When I was at home in my pre-initiation days, I had a big boil on my shoulder and it caused a lot of pain. At that time, while I was awake in the middle of the night, Maharaj came and gave me darshan. He had worn a yellow dhoti and a red upper garment; on his head he had worn a southern-style headgear; his forehead was adorned with marks of sandalwood paste and a chāndlo of red vermilion powder; and he had worn wooden slippers. Seeing such beauty, my mind merged with the murti and then the boil burst open and the pain also ceased. Then, Maharaj smiled and disappeared. From that day onwards I have continuously seen that murti. Then, when I had the first darshan of Maharaj at Alaiyā Mod, the murti seen in my heart and this murti (in Alaiyā Mod) both became one. Observing this, I developed the supreme conviction that Maharaj is the cause of all causes, the source of all avatārs and is Purushottam with understanding.

Then again Swami said, “When I was young, a mahant of some Mārgi sadhus was seated in an assembly. I went there and moved straight past the women and asked a question, “What is the effect and what is the cause?” Then he said, “I do not know this sort of thing since nobody has taught me.” Then he said to me, “You answer the question.” So I said, “God is the cause and the whole of creation is the effect. There, everyone became abashed and thus I triumphed in the assembly.”

Collect grains and then worship God. By pretending your final aim will not be reached. One may have money, but at death it will be left behind and will not be of any use. Earn as much as you really need and worship God. If one has a lot, then it will be spent without discrimination, and still desires for material pleasures will remain unfulfilled.

These codes are very important. The day there is a lapse in observance of dharma, nothing will remain stable. Therefore, the codes must be observed with utmost care. Swami talked much on this.

After instructing a devotee to sing the devotional song ‘Santjan soi sada’, Swami said, “In these devotional songs, the four Vedas, the six systems of philosophy and eighteen Purans are all included, that is how miraculous they are.”

In Dholera, an ascetic boiled some oil and threw a Shaligram into it. On hearing this story, my hair stood on end and my jiva started burning. Just see, in this world there are such renunciants.

Have a pure and resolute faith in God’s manifest form, otherwise obstacles will not be overcome – even Maharaj has said this. Therefore, this manifest Purushottam, Shriji Maharaj, Sahajanand Swami, is the source of Shri Krishna and other incarnations, and is the cause and the controller of all – of this there is no doubt. Knowing this, remain absolutely faithful and one will go straight to Akshardham.

“The greatness of Satsang is limitless. Why? Because there have been many avatārs, but we have attained Maharaj who is Purushottam. And there are many in Satsang today who are like the other avatārs. One should understand the greatness of Satsang this way and make our upāsanā firm. There is only one Purushottam, who propagated the pure ways (of satsang). The others allowed mingling of men and women and never separated them.” In this way, Swami spoke about the supremacy of Maharaj.

Do not hoard too many material objects, otherwise depression will arise and strong desires will remain. Objects are for the body, but the body is described as the enemy of the jiva, since it does not allow the jiva to offer worship to God or to read scriptures. So, by overcoming body-consciousness, all faults are overcome.

“Please do not blame me. I just inform and leave it to you. Since, now I am old and will not live much longer, I am expressing my views. Understand and live a pure life, otherwise there will be a big difference in your final liberation. “If at this time one contracted an illness like diarrhoea, colic or worms then one would have to stay awake all night. But one does not sit even for a short time in meditation and sleeps the whole night.” On the night of Ashadh vad 6, he talked in this way. “Anyway, the body is an enemy and will make one do as per its wishes. It will make one clean everything, including faeces, but will not allow one to meditate.”

Swami spoke to the Brahmachari, “One who is bound to the vishays is bound (baddha), and one who has renounced them is free (mukta). We should renounce the vishays. Here, we do not have contact with the vishays; therefore, it is proper. However, if we acquire sweets everyday, then we would not remain without eating. That is the nature of the jiva. Therefore, it is best that we do not get sweets.”

In this Satsang there is happiness, dharma, devotion, spiritual knowledge, detachment and other noble karmas. But everywhere else there is fire (i.e. decay and destruction). Some are like animals who do not know how to speak and do not have any sense of discrimination. Thus, if there is contact with bad company, then satsang is eroded, so do not keep bad company.

One should recognize the favorable and unfavorable factors of time, place, etc. (the eight factors of influence). In that, where the Sant resides is the favorable place; anywhere else is unfavorable. There are many (unfavorable) places, such as Arabsthan and Makaran. Currently, the time is favorable, hence, we are able to worship God and remain happy. However, one may die due to an unfavorable time. Take the example of a boat that sinks and 200 people die at once by drowning. And when Surat was on fire, many died at once by burning. Was the death of all at the same time predetermined? Actually, we should understand that this was due to an unfavorable time.

When lust, anger, ego, jealousy and body-consciousness are all overcome, then God and his holy Sadhu will be pleased.

This Gangaji broke through the mountains to merge with the ocean. Gangaji, indeed, can merge since when there is abundant water this is what happens. But these five types of sense pleasures are even tougher. Since, they entice even the likes of Brahmā, Shiv, etc. Indra was cursed and had a thousand boils,1 and Chandra became tainted. Such greats, and Ravan and others experienced misery. The sense pleasures tricked Saubhari and robbed Parashar, Ekalshrungi and many others of their merits. Therefore, just do not associate with the sense pleasures. Maharaj has manifested and kept a distance from sense pleasures. Nobody else has maintained this distance and even the great avatārs have caused disputes. But nobody has propagated this path. And Maharaj has said in the Vedras,2 “O Paramhansas! A man who has not been slain by the sharp blade of a sword in the form of women is a god of even the gods. So, that blade is by no means insignificant, it is very sharp. Therefore, do not let its contact arise.” Footnotes: 1. 1. Indra was attracted by the beauty of Ahalya, wife of Gautam Rishi. So, Indra assumed the form of Gautam rishi and associated with Ahalya. When the rishi found out, he cursed Indra to suffer from a thousand ulcers on his body and for Ahalya to become a stone. 2. Vedras is a collection of Shriji Maharaj’s letters to the paramhansas, giving philosophical insight and guidance on how to lead a spiritual life.

This human body should be utilized for worshipping God. And a human birth in this Bharatkhand is not attained by merely a few spiritual merits. Even the gods say, “Aho amishām.”1 After reciting this shlok, Swami said, “Even the gods wish for this human body. That has been attained by us, and also God and his Sadhu have been attained. This is not a small attainment. See, if someone has one or two million rupees, they will not come with him (when he dies). Even the wealthy cannot eat more than a pound of food. And one who does not have money can also eat only that much. So, earn only as much money as you need.” Footnotes: 1. 1. Aho amishām kimkāri shobhanam prasanna eshām sviduta svayam Harihi; Yairjanma labhdham nrushu Bhāratājire Mukundasevaupayikam spruhā hi nahah. Oh, what merits must the people of Bharat have performed? Or God himself must be so pleased with them that they have been blessed with a human birth in the courtyard of Bharat (India). Such a human birth which is used in the service of God is desired even by us (gods). - Shrimad Bhagvat 5/19/21

The benefit we have gained is so great that it is indescribable, so now preserve it at any cost.

Satya-yug, Dwapar, Treta and Kali – these four form one cycle. Indra rules for 71 such cycles. When 14 such Indras fall (complete their rule in heaven) that makes one day of Vairat Narayan. And so 30 such days make a month and 12 such months make a year. After a 100 such years, the reign of Vairat Narayan is complete. So tell me, what is our lifespan before it? And why does the jiva continue to chant ‘mine, mine’? Since, there is nothing permanent up to Prakruti-Purush. Therefore, achieve your work in this short time. And work in such a way that the goal is attained at any cost.

One day, after reading the Vachanamrut, Swami said, “This Vachanamrut contains the essence of the four Vedas, six shāstras1 and eighteen Purans. In it Maharaj has talked about his principles and they should be studied. Oh! What great benefit have we gained? See, out of compassion God has come for us from so far, but this jiva has no desire to worship God. He has come all the way from Akshardham. Now, like a woman who becomes a sati by force, similarly, the jiva is also forcibly made to worship God. The scriptures also talk only about dharma, wealth and desires. And in them there is only the occasional mention of moksha. Therefore, from the scriptures accept whatever is useful for moksha. Footnotes: 1. 1. Sānkhya, Yoga, Nyāya, Vaisheshik, Purva-Mimāmsā, and Vedānt,

“The cause of all avatārs is Sahajanand Swami. With his upasanā, one can go all the way to Akshardham, while with the upasanā of other avatārs, one goes to other abodes. Just as Prahlad resides in Harivarsha Khand, as has been mentioned in the Bhagwat. If one understands Maharaj to be Ramchandraji, one will go to Vaikunth. There, they will have four hands and much trouble. What good is that? That is not proper. If one understands Maharaj to be Shri Krishna, then they will go to Golok where there are cows, calves, and cow-herders. What good is that? Therefore, there is no happiness like that in Akshardham. So understand Maharaj to be Purushottam. He even mentions in the Vachanamrut, ‘I will make you as you understand me to be.’1 So understanding Maharaj to be Purushottam, you will go to Akshardham, which will never be destroyed. On the contrary, the process of time (kāl) consumes everything including Prakruti-Purush.” One person said, “We should stay where God keeps us. All the abodes of God are the same. Why do you unnecessarily argue?” Then Swami said, “The stars and the moon cannot be described as being the same. And even Maharaj has said that one must understand there is a clear difference between the avatārs and the source of all avatārs, just as there is a difference between the king and his minister, and there is a difference between the arrow and the archer. The minister may be very powerful and give orders; he may be great, but when he goes to the king, he salutes the king many times and only then is he able to take his seat. And the king’s orders prevail over him. Difference between the avatārs and their source is similar to this.” Regarding this, Swami had Vachanamrut (Gadhada II-9) read and said, “If one says other abodes and Akshardham are the same and one says other avatārs and Maharaj are the same, then one should believe he is a sinner greater than one who commits the five grave sins and should not keep his company.” In this way, Swami defeated him by reading the Vachanamrut. Footnotes: 1. 1. The words of Vachanamrut Gadhada II-67 which Swami paraphrases are: “In whatever way a devotee of God has realised God - i.e., ‘God possesses this many powers; He possesses this much charm; He is the embodiment of bliss;’ and so on - that is the extent to which he has realised the greatness of God. Then, when that devotee leaves his body and goes to the abode of God, he attains charm and powers based on the extent to which he has realised the majesty of God...”

Swami said, “In Vachanamrut Gadhada II-9, Maharaj has said, ‘... if one realises God to be like the other avatārs, then that is regarded as committing blasphemy against God.’ And Badrikāshram and Shvetdvip are destroyed during the rātri-pralay (nimitta-pralay)1 and the muktas of those abodes migrate to Vaikunth.2 Similarly, other abodes are also destroyed. “Furthermore, Maharaj has completed great tasks through his devotees and sadhus that avatārs are capable of achieving, and he still completes tasks through them. This includes granting samādhi, granting liberation, etc. Therefore, they have powers similar to God... And there are many today who have no desires for women and wealth.” On that, Swami mentioned many pārshads and sadhus and showed that Maharaj’s devotees were greater than the devotees of previous avatārs. Then, he gave an analogy of the other avatārs, “The name of the emperor of Dehli is Sherakhā. No one else can be called Sherakhā. One soldier whose name was Sherakhā went to Delhi. The emperor asked him, ‘Why is your name Sherakhā?’ The soldier said, ‘I am Sherakhā just by name, like pagarkhā (shoes), chabarkhā (scraps of paper), and labarkhā.’ This is the difference (between the avatārs and Maharaj).3 And this understanding is proper. If one does not have this type of understanding, then one’s unerstanding is incomplete. Therefore, Maharaj is the cause of all avatārs and only understand him to be supreme.” Swami thus spoke in the assembly. Then, he went for the shangār ārti darshan. Footnotes: 1. 1. Rātri-pralay, also known as the nimitta-pralay when Brahmā’s day ends and night begins. During this time, the three loks are destroyed. Brahmā’s one day is equal to 4,320,000,000 human years. 2. The purport of Gunatitanand Swami’s words here is that during the rātri-pralay, Shwetdvip and Badrikashram are destroyed, but during prākrut pralay or ātyantik pralay all abodes except Akshardham are destroyed. Explanation: Shwetdvip and Badrikashram are located on the earth. Therefore, at the end of Brahmā’s day (known as rātri-pralay or nimitta pralay), the earth along with the 10 realms are destroyed. Therefore, these two abodes are also destroyed. However, Golok and Vaikunth remain intact. The liberated souls of Shwetdvip and Badrikashram migrate to Vaikunth from there. However, during prākrut pralay or ātyantik pralay, all of the abodes except Akshardham are destroyed. Of the infinite brahmāmds, each brahmānd is comprised of each abode. During prākrut pralay, the creation of Pradhan-Purush - which is the brahmānd - is destroyed. During ātyantik pralay, the creation of Prakruti-Purush - which are the inifinte brahmānds - are all destroyed simultaneously. Along with this destruction, all abodes are destroyed except Akshardham, because Akshardham transcends Prakruti-Purush. 3. By the example of the emperor and soldier having a similar name, Swami is explaining that even if someone has a name similar to a great emperor, it does not make that person an emperor. Similarly, despite that previous avatārs have been mentioned as Purushottam or Bhagwan in the scriptures, only Maharaj is Purushottam.

The ātmā is extremely luminous. Believe it to be separate from the gross, subtle and causal bodies, and contemplate that ‘I am ātmā and this manifest Purushottam Bhagwan is ever present within me.’ And all these talks are stated in the ‘Vishalyakarni Herbal Medicine’ Vachanamrut (Gadhada III-39). Such talks are, to some extent, in all the Vachanamruts and they may be absent only in some. The contemplation of the ātmā in the mind should continue, ‘I am ātmā, akshar.’ And if this is continually done, one attains the state of akshar. An example was given on this, Maharaj asked a dhedh boy, “Who are you?” Then he said, “I am a dhedh.” So Maharaj said, “You say ‘I am ātmā’ ten times.” So he repeated it ten times. Then Maharaj asked, “Who are you?” He once again replied, “I am a dhedh.” Then Maharaj said, “Say ‘I am ātmā’ a hundred times.” So he said this a hundred times. Then Maharaj asked, “Who are you?” Again he said, “I am a dhedh.” Then Maharaj said, “See how firmly he identifies himself with the body.” Saying this, Maharaj said, “If one continually contemplates in the mind on the ātmā, one becomes aksharrup.” And in the Shikshapatri, this is written in the shlok ‘Nijātmānam brahmarupam’. And also it is said in the Purushottampatri, “Only one who believes the ātmā as aksharrup is a (true) satsangi.” Therefore, there is no alternative but to emphasize this view. In this way, Swami talked in the middle of the night.

One person asked a question, “The great Sadhu wants to unite the jiva eternally with God. But, for some aspirants he insists more and unites them, while with others he just engages in ordinary talks. Why is this? Is it because of laxity in faith?” Then Swami said, “The former’s impressions from the past are strong, hence God inspires the great Sadhu to insist strongly for him. And the latter devotee’s past impressions are less and his faith is also less.” Then someone asked, “How can faith be increased?” So Swami said, “When one realizes that the great Sadhu who is speaking to him is not an ordinary man speaking. He realizes that it is God who is speaking through him and considers him to be God. Also, he performs his service, offers worship to him and respects him. In this way, faith develops. Then he attaches the aspirant with God.”

There are four barriers for the jiva to overcome that I have thought of. The first is to know Purushottam; second is to recognize the Sadhu; third is to remove one’s attachment for the five types of sense objects; and fourth, this body and jiva have become one, so the ātmā must be understood as separate. These four obstacles are tough. Two of them are particularly so. One is to remove one’s affection for the five types of sense objects and second, to know the jiva as separate from the body.

Swami praised Jadbharat and said, “O! They raised a sword to kill Jadbharat but he did not get scared and said, ‘Sins will be destroyed if they kill me.’” Then, Swami praised Ambarish even more and said, “When one develops ātma-nishthā like that, then that is good. On the contrary, our understanding dries up (it is lost) at critical moments; but we should not let that happen. And it is not proper to quarrel for books or other items.”

God’s avatārs are infinite. Today, with Maharaj’s manifestation, a thousand avatārs of God have also manifested with him. But among all of them, Maharaj is the source of the avatārs. We should clearly understand that.

One person asked a question, “How can one reach all the way to Maharaj and you?” Then Swami said, “By knowing Maharaj as Purushottam and by following the commands of God, one can reach [us].”

Please be sensible and do not wish for powers, and if they are attained, then one is likely to do anything. So, there is no value in this. What is meant by remaining poised in times of adverse circumstances? Swami said, “When wealth is lost, one’s son dies or one cannot find food to eat, then at such times understanding helps. Once, a businessman went abroad and returned with a ship full of ten million gold coins. When he placed his foot on the plank leading to the shore to disembark, the ship sank. Then the businessman said, ‘Oh! What a misfortune.’ But then he reasoned, ‘When I was born, did I have any gold?’ Similarly, a mendicant found a rope while walking on the road. He kept it on his shoulder, but it slipped off. Then, after he had walked a little distance, he realized it fell. Then he said, ‘Never mind. Mujku rassā pāyā ja no’tā – I never had the rope in the first place.’ Thus, think in this way and remain happy. Also, in the Kakabhai’s Vachanamrut (Gadhada I-70) it is said that if there are ten people in the house and all of them are destined to die, but then if one of them is saved, is that too little? Thus, understand in this way.”

The day Swami came from Vartal, he said, ‘Ākuti-chitichāpalyarahitā nishparigrahāhā.’1 When someone has these 64 attributes,2 then one becomes a sadhu. If one continuously associates, day and night, until the final dissolution of the universe, with sadhus such as Gopalanand Swami, Krupanand Swami, Swarupanand Swami and Muktanand Swami, then one can become a complete sadhu. And without saintliness, happiness is not experienced and ultimate moksha is also not attained. So whatever deficiencies remain will have to be overcome.” Footnotes: 1. 1. Akutichitichāpalyarahitā nishparigrahā; Bodhane nipurnā ātmanishthā sarvopakārena. - Satsangijivan 5/22/29 Free from innate desires to enjoy worldly objects, free from the desire to possess worldly wealth; expert in communicating spiritual knowledge, self-realized, naturally helpful to all people. (See footnote 9 for 26.47 - English version; Vat 6-146 - Gujarati version) 2. 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.

