently. He does not pass through the human stages of childhood, youth and old age. He does not disappear forever.1 And the human traits that are seen in him are like the magic of a magician.2 Footnotes: 1. 1. Does not become invisible to the eyes i.e. remains manifest through the God-realized Sadhu. 2. Vachanamrut Panchala-7.

My lifespan ran out 22 years ago. And there is no wish for the body to die. Since, the body dies due to age – there is a limit. But I will live forever and all of you will die in five to ten years.

On the farm, Nathu Patel asked, “How can one give up one’s faith from everywhere else and apply it to one place?” Then Swami replied, “Believe every deity to be his form. And be faithful to the one we have attained. What need do we have of the others? For us, the one who we stay with while alive will come to take us (to Akshardham); others will not come. And after death we want to stay with him.”

One Saturday night (Jeth vad 9), Manajibhai asked, “Who should be considered great in Satsang?” Swami answered, “In our Satsang, whoever understands upāsanā quickly, easily, without effort, and is able to explain it just as well to others is considered great.” On this Swami elaborated, “Parvatbhai understood Maharaj as sarvopari while Ramanand Swami was still present; on the other hand, others had no clue about upāsanā. Some believed God’s murti was characterized with māyā, some understood Maharaj to be equal to Krishna or other avatārs, and some understood Krishna to be supreme and avoided talking about Maharaj. Some even understood Maharaj as an avatār of Shuk or Narad (i.e. bhakta rather than Bhagwan). Gopalanand Swami understood Maharaj to be supreme after having his darshan.1 In Māngarol, Swarupanand Swami saw Maharaj as Krishna and then Maharaj granted him samādhi and he then understood Maharaj as Purushottam (supreme). And Muktanand Swami understood after 28 years (after first meeting Maharaj) only after much explanation2... in this manner, whoever understands upāsanā quickly and is able to explain to others is great.” Then, Swami narrated what Maharaj once said, “Muktanand Swami and Gopalanand Swami are great for possessing saintly characteristics. And Nityanand Swami and Brahmanand Swami are great in a worldly perspective. When describing the greatness of someone, one should speak the greatness of two or four others at the same time, but one should not speak the greatness solely of just one person. Otherwise, one will face misery.” Then, Swami narrated what Muktanand Swami once said, “When only one month was left before Muktanand Swami left his mortal body, he said, ‘Now, I can continuously see the murti in my ātmā. Before I understood Maharaj to be supreme, I never understood this much.’” Then, Swami spoke of himself, “Maharaj has told me a lot, but I cannot reveal all of that. If I do, then Pragji and Shamji would spread it to everyone. Gopalanand Swami did not speak to me about Maharaj’s supremacy. I understood it myself from the Vachanamrut. Gnananand Swami, Vishuddhatmanand Swami, Balmukund Swami, and I would get together and discuss this privately. And Maharaj said only he would not be possessed by ghosts. Then, he said Gopalanand Swami and Muktanand Swami would not be possessed by a ghost,3 but he did not count anyone else. Krupanand Swami was really great.” Then, Swami said, “During the chhāvani,4 [I] explained the supremacy of Maharaj to Raghuvirji Maharaj. Then, I explained it to Bhai Swami (Atmanand Swami), to Muni Bawa, and Karunashankar.” Swami talked a great deal regarding this. Then, he said, “Therefore, when you speak, speak based on the words of the Vachanamrut. And the talks of nishchay (conviction of Maharaj’s supremacy) is like breaking one’s heart (difficult to digest). So, explain it gradually.” Then, Swami got up and said, “All of you, understand as I have said and do as I said.” Footnotes: 1. 1. Aso Samvat 1864, Dabhan. Khushal Bhatt (Gopalanand Swami) took vartamān from Shriji Maharaj’s paramhansa Sarveshwaranand Swami (from Nabhoi village in Anand district) and entered into Satsang. Gopalanand Swami had the first darshan of Maharaj in the yagna of Dabhan and he realized Maharaj was supreme. [Bhagwan Swaminarayan: 2/478] 2. Aso Samvat 1881, Kamiyala. Shriji Maharaj assumed the form of Ramanand Swami in Kalwani and talked to Muktanand Swami, revealing his form. Muktanand Swami felt some peace, but sometimes he felt some turmoil (due to doubts about Shriji Maharaj’s true form). Therefore, Maharaj spoke to Muktanand Swami in Gadhada about his divine actions and incidents for two to three days. Muktanand Swami felt peace again and realized that Maharaj is the manifest form of Krishna Bhagwan. Therefore, he wrote kirtans proclaiming Maharaj to be Krishna, such as ‘Māro mat kahu te sāmbhalo Vrajvāsi re...’ Maharaj had affection for Muktanand Swami because he had endeavored and sacrificed much to attain God. However, if he did not understand Maharaj to be supreme, his efforts would be in vain. Therefore, in Gamadi village, Maharaj spoke to Muktanand Swami again about his supremacy. On the way to Dharampur, he spoke to Muktanand Swami again. Nevertheless, Muktanand Swami’s heart did not accept Maharaj as supreme. Ultimately, in 1881, Maharaj installed his own murti as Harikrishna Maharaj in Vartal. Muktanand Swami understood that only a supreme entity would install his own murti that is different from the murtis of other deities. Finally, Swami felt bliss and wrote: ‘Māi, me to Purushottam var pāyo...’ [Bhagwan Swaminarayan: 5/54] 3. Here, ‘ghosts’ refers to the indriyas, antahkaran, etc. equaling 51 elements as mentioned by Maharaj in Vachanamrut Gadhada II-45. 4. ‘Chhāvani’ is a shibir where spiritual discourses are held. This particular chhāvani refers to the time when, after the samaiyo of Chaitra Punam in Aso Samvat 1881, Raghuvirji Maharaj requested Gunatitanand Swami to stay in Vartal and discourse on the Satsangijivan for six to seven months. Swami happily complied and spoke on the supremacy of Shriji Maharaj. One such talk is recorded in Swamini Vat 3/19.

In the assembly on the morning of Jeth vad 10, Swami said, “Our greatness is due to upāsanā. And even if one falters in observing dharma or other spiritual endeavors, if upāsanā is firm, the jiva will not flounder.” On this he said, “Indra incurred the sin of four Brahmicides, but, on instruction from Naradji, the strength of his upāsanā towards the manifest form of Vamanji helped him to become free of that sin.” Then he said, “The Pandavs were in hiding and the Kauravs came to fight with King Virat. In the fight, Arjun shot very powerful arrows and decimated the whole army. Thus, Arjun was identified. Similarly, here also, understand that one by whom many have developed a firm conviction in upāsanā and a dislike for the sense pleasures is great.”

At night, Swami said, “Gopal Swami discoursed quite a lot, therefore, I had affection for him.”

“The digestive fire does not burn desires. They are neither burnt by external fire nor by the fire at the time of dissolution. Seeds in the earth are not affected by fire and so sprout again, but if these seeds are roasted in a pan, then they will not grow; similarly, desires are not burnt by any type of fire but are burnt by fire in the form of spiritual knowledge. And what is this fire in the form of spiritual knowledge? It is that, by the upāsanā of God and by obeying his commands, the desire-dependent causal body is destroyed, but it is not destroyed by any other endeavour.” On the topic of how many desires have been destroyed and how many remain, Swami narrated what Shukmuni had said, “The extent to which commands are followed is the extent to which desires are destroyed. And commands include codes of conduct, but by following the instruction in the Shikshapatri, desires are destroyed. Which instruction? That of ‘Nijātmānam brahmarupam’1 – if this instruction is followed, the causal body is destroyed. But the Shikshapatri is not observed properly – that is the extent of deficiency and misery.” Footnotes: 1. 1. Shikshapatri 116: Identifying one’s self with Brahman, separate from the three bodies (gross, subtle and causal), one should offer devotion to God. (chp 29, vat 17, footnote 3, p. 182.)

“If there is a lapse in observing the spiritual and moral codes of conduct, one is punished. If there is a lapse in upāsanā, one’s final moksha is affected. Just as, if one lapses in dharma, atonement is enforced; and if someone falters in observing the rules of his community, he is made an outcast – the same is true of upāsanā. If there is deficiency in upāsanā, then other worldly pleasures are attained but the misery of rebirth is not overcome. By upāsanā and ātmā-realization, rebirth is banished. Therefore, offer devotion along with upāsanā, ātmā-realization, detachment, dharma and close association with a true guru.” Then Harishankarbhai asked, “Which of all these endeavours is the greatest?” Then Swami replied, “Close association with the God-realized Sadhu is the best of all. And true association can be said to be of importance for everyone. But just as there is a difference between metal, impure gold and pure gold, even though all are metals, similarly, there is much difference in association with different sadhus.”

A naked ascetic who performs penance on the banks of Bhogāvā river will go to narak; whereas, a haribhakta, who may be a householder, will be liberated (because he has the refuge of God).

Gāndhārī kept her eyes blindfolded; yet she was not identified as a sati (chaste wife). On the other hand, Kuntāji had a son while she was not married and Draupadi had five husbands and they were still identified as satis (because they had the refuge and faith in Krishna).

Vāli kept his brother’s wife; therefore he was killed (by Ram). However, he was still a devotee, so God liberated him.

The activities of a worldly man and a satsangi are the same. But satsangis are said to belong to God, so they attain moksha.

If one gets fifty thousand rupees, one would not, even in one’s dreams, think of worshipping God. The acquisition of money is like an inflated corpse (it implies deceptive growth).1 Footnotes: 1. 1. To become bloated with false ego.

We should understand the ways of our satsang. In our satsang, Ramanand Swami, Muktanand Swami, Nityanand Swami, Brahmanand Swami, Gopalanand Swami, and many others were great. When speaking of our (my) greatness, do so based on the support of their greatness. If you only speak of my greatness, then that will lead to disrepute. They were all great and cannot be called ordinary men. If they were not present, how would we have come into satsang? So, my greatness should be spoken based on the support of their greatness and they should be spoken of as having qualities similar to God.

Among one who meditates and one who has immense affection, the best is one who has gnān. Many with affection left. Many with firm renunciation left. Many who meditated left. Such devotees possessing various types of inclinations left, but those who attached their jiva to a Mota Sadhu remained.

First think about the place and time and then talk. Do not walk the path of affection. Then Swami talked about himself, “I had a lot of affection, so I could not stay without talking just like Pragji.” On hearing this, Krupanand Swami used to say, “We will make you a guru.” So, I said, “What is my fault?” Then Krupanand Swami said, “Your qualities are such that you will become a guru. How can one who gives so many discourses, does so much service, and offers so much devotion remain without becoming a guru?” Then after a few days, Maharaj called me, made me sit in Muktanand Swami’s lap and said, “We have come to redeem the jivas, so form a group of five sadhus and deliver discourses.” Then I said, “Maharaj, how can I run a group.” Then Maharaj said, “Keep ten sadhus, keep twenty-five.” At that time I did not say anything but Maharaj continued counting and eventually talked about keeping three hundred sadhus. And whatever commands I was given, I thought about them and then did, but, Atmanand Swami, Krupanand Swami, Gopalanand Swami would instantly obey his commands.” So they are known for their instantaneous obedience. This and many other talks were delivered. Based on this, Vachanamrut Gadhada II-48 was read and then Swami said, “After taking birth it is better to live among sadhus.”

Harishankarbhai asked, “In following the commands of God, should all commands be equally followed or should there be judgement of distinction among the commands?” Swami answered, “There is some distinction. One should use judgement when following commands.” On that, Swami explained, “In the beginning, Maharaj gave a command to save a portion of meals for cows and dogs before eating. Some sadhus wasted two to four lāddus made by devotees to follow that command. Some wise sadhus did not follow this command strictly; therefore, Ramdasjibhai and other devotees were pleased.” Swami gave another example, “Maharaj had also commanded that, if someone came back after discharging their bowels, one should stand up. We were in Jetalpur once, where a sadhu came after discharging his bowels and we did not get up. That sadhu developed an aversion toward us and became mad as a result and left.” Swami gave a third example, “Maharaj asked the sadhus to wash their feet and save the charanāmrut (water drained after washing the feet) and give it to him on the pretext of giving it to his horse to drink. Everyone gave the charanāmrut except Nityanand Swami. Maharaj himself drank the charanāmrut of the sadhus instead of giving it to his horse; therefore, the sadhus regretted giving it to Maharaj, whereas Nityanand Swami had no regret. Thus, one should use judgement in following commands.”

Satsang, the God-realized state and the murti of God – all three are rare. But we have attained them. Therefore, be humble, honour others and preserve them.

We should become humble to preserve what we have. In a village, there lived two Vania brothers. Both of them had a chintāmani each. When the king found out he sent his army, which defeated one of the brothers and took away his chintāmani. The other brother was clever. He wore torn clothes like a pauper, begged for his food and hid the chintāmani. Thus, he pretended to be poor and left the kingdom, keeping the chintāmani. Similarly, we should become meek and preserve the chintāmani in the form of God and his holy Sadhu.

The way God is won over by satsang, he is not won by any other means. What is that satsang? It is the refuge of the manifest form of God and this manifest Sadhu - from that one is liberated. And it is written that one is liberated by listening to discourses, singing kirtans, annointing God, and other means that are related to the non-manifest form of God, but that is to give consolation to the jiva.

One is troubled by internal agitation and another is not – how should this be understood? Then Swami answered, “If there is a snake in the house, then as long as it gets mice to eat, it does not harm others. But if the mice are driven away, then it will bite everyone else in the house. Similarly, if one allows oneself to be dictated by the mind and senses i.e. one indulges in sense pleasures, then there is no problem, but if they are denied their wishes, then there is agitation since the mind and senses are denied worldly pleasures.”

“How can one know that qualities like those of Akshar have been attained?” Then Swami replied, “If householders observe the eleven codes of conduct1 and renunciants observe the three scriptures,2 then one is known as having qualities like that of Akshar.” Footnotes: 1. 1. Eleven codes of conduct for householders: (1) Non-violence (2) Not to commit adultery (3) Not to eat meat (4) Not to drink alcohol (5) Not to touch widows (6) Not to commit suicide (7) Not to steal (8) Not to level false charges (9) Not to speak ill of or abuse any deities (10) Not to eat onions, garlic and other inedibles (11) Not to listen to even religious discourses from people who oppose God and God-realized Sadhus 2. Shikshapatri, Nishkam Shuddhi, and Dharmamrut

Harishankarbhai asked, “We have taken birth on the path of pravrutti, yet pravrutti causes perplexity. How can we make it through?” Swami answered, “Now what do we have to make it through? We have already made it through and there is no pravrutti for us. We have made it through half way and the pravrutti that remains is good. Otherwise, we would leave and go elsewhere. Since we have great sanskār from previous births, we are stable in our pravrutti.” Swami was asked in turn, “If we have great sanskārs from previous birth, why did we gain satsang now?” Swami answered, “When there is association (of water), the seed sprouts. Without water, even if the seed is great, it will not grow.”

After reading Vachanamrut Vartal-1 and Vachanamrut Gadhada II-14, Swami said, “If one understands like this, then a householder and a renunciant attain the same (Akshardham). And a renunciant may stand out while a householder, like Parvatbhai, may not stand out. But he was such that he could advise Maharaj.”

After asking someone to read Vachanamruts Kariyani-8 and Gadhada II-17, Swami said, “That one has to understand like this has been forgotten. We have become trapped in the cycle of bricks, stones, wood, money and men (i.e. building activities, etc.). I was disappointed when the building of this mansion was started and thought about when it will finish and when I will be able to deliver talks? Since, if this body perishes, the talks will remain undelivered. I feel that I should sit in a hut, collect some grains and talk to all the people of the world. But Trikamdas is having a ceiling built and painted; and are those liberated souls of Badrikashram, Shvetdwip and Akshardham, and Govardhanbhai so foolish as to waste twenty thousand koris? Muktanand Swami said to Maharaj, “It’s bad about what happened to Govardhanbhai.” Then Maharaj said, “He has attained the state of Sama-loshtāshma-kānchanah.1 Is that very bad?” Then Muktanand Swami understood. After narrating this, he said, “Even if one understands as per these two Vachanamruts, then still one cannot see Akshardham while seated here. But that is not a deficiency, since, seeing the Lord of Akshardham means that Akshardham has certainly been included (in that vision). So, keep looking at this murti that has been attained. But one repeatedly goes back home because it has become a habit, just as one becomes addicted to opium.” After talking in this way, Swami had the kirtan ‘Rāje Gadhpur Mahārāj’ sung. Swami talked about Uddhavji and the Gopis, and that one knowledgeable about the present manifest form is described as the best of all. Maharaj has said in Vachanamrut Gadhada I-71 that without talking about the manifest form, people think that God exists only in Badrikashram, Shvetdwip and Golok and not here. But the supreme God manifest here is not understood. Therefore, we talk about manifest God. That such association has been attained (with the supreme God in human form) and yet one does not feel intense joy and does not go mad has been kept that way by God for the redemption of the jiva. Otherwise one would go mad. Matya didhe māne nahi, kumatye man kolāy; Āvel avle akshare, te savle kem sohāy.2 Footnotes: 1. 1. Gordhanbhai, a resident of Mangrol (district: Junagadh, Saurashtra), was a spiritually enlightened devotee of Bhagwan Swaminarayan. He was a businessman, and when someone took anything from his shop on credit, he noted it by writing, for example, “10 kg sugar – On the account of Swaminarayan.” In this way, he incurred a loss of 20,000 koris (18th century currency). When Muktanand Swami found out about this carefree approach, he told Maharaj. Then, Maharaj quoted this shlok to describe Gordhanbhai’s elevated spiritual state. “Sama loshtāshma-kānchanah...” – He who regards a lump of earth, a stone and (a piece of) gold as equal is said to be gunātit. - Bhagwad Gita 14/24 2. There are many wretched people who do not accept helpful advice, since their mind is clouded with evil. Such people are born with perverted thoughts, so how can they have good thoughts?

In Gondal, the landowner Hathibhai listened to Mukantand Swami’s talks for twelve days; therefore, the thorns (in the form of Swami’s words) pricked him. However, he was young and a king, so he did not practice satsang right away. But after twelve years, he himself started to practice satsang on his own.

Maharaj suppressed avidyā (māyā) in every way, so it came to Gadhada in the form of women. Devanand Swami observed this. As long as Maharaj stayed in Gadhada, quarrels never ended.

Not being able to recognize the manifest human form of God is itself māyā. Then Harishankarbhai asked, “For some, just by listening to some discourses, conviction develops. What is the reason for this?” Then Swami replied, “That is due to the meritorious impressions of his past births. Otherwise, some stay together and still do not recognize him. And this Sadhu is a part and parcel of God, is great, yet he begs for alms from every house in Junagadh and gives darshan. Those who do not recognize him are unfortunate like the Yadavs (who never recognized the divinity of Bhagwan Shri Krishna).”

Some people have a quiet nature and some do not; some know how to show respect and some do not. All these should be understood as characteristics of the body. Greatness is due to firm faith in the manifest form of God and all the qualities described in the scriptures are found only in God, not anyone else.