Swami had the patri by Vidhātrānand Swāmi read in the assembly and said, “If one has understood this thoroughly, then one has nothing else to accomplish. We have had a whole scripture1 written by Achintyānand Brahmachāri based on this patri. The complete understanding is in this scripture. O! We have the greatest attainment today. This Sadhu is like Bhagwan. Maharaj said in the Shikshāpatri not to exalt your own self;2 however, others will not understand without it being said. Otherwise, one will lose greatly.” Footnotes: 1. 1. Harililākalpataru. This scripture is divided into 12 skandhs with 29,905 shloks. This scripture describes the divine incidents of Shriji Maharaj. With inspiration from Gunatitanand Swami, Achintyanand Brahmachari included the supremacy of Shriji Maharaj in this scripture. Therefore, Gunatitiand Swami praises this scriptures and instructs others to understand Shriji Maharaj’s supremacy as written here. 2. Guru-deva-nṛupekṣhārtham na gamyam riktapāṇibhihi | Vishvāsaghāto no kāryah swashlāghā swamukhen cha || (Shikshapatri: Shlok 37) In the second line, Shriji Maharaj writes that one should not exalt oneself.

When ātmā-realization develops, everything is attained. On this, he said, Marne ātaskā varse mehā re, toy navya dajhe merā dehā re, Marne bāre megh āvi jhume re, toy navya bhinje merā rume re.1 “Such ātmā-realization is needed.” Swami had Vachanamrut Gadhada I-26 read and said, “This, too, is one that can enable one to transcend all material qualities and limitations. ‘Udho soi sāche man dās he.’2 One who lives according to these four kirtans is a true devotee.” Footnotes: 1. 1. Even if it rains fire, my body will not burn; even if it pours with rain, not even a strand of my hair will become wet. 2. O Uddhav! Such a devotee is my true devotee.

Maharaj revealed his supremacy that he is Purushottam first to Nityanand Swami. When the Satsangijivan was being written, the topic of upāsanā was brought up for discussion. In the scripture, [Maharaj] was referred to as Shri Krishna. Nityanand Swami said, “How can a king be referred to as a servant? One cannot.” For seven days, the argument ensued. Even Maharaj went against Nityanand Swami and said, “That is how it should be written. What do you know?” No matter how much Maharaj rebuked, Nityanand Swami would not budge (in proclaiming Maharaj as Purushottam) and said, “Compare the divine incidents. Did the other avatārs perform divine incidents equal to Maharaj?” They even cast Nityanand Swami out and Maharaj sided with the other sadhus, but Nityanand Swami did not give up his belief. Finally, Maharaj said, “This sadhu knows the secret (of my supremacy).” Maharaj garlanded Nityanand Swami. Then, Swami said, “Maharaj told Gopalanand Swami in his dream, ‘If you do not spread the knowledge that I am Purushottam [i.e. that He is distinct from the other avatārs and is sarvopari], then I will keep you in your current body for one thousand years.’” Then Swami said, “Maharaj had also told me [that He is sarvopari]; I realized it from [reading] Maharaj’s old documents, and knew it even before that. When I openly spoke in the sabhā, the sadhus questioned, ‘Who told you this?’ I replied, ‘Swaminarayan told me. Who else will tell me?’ Maharaj has said this in Gadhada II-9, Gadhada III-38, Gadhada II-13, Loya-14, etc.”

Once, Swami said, “How should one understand the difference between the avatārs and the source of the avatārs?” Then someone said, “Like an actor and his role.” Then Swami said, “The difference between the avatārs and their source is not like that. The difference should be known to be like that between the king and a nobleman, an archer and the arrow, and the stars and moon.”

There are three types of snake charmers. Of them, the ordinary catch a snake if they can; a fulvādi will slit open a snake with the sword if he cannot catch it alive; and a gārdi will catch even a king cobra and make it dance. This is the difference. Thus, this one (Shriji Maharaj) is able to make others dance like a gārdi.

Once, the two āchāryas were together in Vartal. A discussion on the topic of Purushottam ensued. Speaking about this incident, Swami said, “I asked [the āchāryas], who have you shown your treasury to? (i.e., Who will inherit your wealth and property?) Even if you have much affection for others, have you shown them your treasury? No, you have not showed them.1 But Swaminarayan has whispered a mantra in my ear that he is the supreme Bhagwan. So how can we call him equal to the other avatārs?” Pleased after speaking, Swami stood up and left. Footnotes: 1. 1. The key to attaining Akshardham is the Gunatit Satpurush, who is Gunatitanand Swami himself. Maharaj appointed the āchāryas for the purpose of handling the financial aspects of the mandirs. However, just as a householder leaves his inheritance to his son, Maharaj left the key to Akshardham with his dearest Bhakta - the guru in the form of an Ekantik Satpurush. Therefore, only he would know that Maharaj is the supreme Bhagwan - Purushottam.

“One should understand the supremacy of Purushottam [who is Maharaj]. I have recently asked Achintyanand Brahmachari to write a granth (Harililakalpataru), and he has included the supremacy of Purushottam completely. One person read the Ramayan; in the seven sections of Ramayan, is the name ‘Swaminarayan’ in there? What is the point in reading that? Everyone has conviction of that already (that Bhagwan Ram is an avatār of God). But it is difficult to develop conviction that this [Maharaj] is Purushottam.” Once, during a samaiyo, the discourse on the Bhagwat Gita was read. At midnight, Swami said regarding this, “Why does one read that? Is there anything related to Maharaj in there? But everyone has a predilection towards that.”1 Footnotes: 1. 1. The purpose of these words is not to denounce any avatārs or the other scriptures. Rather, Gunatitanand Swami is encouraging the vow of fidelity toward the manifest form of God that the devotees have attained. It is through the manifest form of God one attains liberation. Furthermore, since Maharaj is the source of all avatārs and supreme, conviction in him encompasses conviction in all, and one attains the ultimate liberation. Therefore, Gunatitanand Swami says these words because he desires the devotees to attain the ultimate liberation.

In an assembly in Vartal, Maharaj said to the devotees, “Vairat Purush prayed at these holy feet for 50 years and 4½ hours, and then I have come to this universe.” Many such talks were narrated and those who are (akshar muktas) from there (Akshardham) would know this fact, but others would not know.

In Nagadka, Swarupanand Swami asked Maharaj, “Gurusaheb, what is the nature of the moksha attained by satsangis today?” Then Maharaj said, “It is like that of Kapil Dev, Dattatrey and Rishabhdev.” “Oh! Then that is great moksha.”

During one samaiyo, the satsangis who came said, “O Maharaj! We have attained the same God as the gopis (female cowherders) and govāls (male cowherders).” Maharaj said, “No, no! The one who the gopis and govāls attained has not even had the darshan of this Bhagwan (referring to himself). You have attained something greater.”

There is no talk like that of ātmā-realization. One should continually think, “I am akshar and Purushottam is seated within me.” Maharaj has said this in many places. This is subtle devotion, through which ultimate liberation will be attained. But the previously described devotion is the physical path and by it – ‘Ātyantiki yatra na mrutyuhāsaha’1 – such liberation in which the fear of death is eliminated is not attained. And due to ego, one offers such physical devotion, singlehandedly, that would be offered by four people. One performs service, lifts stones and cooks food, but all this devotion is offered since praise is received. One does this but perfection is not attained by this. ‘Kiyā bālpanāni ramat, kiyā pāmvo siddhono mat.’2 Therefore, only when, someday, this talk is practiced will there be final moksha. Footnotes: 1. 1. The complete shlok is as follows: Yadā na yogopachitāsu cheto māyāsu siddhasya vishangatena; Ananya hetushvatha megatihi syādātyāntiki yatra na mrutyuhāsaha. When a perfect yogi’s attention is no longer attached to the byproducts of māyā’s powers (which are manifestations of the external energy) his progress towards me becomes unlimited and the power of death cannot overcome him. He reaches final moksha where there is no fear of death. - Shrimad Bhagvat 3/27/30 2. How can we compare child’s play with the goal of a Siddha (liberated soul)?

The māyā of the gods has caused attachment, such that, bullock carts, books, servants and homes are all considered to be of great value. But what will be achieved by possessing them? Only attachment will arise. Therefore, there is no worth in them. Rāj bhayo kahā kāj saryo, Mahārāj bhayo kahā lāj badhāi, Shāh bhayo kahā bāt badi, patsāh bhayo kahā ān firāi; Dev bhayo to kahā bhayo, ahamev badhyo trushnā adhikāi, Brahmamuni satsang vinā sab, aur bhayo to kahā bhayo bhāi?1 Is the proper way of life for a sadhu to live like Bharatji, who gave up the kingdom but became attached to the deer? And for the sake of a seat, bed, disciple, cart and similar insignificant objects do not suffer a big loss by leaving Satsang. There is value only in becoming free of all drawbacks, serving a good Sadhu and learning saintliness. Otherwise what is the point if, for establishing status and pride, one does not get a cart or horse and becomes miserable? Saying this, he said, Motā thāvānu manmā re, dalmā ghano dod; Tevā guna nathi tanmā re, kā kare to kod. Bhunda ghat uthe chhe bhitare re, je na kahevāy bā’r. Eh vātno tāre antare re nathi nar vichār.2 It is like that. Therefore, acquire spiritual knowledge, so that no expectations for anything else remain. Footnotes: 1. 1. What is accomplished even if a kingdom is attained? What is achieved even if one becomes a ruler or an emperor? Does it spread his fame? If one becomes a deity, then still his ego and desires increase. Brahmanand says, “O dear brother, without satsang, everything one attains is worthless.” 2. There is much desire in your mind to become great, But you do not have the necessary virtues, so why entertain such wishes? You have such evil desires in your mind which cannot be revealed to others.

Maharaj has also spoken of gangrene (Vachanamrut Gadhada I-18). Therefore, renounce such a person1 and practise discretion, which is described as the tenth treasure,2 then you will gain happiness. Oh! There is no limit to the jiva’s ignorance. It is engrossed in worldly activities, and visiting kings and householders. So what can we say? Just like those engrossed in worldly matters, one struggles to read the two Vachanamruts of the discourse at night and then returns to the same routine. But, God is not pleased by this, so act thoughtfully. Footnotes: 1. 1. Meaning, just as a gangrenous finger, toe, etc. is cut off to save the rest of the body, one who disobeys the codes of Satsang should be excommunicated to help the rest of the Satsang remain healthy. 2. There are nine treasures kept by Kuber, the treasurer of the gods: kachchap (tortoise), Mukund, Nand or kund (jasmine), kharva (dwarf), makar (crocodile), neel (sapphire), shankh (conch shell), padma (lotus) and mahā padma (great lotus). They are all subservient to Lakshmiji. They are used by humans and the gods in different ways to bring happiness.

The proverb says, ‘Shreyānsi bahu vighnāni’1 and in this world people say, ‘There are a hundred obstacles in the way of good works.’ Māyā takes the guise of devotion, inspiring one to sit in meditation in which it appears that one is offering devotion but is actually thinking of worldly enjoyments.2 In this way, they make one stray from the right path. For this, think about what are described as faults in the jiva. In this way attachment develops in devotion. Footnotes: 1. 1. Noble tasks are fraught with many hurdles. (i.e. Many obstacles will hinder one’s spiritual progress.) 2. Disruptive thoughts arise in the mind whenever one works for a good cause.

If a landowner is powerful, he will only acquire land and if a businessman is powerful, he will accumulate wealth and if a Brahmin is powerful, he will gather books and if a shepherd is powerful, he will accumulate cattle – but none can become an enlightened sadhu. Thus, there is no worth in all this. So, associate with this Sadhu and attain saintliness. Money and other objects will remain unused and one will pass away. And if one offers devotion or performs meditation at night thinking, “All of them just eat and sleep and only I pray and meditate,” then all merits are burnt away. And even after attaining greatness, if one hankers for disciples, what should we say? The water in the pot is the same, but after putting sugar crystals in it, it is secretly fed to a disciple – in this way the master steals, and if the disciple does not do the same, then he himself teaches him by secretly revealing how to steal what he needs. In this way, by trickery, his whole life is wasted. By this technique, both the teacher and disciple, together, get their work done. On this, he spoke, “Chhotā chhotā shishya rākhase re.”1 Footnotes: 1. 1. They have young disciples to serve them. (This line is from Nishkulanand Swami’s kirtan ‘Shrījī padhāryā swadhāmmā re melī potānā maḷela’. See Swamini Vat 5/403.)

It is said, “Chetatā mukhi te sadā sukhi.”1 How many like this should be described? Having said this, when many trees of desires have grown in the heart, what meditation and devotion will be possible? Seeing others meditating, one may sit but it will not be possible to meditate. There was an ascetic called Gulabgar, who, on seeing everyone else in meditation, sat with his head covered. Then thoughts of money, cattle and collections sprung in him mind. Annoyed, he got up and said, “Get up, get up, why are you seated? There is unfinished work, so let us do it.” That is what happens. Therefore, do not allow unnecessary thoughts to arise. Footnotes: 1. 1. A person who is alert is always happy.

Maharaj had said, “Do not stay with one who pampers others (Vachanamrut Loya-6).” So, do as you see fit. As for me, Atmanand Swami rebuked me a lot and so I stayed with him. I used to stay with Brahmanand Swami, but left him as he did not rebuke. So, without it being pointed out, the deficiency will not go. And one goes repeatedly to a place where a good meal is available, but if someone invited Kevalatmanand Swami for a full meal, he would say, “We have asked for a letter of permission from Swami in Junagadh. If we get it then only we will accept (the meal).” He would make excuses in this way, decline the meal and accept only simple food; and then stay two days and leave. But, by eating a sumptuous meal of sweets, oily, spicy, hot food in abundance and then resting, desires and anger will increase. And we sadhus should live as per the three scriptures – Dharmamrut, Nishkam Shuddhi and Shikshapatri. This is what Maharaj has said. And live as per the wish of Maharaj. It is said, ‘Brahmānand rehano bhalo rukhme.’1 If more clothes and objects than permitted in the three scriptures are kept or eaten then it will result in bondage. And the answer to this attitude of having and enjoying will have to be given later to Bhagwan Swaminarayan. Footnotes: 1. 1. Brahmanand says that to obey the commands of God is in our benefit.

After reading the ‘Personal Preferences’ Vachanamrut (Loya-14), Swami said, “This is addressed to those who are motivated (to attain liberation), while those who are not will see and enjoy them (worldly pleasures) if they get a chance. And the latter is always praying, ‘When will I get a chance?’ Such people are described by Maharaj in the Vachanamrut (Gadhada II-47) as like a wretched person and a dog. One who has affection (for God and the Satpurush) will appreciate this talk. Otherwise, even if a hundred thousand talks are given, they are not believed.”

What is the affection of this world like? Saying this, Swami gave the example of a Patel in detail, “His family had such affection for him that they would die for him. Yet, on the advice of a sadhu, he pretended to fall ill and the sadhu prepared milk (with an invoked mantra that the Patel will live and whoever drank it will die), but nobody drank it. Thus, the sadhu showed that everyone is self-centered and said, ‘Kāne jāy te adhiku rade, āngane jaine bhus pade; Te sāru lāge te māte, het hoy to pade nahi vāte?’1 “Such is the false show of love. And when a son does not obey him, the father becomes miserable. But each person will do as per his own wisdom. Therefore, those who are old should sit in the mandirs, which have been built in many villages, and offer devotion, go home twice to eat simple food and return to the mandir to worship and serve. ‘Jese budhe belku, khedu na devat khān, Mukta kahe yu vruddhko, sabahi karat apmān.’2 “So, those who want to live happily should shed their ego of youth, otherwise they will be beaten.” On this, he said, “Stay as a humble disciple, a son, and a daughter-in-law who stay with a teacher, a father and a mother-in-law respectively. And ‘Dāsnā dushman Hari kedi hoy nahi, jem karshe tem sukh thāshe.’ (God is not an enemy of his devotee. Whatever he does will bring happiness). Who knows, perhaps this happens because we have intense desires and they have to be overcome? Know this and live happily.” Footnotes: 1. 1. When a person dies, relatives visit the house of the deceased during a mourning session, in which they cry out more loudly than the immediately family; they even fall at the doorstep in grief. But this is only to show that they feel concerned and to make it look as if they are genuinely pained. If they really felt pain for the deceased, why don’t they cry and fall over on the way to the deceased’s home as well? 2. Just as an old buffalo is not given proper fodder, Muktanand Swami says, in this world all insult the old. Here Gunatitanand Swami advises old people to give up the ego they had in youth in order to be happy. Otherwise they will suffer. They should behave with humility, just as a disciple behaves with a teacher, a son with a father and a daughter-in-law with a mother-in-law. He further states that God can’t be an enemy of his own follower. Whatever he does is good for a devotee.

We have to fold our hands in salutation to a person who is worth less than dirt, since we are determined to keep him in the mandir. So what if this is counted as worldly activity? Otherwise, we would not do such activity at all, but we want to please Maharaj.

Those who want to become happy should get their son married when he becomes sixteen years old and fulfil this duty. And also, even in worldly activities everything does not always go smoothly. A Brahmin’s son died, so he cried uncontrollably. Also, many others made him cry more by saying, “He was very smart and used to do this and that.” Thousands spoke in this way. Then Mayaram Bhattaji went to mourn. The following day, when he went to bathe, Bhattaji asked the Brahmin, “Why is it that you have stopped eating and drinking? Your son has died, but has the throne of Udaipur become vacant? Well, one Brahmin has died, so there will be one person less begging for alms. So what!” Then that Brahmin (father) thought and said, “This is true.” Then he said, “I would have died in fifteen days, but you have kept me alive.” Are there insufficient farmers in the land? Is there a shortage of Vanias, Sais (tailors), Nagars, Sonis, Luhars, Kadias and others? Learn knowledge like this (that everyone dies and there is no shortage of human beings). So what if a leg of a centipede1 is broken and so what if it is not? If the cock does not crow will the sun not rise in the morning? Think on these lines and happily offer worship. Footnotes: 1. 1. Why worry if one leg of a centipede is broken? A folk saying which means that from abundant resources, if an insignificant loss is incurred there is nothing to worry about.