“The gnāni is referred to the ātmā of God. Therefore, one should offer their jiva to God and do as God says.” Then, Manjibhai asked, “After offering one’s jiva to God, does one need to destroy their vāsanā?” Swami answered, “Vāsanā has to be eradicated. If that is not how we answer, then one would fault God for destroying one’s vāsanā and not another’s. But that is not the case. Vāsanā can be eradicated by ātma-nishthā and understanding God’s greatness.”

Manjibhai asked, “If one is a gnāni, does he still have vāsanā remain?” Swami said, “Shukji flew in the air but Janak could not.1 As long as one is involved with a lot of pravrutti, it may seem vāsanā remains. When I first renounced, I could still see the village, river, etc. Was that all vāsanā? All of that appeared because of involvement in that activity. After twenty years, all of that is in the distant past and does not appear now. So, gnān becomes consolidated in pravrutti and the mind becomes pure, but because of the connection with pravrutti, the indriyas do not become pure.” Then, Nathu Patel asked, “Is there a difference in attainment or not?” Swami answered, “There is no difference in attainment; it is equal. And if we do not say one who has chosen the path of nivrutti is that much greater, then you will believe me but others would not.” Footnotes: 1. 1. In this example of Shukji and King Janak, Swami is explaining the difference between the paths of nivrutti and pravrutti. In the Mahabharat, it is mentioned that everyone witnessed Shukji physically fly to Surya-lok. This was not possible for King Janak.

One who lives as a householder, and delivers and listens to spiritual discourses is relieved of the three miseries, has completed all austerities and has attained the feet of God. In life as a householder there is much work and many obstacles, therefore it is described as superior. And a householder who has the refuge of a sadhu who beholds the murti of God is serving at all the places of pilgrimage, even while sitting at home.

Harishankarbhai asked, “The people say about us, ‘They are slanderous and are lying; therefore, they will not be liberated.’ How should we understand that?” Swami answered, “One who lies and yet he is liberated - that is God’s tactic.” On that, Swami said, “Ramanand Swami asked the sannyāsis, ‘How many Vedas are there?’ Sannyāsis said, ‘Four.’ Ramanand Swami said, ‘One who knows Brahman is said to be the fifth Veda. I am the fifth Veda.’ He spoke the truth in this manner, so the sannyāsis left Satsang. However, Maharaj used a ploy and all of them sustained in Satsang.1 After Ramanand Swami reverted back to dhām, Maharaj tactically explained his swarup to Vyapkanand Swami and others and kept them in Satsang.” Footnotes: 1. 1. Here, Swami is explaining that Shriji Maharaj did not immediately reveal himself as supreme. Initially, he engaged in charitable works and conducted himself as a benevolent person, drawing everyone to himself. Then, he said he was equal to the other avatārs - something that was palatable by others. Then, he started granting samādhi and revealed himself as supreme. Then, he started talking about his supremacy. Using this tactic, many became satsangis and also realized the supremacy of Shriji Maharaj.

A village has a fort, similarly, we have a fort in the form of the five basic codes of conduct; also the codes represent security guards. So, just as guards protect the fort, codes facilitate observance. Therefore, however many lapses there are in observing codes, that many holes (in the wall of observance) exist.

When the divine and human characteristics of God and his Sadhu are considered as equally divine, then true bliss in worshipping God is attained.

The form of God seen in samādhi is the effect and the manifest human form (of God as Bhagwan Swaminarayan) is the cause of it.

By these three things desires are eradicated: ātmā-realization, that I am different from the body and the actions of the body do not affect me; the greatness of God; and his company.

Maharaj’s principle is to get involved in the activities of the mandir secondarily in order to support one’s bhakti and kathā-vārtā, which is the primary purpose. However, activities have become predominant instead. When one who has oneness with Maharaj is not present, then he will protect us through a king, āchārya, and murtis.

The extent of deficiencies in upāsanā, observing God’s commands and devotion is the extent to which problems will be encountered. And if someone who gives wealth and children, and cures body illness is met, then upāsanā is [adversely] affected. On this he cited the example of the mendicant.1 Footnotes: 1. 1. In Vadodara, a mendicant buried his money in different places. Then, when someone desiring wealth came to him, he directed them to one of the spots. In this way, he led people to falsely believe that he had such miraculous powers to unearth wealth. Soon, however, he realized that much of his wealth had gone. So he dug up whatever was left and departed.

Many people donate money, engage in pious activities, and give alms. However, only Draupadi’s sari, Vidur’s bhāji, and Sudama’s rice are mentioned (in the scriptures).1 God is the uplifter of the sinful, liberator of the wicked, and the refuge of those who have no refuge; but only if one seeks his refuge. Regarding this, Swami spoke about Ajamil and the prostitute who took niyams. If one is drowning in a well and one grasps a branch, one has faith that one will not drown. Similarly, with the support of the manifest God or God-realized Sadhu, there is conviction that one will be liberated. On this, he talked about Indra, who, on the advice of Naradji talked to his brother, Vamanji, and accepting him as a deity, meditated on him and so was pardoned of the sin of four Brahmicides. The presence of the real sun brings light, while with real water dirt can be removed and with a real chintāmani desire for wealth is satisfied. Similarly, with the real, manifest God liberation is attained. Footnotes: 1. 1. Krishna Bhagwan killed Shishupal with his Sudarshan disc. The disc cut his finger in the process. Draupadi saw Krishna’s finger bleed and tore off a part of her sari to bandage the wound. Krishna repaid her by miraculously granting her 999 saris when Duhsashan was trying to unclothe her when the Pandavas lost her in the game of dice. When Krishna came to Hastinapur to speak with Duryodhan about not resorting to war, Duryodhan offered Krishna delicious meals in his palace. However, Krishna declined and ate simple bhāji at Vidur’s home because he was a devotee of Krishna who recognized Krishna as God. Sudama lived in poverty. Realizing Krishna to be the king of Dwarika, he went to Dwarika with rice as a gift to Krishna in hopes of receiving assistance. In return for the rice, Krishna rid his poverty. With these examples, all three are mentioned in the scriptures because of their association with the manifest form of God. No one else has been mentioned.

When we saw Maharaj, he was always talking about spiritual matters. And spiritual knowledge, affection and servitude are three inclinations. Of them, spiritual knowledge is the best. On this, he had the Vachanamrut titled 'Reverence and Condemnation' (Vachanamrut Loya-17) read. One who has taken refuge in the manifest form of God or God-realized Sadhu has attained all principles, has nothing more left to do and is beyond the influence of kāl, karma and māyā. On this, Swami narrated the story of the goat who had the support of the tiger and so nobody could harass him. Then he quoted the shlok: Nichāshraya na kartavyah kartavyo mahadāshrayah; Ajā sinhaprasādena ārudhā gaja-mastake.1 Similarly, with the help of manifest God and the manifest Sadhu, kāl, karma and māyā, cannot cause harassment. Footnotes: 1. 1. Do not take refuge at the feet of the lowly, but only of the great; The goat (by sitting at the footprints of the lion), earned the grace of the lion and was seated on the head of an elephant. A goat sat next to a footprints of a lion. Whenever any predator came to kill it, the goat would point to the footprints saying that it was under the protection of the lion. Thus, the predator would go away for fear of reprisal. When the lion came and saw the goat’s faith in his footprints, it was pleased and as a reward for its faith, honoured the goat by seating it on an elephant.

Even while Maharaj was present, some (sadhus) were exposed as keeping accounts. Here, all of you are behaving purely. By whose grace? However, in the future, if this continues, then there will certainly be a lapse (in observance of religious vows).1 Footnotes: 1. 1. In this talk, Swami is explaining that sadhus lapsed in the observance of their religious vow of refraining from wealth, even while Maharaj was present. However, the sadhus in Junagadh who had the company of Gunatitanand Swami did not lapse because he himself vigilantly observed the religious vows and did not let others falter. He also says that in the future, even in the presence of the Sant, if one does not keep his company, they will certainly lapse.

The blind husband of a woman in Khambālā did not let her observe the religious vows. Therefore, Maharaj punished him with a branding iron three times on his body at the palace of Jetalpur.

Mavabhai asked how māyā could not bind him, but he did not ask about his social duties. Therefore, Maharaj was pleased and said you will not be bound by māyā. Jhinabhai also asked for sevā.

Animals, humans, and plants all have the object of lust, but no one else. No one can relieve themselves of it. Therefore, believe one’s self to be brahmarup as mentioned in the shlok Nijātmānam brahmarūpam. This belief is of a different territory. If someone were to dig on the other side of Bhimnath, then they will find water but not rocks. If they dig on this side, then they will strike a rock on the first stroke. Similarly, one cannot find any faults in one who is brahmarup. This is Maharaj’s principle.

Harishankarbhai asked, “How can God be pleased as he was pleased with Mavabhai?” Swami replied, “Today, Maharaj is pleased. Therefore, obey his commands. There is no other endeavor that needs to be done. Observe the five religious vows firmly.”

After having Vachanamrut Gadhada III-2 read, Swami said, “One who sees worth in anything else except Maharaj and desires to see something else is like one who lights a small lamp before the sun. And is he a satsangi? When this talk is understood, one will become mad. And that one does not become mad after understanding God’s glory is due to God’s will. “To attain the company of the God-realized Sadhu is rare. All the work that God can do can be done by him. And not all have the company of God. Therefore, understand the qualities of the God-realized Sadhu.” “Tin tāpki jhāl jaryo prāni koi āve; Tāku shital karat turat dildāha bujhāve. Kahi kahi sundar ben ren agnān nikāse; Pragat hot pahichān gnān ur bhānu prakāshe. Vairāg tyāg rājat vimal bhav dukh kātat jant ko; Kahe Brahmamuni ā jagatme sang anopam sant ko.”1 Swami recited these verses and then said, “At present you have the association of this Sadhu and so you do not realize the pain of separation. But when there is no association and famine-like difficulties arise, the jiva will be pained so much that tears will flow from the eyes (Swami described the pain suffered by Vasudev and Devki). And that we have attained this association is due to the merits earned in the past.” Footnotes: 1. 1. If one who is suffering from the three miseries comes to the Sadhu, one feels peace and one’s heartaches are removed. The Sadhu gives great spiritual guidance and removes the darkness of ignorance; one recognizes the manifest form of God and the sun of knowledge shines in one’s heart. Such a Sadhu, who is pure and radiates with detachment, removes the worldly miseries of people; Brahmamuni says that the best company in the world is that of the Sadhu.

Those who have become devotees of God and observe the five basic codes of conduct are already seated above Prakruti-Purush (i.e. in Akshardham).

Knowing the manifest God, those who offer even one prostration attain ultimate moksha, that is, Akshardham. And apart from it, all other abodes are destroyed by kāl. After taking birth in the Gaekwād1 family, a child may cry for a radish or mogri but he is going to inherit the throne. Similarly, one who surrenders to the manifest form of God attains Akshardham. Footnotes: 1. 1. The Maharaja of Vadodara.

After having Vachanamrut Gadhada III-35 read, Swami said, “If one continues to perceive human traits in God, then final moksha is not attained. Therefore, Maharaj has repeatedly talked about understanding divine traits and human traits in God as one. And at present, there are many good talks in what Nāranpradhān of Gadhadā reads at night. Those who listen to them will gain much satisfaction and others will suffer a great loss.”

When sattvagun prevails think, “My moksha is possible by this Sadhu only. So, however much misery is encountered, still I do not want to leave his company.”

When one does as per one’s capacity, God is pleased. Kings donate and the public bathe (the fruits are the same).1 Footnotes: 1. 1. This is a Gujarati proverb which means that God is happy with any offering man may give. So, a large donation by a king earns the same merit as a simple holy bath by the public.

Understand the affairs of the jiva as separate from the affairs of the body. If one does not understand this, then one will remain feeble despite such a great attainment. In contrast, even if one engages in gruhasthāshram due to God’s command, he will remain free from it.

One devotee was given the juice of neem leaves as a cure for an illness. As a result, he was cured of the illness, but he became addicted to the juice of neem leaves; and when he did not drink it he got a fever. Then, by daily drinking smaller portions the addiction was overcome. Similarly, we are addicted to this world and it can be overcome by coming to the mandir, going home and letting the sons handle the family affairs. By such actions, it is overcome.

On enquiry by Harishankarbhai, Swami said, “God is omniscient, and others know only a little. Therefore, faithfully offer loyal devotion and meditate on God. If one meditates on the very great Sadhu, he will connect you to God. And if you meditate on whatever form of God you have attained, then that form will lead you to God.”

Swami said, “I heard some strong words and felt dizzy in my heart and saw light within. Then I understood the supremacy of Maharaj.”1 Footnotes: 1. 1. In this talk, Swami is showing his human traits. He himself is Aksharbrahman, hence, he has an eternal oneness with Parabrahman. It is not possible for him to realize the supremacy of Maharaj through someone else’s words.

When the Mota [Purush] wants to explain some matter to someone, he will send them to someone else to explain it; but he himself will not explain it directly. Gopalanand Swami would send others to me to explain matters. That is the way of the Mota Purush. [Later], he reveals the truth by proof.

When improper thoughts arise, consider that someone else has entered our body. On this, he gave the example of Janak.1 Footnotes: 1. 1. Sulabha, a sannyasini, entered the body of King Janak through her yogic powers. However, Janak immediately realized this.

After having Vachanamrut Panchala-7 read, Swami said, “By understanding this manifest God (Bhagwan Swaminarayan) to be free from all blemishes, there is nothing else left to do. By understanding God as fault-free, one also becomes fault-free. The flaws that are experienced are of the material elements and only God is truly fault-free. Also, place and time do not affect God, but they do affect the jiva. Since the body is formed from the prārabdha karmas, when impure prārabdha karmas bear fruit, then place and time have an impact. But by knowing the manifest form of God as fault-free, then one is also in the process of becoming fault-free.

Whatever is done without proper understanding does not gain any rewards. And moksha is attained only through God. Whatever else one may have done, if upāsanā is not understood properly, then moksha is not attained. Other things lead only to the attainment of dharma, wealth and desires.

Those who have firm faith and knowledge of the full glory of God and his Sadhu do not remain under the influence of māyā. And kāl, karma, and māyā are non-sentient. Therefore, believe God to be the creator and destroyer, eat simple food and offer worship, but do not be engulfed by misery. So, extreme satisfaction on the path of final liberation is an obstacle.

Harishankarbhāi asked, “What should we do if we haven’t recognized a Sadhu shown in the Vachanamrut?” Swami answered, “That cannot be said. If we do, we would be beaten and you may perceive a flaw. Therefore, understand as you do and walk the horse around your courtyard. Meaning, those who perform an [Ashwamedh] yagna send a horse in ten directions and must become victorious [in all battles] in order to complete the yagna. Similarly, one who has attached oneself to a Sant who has won over the ten directions in the form of the ten indriyas, i.e. who never becomes attached to the sensual pleasures, is said to have completed the gnān-yagna. That is analogous to completing the [Ashwamedh] yagna by merely walking the horse around one’s courtyard.”

While sitting down for mahāpujā, Swami said, “Everything is in the hands of the one (referring to Himself) sitting here and everything is in Him.”

A brāhmin’s son is called a brāhmin and a merchant’s son is called a merchant [due to their bloodline]. Similarly, our spiritual body has been forged by upāsanā of Purushottam; hence, we have become aksharrup, so we should believe our form to be Akshar.

The jiva becomes (stronger or weaker) as per the words it hears. Rajogun, tamogun and sattvagun are attributes of the body and they are expected. One feels hungry and thirsty, and experiences misery and happiness – these are traits of the body. Also, the mind is like a mischievous monkey; it keeps on flitting. And our true form is the soul, which is above the mind. Therefore, do not believe the characteristics of the body, senses and inner faculties to be our own; we are (the ātmā) separate from them. Therefore, do not let them defeat you; continue to fight against them.

After having Vachanamruts Gadhada III-2 and Vartal-5 read, Swami said, “Despite practising ashtāng-yoga, spiritual observances, making donations and performing austerities, spiritual impurity remains within the jiva. Then God in the form of a Sadhu purifies the jiva. And māyā may take birth in oneself, but by understanding that there is no māyā in one’s chosen form of God, then one is in the process of attaining moksha.

During the yagna, Maharaj said to Swarupanand Swami, “We will lose our reputation. There are many people here and there is not enough food to feed everyone.” Swami replied, “Brahman will not lose his reputation. Lakshmi will lose her reputation.”1 Footnotes: 1. 1. In Aso Samvat 1866, Maharaj performed a grand yagna in Dabhan. The brāhmins took control of the kitchen and wasted food to disgrace Maharaj out of spite. They were afraid that if Maharaj succeeds in the yagna and his fame spreads, then their sect will lose followers and support. This is the setting where Maharaj said to Swarupanand Swami, “We will lose our reputation.” And Swarupanand Swami replied, “Lakshmiji will lose her reputation.”

Maharaj said to Swarupanand Swami, “You show many miracles.” Swami replied, “What is so great about that?” Maharaj then said, “Shall I send you to Golok?” Swami replied, “I am already in Golok.” Maharaj said to Swarupanand Swami during his grave illness, “You are suffering.” Swami replied, “The horse is feeble (my physical body) but the rider (my ātmā) is healthy.”1 Footnotes: 1. 1. The story of Swarupanand Swami’s illness can be found here: History of Gadhada II-35

Maharaj and this Sadhu are above all and are powerful, yet they still live by the rules of the Vedas, and do not perform actions contrary to the Vedas. All this is to inspire good virtues in others and for the moksha of many jivas, but they (Maharaj and Swami) are not tainted in any way.

Moksha is attained through upāsanā. Dharma, detachment and ātmā-realization cannot earn moksha. And such a Sadhu (pointing at himself) cannot be found anywhere and such company is extremely rare. So, the one that deserves to be worshipped is left out and others (ordinary sadhus) are worshipped. And the roots of God are his murti and places of pilgrimage1; and the roots of a householder are his sons. Footnotes: 1. 1. The eight types of murtis and innumerable places of pilgrimage sustain people’s faith in God. They help in maintaining the theistic tradition. They are the very foundation of belief in God. For a householder, his sons continue his lineage and so are called the foundation of householder’s lineage.

Greatness lies in knowing Maharaj as Purushottam and observing his commands. When God is manifest everyone follows his will, but when he is at a distance and one still follows his commands properly, then one is a true devotee.

If a hundred thousand kilo iron pan is heated until it is red hot, then it cannot be cooled by pouring only a hundred pots of water. It is cooled if it is placed in the flowing Ganga. Similarly this association with the Sadhu is like the forceful flow of water. And the moksha attained at present is like when it rains continually for four months the pan does not stay hot – such moksha is attained at present.

When an idea is firmly established in one’s mind, then even if the Vedas instruct or the guru orders, one does not accept. And the firm beliefs about enjoying the five sense pleasures can be removed only by the realization of the manifest form of God in the form of the guru; then the material boundary is crossed and the unlimited Akshardham is attained. So, if deficiencies remain on this occasion, then one will regret. And if there are listeners afterwards, there will be nobody to speak. Therefore, do not go to hell to the accompaniment of beating drums and blaring trumpets.

“Do not get carried away while attaining spiritual wisdom and also do not be disappointed. Understand as you do but do not reveal (your) greatness outside. Greatness is not attained by merely describing it. And that which exists does not go away by not describing it. In fact, when someone described Maharaj as God, he would become upset with them. And he had his greatness written in the Vachanamrut only gradually. Do it this way, but do not get carried away. If you’re going to believe any words, believe positive talks but not negative talks.” On this, he described the story of Nityanand Swami who stood firm against Maharaj for seven days and did not give in despite Maharaj’s efforts.1 Such conviction should be developed. Our talks are correct, but others cannot tolerate our superiority and so cause trouble. Therefore, do not talk outside. Understand as you do but do not get carried away; otherwise every day you will encounter difficulties. We have behaved in a way that nobody could understand us. So, all of you behave as we have and know Maharaj as the all-doer. Footnotes: 1. 1. When the Satsangijivan scripture was being written, the senior paramhansas discussed how to portray the glory of Shriji Maharaj. Some said that he should be described as being like Dattatrey, Kapil, etc. Some said he should be described as being like Ram, Krishna, etc. However, Nityanand Swami stood firm and said that Shriji Maharaj should be described as Supreme God. Everyone, including Shriji Maharaj, disagreed. Shriji Maharaj excommunicated him. So, Nityanand Swami left. For a week the discussions continued while Nityanand Swami was shunned by all. Then Shriji Maharaj called Nityanand Swami to the assembly and garlanded him for his resolute conviction in his supreme form. Shriji Maharaj thus told everyone that Nityanand Swami’s understanding was correct and even in the face of hardships should be perfected.

While worshipping God, miseries of the world, and of unfavourable place and time are encountered, but do not be discouraged. Remain patient. Gradually, all difficulties will be resolved, but do not step backwards. Swami gave the example of Pradyumna,1 who did not retreat from the battle, so God (Shri Krishna) blew the conch shell and everyone was destroyed. Similarly, the conch shell represents the talks of this Sadhu and by them everything will be destroyed. So, be patient and do not give up. Then Swami talked about satsangis who faced many difficulties while practicing satsang. Footnotes: 1. 1. While the Rajsuya Yagna was being performed, Salya attacked Shri Krishna to avenge the killing of his friend, Shishupal. Seeing the ferocity of the battle, the Yadav soldiers, led by Pradyumna, were terrified. But he instructed them not to retreat. So, all fought. Then Shri Krishna sounded the conch shell, which caused divisions in the enemy ranks, and eventually Pradyumna won.

Swami had the Vachanamrut Paratharo read and said, “For four years, Maharaj did not show any signs (of his supremacy) but only discoursed. Therefore, everyone was drawn toward him. The others, however, became doubtful.1 Then, they prayed to him to show his powers, so Maharaj granted many people in Junagadh the experience of samādhi and they became mad. He gave them the darshan of their own ishtadev. The sadhus today are like the avatārs of the past.2 Therefore, one should scrutinize other sadhus and this Sadhu, other gurus and this Guru.” Footnotes: 1. 1. These words can be understood in two ways. First, Maharaj did not clarify his true swarup for four years, but simply discoursed. Therefore, everyone became drawn to him through love and became attached to him. Seeing so many people become attached to him, others formed doubts of whether he could be God or not. Second, seeing Maharaj draw people from other sampradāyas, other gurus formed doubts that if everyone joins the Swaminarayan Sampraday, what will happen to our sampradāy? 2. The purport of these words is: the sadhus of Shriji Maharaj and Aksharbrahma Gunatitanand Swami have powers similar to the previous avatārs.

Harishankarbhāi asked, “How should one understand the Sadhu who is like the vadvānal fire?” Swāmi replied, “In the Satsangijivan, the qualities of such a sādhu1 are explained: pushpahārāya sarpāya.2 Moreover, he forever beholds the murti of God, and his characteristics are according to the definition of Satsang. Furthermore, he inspires many jivas to worship God, remains completely pure, and never disobeys the commands of God. There are many who may have gained the strength from God to encourage others to worship God, yet they themselves may abandon God. The guru who instilled Satsang to Gopāl Swāmi himself left; therefore greatness should not be understood in this way. This type of greatness is worldly. In the Vachanāmrut, greatness has been defined as having firm, unflinching faith in God and following his commands; such a person is great. If he is not like the vadvānal fire, then how can he remain unaffected, despite making so many people satsangis? Consequently, who we believe to be great is not greatness. Greatness is based on following Mahārāj’s command.” Footnotes: 1. 1. The 64 qualities of a sadhu (as mentioned in the Satsangijivan/Harigita: 1/25-37) are, one who: 1. Is compassionate, 2. Is forgiving, 3. Wishes the betterment of all jivas, 4. Tolerates cold, heat, etc., 5. Does not look at the flaws in others’ virtues, 6. Is tranquil, 7. Does not have an enemy, 8. Is devoid of jealousy and animosity, 9. Is free of ego and envy, 10. Honors others, Expand all qualities 11. Speaks kindly and truthfully, 12. Is free of lust, anger, greed, and arrogance, 13. Is free of I-ness and my-ness, 14. Is firm in one’s personal dharma, 15. Is free of pretentiousness, 16. Maintains physical and mental purity, 17. Punishes his body and indriyas, 18. Possesses an agreeable nature, 19. Speaks only as necessary, 20. Has control over the indriyas and free of laziness, 21. Is free from the duality of happiness and misery, 22. Possesses patience, 23. Is free from over-activity of karma-indriyas and gnan-indriyas, 24. Does not collect material objects, 25. Is an expert in instruction, 26. Possesses ātmā-realization, 27. Benefits everyone, 28. Is free of all types of fear, 29. Is free from any expectations , 30. Is free of addictions, 31. Possesses faith, 32. Is generous, 33. Is austere, 34. Is free of sin, 35. Does not listen to gossip, 36. Constantly engages in scriptural study, 37. Is free from indulging in worldly pleasures, 38. Possesses a theist intellect, 39. Possesses discretion of truth and false, 40. Is free of alcohol and meat consumption, 41. Is firm in observances of vrats, 42. Does not gossip, 43. Is free of deceit, 44. Does not reveal other’s secrets, 45. Has conquered sleep, 46. Has conquered taste, 47. Is content, 48. Has a stable mind, 49. Is inclined toward nonviolence, 50. Has no desires, 51. Has equanimity in happiness and misery, 52. Is ashamed in doing misdeeds, 53. Does not compliment himself, 54. Does not slander others, 55. Observes celibacy perfectly, 56. Has self-control and restraint, 57. Has complete control of his body, 58. Has control of his breath (and thus internal faculties), 59. Has firm refuge of God, 60. Is inclined toward devotion of God, 61. Does all activities for God’s sake, 62. Is inclined to remain in meditation of God’s murti, 63. Listens to God’s divine incidents, 64. Does not let one second pass without devotion to God.

Parvatbhai’s name is not found in any granth but he was extremely great.1 Footnotes: 1. 1. These words resolve one doubt regarding the identity of Aksharbrahman Gunatitanand Swami. Gunatitanand Swami’s name is not mentioned in the Vachanamrut. However, he was still the eternal Aksharbrahman, based on the words of those who associated with him and based on Pragji Bhakta’s life. It is generally known that Radha’s name is not found in the Shrimad Bhagwat. However, she is still considered the choicest devotee of Krishna and her murti is installed beside Krishna.

Knowing that there is no value in anything else except God and his holy Sadhu is described as having attached the jiva to satsang. And the company of others is kept only physically (i.e. superficially).

In the Vachanamrut, Maharaj has described his own human behaviour, but it should be understood as that of his liberated souls. And understand both Purushottam and his abode, Akshar, to be above that human behaviour and do not attribute any human traits to them.

Swami spoke of himself, “In the month of Bhadarva of Samvat 1859, I first had the darshan of Maharaj. He looked at me and I looked at him. From just that, I developed conviction (of Maharaj’s supremacy). But in no way did Maharaj honor me.”

Swami said, “Dharmaswarupānand Brahmachāri was not able to rid thoughts of whether his food and water were prepared according to or against the methods of the scriptures.” Then, Harishankarbhai asked, “Can such doubts remain even in those with ātma-nishthā?” Swami answered, “They do not remain in one with ātma-nishthā. If they have other deficiencies, doubts will remain. If one has ātma-nishthā, but like Mayārām Bhatta, their deep impressions of being a rishi from previous birth will not be eradicated.” On that, Swami spoke of the deep impressions that were etched in Duryodhan’s and Yudhishthir’s jiva.1 Footnotes: 1. 1. Duryodhan had adharma deeply impressed in his soul. He did not accept Krishna’s talks of dharma. Yudhishthir had dharma deeply impressed in his soul. He experienced despair after speaking a trivial lie - that Ashwatthāmā could be a man or an elephant. Even Krishna spoke to him about coming out of his despair but he was unable to rid his doubts like Arjun.

Preserve the two – upāsanā and observance of God’s commands. In upāsanā and meditation lies firm conviction in God’s form and in God’s commands lies the firm conviction that one is brahmarup, such that the root of ignorance – the causal body – is destroyed. Explain in this way and talk. Nobody has done this, not even in Satya-yug.

Harishankarbhai asked, “Can one remain unaffected (by material objects) through spiritual wisdom? Or is it by not enjoying the material objects that one remains unaffected?” Swami said, “By spiritual wisdom one can remain unaffected, but fidelity (towards God) is lost in three ways – through the mind, senses and body. Of them the first two are difficult to observe. But observe with the body and it is like observing with all three.”

One who does not need anything encounters no misery; and one who needs but remains humble does not encounter misery. Misery results from two things – worldly activities and gullibility.

“One who follows the commands and lives far away is still near my seat. While, one who does not follow the commands may be near but is still far away. So, no matter how much knowledge one may have, affection one may have or great one may be, but if commands are transgressed it is not possible to stay in the Satsang for long.” Then, Swami gave an example, “The kite may appear to go far away, but as long as the string is in the hand of the flier it is nearby. Similarly, if the string in the form of the commands (of God and his holy Sadhu) is in the hand (i.e. they are observed), then one is near Maharaj.”

Gunātitānand Swāmi has Vachanāmruts Gadhadā II-5 and Vartāl 13 read and said, “When one’s indriyas and the antahkaran remain withdrawn in one’s heart, then one’s mind remains on God, even if one cannot see God’s form in their heart. This endeavor will not be in vain. When one is ready to leave their body, God’s form will be seen.”

Manjibhāi asked, “Which is greater: to see God (in one’s heart) or to achieve an elevated state with gnān?” Swami answered, “To achieve an elevate state with gnān is greater than seeing God.”1 On that, Swami gave the examples of Parvatbhāi, Krupānand Swāmi, Muktānand Swāmi, and others who achieved an elevated state of gnān and said, “They did not experience samādhi and did not see God; yet Parvatbhāi understood as we understand today. Therefore, understand your form to be brahmarup and God resides within you. That is the elevated state of gnān, which is greater. There are no obstacles in this.” On that, Swami gave examples of Sachchidānand Swāmi and others who experienced samādhi and yet encountered misery. Then he said one should hide their understanding like Krupānand Swāmi and one should not become a devotee of love.2 Footnotes: 1. 1. Here, an elevated state of gnān means understanding one’s ātmā to be brahmarup and beholding Parabrahma in the ātmā. 2. With these words, Swāmi is not forbidding attachment to God and the Sant with love. Rather, he is cautioning against love without gnān or understanding. Love without gnān does not last. Shriji Maharaj has explained this in Vachanamrut Sarangpur 1 and Sarangpur 15.

Such talks do not take place anywhere. Due to these talks, worldly desires have been negated. Yet it appears that they remain – but that is natural for those with a body. On this, he gave the examples of Sadāshiv’s mansion which was burnt and Bhai Atmanand Swami1 who developed true conviction in Maharaj’s form. Footnotes: 1. 1. Sadashiv was a respected businessman from the port town of Khambhat in Gujarat. He had a beautiful haveli built. For its inauguration he went to Vadodara to invite Gopalanand Swami. Swami asked him to stay with him for 15 days and talked about the perishable nature of the world. In the meantime, a letter arrived informing that the haveli had been burnt down. Sadashiv said, “Swami! If I had not stayed here to listen to your spiritual talks, I, too, would have perished along with the haveli. That is how attached I was to it. But by listening to your talks, it has been burnt away from within.” Bhai Atmanand Swami was a sadhu of Ramanand Swami. When he was 116 years old, Gunatitanand Swami visited him at Vagad where he was living. Gunatitanand Swami explained that without understanding Shriji Maharaj as Supreme God it is not possible to go to Akshardham. Then he explained the true form of Maharaj to Bhai Atmanand Swami, who then developed faith in the supreme form of Maharaj. As a result he experienced great peace within and then left his mortal body and went to Akshardham.

Dharma ensures one remains in Satsang, vairāgya ensures one does not become attached to perishable objects, and gnān and ātma-nishthā ensure one is not affected by the joy and misery of the body. However, liberation is due to upāsanā.1 Footnotes: 1. 1. On the spiritual path, dharma, gnān, vairāgya, and ātma-nishthā are certainly necessary. However, Swami is placing greater importance on upāsanā, which is like the digit ‘1’, whereas the other spiritual endeavors are like zeros. Without upāsanā, these qualities amount to nil. However, when each quality is developed alongside upāsanā, their value increases ten-fold.

Do not let the inner faculties become like the house of Shekchalli.1 Keep only one support in the form of God, but do not keep many supports. And for moksha, firm refuge in and profound affection for God are the only two things. Only one who follows his commands and observes the codes of conduct has ātmā-realization. So, do not understand one who does not observe the injunctions to have ātmā-realization. Footnotes: 1. 1. Once a servant named Shekhchalli was carrying a pot of ghee for his master. Shekhchalli began daydreaming about what he would do with the one rupee he would earn for this service. He thought that with the money, he will buy a goat and sell its milk. This will earn him more money and so he will expand his business. Then he’ll buy a shop and move into a big house. Then at lunchtime his children will call him and he will be so busy that he’ll shake his head and say, “Not now.” As he dreamt like this, Shekhchalli really shook his head and the pot of ghee fell off his head. The master shouted at him, “Fool, you’ve spilt my ghee.” Shekhchalli replied, “Only your pot of ghee has been broken, but, for me, all my dreams have been shattered.” The message here is that one should keep a single focus on God and not allow one’s mind to continually wander.

One who has attained the spiritual knowledge of ātmā may still sink and decline spiritually. But, one who firmly believes, “I belong to the manifest God and God is mine,” does not fear anyone. He is freed from the influence of kāl, karma, māyā, debt to the deities, ancestors and mankind (as described in the scriptures) and is in the process of attaining God. The happiness and misery of this world are both perishable. And because one has worldly interactions, happiness and misery will be encountered. But the day you do not get food to eat, tell me. Those who want food should donate one-tenth of their income to God.

Two years have passed without any rains but we have provided grains. And it seems unlikely to rain. But, for the sake of satsangis, we will make it rain.

All these devotees have taken birth just to worship God. They are all veterans; none are new and so it is possible to come here. But, that one’s mind is not drawn towards God and his Sadhu and is drawn to women is due to the power of God’s māyā. There is nothing else to it.

Believe that, “I do not belong to the family, the world, the body and that I belong to God. Without this association with the Sadhu, it is possible to go to Golok but not possible to go to Maharaj.”

While offering worship, the body goes to sleep and the senses come to a rest and when one wakes up, one realizes that devotion is being offered.

When hundreds of thousands and tens of millions of ants are out, it is difficult to know which of them is small or big. Similarly, when through knowledge of the glory of God, one gains a higher insight, then neither good nor bad worldly pleasures can tempt. But because one has a body, one does use them.

Speak truthful, beneficial and affectionate words, and speak without contempt, but do not speak with insistence.

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

Maharaj used to sit like this. He inspected (all) eight abodes but nowhere is there a Sadhu like this. Even God desires his darshan. And God resides in this Sadhu.

Satsang is of four types. Of them, the first type is the knowledge of Paramatma, knowledge of ātmā and knowledge about the perishable nature of the world – this satsang of the three aspects of knowledge is superior to the other three types. The second type is that of meditation and fidelity to one’s chosen God. The third is to observe God’s commands and the fourth is to seek refuge and establish rapport with a God-realized Sadhu. These last three types of satsang are inferior to the first type consisting of the three aspects of knowledge described above. Then Nathu Patel asked, “How should upāsanā be understood?” Then Swami said, “Upāsanā should be understood from the scriptures, one’s own thoughts and the Sadhu.”

A person develops qualities according to the company he keeps. Therefore, one should certainly associate with God and his Sadhu. Associate with others as Bhimsen did when he met Dhritrashtra.1 And taste, etc., in excess, cause misery. Therefore, do not let desires become intense. ‘Ati sarvatra varjayet.’2 Footnotes: 1. 1. Embrace worldly activities as Dhritrashtra embraced Bhimsen (Bhim, the second oldest Pandav) after the Mahabharat War. After their victory in the war, the Pandavas went to meet Dhritrashtra. To congratulate them, Dhritrashtra asked to embrace Bhim, who had killed his son Duryodhan. Krishna had warned them in advance that if Dhritrashtra asks to embrace, place a metallic statue of Duryodhan in front of him. So, Bhim placed the statue and Dhritrashtra embraced it so hard, he broke it into pieces. His true intention was to kill Bhim because Bhim had killed his son Duryodhan. 2. Give up extremes in all cases.

We do not have strength like that of Krupanand Swami and other seniors sadhus, so instead of competing with them, we should observe the eleven niyams and we will become as strong as they are. The company of this Sadhu is such that upāsanā, dharma, etc. are all included. Nothing is left. On this Vachanamrut Gadhada II-63 (Gaining Strength) was read.

As long as one performs spiritual endeavours according to the wishes of the mind, the rule of the mind does not cease. Therefore, act according to what God and his Sadhu say. By observing the eleven codes of conduct, the root of bondage is destroyed and so there are no negative consequences. The mind cannot be won over by force but can be won by technique. On this, he had Vachanamrut Sarangpur-7 (‘Naimishāranya Kshetra’) read.

By associating with the Sadhu all attain greatness. If someone sits continuously to offer devotion, then it is my responsibility to run his worldly affairs.

The body is formed by the words of God and his Sadhu. And with this body, God is worshipped. So, one’s own understanding should be forsaken and one should live according to the understanding of God and his Sadhu.

Firm faith in the manifest form of God, firm faith in spiritual knowledge, firm faith in knowledge of the ātmā and firm faith in dharma – out of these four types of faith, even if only resolute faith in God’s form is present, then the remaining three are included.

One insect from Akshardhām ‘urinated’, and in that all of the worlds are enjoying that happiness; meaning, the insect of Akshar is Mul Purush and all of the worlds are happy living in his ‘urine’.1 Footnotes: 1. 1. In these direct words, Swami is comparing the bliss of Akshardham - which transcends māyā, is everlasting, and eternal - to the happiness of the rest of the worlds - which is insignificant, trivial, momentary, and ephemeral. Therefore, he refers to the happiness of the rest of the worlds as ‘urine’ of Mul Purush, who is one of the akshar-muktas of Akshardham responsible for impregnating Prakruti to create the infinite brahmānds. (Swami refers to Mul Purush as an insect because his greatness pales in comparison to the greatness of Aksharbrahman and Parabrahman. Swami also says similar words in Swamini Vat - 6/289.)