Maharaj was seated at the workplace of (carpenter) Anandji Sanghedia and he said, “Shall I describe the form of māyā?” Anandji replied, “Yes, please describe it.” Then (Maharaj) said, “If the son of a businessman from your town dies, how would you feel?” He replied, “I would feel very bad.” Then he said, “What if the king’s son dies?” So, he said, “I would mourn a lot.” Then he asked, “What if yours dies?” “Then, at that moment this machine would stop and it would be really very bad.” That is how worldly relations are. Then Maharaj said, “Now I will describe the form of attachment. From Brahmā to all, everyone is attached to relatives. But if a woman has pus leaking from her body, then it will not happen. All jivas have their sights on women. ‘Jem chil chade āsamāne re, najar teni nichi chhe; Joi māranne man māne re, anya jovā ānkh michi chhe.’1 Just as one prepares sandalwood paste and offers it to God, similarly, one grinds the body and offers it to the wife. And this jiva is attached to the skin, since if it is born in the family of a leather tanner, even there it is happy – even though the pit (with raw hide) stinks day and night. Similarly, this body is like the pit of a leather tanner and the jiva sits in it happily. This body is filled with bones, pus, saliva, faeces, and mucous and waste pours out from the nine gates.2 It is merely a bag of waste which is covered in skin and is described as perishable. Therefore, it is not of any real value. Break one’s attachment from it and attach to the ātmā. Just as that kite, as long as it kept the piece of meat, others pecked at it with their beaks.3 But when it left the meat, all problems disappeared with it. Similarly, leave this attachment for the body and identify with the ātmā. There is happiness in that and with the body one can worship God, that much worth is in this body. Footnotes: 1. 1. When a hawk flies in the sky with its gaze downwards; it is focused only on seeking out prey to feed on. 2. Nine gates are the nine body openings: mouth, two nostrils, two ears, two eyes, urinary passage and anus. 3. A kite carrying a piece of meat in its beak was chased by others. Only when it dropped the meat did the pursuing flock stop chasing.

The jiva has an antagonistic nature and is engrossed in eating, earning money and material pleasures. If one has money, then one should buy and store wheat grains, eat and worship God. By any means – farming, serving or labouring – store enough food but, at least once, they (grains) must be collected. Then do not worry and worship God. And if you do not do that, then there is much millet in this mandir that rots. So, come and stay here for four months and worship God. Later, this association will not be attained. So, where there is a speaker with the highest spiritual wisdom, ensure that you keep his company and then remember and contemplate on the things that you have experienced. Maharaj has also said in the Shikshapatri and the Vachanamrut that without association of the Satpurush, knowledge is not possible. And among the eight factors of place, time, etc., association (satsang) is described as the best. And if the other seven are unfavourable and only company (of the Satpurush) is good, then the great Sadhu makes them favourable. Therefore, maintain association. Everything is included in this.

Whatever is dear to the master is given to the disciple. A father has a wife in his heart, so he enforces a wife in the son’s heart. Similarly, the Sadhu is fond of God, so he implants him in the jiva’s heart. And, just as one’s hunger is not satiated without eating, one remains cold without warming oneself, and without the sun darkness is not removed; similarly, ignorance is not overcome without close association with the great Sadhu. A learned can teach but what will an uneducated person teach? Since, at the root he has no knowledge, so how can he give it? Guru bin gnān nahi, guru bin dhyān nahi. Guru bin ātmavichār na lahat he.1 Similarly, without a truly great Sadhu, nothing happens. After reciting the verse, “Tin tāpki jhāl jaryo prani koi āve,”2 Swami said, “There is no alternative but to keep the association of such a great Sadhu; do it, but with the aim of attaining one’s goal at any cost. Then he will be pleased. This association makes a great difference. Just as Kartik Swami circled the earth and Ganapati, by the advice of Parvati, circled a cow – and that, too, was considered a circumambulation of the earth. See how much difference association makes? And what does not happen even after ten million births of introspection will happen in one month with the help of the great Sadhu. Such is the power of this association. Therefore, this is our principle and Maharaj has also said, ‘By making some excuse, I wish to be born in the midst of this kind of Sadhu.’ And such a birth has been taken by us.” Footnotes: 1. 1. Without a guru there is no knowledge, no meditation, and no contemplation on the ātmā. 2. 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. (Footnote 11, Vat 30.62 - English version; Vat 5-112 - Gujarati version)

The God that has manifested here is very great; and his sādhus and devotees are like other avatārs and have performed miracles. He has written about Nar-Nārāyan (i.e. identified himself as Nar-Nārāyan) in the following way: If someone wants to go to an unknown village, they require the aid of a guide. Similarly, [God] has never come here before and Bharat-khand is said to belong to Nar-Nārāyan Dev, so he has brought him as a guide (i.e. used his name for familiarity). This should be considered as Maharaj’s human-like action - this is what Maharaj himself said. And all of these talks are new, the sadhus are new, and the niyams are new. Maharaj said, “I brought these niyams and sadhus from Akshardham.”

A servant does not use the objects to be used by his master. So when Ramchandraji slept on the floor, Bharatji dug the earth to a depth of ‘one hand’ and slept. And even Shivji does not use the objects that are meant for God.1 Also, the difference in association (between a God-realized Sadhu and worldly people) was described – that one detaches people from worldly objects and the other joins them to worldly objects. Footnotes: 1. 1. After Ravan abducted Sitaji, Ram Bhagwan became hysterical. Parvatiji decided to test Ram Bhagwan, but Shivji told her not to. Nevertheless, Parvatiji took the form of Sitaji and went to Ram Bhagwan. She thought Ram Bhagwan would be extremely pleased but the opposite occurred. Ram Bhagwan instantly recognized her and questioned, “Parvatiji, why are you here alone? Where is Shivji?” Parvatiji was embarrassed and returned to Shivji. Shivji asked what happened but Parvatiji concealed the incident. Shivji recounted the whole incident in meditation and realized what Parvatiji had done. Because Sati took the form of Sitaji, Shivji felt remorse and thought that he cannot love Parvatiji any longer since she took the form of Sitaji. He told Parvatiji that he could no longer accept her since she posed as his Ishtadev Ramchandraji’s wife. Therefore, for many years Parvatiji suffered the separation from Shivji. [Ram Charit Manas: Bal-Kand/48-55]

There are three types of people in this Satsang: those who convert good people into bad people, those who make inward-focused people into outward-focused people and those who make one who is aloof from worldly matters become attached to them. There are such people even in the mandir. So recognize them and shun them. If someone keeps company of one who is focused on sense gratification or one who is money-oriented, then after six months they would isolate a devotee from Satsang. Recognize them, but do not associate with them. Associating with one who is money-oriented will lead to disastrous consequences. We have to leave both and become ātmā-centred.

To make efforts for food, a place to sleep, servants and worldly objects is not the path of a sadhu. If the right path of a sadhu is lost, then time is wasted. Therefore, spiritual knowledge should be acquired, since, apart from that nothing will remain at the time of dissolution of the universe. But spiritual knowledge will not be lost even in the final dissolution of all creation and that spiritual knowledge is with us. We are staying here amid all these activities, but even if we stay in the jungle, we will be happy. We need food once (a day) and if we have a cotton blanket then we do not need other clothing, since when we stayed in the forest, we stayed only with this blanket. It protected from the cold, sun and even rain heavy enough to soak a thick blanket. When such an attitude is cultivated what more is needed? Otherwise, it is like ‘Āsanthi uthādtā jāne jagādyo manidharjī’. (One becomes provoked - as if a king cobra was provoked - when asked to get up from their spot.) Therefore, one should acquire gnān.

Everything that happens is according to God’s wish. My stomach illness was cured, which others would not be cured of otherwise. And my lifespan should have ended 25 years ago. And two years ago in Samvat 1918, death came and left. So what happens is according God’s liking.

There is no limit to one’s good merits if one has attained satsang. One will attain the eternal fruit of this association in the future. But in ignorance, one may believe: khaṭrasmā rahyā ne jalebīmā gayā.1 However, one should stay within the commands of God. Thar thar dhrūjat rahe vachanme Shashī arū Sūrā; Thar thar dhrūjat rahe ren din kāḷ hajūrā. Therefore, happiness is in obeying the commands of God. One’s jiva will experience happiness if they do according to the commands rather than doing according to one’s karma. Footnotes: 1. 1. When Maharaj passed the khatras vartamān - abstaining from eating foods with six types of tastes - the sadhus and paramhansas observed this firmly. However, when Maharaj reversed this vartamān and started serving delicious foods such as jalebis, those fond of intense austerities found this unsuitable and left. Maharaj served sadhus delicious foods so that they can recall his divine incidents, but those who did not understand this saw a fault. Another interpretation of this phrase is: One may remain in satsang by abstaining from delicious foods. However, when one acquires delicious foods, other indulgences also follow, leading one to fall from satsang.

This God we have attained is like: Kiyā kidi kari melāp bhelo, thāvā bhāre bhed chhe re, Kiyā Purna Purushottam āp, kiyā jiva jene bahu ked chhe re.1 Therefore, give up one’s wishes for a hundred things and do as instructed. ‘So māthā jātā re songhā chhogālā.’ ‘Ek shirke vāste kyu darat he gamār?’2 Now one must truly attempt. ‘Sati nahi kutti kahāve.’3 After reciting this devotional song, he said, “Can this (firm resolve to obey God’s commands) happen if we step backwards? For this, one has to move forwards.” Footnotes: 1. 1. Is it possible for an insignificant ant and a giant elephant to meet? Similar is the meeting of Purna Purushottam and an insignificant jiva, which is bound to māyā. 2. If one has to die a hundred deaths to attain God, it is still a cheap deal. (So, why be afraid of giving only one life?) 3. A sati who at first announces and prepares to die on her dead husband’s pyre and then turns back on seeing the fire is not a true sati.

The scriptures describe ahimsa and brahmacharya as dharma. What is ahimsa? If some item is desired (by a sadhu) and he asks for it from a householder who cannot give it, then himsā has occurred because the householder feels helpless as he is unable to give. And when no object is required then ahimsa is observed, and when others are not troubled, that is ahimsa. And brahmacharya is observed when the eyes, ears, nose, hands, feet and other organs are controlled. And how can we attain a body like this with hands, feet and other senses. This body is a means to worshipping God and so it should not be wasted. One who uses it properly is wise, otherwise know him to be like an animal. Believe that this body will die at any moment now. And as this clock chimes, kāl (time) is consuming one’s lifespan. But this jiva has indeed forgotten. On this he cited, ‘Garbhavāsmā tu shu kahine āvyo re’1 and said, “Then afterwards, will a stick be taken up to beat the jiva?” The jiva believes that all this (suffering) will be on someone’s head. But, it does not know that (suffering) will be on its head. Gestation, birth and death, and the cycle of rebirth are all awaiting. Therefore, by this close association overcome these, then one becomes fearless. Footnotes: 1. 1. You have come out of the womb after promising many things to God. Essence: The jiva experiences misery in the womb and prays to God to free him from the misery. It promises to worship God and abide by his commands. God mercifully frees him from this misery but the jiva completely forgets his promise. Instead, the jiva remains occupied in enjoying the pleasures of the senses and providing for his family. He expends his lifespan this way without worshiping God. This has been narrated in the Kapil-Gita, the third skandh of the Bhagwat. Brahmanand Swami has written the essence in the form of a kirtan and Gunatitanand Swami recalls these words here. Kīrtan Garbhamāhī shu kahīne tu āvyo re, Garbhamāhī shu kahīne tu āvyo; Prāṇī te sankaṭ visarāvyo re. Garbha. ṭek Nīchu shīsh charaṇ tārā ūnchā, Dash mahinā laṭakāvyo re. Garbha. 1 Bār āvī rasiyo thaī ḍole, Kāmaniye bhulāvyo re. Garbha. 2 Sagā kuṭumbī sahu maḷīne, Moṭo kahīne bolāvyo re. Garbha. 3 Brahmānand kahe Hari bhajyā vinā, Eḷe janma gumāvyo re. Garbha. 4 [Brahmānand Kāvya: 2/738]

Maharaj says, “I like those who are wise, since they know how to discriminate between right and wrong, between what is worth doing and that which is not worth doing, fear and fearlessness, attachment, moksha, what to do and what not to do, what causes attachment, what leads to moksha. ”And those like Kripanand Swami will examine that this will happen from that.

If one attributes faults to the great then one experiences extreme misery. And in oneself there are countless faults. One sadhu used to cook vegetables daily for himself. Then, one day, Atmanand Swami, who was ill, requested his attendant, “Cook vegetables.” Then that sadhu made a big fuss about the request of Atmanand Swami in front of everyone. This news reached Maharaj, who said, “Oh! He has done his jiva great harm, since he has perceived a fault in a great sadhu.” Muktanand Swami was eating and one person thought, “Why is this senior sadhu eating like this?” Then, in whatever food he looked at, he saw worms. This continued for fifteen days. He humbly bowed to Muktanand Swami and then everything returned to normal. Therefore, do not see faults in any sadhu.

Even if one has ten million rupees, it will not be of any use. Wherever it is it will be wasted. In Agra a 180 million rupee tomb has been made, but if grains for that many rupees had been bought, God had been worshipped and spiritual discourses delivered, then how much peace would have been attained? We may increase the ploughs (i.e. farming activities) by a hundredfold but what will that do? It will cause misery. That is not the way of a sadhu. Much good results from spiritual discourses. In the last session of spiritual discourses many (sadhus) gave up their separate kitchens and separate seats of study, thus echoing the power of spiritual talks. Wealth, whether it is accumulated or given to someone else to keep, does not remain. Only that which is in one’s destiny remains. Therefore, become free of lust, greed and desire for tasty foods – then God is pleased.

This association (of the great Sadhu) is attained because of one’s great merit from their past birth; therefore, you have come for this association. Those who do not come have some grave sins (from their past births). You will receive the fruit (of this association) today, tomorrow, in a month, or one year; and you will benefit greatly. Some think though, we associate and yet we do not realize anything. However, we add a congealing agent (into the milk), and it will become yoghurt and then ghee after churning (i.e. ghee is obtained after many processes and time). These talks are very rare! And Satsang has increased tremendously and will spread throughout the world, but where will one find someone who speaks like this? And money will come by cartloads and mansions will be built, but one will not find these (talks)! Now, one should not wish for anything else. Ever since this jiva has gained understanding, it has farmed and sold (crop) and it still receives bread and grains. However, if one earns huge piles of money, what will happen? One will encounter misery. Therefore, since we have attained God, whatever happens is according to his wish. And God has accepted responsibility for giving us food and clothing so he will give it to us. In the past, armies, bandits, and others attacked or looted. Some could not find food to eat because of famines, insects destroying crops, rodent infestation, or disease - such were the great catastrophes. In contrast, it appears the favorable times likes today had never come before. Therefore, this is the opportunity to worship God. O! I stayed in the forest for 22 years. I got food to eat every three days. We stayed in the midst of cold, heat, rain, and snow. We took the shelter of grass bales with one blanket - such are the hardships we endured. Then, Swami explained the three miseries of adhyātma, adhibhut, and adhidaiv. Adhyātma is the body contracting disease. Adhibhut is misery caused by snakes, savage animals, etc. Adhidaiv is misery caused by locusts, rodents, etc. sent by the deities. These cease when one worships God. And if one truly worships God, then he looks at us (protects us) directly - that is how merciful God is. Regarding that, Swami said, Shri Krishna said that all of the Yadavs, Lakshmi and the other queens, and my body is not as dear to me as Uddhavji. This is how compassionate he is. Therefore, we should become like that.

What can be said of one who expects a bullock cart? His heart does not engage in worship and he remains upset. This is like having a mad man ride a ship.1 Do not do that. One should ask a great Sadhu, “This is a problem that I have, so tell me that which will benefit my jiva.” ‘Hu balihāri e vairāgya ne’ O! Who am I? Think upon that. One who determines this is a true person.2 Footnotes: 1. 1. If one has a mad man ride a boat, instead of sitting calmly, he will jump around and make the boat tip over, causing everyone to drown. Nishkulanand Swami has mentioned this in a kirtan: Ek vat vali sāmbhari chhe sāri re. 2. One who has renounced to worship God but does not actually worship God and yet yearns for sensual pleasures and makes an effort to acquiring these pleasures, then he is ruining his own liberation and the liberation of others, just as a mad man in a boat will cause the boat to tip over, drowning himself and others.

This body is a pile of dust. As long as it is well, worship and singing of devotional songs are possible. So, one should proceed slowly on this path. For example, if the king’s son is fed a lot in one day, he does not grow overnight, but if he is fed daily according to his needs, he grows gradually. Similarly, spiritual knowledge is attained slowly, through association. And without the association of appropriate people, meals are not prepared. Similarly, without the association of the God-realized Sadhu, God cannot be worshipped. So, whoever listens to these spiritual talks progresses. But overeating makes one feel more sleepy. And have we come together to merely eat and sleep? So, either today or tomorrow, in a month or six months, there is no alternative but to associate with the great Sadhu.