Mukta, mumukshu, vishayi and pāmar are four types of devotees. Of them, a pāmar devotee worships God for some material objects; a vishayi renounces the pleasures of this world but desires other pleasures (of heaven, etc.); a mumukshu wishes for the bliss of a kaivalyārthi; and a mukta wishes only for the murti of God.

Ajamil attained the company of a sadhu and when told to undertake an observance he said, “I cannot observe it.” But still, the sadhu blessed him and granted him moksha by naming his son ‘Narayan’. Thus, we have attained God and so there is nothing left to do.1 Footnotes: 1. 1. Possesssing good character, discipline and virtues, the pious brahmin Ajamil’s mind became corrupt when he encountered a prostitute and he fell from grace. Ajamil’s dearest son’s name was Narayan. When Ajamil was about to die, he saw the terrifying Yamduts come to take him to narak. He immediately yelled his son Narayan’s name. Vishnu Bhagwan’s pārshads from Vaikunth heard the cry and came to rescue Ajamil from the Yamduts. Yamduts argued, “He has sinned all his life and has not atoned for his sins. He is worthy of narak.” The pārshads countered by telling them the glory of God’s name, “He has completely atoned for his sins by taking the name of God - Narayan - which, if uttered, is the cause of liberation.” The Yamduts returned to narak. Listening to the conversation between the pārshads of Vaikunth and Yamduts of narak, Ajamil felt intense remorse and regretted all his sins. He understood the greatness of God’s name, withdrew his senses from the sensual pleasures, and lived the rest of his life in Hardwar by offering devotion to God. Ultimately, he attained Vaikunth. [Bhagwat: 6/1/20 - 6/2/44] Note about the prostitute: There are many narratives about the prostitute (veshyā). One such narrative is as follows: In one ancient city, there lived a prostitute name Jivanti. She purchased a baby parrot. The prostitute did not have any childred of her own, so she raised the parrot as her own child. In her daily routine, she would teach the parrot to repeat the name “Ram... Ram...” The parrot learned to speak the name “Ram... Ram...” One day, death came to both at the same time. Both died while chanting the name “Ram... Ram...” The prostitute was a sinner, but so was the parrot in its previous life. The Yamduts came to take both the narak. But Bhagwan Vishnu’s pārshads also came to take both to Vaikunth. The two sides argued and a battle broke out between them. Ultimately, Vishnu’s pārshads defeated the Yamduts and took both to Vaikunth. The Yamduts went back to Yamraja disappointed. Yamraja explained that although they were sinners and worthy of narak, both became pious because they spoke the name of God during their time of death and became worthy of Vaikunth.

These are the talks of Bhagwan Purushottam which can destroy infinite doubts.

After listening to all these talks, only this needs to be understood, “I am ātmā, I am akshar, I am ever blissful and the body, senses, inner faculties and family are not mine and I am not theirs. I am God’s and God is mine.”

When God manifests on earth, he redeems all types of people – the passionate, arrogant, evil, etc. Therefore, this excellent association and opportunity (for moksha) will not be attained again.

Priyavrat had children and he ruled for 110 million years; however, he was known as ātmārām mahābhāgwat (devotee of God who identifies himself as the ātmā). Though he followed the path of gruhasthāshram, he was never satiated listening to the talks of God - therefore, he was considered a great devotee. Maharaj praised Priyavrat and Prahlādji often.

Meditation is superior to dharma, etc. Spiritual knowledge is greater than that and greater than that is to intuitively serve the great and please them. In this one, all other three are incorporated. When the glory of God is known, then affection for him arises spontaneously from within. And when such affection develops, then his wishes are followed. Therefore, this chintāmani which has come to hand should not be relinquished. Thus the body must be made God-centred.

In Vachanamrut Gadhada I-71, it is said that God has come with his Akshardham. On this, Swami talked, “Keep your focus on this murti that is talking to you. Understand the entire creation to be the effect and know this murti to be the cause. Understand in this way and if this view is likely to appeal to others then, after due thought, talk to them. Only devotion offered after properly knowing the form of God is accepted by God as devotion. And without knowing, it is as if we are trapped and have to perform some work. But service performed without recognizing God is not called devotion.” Then he had Vachanamrut Gadhada I-37 read.

Many meet God but such joy has not been given by anyone. This association of the sadhu is very rare. This opportunity will not come often. At present, we have the company of God himself and every moment and second that passes is very precious. Therefore, one who keeps interest in anything except God will fall from the path of moksha.

This sadhu is Akshar. Understand his divine traits and human traits as one. And this sadhu has no birth; he was never in the womb. His ways should be understood as the illusion of a magician. He is seen here only because of Maharaj’s wish.

Maharaj explained his form as it is gradually over 22 years. We, on the other hand, become hasty (in explaining his form to others).

Swami cited the example of a potter who while making pots keeps a tool called a golito on the inside for support and strikes from the outside using a tool called a taplo. Similarly, for us, inner support means the glory of God and the external tool represents spiritual endeavours.

When conviction in God, together with an understanding of his glory, is developed then there is nothing left to do. Therefore, even under the pretext of God’s glory, sins should not be committed. We do not see progress being made, since everything proceeds slowly; and that is the way for things to happen. Just as, in a millet plant, grains are not seen initially, but when the cob grows the grains become visible. That is how spiritual development occurs.

“We have met God so we have no worries of any kind. We should chase away our thoughts with gnān. By performing austerities, one becomes angry-natured. In the past, Durvāsā and others became hot-tempered by performing austerities.” Swami said this in the granary.

If one says that place and time affect even those who have developed knowledge of Sānkhya, they would become mad. And those who are spiritually wise or have developed Sānkhya would never believe this world to be true, and others would never believe it to be an illusion.

By thinking about the defects of a devotee of God, the jiva is defiled. Therefore, think of his virtues. And the stigma ascribed to Naradji,1 etc. is due to the effect of place, time and the power of God’s māyā. Understand it thus, since all of them were wise, great and liberated many jivas; thus, think of their virtues. Footnotes: 1. 1. Naradji was requested by King Shilnidhi to search for a husband for his daughter, the princess. Naradji looked at her palms and fell in love with her and wanted to marry her himself.

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

God represents the number one and endeavours represent zeros. There is no value (in zeros) without the one.

Preserve the two, observance of God’s commands and upāsanā. Detachment and ātmā-realization may be present more in some and less in others.

Everyone is here and God is in the Akshardham that is here. Pragji selects very good Vachanamruts and delivers very good talks. I am very pleased with him.

There is nothing greater than to attain the ultimate knowledge (gnān pralay) that all of creation is perishable, therefore, attain this ultimate spiritual knowledge. The extent to which this knowledge develops is the extent to which māyā is overcome. And without doing this, greatness may be attained but māyā is not overcome. What is this ultimate spiritual wisdom? It is to remove all the works of Prakruti from the heart, to become brahmarup and gunātit. Then nothing remains to be done. And that is Maharaj’s principle also.

For a devotee of God, there are no indulgences; for he indulges due to the command of God.1 Footnotes: 1. 1. In this talk, Swami explains that a devotee of God who follows the path of a householder because of the command of God or the Satpurush will not become bound by the sensual pleasures. This devotee understands his self to be the ātmā and understands the greatness of God. One who has no knowledge of the ātmā and Paramatma will become bound to the sensual pleasures.

From goats to animals as large as elephants all stay in an enclosure. But a lion cannot be confined to an enclosure. Similarly, a spiritual aspirant does not remain in the bondage of māyā. Therefore, since we have attained this association with the God-realized Sadhu do not consider the devotee of God to be like a mere human being.

Whether one goat or a hundred thousand goats make noises, one will not be afraid. However, if one lion roars, then everyone’s heart fills with terror and even the elephant’s skull splits. Similarly, no one fears saying Maharaj is an avatār. However, to say all of the avatārs enjoy the powers given by Maharaj and they became great by worshiping Maharaj, that is as difficult as an elephant’s skull cracking open hearing the mighty roar of a lion.

There are two paths: Sankhya and Yoga. Those who follow the path of Yoga may become attached and then break the attachment; while those who follow the path of Sankhya will never become attached at all.

To retain only the two – God and his Sadhu – is like giving money on interest and keeping the ornaments as security. Therefore, keep these two and do one’s worldly activities.

If a sadhu with all five virtues1 is not attained, then learn one virtue at a time from different sadhus. And if one attains a Sadhu with all five virtues, then there is an end to all endeavours. Footnotes: 1. 1. Five virtues: dharma, spiritual wisdom, detachment, devotion and understanding of the glory of God that he is the all-doer.

Swami got rid of his back pillow and said, “It can become a habit. Only Sahajanand Swami does not form a habit for any object. Everyone else will form a habit.”

Three kinds of people are happy: one who does as the great Sadhu says, the spiritually wise who does not accept the thoughts of his mind and one who does not need anything. ‘Āshā hi paramam dukham nairāshyam paramam sukham.’1 These three are happy. Footnotes: 1. 1. Desires cause great misery; one without desires is supremely happy.

God behaves like a human and to know him (even when he acts like a human) to be God is samādhi. Vihad vagāḍī vānsaḷī tīkhī nautam tān, Chaud lok dhūni sāmbhaḷī chhūṭyu Shankar keru dhyān.1 Keep resolute faith in the manifest form of God so that, like a mountain, nobody can shake it even if they try. Indra was burdened with five Brahmicides (i.e. sin of killing Brahmins) which were overcome by beholding the murti in the form of firm faith in God. And each sense pleasure is like Mount Girnar and cannot be overcome. But keep the strength arising out of firm faith in and refuge to God, which, just as the British blasted the mountain using dynamite, can similarly shatter desires for the mountain-like sense pleasures. Footnotes: 1. 1. Meaning: Krishna Bhagwan played the flute in a novel tune, which was so extraordinary that the tune was heard in all of the 14 loks and even Shankar Bhagwan’s concentration was interrupted. This is mentioned by Brahmanand Swami in his kirtan ‘Heli māre vālīḍe re kahān’. Kīrtan Helī māre vālīḍe re kahān, Vajāḍī re rangbharjī vānsaḷī re, Māṇā re rāj; pyārī bole re vānsaḷī. ṭek. Māve vajāḍī ho jī moralī re, rangabhīne vrajrāj; Shabda suṇīne ho jī sundarī re, bhūlī sarve ghar kāj re. Helī 1 Behad vāgī ho jī vānsaḷī re, tīkhī jo nautam tān, Chaud bhuvan dhun ho jī sāmbhaḷī re, chhuṭyu jo Shankar keru dhyān re. Helī 2 Man māhe harakhī ho jī mānanī re, rangbhar gaḷatī re reṇ; Brahmānand ho jī vālame re, vāī re alaukik veṇ re. Helī 3 [Brahmānand Kāvya: 2/420]

Through the life of a tree or an animal or by donating flour or even pointing (to show the way); any way one has gained merits (by serving God, the Sant, or his devotees), one will be liberated.

Today, just as one is liberated by having the darshan of Maharaj, one is liberated similarly. And knowledge has flourished today compared to those days. And even a hundred years from now, anyone who has the darshan of those who have met the devotees of today will be liberated. The path of liberation will continue in this manner.

Kartā hoy so kijiye aur na kijiye kag, Māthu rahe sevālmā ne uchā rahe pag.1 Let people say anything but do not believe it. Observe one’s own dharma and worship God. And understand everything else to be for some other worldly purpose. Footnotes: 1. 1. O Crow! Do whatever is appropriate and not anything else. Otherwise your head will remain in moss and legs will be raised in the air. This saying is based on the story of a crow and a swan. Once, they had a swimming contest. The crow was egoistic and felt it, too, could swim like the swan. But, after swimming a little distance, it got tired. The bird flipped over and its head got stuck in the mud and feet were suspended in the air. Soon, it died of suffocation. Therefore do not be egoistic. An alternate tale is: A crow tried to imitate a seagull catching fish in its beak. Instead of catching fish, the crow got its head stuck in the mud and its feet were suspended in the air.

The bottomless pit to enjoy material pleasures has been formed over tens of millions of years and is not likely to be filled. To fill it, all the scriptures describe only one solution. That is, ‘Nijātmānam brahmarupam.’ It is the only shlok (which explains the solution).

Vyasji performed penance for many years. He wrote many scriptures such as the Purans and he was an avatār of God; yet he did not find peace. Then, on Naradji’s advice he wrote the Shrimad Bhagwat which sings the praises of manifest God (Shri Krishna) and God’s devotees and found peace. Therefore, we should do the same.

We have met and recognized God and his Sadhu so there is nothing left to be done. But we still do not feel at peace. The reason for this is that there is desire for enjoying worldly pleasures. Doing as the mind wills, transgressing commands, and ignorance – due to these three things peace is not experienced.

Shackles made from iron, wood, stone and gold can be broken and overcome after some time, but the net-like shackles of the five material pleasures cannot be overcome. Since, desires have not been burnt by the worldly fire, the fire of the sun, the digestive fire, the fire of world dissolution and the fire at the time of final dissolution. Great rishis have performed austerities for up to sixty thousand years and anthills have covered their bodies, yet their desires have not been burnt. And such innate desires are only burnt by gnān pralay, meditation on God’s murti and observing his commands. These talks are such that they cannot be described adequately or understood even in a hundred births.

Vagha Khachar asked, “When can one be said to be truly fulfilled?” Then Swami replied, “When the knowledge of both ātmā and Paramātmā is attained, and the sixth (highest) level of conviction in which there are no doubts in any action of God – good, bad or indifferent (as described in Vachanamrut Loya-12) – is attained, then one can be said to be fulfilled. This state is attained if the speaker is fault-free and one has trust in him. Otherwise, while trying (to be fulfilled), if God grants grace then, in time, it is understood.”

Even if one burns away performing penance, God will not come to take him to his abode (because he does not have the refuge of God). On the other hand, God will take one who sleeps on a swing, eats rice in milk and sākar, and has others to serve him and labor for him to his abode in a vimān (because he has the refuge of God). And, just as his happiness is because of his merits of past births, the vimān (that takes one to the abode of God) is also because of that.

One may labor in life and yet have difficulty finding food to eat; and another may have cart-full of money come directly to him. This is all due to the prārabhda karmas of past births.

Today, our (God’s and the Satpurush’s) influence prevails; therefore, no one1 can make us miserable. Others’ are not as influential; hence, they are miserable. Footnotes: 1. 1. Swami is implying that kāl, karma, māyā, etc. cannot make the devotees of God and the Satpurush miserable, because whatever happens is according to their wishes.

Gunātitānand Swāmi had Vachanāmrut Gadhadā III-13 read and said, “The love of one who identifies himself as Akshar and offers upāsanā will not diminish due to place, time, deeds, actions, etc., and he is not intimidated by anyone’s greatness. He understands Golok and other abodes will be destroyed by kāl; and even if he converts from a brāhmin to a Muslim, his love for God will never diminish.” Then, he gave an example, “All of the other wealth is lost but if one still has the chintāmani, then nothing is lost; on the other hand, if the chintāmani is lost, then nothing is saved.”

When thoughts other than those of God arise, one does not feel pain like that which is experienced when a branding iron is applied. But by the power of upāsanā all faults are overcome. Therefore, maintain the sentiment that “I am God’s and God is my master.” Preserve this feeling. Also, never try to explain the meaning of ‘the body-soul relationship,’ ‘cause-effect,’ and the ‘immanent-transcendent aspects of God’ without thoroughly understanding the Vachanamrut, otherwise obstacles will be encountered. Therefore, we should develop firm upāsanā, together with the master-servant understanding. Consequently all faults will be overcome.

Swami had Vachanamrut Gadhada III-35 read and said, “The greatness due to these six characteristics1 is found in all devotees and sadhus.” Footnotes: 1. 1. The six characteristics of the devotees and sadhus are: (1) they never believe God to be formless, (2) they engage in the ekāntik bhakti of God and are pleased when someone else does the same, (3) when they stay among devotees, they do not allow any of their swabhāvs to interfere, (4) when they come across any precious item, they are happier giving it away, (5) they are of frank nature, such that everyone would know them outwardly and inwardly, and (6) though of a quiet nature, they do not like the company of kusangis.

The fact that we abide by our dharma, remain detached to objects, perform austerities, and practice other such spiritual endeavors is not for our own liberation; actually, it is for the liberation of others. I want to explain such extremely subtle talks in the most tangible way.1 Footnotes: 1. 1. Swami’s purport here is that our liberation is due to the upāsanā of God. The spiritual endeavors, as mentioned here, that we engage in are so that others will perceive virtues in our pure conduct, and therefore, attain liberation.

The fifth canto (of the Bhagwat) has the words of Jadbharat: “According to my principle, the path of the Vedas does not come into consideration.” On that, Manji Thakkar asked, “What comes into his consideration?” Swami answered, “The two: ātmā and Paramātmā. And we have to follow accordingly.”1 Footnotes: 1. 1. The path of the Vedas refers to observance of dharma - the moral do’s and dont’s. By these words, Swami is explaining that for those who have the knowledge of ātmā and Paramātmā, though they observe the do’s and dont’s, they do not desire the fruits of observing dharma, which is the happiness of swarg-lok. Such devotees with the knowledge of ātmā and Paramātmā firmly observe dharma to please God instead. Gunatitanand Swami has also explained this in vat 1/207.

After reading Vachanamrut Gadhada II-10, Swami spoke, “The meanings in the Vachanamrut are not easy to understand. But if one studies them a lot, they can be understood by oneself – this is Maharaj’s promise. And Maharaj wants to give this spiritual wisdom of the Vachanamrut to all sadhus and satsangis.” Spiritual wisdom is to understand that Maharaj is the controller of Vairat Purush, Mahapurush and Akshar. To defeat all worldly desires with the knowledge of Sānkhya is equal to developing single-minded focus on the murti. By continually looking at this murti, desires cease to exist. Devotion is understanding the human traits and divine traits of God and his Sadhu as the means for ultimate moksha. Also, even if the darshan of God is possible only by the light from our body, then to still understand that the light is given by him is called devotion. And such a devotee has no obstacles.

There is not much we need to do, except realize Maharaj to be God and obey his commands - everything is accomplished in this. Moreover, the scriptures also mention that this is all that needs to be done. Believe that we belong to God and not māyā.

When God plays with women, he is exhibiting rajo-gun. When he wields a sword, he is exhibiting tamo-gun. When he follows the path of a sadhu, he is exhibiting sattva-gun. But the gunātit actions (the actions that transcend raj, tam, and sattva) are of a different nature. The example of this is Rushabhdev’s actions.1 Therefore, one should actually understand that none of these gunas are in God. Footnotes: 1. 1. Swami is speaking of Rushabhdev’s actions during his later life after installing his son Bharat to the throne. He wandered in the form of an ascetic. He also acted blind, mute, deaf, etc. The wicked people would beat him, spit on him, urinate on him, and throw mud at him. Though he behaved like one who is mad, he experienced the bliss of God internally.

On seeing actions of rajogun, tamogun and sattvagun in devotees and sadhus, do not find faults in them. One who has the shelter of God is in the process of becoming gunātit. And if jivas of a rajogun, tamogun or sattvagun nature keep the company of God, they will become gunātit.

At present, dharma, wealth and desires have been kept aside and only moksha (as the goal of life) has been kept in view. And those who see no virtues in it and see faults should be known as demons and the present actions (of the manifest form of God and his Sadhu) are such that nobody can find fault. The actions are such that one naturally sees virtues in them.

God and this Sadhu are so compassionate that they can grant moksha in a very short period, but we are ignorant of this. Therefore, keep good company and inclination. If good company cannot be recognized, then keep trust in God and his holy Sadhu so that they can enable one to understand that moksha has been attained in a very short time. Thus, pass the rest of your life engaged in spiritual discourses and devotional songs.

A sadhu that has been cast out as an ekadmal is still the guru of the whole world.1 Maharaj said to Swarupanand Swami, “Today, the satsangis are liberated just as the avatārs of the past, such as Ram, Krishna, etc., were liberated.” Footnotes: 1. 1. An ekadmal is a sadhu of Shriji Maharaj who left Maharaj because he had difficulty observing the harsh commands of Maharaj. Though he has been cast out, because of his association with God and the Sant at one point, Swami is saying he is still considered extraordinary.

During an Ashwamedh Yagna the sacrificial horse is taken throughout the ten directions and if somebody seizes it, the yagna remains incomplete till the horse is freed. So, the fruits of the sacrifice are not earned until the horse is released. But, if the horse is allowed to roam in one’s own compound, one can finish the yagna and earn the fruits. Since, the fruits are attained by performing the yagna and by riding the horse, fame increases. And the horse of the powerful, like Swarupanand Swami, cannot be captured.1 Even one who remains close to God and may be the son of God still has to attain the 64 qualities. Therefore, ride the horse in the compound and finish the yagna. Footnotes: 1. 1. ‘Capturing the horse’ – used as a metaphor to mean that a devotee becomes attached to material pleasures instead of God.

Innate desires are overcome when all the senior sadhus of our Satsang are gathered together, there is an abode like Shvetdwip, and one’s lifespan is equal to a kalpa of Brahmā; then one or two virtues can be learnt from everyone. Otherwise, these innate desires can be uprooted if the company of one who has all the qualities of a Sadhu1 is kept. Footnotes: 1. 1. The 64 qualities of a sadhu (as mentioned in the Satsangijivan/Harigita: 1/25-37) are, one who: 1. Is compassionate, 2. Is forgiving, 3. Wishes the betterment of all jivas, 4. Tolerates cold, heat, etc., 5. Does not look at the flaws in others’ virtues, 6. Is tranquil, 7. Does not have an enemy, 8. Is devoid of jealousy and animosity, 9. Is free of ego and envy, 10. Honors others, Expand all qualities 11. Speaks kindly and truthfully, 12. Is free of lust, anger, greed, and arrogance, 13. Is free of I-ness and my-ness, 14. Is firm in one’s personal dharma, 15. Is free of pretentiousness, 16. Maintains physical and mental purity, 17. Punishes his body and indriyas, 18. Possesses an agreeable nature, 19. Speaks only as necessary, 20. Has control over the indriyas and free of laziness, 21. Is free from the duality of happiness and misery, 22. Possesses patience, 23. Is free from over-activity of karma-indriyas and gnan-indriyas, 24. Does not collect material objects, 25. Is an expert in instruction, 26. Possesses ātmā-realization, 27. Benefits everyone, 28. Is free of all types of fear, 29. Is free from any expectations , 30. Is free of addictions, 31. Possesses faith, 32. Is generous, 33. Is austere, 34. Is free of sin, 35. Does not listen to gossip, 36. Constantly engages in scriptural study, 37. Is free from indulging in worldly pleasures, 38. Possesses a theist intellect, 39. Possesses discretion of truth and false, 40. Is free of alcohol and meat consumption, 41. Is firm in observances of vrats, 42. Does not gossip, 43. Is free of deceit, 44. Does not reveal other’s secrets, 45. Has conquered sleep, 46. Has conquered taste, 47. Is content, 48. Has a stable mind, 49. Is inclined toward nonviolence, 50. Has no desires, 51. Has equanimity in happiness and misery, 52. Is ashamed in doing misdeeds, 53. Does not compliment himself, 54. Does not slander others, 55. Observes celibacy perfectly, 56. Has self-control and restraint, 57. Has complete control of his body, 58. Has control of his breath (and thus internal faculties), 59. Has firm refuge of God, 60. Is inclined toward devotion of God, 61. Does all activities for God’s sake, 62. Is inclined to remain in meditation of God’s murti, 63. Listens to God’s divine incidents, 64. Does not let one second pass without devotion to God.

When commands are transgressed, one is absolved by offering prayers, but do not let any lapses occur in upāsanā. And if an extremely difficult command is given, such as, go directly through Mount Girnār – and this command is not possible to follow – still, respecting the command, go to Mount Girnār and touch your head to it. Then if a path is created, go right through, otherwise touch your head and stay seated so that God is pleased.

Swami spoke of himself, “I did not know how to keep an account of money. Once, I measured ghee for the masons, and instead of 500 grams, I measured out 1000 grams. Once, I fastened a lock in the metal loop of the door without using a chain. In this way, I did not know simple worldly matters.” Swami spoke of his human-like actions in this way.

Never harbour any hope that the senses and mind will become satsangis, for they will never. Holy people teach and guide one how to trick them and win over them. By observing austerities, physical strength is reduced, and so the power of the senses does not work. There are three methods of defeating them. Those, like Muktanand Swami, when they hear words, understand them to be a part of space (so they never get perturbed or feel insulted). In this way, by spiritual knowledge, they remain aloof. Those like Govindram are unaffected due to their state of profound tranquility. And those like Mayaram Bhatt reflect on the drawbacks of worldly activities and remain aloof. Thus, by the thoughts of Sānkhya, the senses and mind are brought under control.

In this Kali-yug, the body is not capable of performing extreme austerities, therefore it is not stated to perform extreme austerities. ‘Kalau kirtanāt’ – sins are absolved by singing kirtans. And by chanting the Swaminarayan mantra while moving around, or walking, sins are absolved. This has been written in the Narayankavach.

For those who practise satsang, the fear of kāl, karma and māyā has been banished from their minds. God has become their protector. Just as those who harass the citizens are rebuked by the king, similarly, those who observe the instructions of the Vedas cannot be taken to Yampuri, and if they are taken, then the servants of Yama would bow to them and send them back. But, they start beating others from here. And those who fully observe the Vedas go to the abode of God – that is the power of the Vedas. Ajamil was a grave sinner, but he had the darshan of a sadhu, so as a result was freed from the clutches of Yama. And God stays with the great Sadhu; he does not leave him. And to help people live, God sends rain. Otherwise, where is the rain?

Only Bhagwan Purushottam and his God-realized Sadhu are not defeated by the material pleasures. Apart from them, nobody else stays untouched by the material pleasures. Therefore, stay away from material pleasures, keep the support of God and do not believe the body to be one’s true form. By believing the body to be one’s true form, all miseries are harboured; and by not believing the body as one’s true form, there is no misery.

By endeavoring and engaging in worldly activities, one does not lose their kalyān; therefore, one should endeavor and engage in these activities. However, one should not keep the company of sinners. Muvāku jivāve, asmān chaḍī jāve, pay anna hu na khāve, to bī māyā ke gulām he.1 Footnotes: 1. 1. One may bring the dead back to life, one may fly in the sky, one may abstain from eating food or drinking water; yet, one is still a slave of māyā. Brahmanand Swami explains that no matter what powers one may achieve, because the intent of their action is to increase their own fame (due to their ego), they still succumb to māyā. Therefore, greatness is not in gaining such powers.

Swami said, “When Maharaj was present, no one understood his true greatness as it was. And when Raghuvirji Maharaj and other great sadhus were present, no one understood their true greatness as well. Now that they are not present, everyone praises them. And today, no one understands the greatness of the Sadhu as it is.” Nāran Bhakta asked, “Why does one not understand God as he is?” Swami answered, “If he revealed himself as he is, then that would cause regression rather than progression. When Maharaj did reveal his true identity, the unworthy transgressed the observance of the religious vows.1 Then, Maharaj excluded many Vachanamruts2 and said, ‘I do not want to keep any Vachanamrut.’ But Nityānand Swāmi prayed, ‘We will keep the ones that conform to the Dharmāmrut and the scriptures.’ Then Maharaj agreed to that. Therefore, if he explained his true form as it is, one would not progress. One should understand that whatever Maharaj did was for our own benefit. Otherwise, we would also start to transgress our religious vows like others and there would be no difference between us and others.” Footnotes: 1. 1. Swami purport here is that when Maharaj spoke of his extraordinary greatness, the unworthy started transgressing the religious vows, mistakenly thinking that as long as we understand his greatness, he will liberate us. 2. The Vachanamruts Maharaj is referring to here are the ones that reveal his supremacy. Maharaj has said in a few Vachanamruts that as long as one understands the greatness of the manifest form of God, even if one sins by mistake, they will still be liberated. However, the unworthy mistook that and used their understanding of God’s greatness to purposefully transgress the religious vows. Therefore, Maharaj wanted to eliminate all the Vachanamruts. For this reason, Swami says in this vāt that when one is unworthy and he listens to the talks of God’s supremacy, one may regress by transgressing the religious vows.

Satsangis and sadhus are not understood as they really are. One is not even aware of one’s own real self and how powerful is the one whom we have attained. And what is gained if one renounces and then still seeks power and fame? The essence of (the principles of) God and the great Sadhu is not understood. The essence is to become brahmarup and then offer devotion with deep affection. This is because one is carried away on the spur of the moment. On the spur of the moment, one renounces, enjoys desires and indulges in idle talks. But until the essence is understood, what is attained? And one thinks, “I will do good for myself.” But that will happen only if the great (Sadhu) makes it happen. His glory is such that the five grave sins are burnt (to ashes) and the poison from the bite of a black cobra has no effect – if one has true faith in him.

“There is no end to enjoying the pleasures of the senses.” Then, the devotee Mādhā Suthār asked, “How can the desires (for enjoying pleasures) become uprooted?” Swami answered, “By the company of one whose desires have been uprooted, one gains gnān, develops vairāgya, learns vivek, and understands that the body and the ātmā are separate. Then the desires become uprooted. One should understand that Shukji, Jadbharat, Janak, and Ambarish had uprooted their desires. Besides, there is no end to a river, rishi, a woman, and the pleasure of the senses. Moreover, one should live according to the Vedas and the Shikshāpatri. Even if a vine dries up, if its roots are green, then it will remain green. However, if its roots are cut, then it will die. One’s actions are according to the past sanskārs. And, Koī kahe Hari ho gaye, koī kahe hovanhār, Mukta pragaṭkī prīchh bīn, bhaṭakat sab sansār. “People beat their heads for those that occurred in the past (they long to meet the avatārs that occurred in the past) and they beat their heads for the avatār that will occur in the future; but no one believes in the manifest that is here presently.”

A king went to perform austerities and he received a full dish; and a poor man went to perform austerities and he received only a piece of millet bread. Then the poor man said, “He does austerities and I also do austerities, so why do I get this only?” Then it was said, “At home you did not get even a piece of millet bread and by the virtue of your austerities you get it. But, the king has left a complete dinner and so we have to give him a full dish.”

One man did not get any food to eat whereas an ox got sweets which it could not eat. Then the man began performing austerities and he got rancid flour. Then he wondered, “I perform austerities and do not even get simple food, so why does this ox get sweets?” Then he was told, “You have not done anything pious yet, and now if you perform austerities then afterwards you will get the fruits. And the ox had done a lot of good, but due to some deeds of past births has attained the body of an ox. It will leave this body and go to God’s abode.” In this way, due to spiritual knowledge and austerities, there is a gradation in the moksha attained. God made Prahlad’s body (indestructible) like a jiva and so it would not burn, would not rot and could not be hurt even by weapons. When these kinds of events happen, know them to be the work of God. This cannot be done by devotion on one’s own. And among those who possessed a body, Shri Krishna was injured by an arrow while arrows did not injure Prahlad – understand this to be the work of God. Also, just as cow dung floats in water, this earth is floating in water. Even a quarter-pound stone sinks, while there are so many mountains (in the middle of the ocean, i.e. islands) but they do not sink – this is all the work of God.

This jiva may do anything – become a deity, an ishwar or attain any degree of greatness – but until it seeks refuge at the feet of God, it will not overcome kāl, karma, māyā, birth and the pits of hell. And as long as it has to stay in the womb, what is the difference between that and the pits of hell? When it seeks refuge at the feet of God, then all misery due to kāl, karma, māyā, birth and the pits of hell are all removed from its fate.

In the storeroom, Harishankarbhai asked, “O Maharaj! What is the nature of true refuge?” The answer, “Like the refuge one has in wife and children, and the refuge in money - that one will not die of hunger if one has money, similarly, believing that there is no worth in anything except God is the nature of true refuge. For one who has such true refuge, God gives the company of a Sadhu, gives spiritual knowledge and keeps him near him, and for such a devotee, God cares. Just as if a person comes to our mandir today and falls ill tomorrow and remains ill for 20 years, still we have to serve him and worry about him.” Then he asked, “Even after attaining God, why does ego remain before a devotee of God?” Then he replied, “In the state of rajogun it remains like that (even in a devotee of God).”

Swami said, “If someone sits and worships God, then here (on earth) I have to give him food and provide food and clothes to the members of his family. That is my responsibility.” Thus, he said this out of compassion.

Sell even your house (i.e. use your body) and worship God, since after leaving the body, who is there to stay in the house (i.e. the body)?

Kartik Swami circled the earth. But Ganapati was shown a short cut technique by Parvati, in which he did not have to circumambulate the earth and so won the race for the bride. This is the benefit that one gets from the company of the great.

Good people do not act differently but they have a different understanding (regarding the form of God and his holy Sadhu).

‘Ghāyal thaīne faratī ḍolu sūze nahī gharbār re.’1 Swami explained the meaning, “One cannot stay here (with the Satpurush) and one does like staying home.” Footnotes: 1. 1. Meaning: A devotee lost in his love with God sees God in all of his activities. His mind is not interested in the worldly tasks. However, Gunatitanand Swami is explaining these lines in his own special way here.

A wife would give up everything to retain her husband, and avoid widowhood. Similarly, we should give up everything and keep God.

Vyasji made the worm take three to four births, but liberated it; similarly, we have the company of the great Sadhu and he will lead us to Akshardham and nowhere else. Then Harishankarbhai asked, “Instead of making the worm take so many births, why did he not accomplish it in one birth?” Then Swami replied, “Without spiritual knowledge it cannot be accomplished. And the great give spiritual knowledge in one birth only, but we do not believe in what they say.” Then he gave an example, “I had as much affection for one devotee as I have for you, but he did not listen to me and remarried.”

If the great Sadhu casts even a slight glance, lust, etc. cannot harass. And, despite any amount of effort on one’s own, lust, etc. will still overpower one. Therefore, take firm refuge at the feet of the great Sadhu.

Select ten, twenty, twenty-five Vachanamruts that focus on upāsanā and study them; and also pick out those which discuss the glory of the Sadhu and study them. Without doing this, even if one studies grammar, still one will be at a total loss. Since, many words have been filled in one’s heart and so, they cannot be understood in their true sense.

Even if one is a son of God, still, without the company of a great Sadhu and without sitting down with the Vachanamrut, the glory of God and his holy Sadhu is not understood. So, if one does not do this, then one does not realize the qualities of the Sadhu as they are. Therefore, only by study like this are deficiencies removed.

The jivas cannot separate from material pleasures on their own. And if they attempt to leave them, then they becomes doubly bound. But with the help of the great Sadhu they can become separate. There, an example was given, “Nobody can separate milk and water. But they are separated by the mythical swan.”1 Footnotes: 1. 1. The mythical swan is called the hansa and is recognized by its ability to separate a mixture of water and milk by merely pecking at the mixture. The hansa are said to graze on only pearls. In this Kali-yug false sadhus can be compared to black hansas. Those who encourage devotion and live a disciplined life in keeping with the commands of God, the scriptures and the holy Sadhu are true hansas. With just a word, they cleanly separate the truth from falsity and worldly pleasures from spiritual joy. Those who can destroy our worldly desires and attachment are true hansas – true Sadhus.

One who has developed the thoughts of Sānkhya understands all things to be made of the five gross elements (earth, water, light, wind and space) and to be perishable. With this, the murti of God is also negated (as they believe it is made from gross elements). Therefore, learn Sānkhya together with Yoga, which propounds the worship of God’s murti for moksha, and become brahmarup. But, one is unable to declare that the material pleasures are illusory (since everyone enjoys them); that can only be said by the grace of the great Sadhu (who really shuns all worldly objects and pleasures).

The form of God that is in Akshardham and the one which you see (Bhagwan Swaminarayan) are identical. the only difference is that the former shows more light. The only deficiency is in not understanding this murti, which one is seeing, to be the same as the murti in Akshardham. Therefore, understand divine traits and human traits to be one and the same, and everything is achieved. All other things will be automatically understood afterwards.

Engage in worldly affairs but remain mentally detached. With the body keep attachment for worldly activities like that of Dhritrashtra for Bhim when they embraced.1 Keep affection like that of a Garāsiyo.2 Remain aloof by mind and soul from worldly affairs and renounce that which tries to enter them. Feelings of happiness and misery in worldly activities is the form of māyā. With the body, rule even a kingdom, but the jiva must be attached to God. ‘I am God’s and God is mine.’ In this way attach the jiva to God. And in the process, if less worship is offered and fewer bhajans are sung, there is nothing to worry about. Footnotes: 1. 1. Dhritrashtra embraced Bhim without any attachment for him and with the intention of crushing him to death. 2. Superficial affection. A Garasiyo is of the warrior community. He embraces even his enemies. They both hate each other, but exhibit such outward affection and respect that their true, inner feelings are masked.

Keep a proper focus in attaining one’s own moksha and make only simple efforts for the moksha of others.

The purpose of studying and teaching is so that one gains knowledge, stays in Satsang, and to pass their life.

God has opened a storeroom of karmas. And from half the store, he has made material objects, and from the other half he has made the senses. Therefore, since they are of similar nature, they unite, while the jiva alone is separate and different from both of them and does not mix with them.

Rupram Thakar would not feed the brāhmins but would feed the kolis who were satsangis.

One should separate themselves from the three bodies, the three states, and the three gunas and become gunātit and brahmarup; and one should remain aloof from the activities of the body. One should disregard the actions of the body and consider them as false. This type of discretion cannot be understood by anyone other than the Mota-Purush.

No one has attained the satsang that we have attained. Therefore, in this present time, one will only face shortcomings if they have not understood the Sadhu as he is, the devotees as they are, the form of God as it is, or do not observe his commands properly.

What is the happiness of this world like? It is like the joy for crows during the sixteen days of shrāddh when they are offered good food and then they face the bullets of the rifle.

Brahmins who beg for grains or flour will address ladies in turn as mother, sister, grandmother or aunt – all this to get grains. Similarly, we should remain mentally separate from all worldly objects and relations. When this technique is used, then God can be worshipped.