“By spiritual wisdom, one should realize that I am not this inanimate, painful and perishable body. I am sachchidānand, ātmānand and akhandānand.” Swami said this and then said, “Do not merge with rajogun, tamogun, but become nirgun.” On this, he recited the shlok, ‘Parinishthitopi nairgunye uttamashlokalilayā’1 and said, “One habitually talks (about ātmā), but when contact is made (with worldly objects) then one argues for a seat or food. That is not proper.” Footnotes: 1. 1. Shukdevji says to Parikshit, “O king! I have attained the perfect state of nirgun brahman, yet my mind is drawn towards the divine episodes of God and so I have studied the epic Shrimad Bhagvat.” - Shrimad Bhagvat 2/1/9 [See footnote 3, Vat 29.17 - English version; Vat 3-13 - Gujarati version]

Householders should understand like this: do not worry about anything. Do not think that if a certain thing (like becoming rich) happens it will be good. Earn as much money as you need, but if a lot is attained, then there is no happiness in that. There were four people who prayed daily, “Let us have wealth, let us have wealth.” Then a voice from the heavens said, “Brothers, if you get wealth, then you will get a lot of misery.” They said, “Let all the miseries of the universe befall us, but give us wealth.” The voice from above replied, “Fine.” Then they found four kilos of gold on the road, and they split into groups of two. Each group thought that if the other two were killed, they would get two kilos each. One group of two was sent to the town and told, “Go, prepare and bring some lāddus so that we can eat.” The remaining pair thought, “We will send those two to the well to fetch water and stone them to death.” The two who had gone to get the lāddus also united, thinking, “If we feed the other two poisoned lāddus and kill them, then we will get two kilos of gold each.” So they had ghee-soaked lāddus containing poison made (for the other group), and for themselves, they had simple ones made and brought them. Then the others said, “Fetch some water from the well and then we will eat.” So these two went to the well to fetch water and they were stoned and killed. Then the remaining two sat to eat, and on inspecting the lāddus, they saw two types. They said, “See! They made good ones for themselves. Now we will eat them.” Then they ate the poisoned lāddus and died. The gold remained untouched. See the happiness! This is what happens. Thus, that thing (wealth) is bad and wherever it goes, it causes disaster.

In Ahmedabad an 80-year-old merchant got a son and became mad (from happiness that he got a son). Many become mad like that. Therefore, to worship God requires hundreds of thoughts. In life, when one does business, there may be loss or there may be profit; marriage may occur and shrāddh may also take place. All these should be thought of, but whatever happens, neither celebrate nor mourn. Since if one mourns, spiritual knowledge is lost and one falls back from satsang; the intellect becomes insensitive and ignorance increases. And by quarrels, the water in the pot dries up.1 Therefore, whatever business one does, remember that one does not remain here on earth forever, and so it will perish. In fact, there is a shlok for wealth: Bhumiryātu rasātalam gunganastasyāpyadho gachhatu Shilam shailatatātpatatvabhijanaha sandahyatām vahninā, Shaurye vairini vajramāshu nipatatvarthostu naha kevalam, Yenaiken vinā gunāstrunalavprāyāhā samastā ime.2 Therefore, do not think: ‘Let the earth be destroyed but let me have wealth.’ Footnotes: 1. 1. Two or more brothers may live with their wives as an extended family in one house. But if there is a dispute between them, none will fill the common drinking water pot – and so it will dry up. 2. Let the earth go to the nether world; let the collection of virtues go even lower than that; let character take a deep plunge from a mountain; let nobility be burnt; let weapons hit the brave enemies; but we just want money, since without money all virtues are as insignificant as a blade of grass.

The bazaar and surroundings encourage the enjoyment of sense objects. So one must be careful or one will be disgraced. A person from Keshod1 had to pay a fine of sixty thousand, but if he had only married one, then he would not have transgressed dharma. Therefore, such things happen when one transgresses dharma. Therefore, while observing dharma, worship God. When a huge annakut was offered at Gadhada, Bhaktimata manifested to give darshan. Then the women devotees said, “Maharaj, Bhaktimata has come.” So he said, “Keep her there by asking her, ‘Will you stay?’” When this was conveyed to her, she replied, “I am a faithful wife, so if you keep dharma I’ll stay.” Then Maharaj said, “See, if you keep dharma then bhakti will stay.” So, if all of us, renunciants and householders, observe dharma then bhakti will stay. That is a fact. Footnotes: 1. 1. Refers to a person who lived in Keshod at the time and had many extramarital affairs, as a result of which he incurred heavy fines.

Ominous letters regarding ekaliyā1 have continued to come. Therefore, it is okay if social affairs are slight, but we should not gather many ekaliyā. And I only have one and yet I frightfully tremble lest some quarrel occurs. This is like Arthī doṣhān na pashyati.2 If one is allowed to travel for two or three years, then their heart may be affected negatively. Therefore, we take care and gather everyone to discourse to them again and again - that should be understood. And for gruhasthas, a woman, children, money, and food are binding. For renunciants, the body, indriyas, disciples, and food are binding. Therefore, one should not fall for these. Footnotes: 1. 1. Ekaliyā refers to renunciants of the Swaminarayan sampradāy who are allowed to stay alone and travel alone without a companion. They were allowed some freedom because of some extra duties assigned to them. However, because of this freedom, there is a fear of their niyams being relaxed and transgressing some disciplines. Therefore, Gunatitanand Swami is cautioning to not give too many renunciants this freedom. 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.

Repeatedly introspect: what have I come to do and what is happening. Both the body and senses are foolish. So, first offer devotion as Maharaj used to be happy with those who were devout and gave them his sanctified food. Mercilessly punish the senses and body through observances, austerities, fasts, etc. so they will let you worship God. By this God is pleased. Maharaj says that Pātāl in the form of sense pleasures has split open and if we begin to fill it with water, it cannot be filled. ‘Vairi gharmāhi tere jānat sanehi mere.’1 Therefore, the transient and dirt-like material pleasures should be shunned, and with this very body, they should be negated. And like faeces, they should be known as perishable and insignificant. In this way, the body, world, material pleasures, abodes of minor deities should all be negated. By this, detachment can be attained and after attaining it, introspect whether there is any worth in this world. So what if this farm has been bought? It is stones and thorns and we do not see any value in it. But they are better than the thorns of this bazaar. Since by living in the city, the mind is corrupted. And a village is better than a city, since, in a village, Holi comes only once, while in a city, Holi is for all twelve months and Diwali is also for all twelve months. So, in a village, there are occasional weddings, while in the city, there are weddings all year round – but there is no worth in it (the city). Footnotes: 1. 1. There are enemies in your home, yet you believe them to be your friends – that is a mistake.

There is happiness in worshipping God. And whatever happens is due to the consequence of past actions. Shivlal Sheth of Botad could sit in meditation for up to 4½ hours daily and Abhesinh meditated for 6 hours. He resolved to sit in meditation, no matter what work arose. All that is due to past actions and the blessings of some great Sadhu. Thus, in essence, Swami described his own powers.

Swami said to one sadhu from Amdavad, “Gopalanand Swami said, ‘No one other than an aspirant can recognize the Sadhu.’” And then he continued, “Without past merits (sanskārs), nothing happens. Look! We have gathered here because of past merits. I once asked a farmer in his field, ‘Patel, will you worship God?’ He said, ‘Yes.’ I said, ‘Let’s go to the river where the great sadhu Krupanand Swami is.’ Then, we went there and gave him the vows of satsang to observe. He became a jewel among sadhus.1 This happens because of past merits.” Then, Swami had the kirtan ‘Sant samāgam kīje’ sung. Footnotes: 1. 1. The farmer left with Gunatitanand Swami because he introspected that - taking care of the field and worshiping God - both cannot be done together. He became a sadhu in Junagadh and was named Ramākāntānand Swāmi. He served in the sukh-shaiyyā of Junagadh mandir.

The essence of the Satsangijivan has been summarized by Maharaj in the verses of ‘Shri Vāsudeva-vimalāmruta dhāmavāsam’1 and the essence of this is the last shlok in ‘Dharmastyājyo na kaischit.’2 If one lives according to this, a lot of good will happen. So, be firm in one’s refuge. Do not offer unfaithful devotion, but become a desireless devotee. The qualities of the highest faithful (devotee) are described as those on whom no gods, goddesses or ishwars, etc. have any influence. “Such a devotee,” Maharaj says, “I like a lot.” Footnotes: 1. 1. This is the first shlok of a series of 11 shloks in the Satsangijivan: section 5, chapter 66, shloks 12-22. 2. This is the last shlok of the 55th chapter of the fifth section of the Satsangijivan. Meaning: “Nobody should forsake their dharma as described in the Vedas. Without harbouring even a trace of attachment to any material things, one should identify one’s ātmā with Aksharbrahman and offer devotion to the brilliant and luminous murti of God. To offer devotion and understand the glory of Shri Hari keep the close company of sadhus,” says Nilkanth, the son of Dharma, to his devotees. - Satsangijivan 5/55/28

Worship God with this body since this body will pass away at any time. This task is like instantly threading a pearl in a flash of lightning. Similarly, achieve your work (i.e. worship God) in the little time you have (i.e. during one’s lifetime). And do not harbour attachment for or bias towards anything. Since, much bad results from that.

“The dioceses do not belong to anyone. It is according to the saying Mahājano yen gatah sa panthāh1 - one should follow as according to what Maharaj had written in the document (Desh Vibhāg). Therefore, one should worship God while giving one-tenth of one’s income and a portion for the Dharmakul’s subsistence. However, one should not acquire money from wrongful methods. And what is the worth in milking a cow only to feed a dog?2 If one cannot remain from doing that, then resolve the disputes according to the (Desh Vibhāg) document.” Then, someone asked, “What if one favors this side (Vartal dioces) more than the other side (Amdavad diocese)?” Swami answered, “One incurs a sin whether one favors this side more or favors the other side more. That is mentioned in the Karma-Vipāk scripture: ‘If the mediator issues a wrongful resolution to a dispute, then he will contract tuberculosis.’ Therefore, one should think: so what if one village was included here (Vartal diocese) or included there (Amdavad diocese). Even if there is a lot of money, will it remain forever? [Money] will go here or elsewhere, because it is a fleeting māyā and will not stay. One will not be happy gathering much money. This world has a tendency for disputes, so how will disputes not occur? In someone’s home, father and son [argue], husband and wife [argue]; in the same way, we also have relationships, do we not? So (arguments) will happen. Those who have worldly duties should also understand that one should not argue with a woman, otherwise one will be poisoned. Similarly, one should not argue with a king or anyone else. This is mentioned in the Shikshapatri. [Maharaj] wrote: Na vivādah striyā kāryah (one should not argue with a woman). One should understand that, otherwise, one will encounter misery. Therefore, one should not do that.” In this manner, Swami spoke at length to the sadhus of the other diocese (Amdavad).3 Footnotes: 1. 1. The path of great Purush is the best path. 2. This is an old adage. The purpose of milking a cow is not to feed a dog, while one’s children go hungry for lack of milk. It is better not to keep a cow if that is the case. 3. Examining the words in this narrative, Swami seems to be speaking about disputes that occur between the two dioceses (Vartal and Amdavad) regarding demarcation of villages. Villages provided income for the diocese because of the dharmado raised by visiting devotees’ homes; it was in the interest of the diocese to include certain villages that provided significant income. Hence, Swami is explaining not to get involved in such disputes since money is not of primary importance.

“One should understand the three karmas: sanchit,1 kriyamān,2 and prārabdh.3 From the day one took the vows of satsang, one’s sanchit karmas have been destroyed. And one should not engage in kriyamān karmas (i.e. transgress the niyams of satsang). And one has to endure (live through) their prarabhda karmas, but one should not be dismayed in that. If [God] does not allow one to live out their prārabdha, then the body would perish. Why? Because the body is forged from the prārabdha karmas. Therefore, one should indulge as according to their prārabdha, and [God] will reduce one’s fate of capital punishment with a thorn prick.” Then, the sadhus and devotees all said, “O! You deliver such profound discourses. If one behaves accordingly, then one will never be unhappy.” Swami said, “I do not have to think. The [talks] spring from within.” The sadhus replied, “God enters you and inspires you to speak.” Swami confirmed, “Yes, it is exactly like that. Even so, one finds a fault in the great devotees, the great Sadhu, the āchāryas and even Maharaj. Then, at the time of his death, he becomes excommunicated from the great Sadhu. One should not do that.” Footnotes: 1. 1. Sanchit karmas are the consolidation of pious and sinful deeds gathered from the countless births the jiva has gone through. This consolidation of the karmas are fused with the jiva and is the karan body of the jiva, also known as vāsanā, and it is the cause of the cycle of births and deaths. The human body is forged from a portion of the sanchit karmas. When a devotee accepts the refuge of God, sanchit karmas of that devotee are destroyed by God’s grace. 2. The karmas performed in the current life are known as kriyamān. Although devotees of God perform kriyamān karmas, because they are pious and for the sake of pleasing God, they do not have an everlasting effect. Nevertheless, if one keeps the company of kusang, then the sinful karmas begin to consolidate as sanchit karmas again, which were otherwise destroyed. This leads to the cycle of births and deaths again. Only Parabrahman, Aksharbrahman, and the aksharmuktas are not bound by karmas. 3. In the human birth, the state, condition, and physical well-being of the body is determined by one’s prārabdha. A devotee of God experiences happiness and misery according to one’s prārabdha because of God’s wish. Even if one becomes free of māyā in this very body, since the body was cast from their prārabdha, one will experience happiness and misery for the remainder of their lifespan. However, compared to other devotees who have not become free of māyā, the prārabdha of one who has become free of māyā in this very body will be controlled by God. Hence, God’s wish is the prārabdha of that devotee.

One should develop ātmā-realization so that nothing is required. On this path, no misery is encountered.

The details of those who obstruct in the worship of God: the world, other relatives, wife, children, parents, money and the body. But if the spiritual aspirant is powerful they are not taken into account. However māyā in the form of these senses and inner faculties is very strong. It will effect change in countless ways. Therefore, when one does not pay attention to them and negates them and develops ātmā-realization, then they let one happily worship God. Otherwise, desires will remain, and even after a hundred years or a thousand years, one will desire women. Therefore, do not accept any views of those who obstruct in the worship of God. The attraction for those talks of worldly joy is only up to Prakruti-Purush, but is not in Badrikashram and Shvetdwip. Otherwise, it can be said that lust, anger, etc. are in Vaikunth; and, also, it can be said that they are not. Because of anger, Radhikaji fell from Vaikunth. When we introspect, we will find that we have desires only for the material pleasures. And when one stays with Muktanand Swami, Gopalanand Swami, Krupanand Swami and Swarupanand Swami, these four sadhus, until the dissolution of the universe, then one can become a satsangi.

The words of spiritual wisdom should be followed. Since, through words the body is formed. Even a sheep, name Katavi (by its owners), responds when called by that name. And people are such that they turn a cow into a tiger. On this, Swami narrated a story, “Four thieves saw a decorated cow and decided to plunder it. Then one thief said to the Brahmin, ‘Has your father died that someone has given you a tiger?’ To this, the Brahmin said, ‘This is a cow.’ Going a little further, the second said, ‘Oh! Where are you going with this tiger?’ Then he (the Brahmin) had a doubt. Then, going further from there, the third also repeated this and then he (the Brahmin) had great doubts and started walking at a distance from the cow. Further on, the fourth also told him. Then he said, ‘Yes, brother, everyone is saying this. So it must be a tiger.’ Then he left it.” Similarly, if someone tells us for a month, “Somebody is speaking ill of you,” then it is believed as true. Therefore, know words to be a part of space and that they merge into space. Develop ātmā-realization, then they do not hurt. Thus, the wise should cultivate such discrimination. If someone describes us as like the (great) Sanakadiks, do we become like them? And if someone describes us as a donkey, do we become like a donkey? So what? That is the nature of the individual. He may say anything. But if things are believed like that, how can the causal body of a yogi be destroyed? Therefore, act separate to these three bodies and offer worship within the jiva, since by that, the causal body is destroyed. Also, workshops (for building mandirs, etc.) are still in operation, and one or other social dealings are also awaiting. They should be kept secondary and acquiring spiritual wisdom should be kept as the main objective.

There are two difficulties in keeping God: that food is not received and beatings are suffered. These were in our fate. But now the ignorance that existed has been destroyed. And those who used to beat us now offer respects, while many (who attacked us) have perished, with their families. Now, there is no place for avidyā (māyā), so it has entered Satsang and causes internal quarrels, such that when [devotees] meet, they meet like landowners (i.e. superficially, they meet but internally, they bear enmity). And the enmity between the kothāri and the bhandāri is not the path of a sadhu. The path of a sadhu is Kshamāshīlā, dhairyashīlā bodhane nipunāhā and Ākuti-chiti-chāpalyarahitā nishparigrahāhā.1 Since we are walking on the path of liberation, there will be many obstacles. So, one should take care to worship God. Footnotes: 1. 1. Shri Hari says to Bhaktimata, “O Mother! What kind of a sant should aspirants serve? One who has conquered his karma-indriyas and cognitive-indriyas, meaning one who has no desires, who has no possessions that would obstruct ātmā-realization, who is an expert in explaining the nature of the entities, one who identifies himself as the ātmā, and one who wishes the good of all.” (Satsangijivan 1/32/28)

The principle of the great Sadhu is that one should die having lived consistently by dharma, spiritual knowledge and detachment. But do not be ‘Kshane rushtā kshane tushtā, rushtā tushtā kshane kshane.’1 And in the trilok, no one is found who, in the early morning, worships God or attends discourses. People will do other things but not attend discourses. From morning onwards, they engage in earning money, building homes, marriage, food and labour. Actually, I do things the way the Portuguese train their soldiers and do this by adjusting many tasks; otherwise how is it possible to do (all this)? The moment discourses finish, people start worldly tasks. We enforce this devotion by blocking their focus (on other activities). This is what has to be done. And by doing this, the jiva continues to progress spiritually. Footnotes: 1. 1. One whose mind is imbalanced, even if blessed, still experiences great miseries, since he himself alternately feels satisfied and dissatisfied every moment.