Upāsanā is itself devotion. Develop such an understanding that even after seeing the most tempting material pleasures, one is not attracted to them. Below Prakruti, know the material pleasures to be like waste, and in the mind do not believe them to be of any worth.

I spoke to women in Buranpur for two months but I did not allow my mind to be drawn to them, because the mind is not ours. Therefore, one should separate from their mind (not allow it to control oneself).

Everyone is eagerly prepared to overcome the five types of sense objects, but they cannot be overcome. When can they be overcome? Only when one’s form is believed as brahman (brahmarup), above the three bodies. Then one experiences the joy of being ātmā, eternal and imperishable, and one is not affected by anything. Just as actions performed on the earth do not affect the sky, and just as when digging in the soil of Gujarat no stones are encountered, similarly, they are not affected. And not all the words of the scriptures are the same. There are some referring to one thing and others referring to something else. But the words are not all the same.

Do not be contented with spiritual discourses and discussions, devotional songs and meditation. To attribute human traits to the manifest form of God is considered to be blasphemy. This statement is more complex and difficult to understand than to know God as being with a definite human form and supreme. So, the characteristics of the three bodies, three gunas and the three states, as well as the actions of the senses may be seen in the manifest murti of God. Yet they should be understood to be like the illusion of a magician.

Muktanand Swami asked Maharaj, “How can peace be attained?” Then Maharaj described his own exploits and resolved, “Those who have my darshan will attain moksha. If my darshan is not attained, then one who has the darshan of my sadhus will attain moksha. And if their darshan is not possible, then one who has the darshan of my devotees or drinks the water or eats the food offered by them will attain moksha. That is what I have resolved.” He showed this as the route to peace, but Muktanand Swami did not understand it. And peace is possible only by this method of remembering divine exploits. It is not attained through any other endeavours. Through endeavours, obstacles are not encountered.

One’s inclination becomes consolidated when one begins to speak (about God). And there is only one purpose to talk about the same thing over and over again: If you are the only one to have understood something, and if someone says something to the contrary, then you will lose your understanding. However, if 50 or 100 people come together and consolidate their understanding, then that understanding will not be lost. And the subtle talks are understood with concrete examples. And these are understood when one learns how to tell others and because of God’s wish.

Ghanshyamdasji stayed close to Maharaj but did not gain any understanding and many shortcomings remained. Then, Maharaj said, “You will not understand right now, but in the future, some sadhu will explain it to you.” Then, today, [I] spoke to him and rid him of his shortcomings.

If one has understood the human traits and divine traits (of God) as one, and then one has developed the conviction of God, then no matter how much God tries to sway one’s mind, one should not sway; just like Nityanand Swami did not sway.

People take birth, but because of the company they keep they develop profound association with worldly objects. When they meet one who can remove these attachments then they are removed. Still now, for many, it is the same, since one cannot shed the desire for material pleasures on one’s own. Thus, one becomes like the company one keeps.

Sadhus should not talk to women. Establishing this rule, Maharaj said, “I am God and will grant women moksha. Therefore, a householder should not talk to any other women in private except these four: mother, sister, daughter and wife. Otherwise, someone will accuse him and so he will be excommunicated, resulting in misery.”

The body (really) does not belong to us but it is believed as our own; this is ignorance. This ignorance is not overcome for aeons, but, those on whom God and the great Sadhu confer their grace, their ignorance is overcome.

What befits a householder is a blemish for renunciants; and what befits a renunciant is a blemish for householders. Understand in the same way for married women and widows.

If the writer of a letter himself arrives and sits in front, as we are sitting now, then do not bother about the letter he had written. Compared to the murti of the manifest form of God, spiritual knowledge, detachment, ātmā-realization and all other means for liberation are like sour buttermilk; they are like the letter. There is no worth in them. But because one has an inclination for them they will remain. ‘Khāti chāshme kā sukh māne, sur khavaiyo gheeko he.’1 Thus, without the support of God, everything else is just as worthless as salty water. Footnotes: 1. 1. Why try to find joy in sour buttermilk, since the bliss of God is like ghee.

When can spiritual wisdom be said to have been attained? When, even after listening to scriptures or somebody’s talks or through someone’s company, one does not waver in one’s understanding, that is called true spiritual wisdom.

“No one else knew how to liberate others. Instead of cutting the umbilical cord, they cut the neck.1 And the avatārs of the past liberated one or two jivas; whereas, the satsangi women liberate hundreds of thousands of jivas today. Bhagwan’s murti, his abode, his pārshads and the jiva are the four eternal things. Everything else is temporary. Of these, the jiva is bound. Just as one is bound by a chain and he cannot free himself; similarly, the jiva is naturally bound by the mutual love between a man and a woman. This bondage cannot be broken by any means. The only way to break this bondage is gnān; but by physical renunciation, it cannot be broken.” Regarding this, Swami gave an example of an impotent and a bullock and said, “They have physical separation, but their desires are not eradicated.” Footnotes: 1. 1. When a child is born, the umbilical cord is cut from its navel. However, if someone cuts the newborn’s neck instead of the umbilical cord, the newborn will die. Principle: The nāstiks believe they will be liberated by expending their karmas that are bound to them since eternity and realizing their self to be the ātmā. In doing so, they refute Paramātmā’s role in their liberation, despite one attains liberation only by the grace of Paramātmā. Therefore, those who refute Paramātmā and rely on their own endeavors have cut the child’s neck instead of the umbilical cord.

“One with love will cling to God and will also cling to other things. However, one with gnān will not cling to other things. Nevertheless, if a gnāni gets tangled up with something, even he may become bound by clinging to it.” Regarding this, Swami gave the example of Bhishmapitā. “He was a gnāni but he became bound due to the wrong paksha.”1 Footnotes: 1. 1. Bhishmapitā was the great-great-grandfather of the Pandavas and Kauravas. He became bound to the Kauravas because he ate their food for many years. Although he recognized Krishna as God, he fought on the Kauravas side and his gnān was useless.

Nothing else can be compared with this Sun. In the same way, this Bhagwan (i.e. Bhagwan Swaminarayan) cannot be compared to anyone else. And there have been infinite avatārs in the past and there will be infinite more; they all live off the ‘wages’ earned from this Bhagwan (i.e. Bhagwan Swaminarayan) and they all obey his commands.1 Footnotes: 1. 1. This discourse reveals the supremacy of Bhagwan Swaminarayan. Swami makes the distinction between Bhagwan Swaminarayan and the other avatārs and says Bhagwan Swaminarayan is the cause of the other avatārs.

“This time will not come again.” Then, signaling with his hand by placing it on his cushion, he said, “This Sadhu and this Bhagwan never came in the past and will never come again. Others will come.”1 Footnotes: 1. 1. Swami’s intent in this discourse is that Aksharbrahman and Parabrahman came on this earth for the first time; and henceforth, he will remain manifest on the earth through the Aksharbrahman Satpurush forever. Since they will remain present, there is no question of them coming on this earth again; hence, they will not come again.

Swami gave the example of Priyavrat and said, “He had children because he was a gruhastha; yet he was known as ‘bhāgwatāhā ātmārāmāhā’. He was such a great devotee; but because he was married, he had children. Just as one urinates, defecates, spits, bathes, eats, and does other such bodily activities, they also do that activity (i.e. conceiving children). However, they do not contemplate on that activity but they contemplate on the discourses of God. It has been said that Priyavrat never tired of listening to God’s discourses. Therefore, he was different from others. Just as one believes a male actor dressed as a woman is a woman because of his ignorance; similarly, one believes all of this (worldly life and its activities) is true because of their ignorance. But it is actually false.” Footnotes: 1. 1. Priyavrat was the son of Swāyambhuv Manu and Shatrupā. By serving Nāradji, he automatically gained the knowledge of Paramātmā. His father wished for him to succeed the throne but he did not want to rule. But Brahmāji commanded him and he ruled the whole earth. Despite treading the path of a gruhastha, he was not bound by it.

In the Shikshapatri, Maharaj has written the solutions to all problems. Therefore, if anyone has any doubts, then ask. But there is no reason to ask “Why this?” and “Why that?” Now, gather grains, eat, and worship God. Whoever observes the Shikshapatri will not experience misery of the body.

One sadhu was said to be the avatār of Kapildev; however, he left with a woman. This is the strength of God’s māyā. When one comes into contact with māyā, that will happen.

Ekalshrungi lacked desires because of his ignorance.1 Therefore, he became bound by the vishays (when he came into contact with them); but his father Vibhāndak Rishi possessed gnān and he was going to curse the king. But the king welcomed him, honored him, and served him on the way. When he came into contact with the vishays and when Ekalshrungi’s child (Vibhāndak’s grandson) was placed on his lap, his anger dissipated. This is the strength of God’s māyā. When one comes into its contact, one will not remain without becoming bound. Footnotes: 1. 1. Vibhāndak Rishi raised his son Ekalshrungi in the forest where there was no chance of encountering women. Hence, he did not know the difference between male and female. He was said to be free of desires for vishays simply because of his ignorance. In a nearby kingdom called Angdesh ruled by King Rompād, the lack of rain caused a drought. The brāhmins told the king to bring Ekalshrungi Rishi to make it rain. The king sent a prostitute with delicious foods to seduce him. She seduced Ekalshrungi with her movements and delicious foods. Ekalshrungi was drawn to the king’s kingdom and it rained. He then stayed in that kingdom and married. Three years later, his father came looking for him. Hearing what happened, he became angry at the king and was determined to curse him. However, the king had his daughter-in-law put her son (Vibhāndak’s grandchild) in his lap, causing his anger to dissipate. Therefore, Swami makes the contrast between Ekalshrungi and his father here. Ekalshrungi did not have desires because he did not know the distinction between male and female. Once he came into contact with vishays, his desires sprouted. However, his father had gnān; yet when encountering his own grandchild, he succumbed to the vishays.

This company has been attained due to many spiritual merits. And all of us live together, but everyone enjoys bliss according to his understanding. Whether one is old or new is of no importance.

Swami spoke about how he benefited one farmer in Deradi by having him plant cotton.

The extent to which one sees virtues in this Sadhu is the extent of one’s good nature, and the extent of faults seen is the extent of one’s bad nature. Understand in this way.

Some say that he (Swami) does not know anything and is unable to do anything. But do they know anything about the person (Bhagwan Swaminarayan) who has placed him on the seat? He (Bhagwan Swaminarayan) knows everything, that is why Swami has been placed on the seat (by him). Here, I have just talked about the bad company in the Satsang fellowship. Now, I will talk about moksha. ‘Ekopi Krishnasya krutah pranāmo...’ This shlok was explained: if moksha is attained by performing only one prostration, then we have offered tens of millions of prostrations, yet we do not feel convinced that moksha has been attained and we do not even experience peace. But, if after knowing and recognizing the manifest God, one offers a single prostration, then one attains the abode of God and one is convinced that moksha has been attained. And peace is also experienced.

Anyone who wants to attain moksha and has enough money at home should build two separate mandirs, for men and women. Thus, his moksha is being achieved.

God makes it rain because Indra is angry and will not make it rain. Even kāl is enraged. However, because of God’s compassion, he makes it rain.

Do not believe that there is any value in money, home, women and the body. Grains are given by God, so store them and pass your life in worshipping God. One who has a servant in the house and has money should eat and listen to the spiritual talks of the Sadhu. Those who have nothing should start watering the crops and begin working for their livelihood and then worship God. This body is made of water, earth and space and will merge with them. And even all the senior sadhus and householders should stay here in Junagadh for one month to listen to the talks. That is an order.

If the codes of conduct of Satsang cannot be observed, then do not apply the tilak, and say, “I am not a satsangi. I cannot observe the rules, but God and the Sadhu are right.” One who does this will attain moksha. But while staying in Satsang, if the Shikshapatri is not observed, then misery will arise and one will not be able to worship God happily.

“During the famine of Samvat 1869, Maharaj sent me to Gadhada with a letter. This separation caused a fever in my body, and Maharaj also became ill. Then, many people and cattle died. The cries of infants could not be heard anywhere on the earth. There was no one to take the dead bodies [to cremation sites], so the villages smelt of foul odor and bones piled over.” In this way, Swami showed oneness with his body and the bodies of all the jivas of the brahmānd.

“Seeing the pain of Vashrām Bhakta’s boil, I came down with a fever. Then, the boil ruptured and I felt peace.” In this way, Swami showed his exceeding compassion.

If there is a severe famine, then satsangis will experience misery and will we be able to eat? No, we’ll not be able to eat. While bathing in the rapids of the river my foot got trapped in the crack and it would have broken, but Maharaj protected me and immediately pulled me out. Also, in the farm, I was about to fall on the rock, but I remained suspended as if I was being held by someone.

A plague came from Girnar and knocked me over in the orchard, so I suddenly fell. Then the next day, many people died.

The day Raghuvirji Maharaj left his body, I came down with a fever such that the body got so hot, it was like warming oneself near a fire. And a wall fell down and grass burned away.

We want to make a king like King Gaya.1 When that happens, more people will worship God in addition to the 20 million people that worship God currently. And we want to make another āchārya like Raghuvirji Maharaj. Footnotes: 1. 1. King Gaya was a great king who lived during the Mahabharat era. He lived according to his dharma. According to Mahabharat, he ate the food left over from yagnas for 100 years. He gave donations every day. He had knowledge of Vishnu’s yogic powers. He is considered an avatār of God. He treated his subjects like his children.

Prahlad fought with Narayan for ten thousand years but was not able to defeat him. With Naradji’s advice, he was able to defeat Narayan in six months with devotion.

In the fifth canto (of the Bhagwat), Jadbharat says to Rahugan, “You speak of ruling a kingdom, but you are not a gnāni. For those like me who possess the knowledge of the ātmā and Paramatma, the path of the Vedas that expound dharma - characterized by ahinsā and brahmacharya and devoid of attachment and malice - does not even come into consideration. So, how can your kingdom and servants come into consideration to those who know Brahman like me?”

After having Vachanamrut Gadhada III-39 read, Swami said, “The discourse in this Vachanamrut should be understood.”

Swami instructed that Vachanamrut Gadhada II-9 be read and then said, “As described in this Vachanamrut, one who knows Maharaj as Purushottam and leaves Satsang will still go to Akshardham. And one who stays in Satsang, observes dharma and is a celibate, but does not know Maharaj as Purushottam, will go to another abode.”

“There is no worth in anything other than the manifest form of God.” Then, Swami has the following verse sung: Muveku jīvāve asmān chaḍhī jāve, Pay anna hu na khāve to hu māyāko gulām hai; Vidyāku bakhāne kachhu manhukī jāne, Aise nipaṭ sayāne tāko vāsanāme dhām hai; Sārī sṛuṣhṭiku upajāve sab jīvku nībhāve, Jag īsh jyu kahāve to hu man pariṇām hai; Gnān bhakti hin ati urme malin, Aise mūḍhaku Mukund kahe brahmaku na ṭhām hai;1 Footnotes: 1. 1. One may revive the dead, one may climb to the sky, one may not eat or drink anything; yet, he is still a servant of māyā. One whose wisdom may receive praises from people; one may have the power to reveal others’ thoughts; nevertheless, they are a haven of desires. One may be responsible for the creation, one may support all the jivas of the world, one may be called the ishwar of the world; even so, his mind is bound to māyā. Muktanand Swami says of those without gnān and bhakti of God and with impure desires of the world in their heart - they are purely ignorant and they will not reside in Akshardham.

To remember God continuously is the best of all. God is seated in our jiva and he is seen at the time of leaving the body. If recollection of God remains, then the highest goal of all endeavours has been attained. In this connection, the story of Bharatji was narrated.

To become spiritually pure there are two means: austerities and intuitively following the wishes of God. Of them, intuitively following the wishes is better. And better than that is to keep (focus on) only the two – ātmā and Paramātmā.

Swami said to Dahya of Mahuva, “Why do you need Swami to expel a ghost? Swaminarayan has many servants. If you believe in Hanumanji, he will beat the ghost out.”

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

When one is free, sit with the murti of God. What is that murti? The murti of God is the spiritual discourses, discussions and meditation of God. Wherever there is a body, there is sleep, desire, taste, greed – since all these accompany the body. So, confine them to the body. Some have addictions to opium, smoking, tasty foods, greed which all appear to give happiness, but they are such that they cause the body misery.

There are three obstacles in worshipping God: one is bad worldly company, bad company in Satsang and bad influence due to the senses and inner faculties. Therefore, do not be taken in by their deceit. And if one associates with bad company in Satsang, then even if one is brahmarup, one becomes body-conscious. But if good company in Satsang is attained, then one who is body-conscious becomes brahmarup.

The king was not given water, but still, because he had resolved to donate, he gifted a village.1 Similarly, even though the jiva does not shun its innate natures, God also does not give up his resolve to grant moksha to it. Footnotes: 1. 1. A king was out hunting and became very thirsty. He saw a villager with a jug of water and resolved in his mind to give a village in exchange for the water. However, the villager poured the water on the ground. Despite this, the king fulfilled his own resolve and gave a village to him. Similarly, even though people do not follow his commands, God is merciful towards them.

When the Pandavs performed a yagna, God was with them, yet the mongoose did not turn golden. And in the yagna by Mudgal Rishi, in which he offered two kilos of parched corn, it turned golden. Thus, this is the fruit of offering service to the deserving.1 Footnotes: 1. 1. During the Mahabharat era, Mudgal Rishi was a pure, devout rishi who possessed the shilonchh vrutti – the ability to pick up individual grains from the storage area in the farm and eat them. He fasted for six months without eating anything. When the crops ripened, he would collect grains from the fields and feed any guests. Once, he fed Durvasa. A mongoose rolled in the grains spilt by Durvasa while eating. Since they had been affectionately served by Mudgal Rishi, the mongoose turned half golden. Then, many years later, the Pandavs performed a Rajasuya Yagna and fed 21,000 Brahmins. This mongoose rolled in the grains spilt by these Brahmins, but its remaining half did not become golden. So, the mongoose commented, “Your Rajasuya Yagna does not even carry the merit equal to Mudgal Rishi’s few grams of food.” Arjun narrated this to Shri Krishna. He said, “A Chāndāl devotee of mine is meditating on me and is offering worship. He has remained hungry.” So, the Pandavs found him and sitting him at a distance, fed him. But still the conch of victory (success) did not sound. Shri Krishna said, “Feed him with the same feelings you feed me.” When this was done, the conch sounded and by rolling in his spilt grains, the other half of the mongoose turned golden.

Girdhar Bhakta was a Patidar of one village from Charotar. He was a sadhu. When he fell ill, he ate a lot of ghee and his body gained vigor. He started having lustful desires. I thought about what would be beneficial to him, so I had Muktanand Swami ask Maharaj to start the path of Priyavrat.1 Therefore, if a sadhu starts to have lustful desires and becomes a gruhasth again, there is no objection to that according to the scriptures. Footnotes: 1. 1. Listening to Naradji’s preachings, King Priyavrat renounced. However, Brahmā pressured him to return to his familial life. Therefore, if a renunciant has to return to gruhasthāshram, his liberation is not ruined. This is the path of Priyavrat.

Win over an egotist by honouring him; win over the arrogant by being meek; win over the meek by controlling them and win over the greedy by giving them things – in this way win over everybody. Maharaj told me, “You are the queen of Indra and others are Indras.1 Many become Indra, but there is only one queen of Indra. Similarly, many other akshar muktas will come and go, but only you are the one and unique Aksharbrahman.” Footnotes: 1. 1. Here, Gunatitanand Swami reveals his greatness compared to other senior sadhus. According to mythology just as Indra changes but Indra’s queen (Indrani) does not, similarly, other muktas may come from and go to earth, but the Gunatit stays forever. Here, the emphasis is on the use of the term the ‘queen of Indra’ since there are many akshar muktas but there is only one Mul (Eternal) Akshar.

By dialogue, if one knows how to present the topic, then from a fly one becomes like the sun and from the sun, one becomes like a fly (i.e. a spiritually weak person can become spiritually strong and vice-versa). ‘Vātanki vāt badi karāmat he.’1 The Satsang has developed due to spiritual talks. All this development is also due to talks, not anything else. Footnotes: 1. 1. The art of expression and communication is a great technique.

We are unable to recognize the true nature and worth of the Satsang, Sadhu and God we have attained as they are and so human characteristics are perceived. The benefit attained is also not grasped fully. And that there is divinity even in the human traits of God and his Sadhu is not believed. And one observes fasts, but does not understand this divinity even in human traits since, ‘Mulam nāsti kutaha shākhā?’1 The dull witted demand miracles. But only Shri Krishna and Nar-Narayan are described as celibates. Like them, today, Mulji Brahmachari and Mayaram Bhatt, even if they eat 500g of ghee, will have no [lustful] thoughts in their mind. And two thousand men were staying together with women, still they did not entertain any lustful desires. The scriptures describe Lakshmanji and Hanumanji as having gained complete mastery over the senses. And during the incarnation of Krishna, three – Uddhav, Arjun and Rukmini – observed all his instructions and three are described as having tolerated all hardships. And, today, everyone in Satsang has the three qualities. That is itself a great miracle. Therefore, understand the true form of Satsang, the Sadhu and God as they are. Footnotes: 1. 1. Without roots, can there be any branches? In other words, fundamentals are missing. It is like those who fast to attain God, but lack firm faith in him that all his actions are divine. In such cases, fasting is futile.

In Satsang, many did not sleep with their legs straight. Some controlled their blinking and itching (i.e. refrained from blinking and scratching). Some did not eat sweets or oily foods even as prasād, nor did they even desire such items. These people cannot be called human, because these are difficult endeavors for others to follow. Even so, they cannot be equaled to one who is a gnāni; for when the circumstances changed, harsh words were spoken to Maharaj, even though this was not proper.1 Footnotes: 1. 1. Jivuba and Laduba prepared Shriji Maharaj’s food in Gadhada. When Shriji Maharaj’s family arrived, Suvasini Bhabhi and other women prepared Maharaj’s food. Therefore, Jivuba and Laduba were hurt. They spoke some harsh words to Shriji Maharaj. Hence, they succumbed to the change in circumstances. Therefore, Swami is saying that even if one is strict in discipline and observance of niyams, if they lack gnān, they will react adversely when encountering unfavorable circumstances.

The potter of Mahuva is experiencing the misery of 100 Jampuris. Only he can tolerate that, not others. And today, there is bliss in this world and bliss when one closes their eyes.1 Footnotes: 1. 1. Swami is implying that when one is in the presence of the Satpurush, in whom Shriji Maharaj is present, one experiences bliss in this world. And when one dies, they will experience bliss in Akshardham.

Everyone feels that their own body, village and country is good. This is due to the power of God’s māyā.

One mandal makes laddus and another does not. (In the mandal that does not), they acquire one virtue. If one constantly meditates, that is still one virtue acquired and 63 virtues are still left to be acquired. But if someone recognizes the Sadhu in any way, then everything (all the virtues) are included in that.

Gopal [Gopalanand] Swami had 60 sadhus in his mandal. Someone asked for four sadhus from his mandal. Gopal Swami replied, “I only have two sadhus.”1 Footnotes: 1. 1. In this talk, Swami is pointing out that a true sadhu is one who actually possesses the qualities of a sadhu, not one who dons the clothes of a sadhu. In Swamini Vat 5/28, Swami mentions that the two sadhus of Gopalanand Swami were Balmukund Swami and Sarvanivasanand Swami.

If one truly entrusts the jiva (to God) and lives as one of his, then the food of lions (i.e. God) will not be eaten by foxes (i.e. māyā).

To die having behaved consistently in life is difficult. On that, Swami spoke about the women of Gadhada.1 Footnotes: 1. 1. Swami is speaking about Jivuba, Laduba, Rajba, and other women that lived in Gadhada. They all behaved consistently as according to their dharma and niyams till the end of their life.

To recognize God and his holy Sadhu as they are is difficult; and even if they are so recognized, it is difficult to stay in their company; and if one stays in their company, then to entrust the jiva to them and live implicitly by their wish is difficult. Since, even a little attachment to others still remains.

If the basic concepts are described as they are, they are not immediately believed. Therefore, keep the mind engrossed in the Satpurush. Then slowly, as strength is gained, true understanding will develop.

Some devotees may say, “Tell me exactly what is to be done presently and I will do.” However, the great Sadhu knows that even though he is asking me directly, he will not be able to do. Another does not say directly, but the great knows about him – that even though this one does not say so directly, he will be able to do.

If we spoke exactly as it is, no one would go home. And if one does go home, he cannot stay there.1 ‘Tājī tīkṣhṇa dhār aḍatāmā aḷagu kare; lesh na rahe sansār vachan lāgyā koī vīrnā.’2 Footnotes: 1. 1. The purport of these words is that if the Sant talks about sānkhya (knowledge that the world is temporary) and the greatness of God, then the aspirant will be freed from the attachment to the world and will not go home. If he does go home, then he will not be able to stay there or will not be able to join in his worldly duties. 2. A brave soldier, wielding a sharp sword, will separate the body into two with one blow. Similarly, the words of God and the Sant are like the sword. They break one’s attachment to the world and the aspirant becomes apathetic toward the world.

Even if the Great [Purush] eats one sher of ghee, he will still not have thoughts of enjoying a woman. Arupanand Swami, who could experience samādhi, had contact of the vishays and left Satsang. He stopped experiencing samādhi. When he regained his gnān, he returned into Satsang and he started experiencing samādhi again. Then, Maharaj laughed and said, “When God clings to you, there is no way to free yourself from his grasp.”

Understand upāsanā, commands and the Sadhu; these three things are certainly necessary. In commands, dharma, codes of conduct, observances, donations, austerities are all included.

“Believing that the genuine Sadhu is like other false sadhus is an ill-disposed feeling. This truth is complicated. One can understand by comparing the [genuine] Sadhu with other sadhus.” Then, Swami gave the example of Munibawa1 and talked at length. Footnotes: 1. 1. Munibawa was a Vedanti sannyāsi from Surat. Brahmanand Swami learned Sanskrit from him. Swami gradually told him the greatness of Shriji Maharaj and brought him to Gadhada for Maharaj’s darshan. He had the darshan of Krishna in Maharaj. He did not return to Surat; instead, he stayed in Gadhada and became a sadhu. Because of his sannyāsi habits, he would secretly smoke the hookah. Sometimes, he would say he is going for a bath in the Ghela River, but he actually went to wrestle. If someone spotted him from far, he would sit down cross-legged and pretend to meditate. Munibawa has asked Maharaj questions in Vachanamrut Panchala 3 and Panchala 4.

Swami had Vachanamrut Gadhada III-33 read and said, “The devotees are great (as mentioned in the Vachanamrut), but the reason they do not succumb to the temptation of enticing vishays when they come into contact with them is the protective vision of the Mota [Purush].”

If any worry for any matter arises within, then place it on the head of God. He has countless skills. On this he talked about how God tricked King Bali and Vrunda1 by employing his skill. Footnotes: 1. 1. Tricking of Bali: Lord Vishnu in the form of Vaman (a dwarf) asked for three steps of land. When King Bali granted it, Vaman grew enormously in size and with his first two steps covered the heavens and the nether worlds. Then he placed the third step on Bali’s head, sending him to Patal (the nether world). Tricking of Vrunda: Vrunda was a faithful devotee of Vishnu. Her husband, Jalandhar, was a demon, whom Vishnu wanted to destroy. Therefore, Vishnu assumed Jalandhar’s form and tricked Vrunda into breaking her fidelity and killed Jalandhar by trickery.

A langhi of Amdavad had a contract for every town. In grieving after the dead, she could not free herself and died hungry. Similarly, we should not have contracts with too many people.1 Footnotes: 1. 1. A langhi is a woman who beats her chest while repeating the name of the person who has died as a means of grieving. According to Brahmaswarup Yogiji Maharaj’s folk tales, one such woman lived in Amdavad. She would grieve in this manner for money after anyone who died in Amdavad. Once, a plague struck Amdavad and many people died. She could not free herself to eat and died beating her chest after the dead. The moral of this story is that one should not get too involved in other peoples’ business; otherwise, they will not let us worship God freely.

A devotee of Gondal said, “What sins have I committed that I did not have the darshan of Maharaj?” Then Swami said, “You must have performed holy deeds that today you have this darshan. Otherwise you would have committed many sins.” ‘Bhojane chhādane chintā vruthā kurvanti vaishnavāhā.’1 We should tell the rosary. God will give us food and has given it to many, but we do not know. And he is still giving to many. Footnotes: 1. 1. Devotees unnecessarily worry about food and shelter.

Poisoned lāddus taste good when eaten, but after a while the throat burns. Worldly activities are like this.

Marnārāne shīd raḍo chho, raḍnārā nathī rahevānā; Topne moḍhe tumbaḍā, te sarve ūḍī jāvānā. Why cry for the deceased? Even the ones who cry will not remain. Like gourds in front of a cannon, our body will not remain.

Swāmi said, “One who has affection for God and his great Sadhu has nothing left to do. Based on this, contemplate on Vachanāmruts Gadhadā II-9 and Vartāl 11. They both convey the same message.”

Tens of millions of endeavours may be undertaken but they cannot match the power of these discourses. And others would not be able to deliver such discourses amid all these activities.

One understands the mahimā of God, then forgets. Therefore, if one solidifies their understanding after reading 100 times, then one will not forget again. When Maharaj was present, love was predominantly greater. Now, gnān is predominantly greater. Many jivas with great merits of past births have come today, so they easily develop love for the Sadhu.

If there is no way the enemy in the form of the inner faculties can be defeated, then do as the British – in war they first spread white gunpowder and by trickery killed the opposing army (by igniting the gun powder when the opposing army came to the battlefield). Similarly, use trickery to win over the mind and internal enemies.

There are many types of sinful jivas and only God has the power to explain to them the path of moksha.

After having Vachanamrut Gadhada II-28 read, Swami said, “A jiva may make mistakes, but by any means, to keep it on the path of God and not allow it to fall is the greatness of the great Sadhu.

There is worth only in the service of God and his devotees.

An aspirant may develop both spiritual knowledge and affection for the Satpurush. But bad company in satsang spoils it. Therefore, recognize it and stay away from it.

Just as an ox is bound to a rope,1 all jivas are tied to māyā so that they can neither work for moksha nor break free. The only two means of breaking free from this bondage are manifest God and his associate, the holy Sadhu. Footnotes: 1. 1. It is the usual practice to strap a load on the back of an ox and slap its back to make it move. The ox is conditioned to move whenever someone slaps its back even when there is no load.

However many people there are in Junagadh, I want to, in anyway possible, make them pure and put them beyond māyā. So what worry do you have? How many days do you want to live?

Happiness results when one attaches to God and his holy Sadhu by any means; one attains knowledge of the ātmā; the senses observe the moral and spiritual disciplines; one has firm conviction in the form of God together with detachment; and the jiva introspects – by these five ways one can remain happy. Therefore, everyone should examine one’s own position and think, “To which of these (five) am I inclined?” and remain happy.

To look at the Akshardham of God is a heavenly vision and to observe the work of Prakruti is an earthly vision. In this resolute faith in God lies the divine vision.

The characteristic of one who has attached to the Sadhu is that he remains happy in obeying the Sadhu intuitively. And he does only that work which the Sadhu tells him to do and nothing more. The Sadhu remains concerned for him and regularly enquires about him after five days, one month, two months or four months. And if the Sadhu did not look after him, he would be spoilt, therefore he looks after him. But one who is of a lazy and arrogant nature is not able to think of anything, therefore, it is better to let him loose. Since if he is forced, he would become depressed.

This time will not return. At this time it is worth burning the costly clothes and warming oneself (i.e. it is time to sacrifice everything to serve God and his Sadhu in manifest human form).

Fill a well with mustard seeds and make a pile as high as an arrow can be shot in the sky – that is the number of jivas we want to liberate.

When I stay in the mandir, no one leaves the mandir. When I leave the mandir, no one stays in the mandir.

Many sānkhya-yogi male and female devotees stayed with Maharaj in Gadhada. Some of these males left with the sānkhya-yogi females. Among those, Somlā Khāchar, Bāpu Ratanji,1 and Miyāji1 remained good. And in Junāgadh, many sadhus and pārshads do not have any money accounts. Footnotes: 1. 1. Shriji Maharaj has praised Bapu Ratanji and Miyaji in Vachanamrut Gadhada II-41.

Trikamdas Kothari said, “Do not keep any barrier. Reveal your true form.” Then Swami said, “It has already been revealed. No barrier is being kept. Do you want to see the divine light? But remember there is no value in the light. This (human form of Akshardham) is the right thing.”

One who sleeps a lot may be a great devotee, but we are not able to recognize him. On this, he talked about Dosabhai of Bhadra, that he would come to the mandir and sleep, and others would stay up half the night. But they did not compare to him1 in their devotion. Footnotes: 1. 1. Dosabhai was originally from Bhadra. He was one of the recipients of Shriji Maharaj’s grace. Shriji Maharaj once said that 18 muktas have taken birth in Bhadra. Dosa Bhakta was one of them. Because of Maharaj’s grace, he experienced the bliss of samādhi. On the banks of Und river of Bhadra, under a banyan tree, Maharaj taught Dosabhai Sanskrit shloks and kirtans. When Dosabhai of Bhadra came to Junagadh, Gunatitanand Swami received him with great affection. He was a great devotee. In Vikram Samvat 1905 (1849 CE), Gopalanand Swami first asked him to narrate the incident in which Shriji Maharaj had described Gunatitanand Swami as Mul Akshar in Bhadra. Maharaj often performed divine lilās with him when he bathed in the river. When Maharaj spoke the greatness of Mulji Bhakta to his mother Sakarba, Dosa Bhakta was present. Once, he was eating a dry rotlo. Some said, “Dosabhai, why are you eating dry food?” Dosabhai replied back, “Others eat dry food. With each morsel, I eat while remembering Maharaj. How can that be dry?” This was the high level of his devotion.

‘Tu Puruṣhottam hudo to gharaṇkī roṭī kim karīndo ne jo tu tilango hudo to tuy muṭho ne huy muṭho.’1 Brahma agnimā bāḷyā jeṇe bīj re, ūgyānī tenī āshā ṭaḷī re.2 Footnotes: 1. 1. This is a proverb in the Kachchhi language. A devotee went to invite Mahaprabhu Vallabhacharya to his home for dinner. Vallabhacharya said, “There is an eclipse so one cannot eat today.” The devotee replied, “You are a Mahaprabhu, so how can the eclipse hinder you? If you are not Mahaprabhu and are just another brāhmin from Tailang, then what is the difference between you and me?” 2. If one who has sacrificed the seeds of desires in the fire of Brahman (i.e. in the presence of the Satpurush), then his desires will not grow again.

Maharaj asked me, “Did you come through the village?” Then I said, “No, Maharaj, I came from the back road past the river.” Thus, I spoke considering the prevailing time and place, so Maharaj was pleased.1 And when Muktanand Swami asked me whether I knew the Brahmasutras I said that the discourses on it were uniquely good. So Maharaj said, “Allow him to come tomorrow as well.” Thus, think about the place and time and then speak.2 Footnotes: 1. 1. During the V.S. 1879 (1813 CE) famine Maharaj stayed secretly in Kariyani. At that time, Gunatitanand Swami went there from Surat taking the rarely used route past the river, rather than directly through the village to reach Maharaj, so that nobody would spot him. Hearing this, Maharaj was pleased. 2. In Gadhada, the Brahmasutra Bhashya was being read and discussed at night in the presence of Maharaj in the Akshar Ordi. So everyone sat there and there was congestion. So, Maharaj decided that only those who understand the Bhashya be allowed to sit. Gunatitanand Swami merely wanted to have Maharaj’s darshan. So, when asked, he replied in Sanskrit that the discourses were unprecedented. So, he was allowed to sit.

On Bhadarva sud Punam in Vikram Samvat 1919, at the Vandā community’s place, a devotee said to Swami, “I want to ask something (in private).” Then Swami got up and went into the room. There, the devotee asked, “You resolve whatever we ask about but still the feeling remains that ‘How will it happen?’ So misery remains. Therefore, tell us how happiness can be attained.” Then Swami said, “Happiness will be experienced only here (in satsang). Even if the inner enemies (like anger, ego, lust, etc.) harass, happiness will only be experienced here. So, do whatever simple activities you can do (in satsang). “Do not get involved in big tasks but say, ‘I cannot do that.’ People are required in the mandir, so they look after everyone. And in big tasks happiness does not remain and misery occurs. Therefore, look after the iron equipment, axes and shovels; keep locks and keys, give and recollect them carefully. Such small work should be done. Otherwise go on religious tours in groups and undertake cleaning work, etc. Whose hands is it in to shed the body?” Swami spoke in this way. Then someone said, “It is in your hands.” Swami himself said, “It is in the hands of God.” Again someone asked, “If even in such convenient time and place jolts are felt from inside and outside, then how will Satsang remain afterwards?” Swami said, “Satsang will not decline because of place or time.” Again someone asked, “The senses have not been controlled, so worries arise and thoughts of death occur. While you are here you will solve our worries, but who will solve them afterwards? Please finalize it for us. Just as Shri Krishna did for Uddhav, do for us. I cannot think of anything, but so that afterwards I should not feel, ‘This question remained to be asked,’ give me a reply to this.” Then Swami said, “The senses and inner faculties can be controlled slowly over time. Difficulties are like that, but they will slowly resolve. There are many capable of resolving your worries later. There are also many who will remain behind and can teach you what to ask.” Again someone asked, “With what type of renunciants and householders should one attach the jiva?” Then Swami said, “Attach one’s jiva to Balmukunddasji, Pragji Bhakta, Jaga Bhagat, Lalabhai, Kalyanbhai, Arjan Babario, Junobhai and others.” Then someone said, “When one looks at the jiva, it appears that it will not attain moksha for tens of millions of years.” Then Swami said, “We do not look at the faults and drawbacks of the jiva.” In this way he gave the answer.

Believe oneself to be brahmarup. If one does not do this today, then when the body perishes one will have to do so. But as long as the body is believed as the self, how will ego and other faults be overcome? Therefore, do not believe oneself to be this body. That is Shriji Maharaj’s principle. And there are many types of people; explain to them as per their understanding. Consider this at least once a day. Maharaj told Gopal Swami, “For those who do not have an upāsanā, their situation is different. But we have an upāsanā and we want to do this for it. Therefore it is necessary to think of the ātmā.