After purifying one’s inner faculties, one should think that whatever important talks take place are due to this Sadhu. And that this Satsang, God and his Sadhu have been recognized is described as the gateway to moksha. After reciting the shlok, ‘Prasangamajaram pāsham...’1 he said, “Without a door, even if the head is banged against the wall, it is not possible to enter. So, attach the jiva with such a Sadhu; since without attachment, it is not possible to come together. And one with such attachment beholds God continuously. So, if one has this union (with God and his Sadhu) then it is fine, and when it is not present, then one needs Sānkhya. And when one realizes the perishable nature of everything up to Prakruti, then one can live without hindrance.” On this, the Vachanamrut entitled ‘Sankhya and Yoga’ (Panchala-2) was read (in which Shriji Maharaj states that both the doctrines of Sankhya and Yoga are good and accepted by the great, but each has its deficiency. So, one should employ certain methods of interpretation to remove these deficiencies). Then Swami said, “For this reason, learn this.” Then someone asked, “Such words are heard, but why is their meaning not retained?” So Swami said, “Since time immemorial, one has made mistakes and more mistakes and even now, on the whole, that is what is happening. Some have done a little and others have done more of this work, so slowly these words of inspiration will accumulate. ‘Sarvatra jantorvyasanāvagatyā.’2 See everything – that many do not get food to eat, and many suffer from piles, dropsy, splenomegaly, etc. And see the misery of the bullocks from Vanthali, camels from Marvad, donkeys from Peshawar; the cattle endure four months of austerities in the summer. There are thousands of miseries like birth and death, gestation, cycle of rebirths, hell and ‘Janma-mrutyu-jarāvyādhi-dukh-doshānu-darshanam.’3 See all this and consider that, at present, the body is well; so in this short period get the work of moksha done.” Footnotes: 1. 1. Kapildev Bhagwan says to his mother, Devhuti, “If a person maintains profound attachment towards the God-realized Sadhu just as resolutely as he maintains profound attachment towards his own relatives, then the gateway to liberation opens for him.” - Shrimad Bhagvat 3/25/20 (Footnote 1, Vat 19.11 - English version; Vat 3-42 - Gujarati version) 2. Realize that everywhere life is miserable for all living beings. - Shrimad Bhagvat 5/5/10 3. Reflect upon the miseries of birth, death, old age, tension, pain, faults, etc. Therefore do the needful at present when health is good.

Ramdasji, who possessed the knowledge of Sankhya, himself remained happy and he kept others with him happy with his talks; whereas some internally instigate quarrels just as the general people in the world fight internally. These individuals are not even like urine and are worthy of being chased away like a dog. Therefore, we should not (instigate quarrels like that); otherwise, something detrimental will occur.

The peace experienced in the presence of a great Sadhu in the mandir is not experienced even at home. Everyone knows this, but, tell me, is it cold in the summer or the monsoon? In the monsoon, obviously. Similarly, there is peace in the presence of the great Sadhu in the mandir. And now that everyone is together, all have resolved in their minds to overcome all defects and surrender at the feet of God. When one insists on this, like one does to further one’s business, horticulture and agriculture, then one will be able to reach Maharaj. One becomes attached to the farm, but there is no worth in it. So then, should this not be done? It should certainly be done, but only as much as is needed to fulfill the body’s basic needs. When one thinks of God by repeatedly waking up during the night – whether it is shortly after midnight, early in the morning, in the middle of the night or late at night – then one will become a sadhu and will be able to reach God. Stay awake like a person on duty, a student and those struggling day and night to earn a living.

One has conviction but if [God] performed actions similar to Rishabhdev remaining in hellish conditions,1 one would form doubts. So, like Uddhavji, when doubts do not arise in the appropriate or inappropriate actions (of God and his holy Sadhu), then that is fine. Therefore, one should serve a pure [Sadhu]. All the talks that occur from wisdom are good, because in the Gita, a gnāni is considered the ātmā [of God]. One should not imitate the great but do as they say. Ordinary fire is extinguished by water but the fire of lightning and the vadvānal fire is not.2 Krupanand Swami used to say, “A water fowl swims in the water but its wings do not become wet. Other birds’ wings do become wet and cannot fly. And a swordfish cannot be caught in a net, but will cut the net and release others from the net.” Such is that state of the great like Krupanand Swami. Footnotes: 1. 1. In his own body waste. 2. Ordinary people (like ordinary fire) lose their status when they try to enjoy the materialistic pleasures. However, enlightened Purushes are not affected by the materialistic pleasures.

To let go and tolerate even when one is capable of hitting back is a great thing, since, when one has nothing and is told, that is understandable. But if everything worth knowing is known and one is told, “You do not know anything,” then that is tolerated only by God and his Sadhu, but not by others. So what if we are told that we do not know anything? If you are told that you know everything, then again, so what? Just by saying this knowledge will not be lost nor gained. We may do only a little, but do not be egoistic. Such conduct is like undertaking dhārnā-pārnā for a month and then eating three times a day without control. There is no value in that kind of behaviour. Eat in the same way throughout the year, otherwise to eat one morsel less is a pious austerity. And when one does dhārnā-pārnā for a month, if on the day of eating, even after eating to a full stomach, if one eats another eight morsels that is impious austerity. Therefore, ‘Ati sarvatra varjayet’ – one should not sleep excessively, eat excessively or offer excessive devotion. Do everything in moderation and with spiritual knowledge, and it is considered (by God) as a lot.

Another thing is that one should attach one’s jiva to the great Sadhu. Since, when there is no one to tell us of our faults, keeping his company will help one to remain happy. Describe one’s own faults to him. And if they are not noticed by oneself, tell him, “Please mercifully tell me all my faults.” Request like this daily, or every eight days, or every fifteen days, but certainly every month. Since, throughout the month some mistakes must have been made. On this, ‘The Merchant’s Balance Sheet’ Vachanamrut (Gadhada I-38) was narrated, “If payment is not made monthly then it accumulates.” (So do not allow faults to accumulate.) God likes it this way.

Becoming an ordinary devotee is good and well, but if someone wants to become the best devotee, then they should not let their jiva attach to any object and not keep affection (toward any object). Then, one can reach the abode of God without any obstacles. This assembly is an assembly of Akshardham. The muktas of Golok and Vaikunth come here to eradicate their shortcomings. Purushottam manifested and this Sadhu is his. With this realization, one should endeavor with awareness, because one will not get to hear this talk afterward.

Maharaj used to say, “When Indra killed a Brahmin, he incurred the sin of killing four Brahmins. Then he asked Naradji how he could atone for it. Naradji said, ‘Know your brother, Vamanji, to be god and offer worship to him, then you will be freed.’ Then he offered worship and was freed.” Thus, the physical body is destroyed, but the subtle and causal, these two bodies, are burdened by Brahmicides. But by asking the Sadhu to show the way, and thinking about the ātmā and contemplating on it, they are destroyed. Otherwise, wherever one goes, the bodies stay together with the ātmā. This avatār of Maharaj is to destroy the root of ignorance and make one brahmarup, while elsewhere everything has been spoilt.

An Indra rules for 71 cycles of creation and dissolution. The reign of 14 such Indras equals a day of Vairat Brahmā. After which Shudra Brahmā, Vishnu and Shiv, all three, come to an end. So, develop dislike towards that, understand the glory of Purushottam Bhagwan, the Lord of Akshardham, and in the brahmarup state, seek his refuge and maintain the desire to reach there and attach the jiva to his Sadhu. This talk narrated here is a fact. If it is not understood, deficiencies will remain and one will regret later.

By associating with women, will lust decrease? It will increase. By eating, will desire for tasty foods decrease? It will increase. If one keeps a weapon, will anger decrease? It will increase. Therefore, by not keeping their contact, one can remain unattached. If sugarcane (i.e. material pleasures) is seen standing and believed to be a cactus (i.e. of no real value), then one can resist; otherwise, the mind can make one do as it wishes. ‘Sometimes the mind becomes like an ant1 and sometimes like a lion.’ So, what is achieved by merely resisting superficially. Those deep roots of strong desire2 have to be removed even from within. On this, Swami said, “Jem uparthi modtā vruksh, lāge patra tenā bijā laksh – By cutting the branches of a tree from the top, still more branches and leaves will sprout.” Footnotes: 1. 1. That is, of limited strength. 2. When wild growth is cleared in farmland, the soil has to be dug deep to remove all the deep roots. Otherwise, the wild plants will regrow.

Previously, just like an arrow flying out from a bow, sadhus have made tremendous efforts. Now I do not want to do anything. I want to give the fruits of this, describe detachment, dharma, ātmā-realization and upāsanā as they really are and give spiritual wisdom. Since, what can be done if the body does not survive? This ascites that I suffered from, and also in the illnesses I had in Samvat 1919 (1863 CE), all three times, it seemed this body would not remain. In Samvat 1896 (1840 CE), I had developed ascites; and from that day, I have had no lifespan (yet I live). It is like living forever. Similarly, just as Maharaj during his last eight months kept us near him and gave spiritual wisdom, I also want to keep you for twelve months and arrange spiritual discourses. So, I will arrange discourses on the scripture by Achintyanand Brahmachari (Harililakalpataru) to give spiritual wisdom in this year.

Let other people remain in the mandir, but if a person causes trouble and keeps the association of money and women, then, even if he does not go, he should be expelled. Maharaj likes it very much if one lives consistently throughout life; since, then the inner faculties are transformed. Therefore, do not let your feelings towards the Sadhu and God change. Even if you do only a little.

Become ātmārup. In this, desires for the best material pleasures are also an obstacle. There is no alternative but to practice detachment, dharma, devotion with an understanding of God’s glory and ātmā-realization. And Maharaj says one should offer worship after bathing and washing1 but not when one is unclean. But we do not understand this. On this, he had Vachanamrut Ahmedabad-2 read and said, “Do like that and in all the Vachanamruts Maharaj has talked of the Sadhu, Purushottam and ātmā-realization. Just as a thread follows the needle, similarly, he has described the essence. Understand in the way he has explained; and on top of this, chant ‘Swaminarayan, Swaminarayan’ with deep devotion. Wherever it can be chanted, chant it and keep looking at God and you will see him. Just as when two stones are rubbed and the fire within them lights the string.” Footnotes: 1. 1. ‘Offer worship after bathing and washing’ means that one should offer devotion to God, free from the dirt of material desires (Vachanamrut Ahmedabad-2).

Everyone has affection for this Sadhu and we have his association. If one’s faults are not overcome in his presence, then to eat, sleep and eliminate waste will be the three things that remain. Other talks will take place but these types of spiritual talks will not take place. So, there will be regret later. And do not associate with women or wealth, since when association occurs, control does not remain. On this, he described the story of the Brahmin and the daughter of his sponsor.1 Bhattji2 sat a young woman on his horse. So another woman said, “He gave his seat to a young woman, but who would give to the old?” Then, he vowed not to walk with them. Footnotes: 1. 1. A Brahmin was taking the daughter of his sponsor back to her home. She had a child with her. So she gave the ornaments bundle to the Brahmin to carry. On the way, the Brahmin decided to steal the ornaments. So, he sent the woman to a nearby well to get water. She sat the child on the side and began drawing water. The Brahmin stealthily came up behind her and pushed her in. Luckily, she caught hold of a branch on the side of the well and was saved from drowning. So the Brahmin picked up a big stone to throw at her. But, a snake suddenly appeared from below the stone and bit him. The Brahmin died. The woman shouted for help to be rescued from the well but the snake prevented the child from looking in. Meanwhile, a caravan party arrived, rescued her and took her safely home. 2. Mayaram Bhatt was taking a group of pilgrims to Gadhada. On the way, a young woman got tired. So Bhattji gave her his horse to ride.

Mayaram Bhatt wanted to start selling vegetables. He sat to calculate the expense versus income till morning (i.e. he spent the whole night on just calculations). So, he vowed not to start, since before even starting, he lost sleep, so what would happen afterward? He had foresight into this matter so he thoughtfully decided against walking on that path. One should not stay with women in solitude. And where there is only a woman, one should not go to collect dues, help her to lift heavy loads, etc., since all this will taint one1 and one’s name will be blackened. Also, in the Vachanamrut it is said that even if a person is like Muktanand Swami and he becomes associated with women then it is doubtful whether he will remain even like the lowest. Then what can be said of others? Swami said, Jehi mārut giri Meru udai, kaho tul kahā lekhā mai, Ho man harnā triya banme nahi charnā.2 Act only after considering this talk on place and time. Where there is a great Sadhu, think after he has spoken to you – otherwise you will be nowhere. And now for the last time, I want to keep the sadhus here in Junagadh until Diwali and talk to them. Then, whether this body remains or not is not guaranteed, but I want to give spiritual knowledge related to the form of God and make them happy. One who renounces is called a renunciant, and for even those seniors who have kept objects, such faults have become known and money has been found in their chests. Therefore, live as per the three scriptures – Dharmamrut, Shikshapatri and Nishkam Shuddhi – and observe them in daily life. Who knows how they have been able to stay – it is that this is good company and also whatever things are needed, they are provided from the mandir stores. Because of this, they have remained here. Therefore, to practice renunciation is not easy, it is very difficult. If you want to go to Maharaj, then stay and observe the rules. One sadhu did not observe a fast for a bad dream, then Maharaj slapped him and said, “You broke this rule so you have stepped on my tongue.” Then the Sadhu developed such a fever that he had to observe 30 fasts. And one person did not stay awake on night duty and the next night a scorpion stung him, so he had to stay awake the whole night. That is the way with the observance and non-observance of commands. Footnotes: 1. 1. In villages, women go to the farm to collect grass. To place the bundle on her head, a woman calls a passer-by to help. In isolated places, one is likely to be tainted even by such innocent acts. 2. When the wind of (final) destruction blows, even mountains like Meru are uprooted. What then can be said of the trees, grass and leaves? So, O mind in the form of a deer! It is not wise to graze in the forest in the form of women.

Molnu bal tyā lagi, jyā lagi nathi khavāno khadajmā; Tem Harijannu bal tyā lagi, jyā lagi nathi āvyo vimukhni vadajmā.1 Swami said that one should think about the prevailing time and place. In this world no one knows how to improve oneself; and if there is a famine, men will kill and eat other people and children. In the famine of Samvat year 1869 (1813 CE), I had seen this with my own eyes. For this, huge mansions or money are of no use. Stock grains in between the two seasons – this has also been stated in the Shikshapatri – and live accordingly. Then there will be no hindrance on the path of moksha. Do things as per this method. Since, without food the body does not survive, and so God cannot be worshipped. Footnotes: 1. 1. Planted crops will grow until wild grass and weeds encroach; Similarly, a devotee will remain strong until he comes into contact with a vimukh (atheist) person. Similar verse is found in the Vachan Vidhi - Kadavu 17: Vāvyo mol sāro tyā lagī, jyā lagī nathī khavāṇo khaḍajmā || Tem bhaktanī bhalāī tyā lagī, jyā lagī nā’vyo vimukhnī vaḍajmā ||6||

Desires arise because there is attachment within. When desires come to the fore they obstruct spiritual progress. If Kolkata has not been seen, then it does not come in one’s dreams also. Does one get desires to consume poison or opium? To Bhattji,1 Swami said, “Do you get a desire to burn the big mansion?” Therefore, stay within the rules and eat, see and talk to the great Sadhu respectfully, then the desires will be slowly overcome. Footnotes: 1. 1. Sadashiv Bhatt.

“The reason for falling from satsang is maligning any of the four: mandir, āchārya, the sadhus, and satsangis. Whoever maligns them have had their roots cut.” Swami spoke on that at length.

‘Jem suthārnu man bāvaliyo’ and ‘Jem dublā Vāniyāne ajme hāth.’1 Similarly, have a single aim to please God. And now keep worldly activities as secondary and God at the forefront. There is rivalry between spiritual discourses and worldly activities, so both cannot be done together. And if one tries to do both, then one’s attention does not remain stable. Footnotes: 1. 1. We should focus only on God, just as a carpenter has his attention riveted only on the wood of baval trees and a poor merchant who does not have anything else in his shop always offers only ajmo as medicine for the treatment of all diseases.

In Samvat 1919, on the outskirts of Sankhdavadar, Swami said, “Society, material pleasures, the body and bias adversely affect the jiva. And see only the virtues in these four: Maharaj, āchāryas, sadhus and satsangis – that is the method to successfully swim across the ocean of life. And if one bears malice towards them, then the jiva is destroyed.”

“This body gives off foul odor from nine openings. And so much talk is about the body and so many quarrels are because of the body. Therefore, we should walk according to Maharaj’s principle.” Swami said some shlokas on that: Nijātmānam brahmarūpam... and Brahmabhūtah prasannātmā... and Pariniṣhṭhitopi nairguṇye... and Ātmārāmāshcha munayo.... Swami said many such shlokas and then said, “Therefore, one should forsake their misunderstanding (that one is the body) and behave as the ātmā.”

Look how some do not even engage in any activity. They will not even fetch water. Why so? Because their body would be burdened. What do they understand? I laugh when I see them. Look at the strength of God’s māyā. Do they sleep at home all day? That is ignorance. Are they meditating? They are actually sleeping. When I look this way, I see God. Yet, I leave that and have sadhus like these attended to. I want to do both, but what do fools understand?

A long lifespan is also troublesome. Previously (in Satya-yug), people were bedridden for a thousand years and impending death loomed for a hundred years. Now, God has granted us such mercy that in a short time we can achieve a big task and live such a life that God’s abode can be attained. Then there is no need to look for any omens like the winds of Akhatrij and the lightning of the fifth day of the month of Ashadh.1 There is only one thing – the bliss of God. Footnotes: 1. 1. Farmers observe the wind on Akhatrij (Vaishakh sud 3) and predict what the monsoon rains will be like. They also predict by observing the lightning on Ashadh sud 5. Gunatitanand Swami says that after reaching the abode of God, all these things will not matter.

On Aso vad 10 Samvat 1919 (1863 CE), Swami spoke, “Everyone listen, I will speak. Raghuvirji Maharaj arranged a similar spiritual camp and here I have spoken for two-and-a-half months. And those who come with me to Vartal get my company for three-and-a-half months. So, even now I have talked extensively. Nobody would keep others in the mandir and talk, yet this is what I have done. If God is not worshipped the mind, the senses and the body are enemies on the path of moksha. Therefore, keep this talk which I have given in your mind and live according to it. How can such spiritual association be attained? Now this company will not remain. It is difficult to meet a true Sadhu. Therefore, keep this company – that is the principle.”