This jiva is a bonded servant and serves the body. It even makes God protect it and keeps God in the service of the body. However, Prahlad did not consider the protection of the body as the most important goal and so did not ask for it.

If there was continuous happiness in this (human) body and in this world, then is there any day the jiva would feel miserable and withdraw from worldly pleasures? So, that some difficult circumstances arise is alright.

A specially decorated seat is put only on an elephant, but not on a donkey. Similarly, the jiva is like the elephant (in which a seat for God can be arranged) and the body is like the donkey, therefore do not believe that it has any worth.

On Bhadarva sud 1, after the evening ārti, a discussion on the names of sadhus took place. There are two-four-five sadhus with identical names even among the seniors. Swami himself would say the name and others would ask. In this the name of Gunatitanand came only once. During the spiritual discourse when sadhus with the same names were recalled, someone asked, “Was there anybody else with your name?” Then Swami said, “No, there was only one (myself), but for the other names there were many sadhus and sannyāsis (with the same name).” Then someone asked about keeping company (of enlightened souls). For this, (Swami) talked about keeping the company of Jaga Bhakta and also mentioned other names.

Once, Swami sat in the mahāpujā and while introspecting entered into samādhi. For several days he did not wake up. Then he awoke of his own accord, tied a cloth strap to his knees and sat. When everyone came to know that Swami had awoken from the samādhi, an assembly of all the people in the mandir gathered and everyone looked at Swami intently. Then Swami said, “If your concentration on me remains as steadfast as it is now, all your difficulties regarding actions, doubts, attachments, desires and ego and all other difficulties will be dissolved.”

Once, Maharaj was seated in his residence, Akshar Ordi. I went there for darshan and Shuk Swami began to look for a seat for me. Then Maharaj said, “His greatness is not due to any seat (i.e. external honour). He is eternally great. Others are great or small due to their seat but that is not the case with this Sadhu.”

Regarding worldly matters, some say that Swami does not understand. And even I say to one who has no idea of the extent of my knowledge of worldly matters that I do not know anything. But then he said that nobody has been able to carry out worldly duties like this Swami has.

Just like God, the great Sadhu also knows everything. And he is like God. Therefore, shed all perceptions of human traits in the Sadhu and pray, since he is omniscient.

Even if the divine light of Akshar is seen, do not believe it to be of any worth. Also, do not place any worth in miracles. The divine light of Akshar is a source of happiness, but it is not like that of the murti of Purushottam. Such understanding is called upāsanā.

Keshavjivandasji asked Swami, “Pragji and others describe you as Aksharbrahman, but I do not understand this. And I am trusting, so tell me as it is.” Then Swami said, “You believe me as Akshar, and if someone else is Akshar, it is for me and him to resolve. But, you keep trust in me.” He said this several times.

When Maharaj was to return to his abode, he met me in private, just like Shri Krishna and Uddhavji had met in private (when the former was about to leave the world).

Somebody told Swami, “You have given divine powers to this Pragji1 and he has gone out of control, so do what had been done with Shekhji.”2 Then Swami said, “This is not a lighthearted matter. This has deep foundations, down to the very core of the earth. The powers have been attained due to true blessings.” Footnotes: 1. 1. Pragji Bhakta of Mahuva was the foremost disciple of Gunatitanand Swami. He had earned the blessings of Swami by serving him diligently and so had been blessed with many divine powers. Others who were jealous of Pragji Bhakta urged Swami to revoke the powers. However, Swami firmly stated that Pragji had been so bestowed because he merited them. 2. Shekhji was a devotee of Bhagwan Swaminarayan who had been instructed by Maharaj to spread Satsang in the Sindh region. He requested Maharaj to grant him some divine powers to make his task easier. So, Maharaj granted that anyone meditating on his beard would attain samādhi. Also, Maharaj told him not to have any contact with women and to keep control in his eating and drinking habits. But Shekhji became proud of his newly given powers and disobeyed Maharaj’s strict instructions. When Maharaj found out, he withdrew the powers he had given. Then Shekhji returned to Maharaj and asked for pardon.

What can be said of one who stays in this Satsang and does not observe the basic rules. Further, who is worse than one who observes the codes as brightly as a lamp and yet slanders the mandir, āchārya and the great Sadhu? He is even worse than the former.

Maharaj departed from Surat and crossed the Kim river. There, Brahmachari brought many delicious foods for Maharaj, but Maharaj said, “A renunciant should not eat this type of food.” Maharaj asked for sāthavo1 without added sākar, added salt, and ate. Footnotes: 1. 1. Flour made from baked grains.

Through spiritual talks we remove the desire for wealth, etc. in householders, but we renunciants also have to do this.

If one gossips and makes others believe it is bhakti, and he is of a senior status, then no one can question him. And if one questions him, he will use the pretext of bhakti and will discredit the questioner vehemently. If one wants to separate from them, there are many ways. One should separate from them.

A deep attachment from the heart is described only for women, but for no other object is such deep attachment from the heart described. Thus, the drawback of this is known by the God-realized (Sadhu), while another, one who has become a renunciant, still harbours a feeling that there is happiness in this. And some talks are not to be discussed, because there are obstacles in giving such talks.

There are two types of sadhus and satsangis. Of them, one is pleased on attaining worldly pleasures and the other is pleased when desires for worldly pleasures are overcome.

After one renounces their home, they have two types of drives: one of this world and the other of the world beyond (i.e. Akshardham). Those who maintain only one drive - that of Akshardham - are outstandingly brave. The reason is that people who speak words (that encourage pursuing Akshardham) cannot be found. So what will the jiva do? Plentiful words that cause it to become attached to this world come its way.

“If a renunciate eats rotlās rolled by a woman for two months, then that will cause him to remember the worldly pleasures.” Regarding this, Swami said, “‘Raho to rājā rasoi karu...’1 In this, her intention was: I’ll make such a delicious khir such that the king would remember all the women in the world. Other than a woman, what other vishay has one renounced and what other vishay does one have an aversion to? That can only be known if one examines oneself. And one has physically renounced women, yet one may steal a look. Though you all have renounced physically, you should examine how much you really have renounced.” Footnotes: 1. 1. This line is about a story of a king who renounced. When he went to beg for food, a woman said this to detract him from his renunciation. She told him to wait a few minutes while she made khir to serve him. Then, Swami mentions the intention of this woman was to foster his memory of the pleasures of the senses again.

One should not eat laddus. And if I may speak the truth, the gruhasthas who feed laddus to their sons for a few days have an effect that lasts 12 months. So, how will one succeed in maintaining their renunciation if one eats laddus everyday here? And these cooking pans will not come off the stove1 even till the rātri-pralay (the dissolution of the three worlds when one day of Virat-Purush ends). Footnotes: 1. 1. Swami is saying that food will always have to be made for Thakorji and the devotees (so the cooking pans will always be on the stove). But, for renunciants, they will have to maintain discretion on what they eat and how much they eat, because food is the cause of laziness and lust.

One dresses the body in saffron. But has the jiva become saffron? If this is the situation (i.e. the renunciation is superficial), that, too, must be considered seriously and corrections made.

How easy is it for one to get up when they hear the words “Vasudev Hare!” Similarly, when the Mota-Purush calls one for some task and one cannot get up, that is a shortcoming.

One sadhu said, “We did not have laddus to eat according to our fate, but because of God’s grace and wish, we get such delicious items to eat. So, there is no objection in indulging.” Swami replied, “That understanding is wrong, because, many non-believers also get food and water.” Then, someone said, “Maharaj himself served laddus and other items to sadhus.” Swami replied, “In that, one should understand that he served delicious items so one can maintain his smruti. But Maharaj’s principle was not to enable the indulgence of vishays.”

Eating and making the body fat, and sleeping a lot – these two I do not like, since these two are a cause of lust. And even the mind, if it is idle, will commit adultery. So do not let it remain idle.

When one joins the sadhu-fold, one’s consciousness of the body increases. Therefore, when he is tested with physical hardships, he experiences misery.

Gruhasthas worship (constantly remember) money and renunciants worship (constantly remember) their body.

One who is wise is pleased when rebuked by God and his holy Sadhu, while the foolish is pleased when praised.

The nature of both God and the God-realized Sadhu in this world is that there is no hypocrisy in their speech and actions. While others are hypocrites, that is actually seen.

If affection for the great is developed, then even one with worldly desires feels joy within and without this affection for the great, even one who is desireless remains miserable.

Swami said, “One may inspire satsang to a hundred thousand people, yet he himself goes to narak. The reason is that the liberation of the jiva was granted by God. This is similar to a check written by an agent of a wealthy banker being accepted.”1 Footnotes: 1. 1. A wealthy banker’s clerk may write a check, which will be accepted not because of the clerk’s disposition but because of the wealthy banker’s financial backing. Similarly, without following God’s and guru’s command and abiding by their wishes, a devotee many inspire satsang in many people, but the liberation of the people is due to God’s grace, not the strength of the devotee.

Only the great Sadhu can instil divinity in the murti. But the three – murtis, scriptures and places of pilgrimage – together do not equal a Sadhu. And such a great Sadhu is able to make all three – murtis, scriptures and places of pilgrimage. Therefore, such a Sadhu, in whom God fully resides, is the manifest form of God. A sadhu asked, “Is God not manifest in the murtis?” Then Swami said, “If one attributes human traits to the actions of God and his holy Sadhu then one’s spiritual progress vanishes like the new moon; and if one attributes divine traits, then one progresses spiritually like the waxing moon of the second day of the bright half of the lunar month. And what actions do the murtis perform that one perceives faults in them and regresses? Therefore, only the talking-walking form of God (i.e. human form) is called manifest.”

How can arguments be prevented? The answer to the question was given, “If desires, bias and ignorance are eliminated, then quarrels will not arise and if even one of these (three) is present, clashes will arise.”

Even a householder with saintly qualities is considered as a sadhu. One who merely dons saffron coloured clothes cannot be called a sadhu.

There is no greater deficiency than to listen to every talk and act exactly according to it. When somebody talks to Muktanand Swami and other seniors, at first they listen and, then, only if necessary they speak, otherwise they do not even speak. The root of this discipline is introspection.

“One should speak only as much as is necessary, but should understand thoroughly.”1 Then, Swami said, “Who does Radha-Raman belong to and who does Gopinath belong to? We know only one - Swaminarayan. And when Maharaj comes to take one away at the end of their life, the Sadhu also comes with him, but no avatār comes with him. And there are multitudes of avatārs that we do not even know. It is Maharaj’s command to offer thāl and eat the prasādi;2 otherwise eat rotlā. But this is all that we need to understand: others believe those who are like urine to be Purushottam, whereas this [Shriji Maharaj] is Purushottam. If one does not understand this way, then one will be impressed by others. And Maharaj wrote in the Shikshapatri that way because if he did not write it that way, others would tear it up.” Footnotes: 1. 1. Gunatitanand Swami’s purport here is that one should understand the greatness of Parabrahma and Aksharbrahma thoroughly and completely; however, when speaking to others, one should use discretion. 2. Maharaj has commanded to serve the murtis - adorn with clothes, offer thāl, perform ārti, etc. - of the deities that he has installed in the mandirs he constructed.

The kirtan ‘Koṭi Kṛuṣhṇa tyā joḍe hāth, Sadguru khele Vasant’ was written by Kabir, but Maharaj would sing it frequently and had others sing it. In this kirtan, he would sing the words ‘Koṭi Kṛuṣhṇa tyā joḍe hāth over and over again and explain his form. When he stayed at Rathod Dhadhal’s house in Sarangpur and celebrated Hutashani (Holi), he sang this kirtan often.

In the Satsangijivan, I do not like that a flute is used in the description of Purushottam;1 and none of the scriptures can fully describe Purushottam. Therefore, one who has trust in the great Sadhu will understand clearly. The [worldly] great want others to join in a thousand of their [worldly] tasks; therefore, they will entangle others in money matters. And where there is money, women are sure to follow. Maharaj used to say Arthī doṣhān na pashyati2 often. Footnotes: 1. 1. Gunatitanand Swami is pointing out that, despite Maharaj being Purushottam, in the Satsangijivan, he is described with a flute (i.e., as Krishna) because others would object referring to Maharaj as Purushottam. 2. Just as a person born blind cannot see anything, one who is overcome with lust cannot see right from wrong. Similarly, the selfish and greedy do not see anything wrong in immoral conduct.

How can there be a marriage of a person before his birth? Similarly, when Purushottam had not incarnated, how could his story be written in the scriptures?

Maharaj said, “When I was ill, I went to look at other abodes. I saw many adobes of deities, rishis, and others. Then, Akshardham came into view.”1 Then, Maharaj explained his form and described the bliss of Akshardham in detail. And compared to Lakshminarayan, Narnarayan, Vasudev Narayan, Shri Krishna, Pradhan Purush, and Prakruti Purush, he [Maharaj] is greater in every way. These others are omniscient but Maharaj’s omniscience is greater. And they have powers, but Maharaj has even greater powers. Krishna herds cattle in only one brahmānd (i.e. protects one brahmānd), but there are infinite brahmānds and infinite Krishnas like this one. Footnotes: 1. 1. This narrative is found in Swamini Vat 3/11.

In the path of nivrutti, the renunciants benefited, and in keeping God, the gruhasthas benefited. How so? The renunciants get food and items without effort and they do not have to endeavor. On the other hand, the gruhasthas have understood the form of God thoroughly, so they benefited in keeping God.1 Footnotes: 1. 1. Swami is explaining that if renunciants lose their awareness (forget the goal of their renunciation), they will become attached to food and materialistic objects on the path of nivrutti and will not be able to experience the bliss of God. On the other hand, if the gruhasthas understand the greatness of God thoroughly, then they can remain in ecstasy of God’s bliss.

I heard that people from the other diocese (Amdavad) and a third from this diocese (Vartal) gathered in Vartal to make Gopalanand Swami wear white robes. Then, I thought, “Gopalanand Swami will be hurt so Maharaj will take him to Akshardham, and the poor people’s clay pots will break.”1 Then, I went to Vartal. Before settling in my accommodations, I went straight to Raghuvirji Maharaj and asked, “What is behind this talk?” Raghuvirji Maharaj replied, “Nothing of what I say goes. Ask Nityanand Swami.” Then, I went to Nityanand Swami and said, “It is not proper for a senior sadhu to be being insulted. If he needs to be scolded, we will do it.” Nityanand Swami asked Pavitranand Swami, “Pavitranand! What is Gunatitanand Swami saying?” So, Pavitranand Swami said, “He is correct. It would make us look bad if those from the other diocese (Amdavad) come here to our diocese and insult Gopalanand Swami and leave.” Nityanand Swami said, “I will not say anything. I will come to the assembly and start doing the mālā so no one will ask me anything, because everyone knows I do not speak when doing the mālā. However, Bhagwadanand is incited so ask him.” Then, I went to Bhagwadanand Swami and he placed an āsan for me to sit. I flung the āsan away. He said, “Why such rage?” I said, “You have plotted to insult a senior sadhu. You may be great here, but in Akshardham, I am great. So, if you do anything wrong here, I will make you stand in the scorching heat.” Bhagwadanand Swami said, “Swami, there is no scorching heat in Akshardham.” I said, “God has the powers of anyathākartum, so I will create it for you.” Then, he said, “I will not say a word.” Then, I went to my accommodation and the assembly took place the next day. Nityanand Swami sat while turning the mālā and everyone knew he would not speak. So, Manjukeshanand Swami asked, “How many sons does Dharmadev have?” I arrived at the assembly and asked what is happening. The question was raised again, “How many sons does Dharmadev have?” I said, “Who does not know that Dharmadev has three sons?” Then, I started to speak, “The one who wrote the Dharmamrut (Nityanand Swami) is sitting here and yet it is being transgressed in his presence. And each group of sadhus now possesses one chest. Therefore, since both the āchāryas are together, do what is necessary so that everyone follows the Dharmamrut. Tomorrow, we want to examine everyone’s chests. Whoever wants to follow the Dharmamrut should stay and others should leave.” Then, the whole night passed in trying to hide the contents of their chests and no one slept. In the morning, Bhajananand Swami’s chest was examined but nothing was found inside. One sadhu said, “Swami, nothing was found in Bhajananand Swami’s chest.” I said, “What would be found? If he really did not have anything, what is the point of keeping a chest? He practiced medicine in Satsang and collected 10 kilograms of gold. That gold did not come into use for satsang, and now it is hidden in a kusangi’s house.” Then, the assembly took place and I said to the people of Amdavad, “We have not embraced, so let us embrace.” I embraced them all and left. In this way, I ended the dispute of the sadgurus. Footnotes: 1. 1. The liberation of many aspirants will cease.

Shrījī padhāryā swadhāmmā re melī potānā maḷel; Te paṇ tanne tyāgshe re tyāre rakhe paḍatī jo bheḷ.1 Singing this kirtan fully, Swami said, “From henceforth, this is what will happen day by day, and unfavorable circumstances will arrive.” Footnotes: 1. 1. Essence: Shriji Maharaj left for his dhām, leaving behind his devotees. Those who helped others realize the form of Maharaj will also leave their physical body one day. Therefore, the fear that one may be able to realize a genuine Sant or not remains. This has been noted by Nishkulanand Swami in the kirtan ‘Shrījī padhāryā swadhāmmā re...’

At night, Swami spoke, “The heart of one whose social duties increases significantly becomes shredded. Just as a coconut is shredded with a grate, similarly, one’s heart becomes shredded. At times, it may appear as though social duties are nirgun. And only a sixteenth portion of time is spent on acquiring gnān while fifteen portions of sixteen is spent on social duties. But only when one listens to talks continuously will one see Akshardham from here and experience bliss. But we cannot speak in this way openly. Because it is nighttime, I have spoken. So, what needs to be done is the association of a great Ekantik Sadhu.”1 Footnotes: 1. 1. In this narrative, Gunatitanand Swami is explaining that when one gets involved in the activities of the mandir or the duties of worldly life, the involvement may cause one’s spiritual endeavors - such as āhnik, listening to kathā-vārtā, introspection, etc. - to become less of a priority. Therefore, Swami is cautioning us on this. Here, Swami is not speaking against the involvement in mandir activities, because this is a form of devotion when done as according to the commands of a Satpurush. However, when one exceedingly gets involved in mandir activities which stretch beyond the commands of the Satpurush, the result can be detrimental.

I purchased this and I want to purchased that. I gave this and I want to give that; I did this and I want to do that; I saw this and I want to see that – all these and other talks are not likely to be exhausted. So, turn back from them and worship Parameshwar (God).

One who has served the great Sadhu does not experience the same happiness when he listens to the talks of others. What should he do? Then Swami said, “One who has heard talks from such a Sadhu should remember them and think deeply about them and also accept whatever is appropriate from others, too. In this way, pass life. Additionally, the great will nourish him.”

There is the nuisance of māyā everywhere except in Akshardham. And here (on earth), there is no māyā in the great God-realized Sadhu. Otherwise, there is māyā everywhere.