“I will do what it takes so everyone attains the highest state. But doing this will make one mad, just like how one Luvānā devotee became mad;1 because, he was not worthy, so he became mad.” Swami spoke this in an assembly of approximately 350 people. Footnotes: 1. 1. In Samvat 1912, Govindbhai (a devotee of the Luhana caste) came to Junagadh for Gunatitanand Swami’s darshan. He heard Swami’s talks, experienced the divinity of his talks, and realized Maharaj is present through him. He attained the nirāvaran state in which no barriers could hinder him. Once, Swami was performing the ārti during mahāpujā. Govindbhai started repeating, “Look! Maharaj is present himself,” while looking at Gunatitanand Swami. Swami told him to stop speaking but he continued. So, Swami told Jagabhakta and others to lock him up because he is speaking like a mad person. Because of his nirāvaran state, he crossed the wall and came out of the locked room. Swami then withdrew his nirāvaran state because others did not have the same understanding. [Gunatitanand Swami: Part 1]

The habit of finding flaws is a big sin. There may be many types of vicious nature but finding flaws is the root of sin. As a result, one sees virtues in sins and sees the God-realized Sadhu as not being a Sadhu. Then one bears malice towards him and one’s jiva is destroyed. This is what it is like. And what is the reason for repeatedly saying this? So that by keeping this point in one’s heart, one should never tread that path. If one can serve them, then do so, otherwise just fold your hands to them but certainly do not perceive any flaws in them. This is my principle which I have told you: Pipā pāp na kijiye, to dharma kiyā so vār; Jo kisikā liyā nahi, to diyā vār hajār.1 By serving sadhus, the mandir, ācharyas and satsangis one can progress, but if they are maligned, then the jiva is destroyed. What is that service? ‘Bhaktyānuvrutya’ – instinctively following their wishes is real service; so live like that. Footnotes: 1. 1. The saint-poet Pipa says that not sinning is like have observed dharma, many times over. Just as, if one does not take away anything, it is like having given.

There is happiness only in the murti of God and moksha is not attained elsewhere. But, there is moksha in the association of such a Sadhu. Two tasks have been successfully completed – Purushottam has been known and the Sadhu recognized. But, one task – to see the virtues of those four1 and ensure that they are not insulted – remains to be done. Footnotes: 1. 1. God, a devotee of God, Brahmins, the meek (Vachanamrut Vartal-11). According to Swamini Vat 6/102 and other vats, the four are: mandir, āchārya, the sadhus, and satsangis.

The extent of commands observed is the extent of desires for worldly pleasures burnt. And commands and upāsanā both are essential. Krupanand Swami resolved, “How much pain is there when a crowbar is heated and plunged into the neck? Even if there is such pain, do not disobey commands.” And some may be eating secretly, keeping objects, sleeping more, but are these things hidden from Swaminarayan? Does he not know? Hari ke āge kahā durāi, man apne ki ghāt; Hari to sab jānat he, rom romki bāt.1 He knows everything. This reign is not gullible. Those who transgress it should know that spiritual death will come. Do we sadhus have children that they will die? No, but this body itself is the son. Therefore, such a disease will befall that just like a fox’s food has no substance,2 it will make one become like a stick. Do not worry, but if there is any difference between what I say and what actually happens then remember this place.” In this way he spoke in the old guesthouse, sitting on his seat. Footnotes: 1. 1. How can you hide the thoughts of your mind from God? God knows everything. He knows even the minutest thought of everyone. 2. Foxes eat the leftovers of food eaten by other animals and so get little nutrition from it.

People continually roam and scheme to enjoy the five types of sense pleasures. But what is the merit in that? Even animals have desires for physical enjoyment. They are a bundle of ego and keep wandering around. So now, to test them they have been thrown into the midst of material pleasures. And whatever one wants to do can be done, but does one know that it will result in disaster? Since, if sadhus touch children they become like monkeys.1 Therefore, make observing the commands the priority. Do not retreat in that. This talk is for those who have determination. Kathan vachan kahu chhu re, kadvā kānkachrup; Dardine goli dau chhu re, sukh thāvā anup.2 It is like this for those who want to progress. What can be said of others, for they are like animals. If one is a true warrior, one will not turn back. And, ‘Khādā khase pan hādā na hathe, bhāgtā bhalku vāgshe re.’ (Pits may move but a warrior of the Hādās community does not retreat; if one runs away, another true warrior will hit the absconder with a spear.) What is the worth in that? One who takes blows on the chest is a true warrior. Footnotes: 1. 1. That is, their minds will flit from one thought to another, just like a monkey is constantly on the move. 2. I give you stern orders, bitter like kākach (a bitter ayurvedic preparation); I give this pill to the patient, to give him incomparable spiritual bliss. - Nishkulanand Swami

True worship is when one repeatedly wakes up at night to pray. ‘And yes sir, the mind has been appeased’ - by appeasing the mind like that, nothing is gained. Still some, when they go to urinate (at night), do not even fully open their eyes, as if they will lose sleep and valuables will be lost. Thus, they pass the whole night sleeping, and during the day, they do not stop gossiping. Does God become happy with him? No. And one feels one has grown up spiritually, but have you become like Ambrish? Still, one eats, sleeps and feels fulfilled. After saying this, Swami recited the kirtan, ‘Karjo satsangni sahāy re, Vā’lā.’1 Footnotes: 1. 1. ‘Oh, do help the Satsang.’ (Swami is warning about keeping awareness; otherwise, one may fall from observing niyams and dharma. This is a prayer by Nishkulanand Swami asking Maharaj to ensure we maintain our awareness. Examining the words of this kirtan, it appears Nishkulanand Swami is divulging on the renunciants who ask gruhastha devotees for material objects without using discretion. Kīrtan Karajo satasangīnī sāye satasangīnī sāye re; Vālā dharam sankaṭnī māye re, Karajo satasangīnī sāye. ṭek. Vidyārthīne vipra varaṇīye, bhalī bāndhī chhe bheṭh; Satasangīnī saradhā Swāmi, nai revā dīye neṭh re vālā. 1 Sānkhya-jogīne shastra dhārī sannyāsīne sant, Lāvo lāvo lāvo kare, fare levā ant re vālā. 2 Asan vasan vāsan vaḷī je je joye samāj; Avashya e to āpavu paḍashe, na āpe to na rahe lāj re. Vālā. 3 Gharnu hoy to ghoḷu paru, kāḍhī apāye kem; Sukh jūnānu joīne navā, dhāratā nathī nem re. Vālā. 4 Nitye ūṭhīne navalā āve, gāve mātam mukh; Koṭi upāye keḍ na mūke, e vātnu dukh re. Vālā. 5 E to sau sarakhu kyu vaḷī kevānu ek; Rastānā renārnī, kedī ṭakashe nahī ṭek re. Vālā. 6 Jem chhe tem jaṇāvato nathī, antarajāmī alabel; Vālam velā vāre chaḍajo, vaḷī mā karajo vel re. Vālā. 7 Āvu sāmbhaḷīne samaju hoy te, karajo haiyāmāye tol; Kar vajāḍīne e to kahe, Niṣhkuḷānand bol re. Vālā. 8 [Shrī Niṣhkuḷānand Kāvya Kīrtan-Bhuj: 1/92, Niṣhkuḷānand Kāvya: Pṛu. 92]

One should serve and respect such a manifest Sadhu by mind, speech and body. This is not done and instead some gather and say, “He is like this and he is like that.” What is achieved by this? But, does one practice ‘Vyartha kālo na netavyo bhaktim bhagvato vinā’?1 Footnotes: 1. 1. Do not waste time being idle, without engaging in devotion to God.

Swami sang some kirtans and shlokas denouncing the opposite sex and said, “One merchant held satsang firmly despite others calling him mad for becoming a satsangi. In Gujarat, there is a saying about a woman’s husband who engages in devotion being ridiculed. There are devotees like that.”

“By keeping the company of sinners, one will forget God. Just as Vālkhilya Rishi walks backward in front of Surya,1 I saw God constantly. I spoke against one dissident to hold him back, so I forgot the external murti.2 Later, I saw it again.” In this way, Swami told the secret of seeing God’s murti constantly by showing the nature of bad company. Footnotes: 1. 1. Vālkhilya Rishi always walks in front of Surya and sings beautiful verses. These verses are added at the end of the Vedas. There are ten ‘Mandals’ in Rigveda Samhitā. Within those, there are 1,028 verses including ones by Vālkhilya. 2. Swami is merely exhibiting a human trait here. He actually sees Maharaj’s murti constantly. However, to caution an aspirant seeking God, he explains one must recognize their company.

I can introspect and state that God is like this. And in this world, God and the great Sadhu appear like humans. Therefore, whoever learns to understand this will recognize the true, divine form of God and his Sadhu. And Maharaj says, “I like those with wisdom, since those with wisdom know more; but others do not know.”

In the past, there were few people in the mandir. So, I gave as much grains for the horses as they asked. One person said, “Look at the sadhu’s greed. He gives grains with his own hands but will not let others give.” Does he know the reason? One just does not understand.1 Footnotes: 1. 1. Swami is explaining that one should not be quick to make claims or judge others, because one may perceive human traits in the actions of the Mota-Purush because of this nature.

If one maintains total concentration while saying the first to the fiftieth rosary, then meditation can be done happily, otherwise desires continually arise during meditation.

One who sees virtues in this Sadhu progresses like the waxing moon of the second day of the bright half of the month. And if one sees faults, one declines and becomes lifeless like the waning moon. Maharaj says, “Even I desire to have darshan of the Sadhu who possesses the 64 virtues.”1 So, if even God wishes to have his darshan, then what is to be said of others? We have attained such a Sadhu, but we do not feel truly elated. “Sāche sant mile kami kāhu rahi, sāchi shikhve Ramki ritkuji.”2 Tin tāpki jhāl jaryo prāni koi āve; Tāku shital karat turat dil dah bujhāve.3 And ‘Sādhavo hrudayam mama.’4 Associate with such a Sadhu. Now, such a Sadhu and Maharaj have been recognized but deep desires for enjoyment of material pleasures remain and there is deficiency in this aspect. Therefore, purify everything (mind, body, etc.) now. This happens when the material pleasures are believed to be like a thousand rotting dogs, cats and camels lying around. For this, one should learn ātmā-realization. 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. 2. One who surrenders to the true Sadhu has no deficiencies, since he shows the true path to God. 3. If one who is suffering from the three miseries comes to the Sadhu, one feels peace and one’s heartaches are removed. 4. A sadhu is my heart.

Maharaj says, “Wood for some ships has been taken; some is being carved; some ships are ready; in some the cargo has been loaded; some have reached halfway; and some have reached the other side.” Similarly, people are at various stages of liberation, like the ships in making.

One should do this for God and this is my (referring to himself) resolve: Neṇ kurangā nāgari, varu to Vrajrāj, nīkar rahu kuvārī,1 So māthā jātā re songhā chhogāḷā,2 Ek shirke vāste kyu ḍarat he gamār?3 Ḍolariyā ghoḷyo re ke tam upar dehaḍo!4 When one resolves like that, then God is pleased. Artham sādhayāmi vā deham pātayāmi5 - one succeeds with such preparedness. Footnotes: 1. 1. Rukmini, who has beautiful eyes like a deer, vows to marry only Krishna, otherwise remain unmarried. 2. If one has to die a hundred deaths to attain God, it is still a cheap deal. This line is from Brahmanand Swami’s kirtan: Māre mandir nā’vo re 3. O fool! Why be afraid of giving only one life (for God)? 4. O God! I surrender this body to you. 5. I will achieve my goal or die trying to achieve it.

"Do not consider such a Sadhu to be merely like a human or a deity. He is extremely great. Therefore, associate with him. If this matter is not thought about, what is the use? Eat food from the mandir all your life, but associate with the Sadhu. There are a lot of grains, so come and I will give.” In this way, to mercifully give spiritual wisdom is the Sadhu’s only insistence. Then he said, “So what if you sponsor a meal of sweets? In the future we’ll give you a thousand kilos for each kilo you donate. But, that will not reduce the inner enemies of lust, etc. On the contrary, they will increase. Therefore, keep this association with the God-realized Sadhu – that is the only principle.”

Actually, I am giving you frequent breaks, otherwise I would continue with the spiritual discourses day and night. But others would find it difficult. So, offer devotion for a while, sing devotional songs for a while, listen to spiritual discourses, perform meditation, etc. – do all this in turn, so that difficulties do not arise.

In the ‘Reverence and Condemnation’ Vachanamrut (Loya-17), it is said that those who have understood God’s glory become worried when they get good material objects. Then a sadhu asked, “Why does he become depressed on getting good material pleasures?” Swami said, “Like the others become depressed with inferior objects of pleasure, similarly, this Sadhu becomes worried with good material pleasures because he has considered all of the pleasures as ashes. Therefore, it is not hard [for the Sadhu to reject pleasures]! I did not want to keep even a seat, but I kept it because the sadhus insisted. However, I do not like it. And I spread as much as others do for their seats; and that, too, because of old age. But I can do it without also. There is no enjoyment like sitting on bare ground. And it is good if transport is not used too much; I sit on whatever I get, but what is the necessity of better facilities? Also I do not like luxury or this guesthouse, but I have been commanded, so what can I do? Otherwise what worth is there in all this? Whatever service can be done is of value, otherwise I really like the forest.”

“I do not like it when an eminent person comes here on horseback, and I wonder when he would leave. So what if he brings ‘motiyā’ (laddus). Even a dog has the name ‘Motiyo’. I prefer meek devotees like these. Even if one were in a forest, we would need [the company of] 25-50 sadhus. When I am ill, I do not like lāpsi with ghee. Therefore, Yadyadācharati shreṣhṭhastattadevetaro janah; Sa yatpramāṇam kurute lokastadanuvartate.1 “We should walk the path that the great walk. What the great do is followed by others. If I keep a pot of ghee, then others would also do the same. And whatever I do, others would follow suit. However, I only want to ensure that one will remember God.” In this way, Swami revealed his behavior and his ways. Footnotes: 1. 1. The general people follow the behavior of the great people. Moreover, the people who are made an example by the great are also followed by people or looked up to as an example.

Maharaj says, “When one develops detachment like Jadbharat and Shukji, love for God like the Gopis, and servitude like Uddhav and Hanuman then one becomes a true devotee.1 Otherwise deficiencies are said to remain. So think and see how much deficiency still remains?” Footnotes: 1. 1. These words are a reference to Vachanamrut Gadhada II-62, in which Shriji Maharaj mentions to cultivate one of the three inclinations: ātmā-realisation, fidelity and servitude. By Jadbharat’s and Shukji’s vairāgya, it should be understood as ātmā-realization characterized with vairāgya.

First, become a sadhu and then offer worship. There is no one like a true Sadhu, and even Maharaj pledges on the names of sadhus. So see! Ambrish behaved like a sadhu and so he had no misery. “Sādhavo dinvatsalāhā.”1 Therefore, there is no choice but to become one. And God’s work is done by the Sadhu, and then with (the darshan of) that Sadhu, darshan of God is attained. If such a (Sadhu) is attained, then what remains? If such a Sadhu is attained and deficiencies remain, then it is like facing famine despite rains – that is, God and such a Sadhu have been attained and (yet the jiva’s) deficiencies are not overcome. Footnotes: 1. 1. The Sadhu is the saviour of the meek.

At any particular point in time, whatever is God’s wish at that time, think properly and act accordingly. At this time, much grace has been granted by God to the jiva, providing big mansions, carts and bullocks. All this is narrated because God wants to liberate many jivas, otherwise we have stayed outside the city for 25 years. And we would stay with only one blanket and beg for food to eat. In any way, we want to please him, so think of the circumstances and do as told by him.

Recognize and shun bad company within oneself, bad company external to Satsang and bad company within Satsang. Bad company within oneself are bad thoughts that arise in the mind. Bad company within Satsang is people, the material pleasures and bias. And because of bias, one speaks ill of the āchāryas, mandir and the great Sadhu. Then someone asked, “If that has happened, how can it be overcome?” So Swami said, “It is overcome if one has faith in the great Sadhu, that he is like God and is omniscient like God and so knows that I have spoken ill of him, yet he does not reveal it to others.”

One sadhu ate prasādi,1 therefore, he was expelled from the group. One devotee asked Maharaj, “It is written in the Quran that God cries out in the morning: ‘Is there anyone guilty (of sin)? If so, I will free them.’” Maharaj replied, “That is true.” So, that sadhu humbly folded his hands (admitted his guilt), so Maharaj was pleased with him. It is like that - one should become humble. God is there to do good unto all. Then, he said, “Please forgive me. And I want to do as you say and please you. So tell me what will benefit me.” So Maharaj replied, “Very well. Start worshiping God.” Look! I have attendants who massage my legs, I have a cushioned seat, pillows, and food. And when I ask something to be done, it is done. However, if I do something (behave against Maharaj’s āgnā or disciplines of sadhus), and then I tell others not to follow my behavior, then no one would listen to me. It is written that: “To set an example, Rushabhdev Bhagwan did not accept the siddhis.”2 We should behave accordingly. Footnotes: 1. 1. Shriji Maharaj often issued special prakarans from time to time. It seems that this must have been a prakaran where a sadhu cannot directly take prasādi or a sadhu cannot accept certain types of prasādi items. This sadhu must have transgressed this rule and was temporarily cast out from the group. 2. The eight achievements or yogic powers. To set an example of the level of renunciation for the paramhansas, Rushabhdev Bhagwan did not accept the eight yogic powers: (1) animā - the ability to make oneself subtle or small, whereby the yogi can enter even nonporous rocks; (2) mahimā - the ability to become large, whereby a yogi can become as large as a mountain; (3) garimā - the ability to make oneself heavy, whereby the yogi is not moved by even the strongest of winds; (4) laghimā - the ability to make oneself light giving the yogi the ability to travel with a ray of light to the abode of Surya; (5) ishitva - the ability to create, sustain and destroy living and non-living entities; (6) vashitva - the ability to exert control over living and non-living entities; (7) prāpti - the ability to grasp, whereby a yogi can fetch objects that may be extremely far away; (8) prākāmya - the ability to make one’s wishes come true.

Bias and attachment towards one’s own offspring exist even in animals. They serve and feed only their own young. One farmer was walking ahead with the young of a water-buffalo and when a lion came, the mother buffalo walked backwards for two miles (to keep a watch on the lion). It is like that. Therefore, we should renounce that bias and attachment and live as per the three scriptures.1 Maharaj’s blessings is in that, so act like that. Footnotes: 1. 1. Shikshapatri, Nishkam Suddhi, and Dharmamrut.

You ask me to speak, so I speak. I say it in the assembly, otherwise, in the end, I narrate a historical story, but I remove the sting from the jiva. Therefore, serve the Sadhu and do not speak ill of him. On this, he narrated the discourse of Vachanamrut Gadhada II-28 in detail.

By external worship, the mind’s focus spreads externally. So if rajogun or tamogun prevails, then offer worship out loud; but during sattvagun, offer worship only internally so that God is remembered. So, go deep and offer worship. Then, the stories of many devotees were narrated.

Whatever else is said can be done, but it is difficult to become a true devotee. Some do become, but they are unable to stay with the Sadhu. Some do stay with him, but material pleasures are not renounced. Some do renounce, but, they are not able to attach to God. That is extremely difficult.

If instructed, dhārnā-pārnā and other austerities are done for two months, but the subtle austerity1 simply cannot be achieved (i.e. difficult to put into practice). Footnotes: 1. 1. Subtle austerity is decreasing one’s intake by one morsel or eating less than one’s requirement. This type of austerity is more difficult than observing dhārnā-pārnā for example, in which one observes a complete fast every other day.

Even this one task is difficult. What is that? It is not possible to sit in meditation with eyes closed from morning to evening. In fact, a whole lifetime is spent looking outwardly. And if rosaries are turned with outward vision, then the mind roams elsewhere, but if turned with eyes closed, God is remembered. In this way, (rosaries) can be turned all day, but not even five can be turned while remembering God. Those five are done in a different way. So daily, gradually become attached with God. If that does not happen, then connect with the Sadhu, and then naturally one will be able to connect to God.

In Muktanand Swami’s kirtan it is said, ‘Sadhu bhelā Bhagwan.’1 So become attached to the Sadhu. Then, a sadhu said, “That happens only by God’s grace.” So, Swami said, “On which day have we sat to do that and it has not happened? God and the great Sadhu want to have it done that way only. It is the jiva’s deficiency that it has not tried, otherwise his grace is already there. Insist daily on attaching to God. Daily efforts, as stated in the scriptures, will make it happen. There is no alternative but to attach with the Sadhu.” Footnotes: 1. 1. God is accompanied by his holy Sadhu.

There was one farmer who farmed only for six hours since he thought, “I will die in a short time, so why work all day?” Even non-satsangis think like this. And we have become satsangis and have tilled for many days, so now associate with this Sadhu, whose company is rare. But, do not over-exert like the bullocks of Meman pulling the yoke.

Swami said, “A person is known by the company he keeps. And Maharaj also asked, ‘Who does this sadhu sit with and who does that sadhu sit with?’ In this way, he asked the names. Then, whoever they sat with were shown, giving their name. Then, when Maharaj found out that there was someone whose company was not worth keeping and yet a good sadhu sat with him, he would say, ‘He himself is good, but he does not know how to recognize a good sadhu.’” Therefore, differences in this company were clearly shown. Keep the best company but do not keep bad company.

If one gets food then do not roam around. And if one does roam, then miseries arise. Even if one remains asleep, still Maharaj comes and gives food in bed, otherwise, even that which has been given is taken away. So, eat simple food and offer devotion. The amount spent in enjoyments and addictions by others (non-devotees), is sufficient to cater for a devotee’s subsistence. Know this and do not be pompous.

This jiva has committed many sins. Those sins fill tens of millions of storerooms. From them, God has opened one storeroom. And from one half, he has given the senses, body, etc.; and from the other half, he has made the physical organs for enjoyment of material pleasures. Therefore, all organs and objects of pleasure constitute sin. Senses or inner faculties will not allow one to worship God. So, the jiva stands alone, and only if it becomes strong can it worship God. Otherwise, they do not allow one to worship God. But one day it will have to be done; there is no alternative to it. That is a fact. So introspect, and slowly, the worship of God becomes possible. Without doing this there is no release.

One sculptor sculpted a murti of Maharaj, and everyone said that he had a very good hand. Then Swami said, “Yes, his art is very good; but I have seen everything, and in that, I have found that to become lust-free is the most difficult. Nobody can observe it, so observe that.”

The eyes of devotees have the darshan of this Sadhu, the skin gets to touch his feet, the nose is able to smell flowers offered to him and the tongue sings prayers to him. These are the only benefits of the senses.

It is certain that we will die one day, but that we have forgotten this is total ignorance. It is not enough merely to visualise the ātmā and be engrossed in meditation. ‘Ākuti chiti chāpalyarahitā nishpari-grahāhā’1 – when one lives like this, one becomes a sadhu. And he is called a complete sadhu. Even after hundreds of millions of years this is what has to be done. Only then is the end attained. Footnotes: 1. 1. Akutichitichāpalyarahitā nishparigrahā; Bodhane nipurnā ātmanishthā sarvopakārena. - Satsangijivan 5/22/29 Free from innate desires to enjoy worldly objects, free from the desire to possess worldly wealth; expert in communicating spiritual knowledge, self-realized, naturally helpful to all people.

I have set up a farm and like to go there very much, since I like forests, mountains, grass and trees – it is my preference. That I do the work of this universe is due to the instructions of God, but the focus remains on him. As this mandir administration is like a big kingdom, so many projects have to be done, but there is no desire within me – that is my nature. Therefore, everyone should keep a wish to do like that. If one starts to do, it happens, just as if one starts to study, one can really study. This and other tasks can be done if attempted. Waves of desires as high as and higher than Girnar arise within one’s heart. For this reason, reduce desires little by little and remember God.

There was one who thought about harming the kothāri of the mandir. This angered God and he fell ill for a year and a half. Then, he cried in front of me and became humble. I felt pity, and so his illness went away. Therefore, one should not keep such petty natures.

A group gathers on the first floor balcony and criticizes the whole town. And those who do such things will be thrown out. The Dharmamrut has been written for us; and despite that, if one transgresses it, steals and keeps extra clothes, then it is not proper. And if a lapwing raises its legs, it will not be able to support the sky.1 The transgressors will be thrown out. Kaou jhājhā kagordā ne kaou jhājhā kaput, Hakdi to mahidi bhali ne hakdo bhalo saput.2 Therefore, those who keep extra clothes, etc. should leave immediately. For us, we will do whatever is necessary to preserve dharma. That is our resolve. Footnotes: 1. 1. When rain falls a lapwing raises its leg thinking it can prevent the rain from falling. It does not realize the futility of its actions, since the rain will continue to fall. Similarly, those who break the codes will not be able to prevent their removal from Satsang. 2. Written by Dada Mekaran, a saint-poet of Kutch, the original words are: Kāou jhājhā kāgoliyā, kāou jhājhā kaput. Hanso to hek ja bhalo, hakado bhalo saput. What is the point of having many crows and many worthless sons? It is enough to have just one swan and one virtuous son.

I do not need any clothes – I do not have even a simple blanket, and this eating is for the good of others. Otherwise, I prefer only simple food. And by Maharaj’s grace, I naturally have no interest in other objects. For this, renounce bad innate instincts and worship God.

“There are six methods of maintaining celibacy. In that, the eyes, ears, nose, and the mind are the thieves (i.e. they cause one to fail in maintaining celibacy). One should vigilantly be aware of this and keep them controlled. The eyes should be closed, so there is no chance (of seeing a women). This is the root cause. And one should not eat excessively and sleep excessively. These are also the root causes. All of the vishays are in eating and sleeping. Therefore, Asankalpāt jayetkāmam: one should gradually bar their desires and worship God. And one should not trust their mind.” Regarding this, Swami said the following shlokas: Na kuryātkarhichitsakhyam manasi hyanavasthite; Yadvishrambhāchchirāchchīrṇam chaskanda tap aishvaram. Nityam dadāti kāmasya chhidram tamanu yerayah; Yoginah kṛutamaitrasya patyurjāyev punshchalī.1 Then, Swami said, “These talks are useful for one who has an interest in their liberation. For one who wants to be liberated, what else is there here? Otherwise, the Dharmamrut is being transgressed right here where I sit. And who knows what will happen in the future. We have to engage in social duties; but one should withdraw from them - that is the principle of Maharaj and the great Sadhu.” Footnotes: 1. 1. The mind is very active (it cannot be controlled); therefore, one should not befriend it. Why? Because by trusting the mind, even the austerities of powerful men were destroyed. Just as an adulterous woman who keeps the company of wicked men is the cause of her trusting husband’s death at the hands of the wicked men; similarly, a yogi who trusts his mind is defiled by his own mind when he allows lust and other vices to pollute it.

The assembly of ekāntik devotees that followed Maharaj is now gone. But now, as long this Sadhu and 10 or 20 thousand good devotees are present, the words of the Vachanamrut and the Dharmamrut will be followed, and the four tenets of ekāntik dharma - dharma, gnān, vairāgya, and bhakti coupled with knowledge of God’s greatness - will remain. And then, the Shikshapatri will be followed. Therefore, we should achieve this right now. And one should follow behind (this Sadhu) for his company, even if brāhmins have to beg for raw flour and make rotis or kshatriyas have to beg for cooked food. This is what needs to be done.

Now we are free. So, like the bamboo stick for the ghost (to climb up and down continuously),1 join the mind in the service of God and withdraw from material pleasures. If that is not done, then the observance of moral codes will not remain. Eat only one pound or one-and-a-half pounds of food, but do not go up to two pounds. And do not sleep excessively, as sleep helps in digesting the food and invigorates the senses. Therefore, control your food and sleep. Footnotes: 1. 1. A man acquired control over a ghost. It would do whatever the man instructed. After a while, the man ran out of jobs to assign to the ghost. So, the ghost threatened, “Give me some work to do or I will harass you.” Worried, the man came up with a solution. He instructed the ghost to plant a long pole vertically in the ground. Then he told it to continue climbing up and down the pole until called to do some work. Then, on completing the work, the ghost was instructed to continue climbing up and down the pole. In this way, it was kept busy all the time so that it did not harass its master.

One day, Maharaj said to me, “There is no one like Raghuvirji in the family of Dharmadev.” This is true, because, his conduct and achieved state cannot be found in anyone else. And his level of renunciation was like Maharaj’s. There will not be one like him now. If Maharaj sends (one like him), that is different.

A great detriment will befall anyone who makes Bhagwan Swaminarayan unhappy or who does not obey his commands; and who knows what harm will come to them. Therefore, one should not displease Maharaj.

Once, Maharaj stood up and said, “Nobody should break the rules and those who want to, do not remain in the Satsang. Be good and do not stain this clean, pure and spotless blanket of character. If one knows me as God and is at present in bad company, still one will attain moksha. But if one remains in Satsang and yet breaks the rules, then one will encounter misery.” This is what Maharaj has said and is even said by his sadhus daily. Therefore, if you cannot observe the rules, then leave. A mouse and cat were seated in a boat. The cat said, “Do not throw dust.” Then the mouse said, “If you are going to kill me, then just kill me. But do not make excuses.”1 Similarly, those who are certain to go, leave; but do not make excuses like the cat. Footnotes: 1. 1. A cat and mouse were seated in a boat. The cat wanted to kill and eat the mouse. So it started throwing dust at it to incite it and create an argument, thus giving it a reason to kill the mouse. But the mouse realized the intention of the cat.

See, people come from other regions to listen to these discourses, while those who are from here sit on the first floor balcony and elsewhere. So what do they understand? Nothing. If one becomes sincere and attaches oneself to the Sadhu, then the enemies in the form of lust, etc. are destroyed and one becomes united with God. Further, there is nobody as sinful, unrighteous, foolish and ignorant as those who get food to eat and yet do not worship God. Oh! We have attained this Maharaj and yet such deficiencies remain. What other greater misfortune is there than this?

This jiva is engrossed in the home, family, society, material pleasures and the body like the blind chākad (a type of reptile in the Gir jungle). But in the end, we will not remain here and will have to leave everything behind and go.

Nothing is as beloved as this body. It is taken to a corner and allowed to enter deep sleep, then someone may take money, clothes and other objects; in fact, they may even cut the head and go away and still it is not noticed. This is what is done for the body. Then how is it possible to prevent attachment towards those who nourish the body and serve the body? Realize that the body will die tomorrow, so separate from it. Then: Jenu re man vānchhtu, ati rahetā udāsji. Te re tākyā vastiye vasvā, bāndhi sau sange āshji. Jene re gamti jiran kanthā, jevu tenu jal thāmji. Tene rangya rudā tambolā, gamtā māne vastra gāmogāmji.1 Swami recited this (devotional song). For the disciple it is also similar: Potāno parivār parhari, chālyo eklo āpji; Tene re karyo sneh shishya shu, lidho parno santāpji.2 That a guru hankers after a disciple and when the disciple leaves he experiences misery. Therefore, acquire spiritual knowledge. Footnotes: 1. 1. One whose mind craved for the forests and remained aloof from the world, such a renunciant today lives with the people and is bound to them with strings of hope. One who used to wear old plain clothes and made do with a simple vessel to drink water now has colourful wooden tumbadis (drinking vessels) and roams the villages asking for clothes. 2. Having renounced his own family, he moved alone, but now he is attached to his disciple, and carries others’ miseries on his head.

The devotional song, ‘Batiyā teri shām sohavaniya re’1 was sung by the Nagar singers. Then Swami said, “This hour can be counted as time well spent; the rest of the time has been wasted.” To illustrate, he gave an example, “The lifespans of deceased villagers were written on the memorial stones on the outskirts of a village. Some lived for a month, some two months, some six months and some a year. A Brahmin entered, planning to live in the village. But on reading the memorial stones with brief lifespans, he turned back. Then, a resident said, “It (the lifespan) is not like that. This is the time these people had spent in worshipping God and listening to the spiritual discourses of God in the village. All such time has been added together, and whatever the total is, that is written as the lifespan on the memorial stone. Since, the rest has gone to waste.” Similarly, it is like that for us. Only the time spent for God is of value. And whatever deficiencies in lust, anger, greed, etc. remain here will have to be overcome somewhere and then one will be able to go to Akshardham. Footnotes: 1. 1. O Lord, Your talks are pleasing. This line is found in Premanand Swami’s kirtan ‘Batiyā terī shyām sohāvaniyā ve’. Kīrtan Batiyā terī shyām sohāvaniyā ve; Sunī batiyā chhatiyā bhaī shital, Trividh tāp nasāvaniyā ve... 1 Sunat sakal dukh bīsarat chhīnme, Muni man ānand baḍhāvaniyā ve... 2 Jo kou sune prīti karī chhīn bharī, Fīrī na hovahī bhav āvaniyā ve... 3 Patita-pāvan bhav bīsarāvanī, Premānand man bhāvaniyā ve... 4 [Premānand Kāvya, Part-2: Virah-Vilās 85]

“”If this jiva loses its regular income, how does it feel! Similarly, the income of the body in the form of the sense pleasures is stopped when one practices satsang. Then the eyes are not allowed beauty; the tongue is not allowed tasty food; the nose is not allowed to smell fragrances; the skin is not permitted pleasing touch – the income of all is thus ended, so what pleasure remains?” Swami repeated this four-five times and then said, “I have never talked like this before.”

This jiva sees trees, stones, dirt and bricks, but is there any value in them? In fact, the scriptures advise, “See what comes before the eyes but do not look in the distance.” That is the path of the sadhu. But frequently, one praises, “It was like this and this will happen.” So, it is stated in the scriptures that if one eats as per the rules of sadhus then one is eternally fasting and if one keeps clothes only as per the rules, then one is a renunciant. Therefore abide by the codes of conduct.

Whenever it happens, moksha is attained and spiritual knowledge is gained only through the Sadhu. Anything that has happened has happened because of him. And whatever will happen will also be due to him. Therefore, the gateway to moksha is this Sadhu. If anyone brought something for Maharaj, then it went to Chaitanyanand Swami, and then the devotees could take it to Maharaj – it was like that. But when Balmukund Swami and Gopalanand Swami talked to him, he renounced everything and sat in the common dinner line, ate simple food and talked with folded hands. This happened due to the sadhu. Then he (Chaitanyanand Swami) said in the assembly, “I have been a sadguru for 12 years and a guru for 12 years but only today have I become a true satsangi.” And I spoke to Ghanshyamdas in such a way that all his base instincts were removed. Even with Maharaj, he never walked without a horse and the same applied for clothes and other things. And now he has become a sadhu. That is what happens. Therefore, attach the jiva to a Sadhu.

Some attach their jiva to cattle so that when they call, the cattle do as they say and follow them. Similarly, if they focus attentively like that on God and join the jiva to him, how can God remain without being controlled by them? Then, God follows behind him and looks at him because he has affection for his devotees. Therefore, look at God and do not look towards trees and other objects. And if one wants to give the body hardship, then sit in devotion for some time at night.

Sleep and food increase only if allowed to increase and decrease if they are decreased. One should sleep for only six hours, if one sleeps that long. And one should eat only 1.5 sher (750 grams).

If one goes to Mumbai, satsang is slightly eroded and if one goes to Musambi (Mozambique) it is eroded still further and if one goes to Cape Kuran (Cape Town) it is totally eroded. So, it is better if one gets enough food sitting at home. Do not go far and do not go to live in Pātan1 and other cities, since happiness is only in satsang. Then, someone said, “What if we live as per your commands?” So Swami said, “Yes, if one lives as commanded, then one becomes happy and if one steps out of the commands, then misery arises. Only in the commands and the advice of God and his holy Sadhu is there happiness and moksha. Jankiji stepped outside disobeying the instructions and was abducted. A mason went to Karachi, and by doing difficult work, collected 15,000 rupees. Then I wrote a letter from here, ‘Come back. Do not be greedy for more.’ But he did not, and as a result, he lost everything and narrowly escaped with his wife and children. Even this happens.” Footnotes: 1. 1. A prosperous town during the Middle Ages. It was still quite prosperous in Gunatitanand Swami’s lifetime.

When listening to spiritual discourses and songs in praise of God, meditation should be stopped. Since, when spiritual knowledge is attained from them, meditation is sustained.

The jiva suffers harassment for material pleasures. Each sense pleasure is like Mt. Girnar. They are not uprooted. If all the people of the whole region get involved, then Girnar can be uprooted, but lust cannot be uprooted even by millions of methods! Two male monkeys fought over a female monkey. Then, one monkey ran and bit a tree out of anger. His teeth became so stuck that he died. Such is lust. But, anger is more difficult to control than lust: Kāmam dahanti krutino nanu roshadrushtayā, Rosham dahantamuta tena dahantyasahyam. Soyam yadantaramalam pravishanbibheti, Kāmam katham nu punarasya manaha shreyata.1 After reciting this shlok, Swami said, “Shiv burnt Kamdev, the god of love, but due to anger, he has eaten away half of his own lips. Therefore, everything should be balanced. The mind is erratic like the black-faced monkey – it provokes, runs here and there and does not remain still for even a moment.” Footnotes: 1. 1. Great (stalwarts like Shivji) can, by their wrathful glances, burn lust yet they cannot be free from the effect of their own anger. Such anger is afraid of entering inside God, so how can lust take shelter in his mind? - Shrimad Bhagvat 2/7/7

In Mangrol, Maharaj went to Mulchandbhai’s house for lunch. On the way, there was one Kabo Vanio, who had gone mad because of a big loss in business. Sitting in his shop he would fill the scales with dirt, dung and stones and weigh them. Then he would say, “Buy sugar, buy cardamom.” Then Maharaj asked, “Who is he?” The devotees replied, “He is Kabo Gando.” Then Maharaj said, “I believe all jivas who do not worship God to be (mad like) Kaba Gando.”

Even in the month of Bhadarvo, the rains are scarce! And even though this Sadhu is present, it is like this, since nobody associates with him. But later, householders and sadhus will all repent. Therefore, both those with and without understanding should make arrangements for their livelihood and come to this Sadhu. One may perform austerities for tens of millions of years, but that will not give one this type of spiritual association. And those who observe fasts will know about the difficulties of observing austerities. However, even that is not as fruitful as the association of this Sadhu. After saying this, he had the ‘Guru’s Inclination’ section of the Brahmavilās scripture recited and said, “This opportunity is very rare. What does the jiva know?” Saying this, he showed his own blanket and said, “If I sit covered in this blanket, I am like a jewel wrapped in rags.”

Someone asked a sadhu, “What is the reason that Swaminarayan has manifested?” Maharaj has said, “We want to destroy the root of ignorance in the jivas and take them to Akshardham.” That is the reason for God’s manifestation. An analogy was given: “One year was marked with infestation of rats. The rats ate the crop in a farm and grew strong. Then, they thought that the cats are their enemies and decided to kill them. Some said we will eat their stomachs. Some said hands. Some said tails. But no one said anything about the mouth. It is like that. No one asks [Maharaj] to his face (i.e. directly).” “Mūvel kāu mārashe daldār dāval pīr; Dāvalthī Dedā bhalā, jeṇe paḍhīne kīdhā pīr. “What will the dead ask?”

One devotee used to come from Khambhat to meet Swami and listen to his discourses, but on the way, someone stopped him from meeting Swami. He narrated this episode to Swami after reaching Junagadh. But Swami said, “Did you not say that in Junagadh there is a person who is ‘Kāmil kābil murshid sab hunnar tere hāth ve.’1 You should have described that he is like that. Footnotes: 1. 1. In Junagadh, there is a sadhu who is a Yogi, a true teacher of worldly knowledge and of spiritual knowledge. Indeed he is a master of everything. He has everything in his hands. He is so powerful that he can do anything.

One person asked, “What is loved the most, above all?” Swami answered, “I think it is the body. And Maharaj also said to a sadhu, ‘The jiva has filled tens of millions of storehouses with sin.’” This talk was narrated in detail and then he said, “Therefore, the jiva is also full of sin and has become one with the body. But, actually, the jiva is separate from the body. Strengthen the jiva and live with the body, but do not become one with it. And do not keep any objects or material pleasures. So, instead of having to do this again in the next birth, why not attain freedom in this birth?”

Countless tasks may be performed, but the senses and mind cannot be stopped. And what is the use of utilizing eyes for seeing donkeys, dogs, cats, etc.? But we cannot resist. So, while walking, eating, drinking, in all activities, remember God.

This body should be sacrificed for God, just as some tulsi is placed on an object and presented to God. Without this, moksha is not attained and peace is also not attained. So, one person said, “Yes, peace is not attained.” Then Swami said, “How can it be attained? Peace is in a Sadhu like this – when he is served, it is attained. And God himself has given peace to this Sadhu, so whoever keeps the company of this Sadhu will attain peace.”

The jiva is caught up in ego, lust, anger, etc. so how can it worship God? Speaking of worldly gossip, he said that three people used to engage in worldly talks. Maharaj said to them, “Do not let them come to me, since they engage in worldly talks.” Therefore, only talk as needed for some specific purpose, but why is there a need to talk of politics and business? To talk about anything except God and to eat without remembering God is as useless as dust. Therefore, by keeping the company of the great Sadhu, lust, egotism and anger should be overcome.”

What does one want to do with the physical body? People pamper it and protect it like a bubble. Do not keep it like that. Make it like a shoe. See this, my feet are like metal such that even thorns do not hurt; and they do not burn either. Once, I was going to Maharaj, and on the way, the sharp thorns cracked under my feet and I continued walking. Nothing happened. Therefore, if the body is kept very delicately, then even if a slight breeze does not blow, the jiva feels discomfort from within. Therefore, do not keep the body like this.

On Bhadarva sud 2 Samvat 1920, after demolishing the old guesthouse, Swami said, “In doing activities, do not let ego, anger and jealousy enter. People engaged in activities become engrossed in what they are doing and forget God. Once, a sadhu passing stones from above realized that they were falling on someone and immediately, as he was so engrossed in his work, he fell along with the stone. God rescued him. But in this way, one becomes engrossed in actions. Everything else can be done, but Maharaj’s eternal blessings are conferred on those who observe the general and specific codes of conduct. What are these general and specific codes? Everything is included in the three scriptures.1 Footnotes: 1. 1. Shikshapatri, Nishkam Suddhi, and Dharmamrut.

By the mere darshan of this Sadhu, the five grave sins are washed away; but has his true glory been understood?

O! Paramhansas. Who has not been slain by the sword in the form of a woman? And O! Paramhansas. The period of youth is an ascending step that brings misery.1 One should safely cross this period of youth and connect their jiva with God by performing austerities, vrats, and by associating with a Sadhu like this one (referring to himself). Footnotes: 1. 1. Swami is pointing out that lustful desires are stronger during the period of youth because, during this period, one has a tendency to eat more and the influences in this period causes lust to increase. When these desires increase, one becomes miserable when the desires go unfulfilled in attempting to fulfill them.

O Paramhansas! Peace is found only at the sacred feet of Narayan. For this, look at him. Those worldly activities in which sleep should come, it does not come. While they cut these rough stones, it (sleep) does not come, but when they sit to tell the rosary, it comes to all. But if they try to remember God while cutting the rough stones, then they will remember him. So what if one less stone is cut, but such a nature (to remember God while working) has not been cultivated. Like this, there must be hundreds of thousands to tens of millions of these activities throughout the universe, and what has been achieved by doing them?

On Aso vad 8 (a week before the Diwali festival), Swami said, “Those who do not worship God and become engaged in other things have been described as donkeys. And those who worship are described as having true commitment to detachment.” Swami said this and then commented, “If anyone has the courage, then this is the time to worship God. If anyone has the courage, understand that at this time God is manifest. If anyone has the courage, understand that with him such a Sadhu has also manifested and, in fact, that is the thing that is to be understood. But, is the jiva really interested?” Saying this he laughed. “See, this Sadhu forcefully makes people turn the rosary, observe codes of conduct, and worship God; otherwise, the jiva just does not want to do anything and so it just does not do anything.”

In Samvat 1921, in the month of Kartik, Swami said, “Whatever actions are done, keep the fruits of them in mind. So, see what is the consequence of lust? Similarly, of anger, greed, ego, taste and attachment – observe their results. Listen, I will describe them. From lust, Indra developed a thousand pus-oozing ulcers; from anger, Durvasa faced misery; from ego, Daksh encountered unhappiness; from greed, King Nand suffered misery; from taste, Shrungi Rishi suffered; and from affection for someone, Nahush had to become a snake.1 How many instances shall I recount, since that path is bad. Therefore, somehow maintain your body and keep the company of this Sadhu, since one will certainly not stay in this world.” Swami repeated this four times. Then he said, “We do everything as we like and believe there is happiness in it, but when God grabs one’s throat, food or water will not go down and one will die.” Footnotes: 1. 1. King Nahush was a king of Ayodhya. He descended from the ancient Ikshvāku dynasty. He was King Ambarish’s son and Father of Yayāti. According to Mahābhārat, he is the son of Āyu, a king of the Chandra dynasty of kings. According to Purāns, he was very heroic and virtuous. He performed many yagnas and austerities and had received blessings from many deities. When Indra killed Vishwarup and Vrutrāsur, he was tainted with the sin of killing two brāhmins. Fearing the worst, he abdicated his throne and hid in Kamalnāl. Seeing the position of Indra empty, the rishis and other deities decided unanimously to give the position to Nahush. While enjoying Indra’s rule, he felt he had enjoyed everything except Indra’s wife Shachi. He sent a message to Shachi to ask her to become his wife. Shachi felt this was not an appropriate request and sough the advice of Indra and Bruhaspati. Following their advice, she sent a message to Nahush to ask him to come sitting in a palanquin carried by Saptarshi (seven rishis) - only then will she become his. Nahush had become infatuated with Shachi and lost his sense of judgment. He had Agatsya and other great rishis carry his palanquin to be carried to Shachi. He was in a hurry to reach Sachi. On the way, he touched the rishis’ head with his foot and repeated, “Sarp, sarp!” (Hurry, hurry.) Agatsya became angered with Nahush’s apparent misconduct and cursed him to become a serpent. Nahush had to live as a serpent for 10,000 years. In this way, because of his affection for Shachi, he had to become a serpent. [Mahābhārat, Shāntiparva: 342/28-52]

Oh! Such a Sadhu also gives atonement like this! And those who have pleased him by renunciation, austerities and other means can do such things. What is the working method of this jiva? Maharaj used to say, “There was a member of a warrior community who, while he made a drink of opium, talked of fighting and war in such a way that one felt like getting up and fighting. But when he actually drank the opium, he slept and became totally docile. Similarly, when talks take place, we are also like that (ready to fight) and then afterwards, we do nothing (we do not want to do anything).”

The main sail of a ship is steered towards the North Star and the pilot continues to look at the North Star. Similarly, we should look only at God, and there is no value in anything else. And whatever we do elsewhere, we do it laboriously as a bonded laborer. Pahele pujat gor jyu, prit kari man māy, Mukta kahe svārath sare, fer dārat dhro māy.1 So, when one keeps the company of God or his Sadhu, then worldly affairs will seem like hard labor. Footnotes: 1. 1. When young girls observe the Gauri fast, they grow wheat, etc. They worship the sprouts for the duration of the fast and when it is concluded, they discard the sprouts. Similarly, sustain the body while one lives (like the wheat is cultivated), but keep one’s focus on God only.

Since the month of Magshar in Samvat 1921 (1865 CE), I have been thinking of going to Maharaj. And you do not know at present, but now such company will not remain and even those who have stayed with Maharaj will also cry later. Since, who will talk like this? If someone does, they will talk about birth and death. Here, the faults of the mind and senses are revealed. Who would know about them? And who has seen their faults and shunned them? Thus, such association will not be attained.

Even though words have been written in books, they have not been useful to anyone. Why? Because, those who kept the whole Vachanamrut manuscript with them and were learned still left Satsang.1 Footnotes: 1. 1. Swami explains two things with these words: (1) by collecting scriptures and deeply studying them, one does not achieve spiritual enlightenment; and (2) one cannot attain spiritual enlightenment on their own. One needs the help of a Satpurush who is Aksharbrahman.

There is no worth in the decorative carvings, wood, and rock of the guest house. We say this and it may seem like defamation, but without such talks, one will not rise above [the materialism]. Seeing Shukdevji, the heavenly maidens did not cover themselves with clothes, and when they saw Vyasji, they covered themselves; because, the former (Shukdevji) did not perceive male or female qualities. Therefore, one should continually separate from the three bodies - physical, subtle, and causal. And when one separates from them, then one has overcome everything including Prakruti and one’s form has become like Gunatit. Therefore, there is no release without achieving this. Tyaja dharmamadharmam cha ubhe satyānrute tyaja, Ubhe satyānrute tyaktvā yena tyajasi tattyaja.1 It is said that one should renounce both bad desires and good desires. If efforts are made it can be done. So, do as is described. Footnotes: 1. 1. When a spiritual aspirant prepares to contemplate on his ātmā, he should renounce all thoughts of righteousness and unrighteousness, truth and falsehood that disturb him. In fact, he should also renounce the very thought by which he renounces these other thoughts. In this way, he should behave as brahmarup.

The jiva will not become a satsangi. Only when one keeps the company of all the ekāntik sādhus who have passed away every day for a whole rātri-pralay (equal to one day of Virat-Purush), then the jiva will completely become a satsangi; otherwise, it will not completely become a satsangi.

Oh! This association has been attained in Bharatkhand! If this Sadhu, these talks and this dharma are truly recognized, and if the true form of this Sadhu is recognized, then nothing is incomplete. And these talks have not been attained by anyone.

This body is made of bones, the wife’s body is of bones and even the children’s bodies are made of bones. There is no worth at all in any of them. And lime is white dust, while this other is ordinary dust. Also, the body is of dust, money is of dust, family is of dust, food is of dust and homes are of dust. Yet the jiva is still attached to them believing them to be of great value, but kāl will consume them. Therefore, worship God, otherwise everything else is of dust.

Everyone keenly observes these pillars of the pilgrims’ resthouse, but nobody does darshan of the Sadhu. And out of the tens of millions of talks, the one main talk is that the day one bows to God and this Sadhu is the day one will become liberated. And the day one offers continual worship and overcomes one’s faults, that day one will be able to stay in God’s abode.

The mind does not remain free. It forms a hundred thousand thoughts. However, if one had abundant wealth, how much happiness will one gain?1 Footnotes: 1. 1. The purport is: no matter how much wealth one may accumulate, one can only sleep for eight hours and eat only as much as needed. Having more money does not mean one can sleep longer and eat more. Therefore, one should withdraw from thoughts of acquiring more, be content, and happily worship God.

Here we go. Will we be able to stay permanently in this body? This body contains hell. This body is full of unclean matter and it is fed good food. If you give to relatives, they will speak good of you. Otherwise, even the true love of a sister is revealed when she is not given even a single rupee. Everything is self-centred.

Swami also said, “Because you came, you got darshan. If one performs austerities for ten million births, still one would not get the benefits that arise from these spiritual talks, if one thinks like this. Therefore, there is no alternative but to go to God or his Sadhu. And spiritual knowledge is also not attained without them. Even if one stays a hundred years with God, without close association with the Sadhu, understanding of God’s glory does not develop. If someone came to sit a little with Maharaj, then Maharaj would say, ‘Go to Muktanand Swami.’ In this way he used to send everyone to the sadhus. Then Muktanand Swami would talk about the glory of Shriji Maharaj. So one should serve a senior sadhu. Read the qualities of the genuine Sadhu worthy of worship on par with God in Vachanamrut Gadhada III-26.” In this way he instructed and had it read.

On Posh sud Punam, Samvat 1921, in the morning, we went to live in the new pilgrim’s guesthouse. On that day Swami said, “In the Jetalpur yagna, the non-believers had decided to cause trouble. So, in advance, Maharaj set up a defensive line of sadhus, pārshads, devotees and Kathis. In this way, a wall was formed and they were not allowed to enter. Just as fiercely as the Kathis did not allow the troublemakers to enter, similarly, we should offer relentless devotion and not allow any bad company to enter. Continuously recite the name of God and with it the name of this Sadhu also. One should carry on doing like this.”

In some places where works of dharma are performed, ten million kilos of grains are used. But merits gained are not even equal to 250g. And even the 250g are like that. Just as the rishi in the forest had four servings of porridge for himself, but when the other rishi came to ask for food he gave them. At that time, another rishi ate all four servings, and when he washed his hands, the mongoose began to roll over (in the spilt grains) and it turned golden. And that did not happen even when the Pandavs had performed their big sacrifice. Since, their wealth was not undefiled,1 as they had acquired that money by looting King Marut. And that rishi’s little porridge had been collected with effort and was given with faith. Also the recipient was a holy person. Therefore, look at the recipient and then donate. 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 Rajsuya 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 Rajsuya 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. [From footnote 1, Vat 9.2 - English version; Vat 5-313 - Gujarati version]

“People in this world collect merits like Sura Bhakta’s father. His father borrowed 500 rupees on interest from a merchant to go to Kashi (travel to a holy place of pilgrimage). On the way in Dholakā, he saw delicious bananas and mangoes, so he stayed there and ate for one year. Afterward, he made a kāvad from a bamboo lath, filled water from the Sābarmati River, and headed back to his village. The merchant came to collect his money. He said, ‘I’ll give.’ After many days passed, the merchant became furious and said, ‘Either repay the money I loaned or give me the merits you collected from the Ganga River.’ The old man’s children said, ‘No. Do not give him the merits.’ Their father said, ‘Give. Give. It is worth giving him the merits.’ Then, he whispered in his children’s ear about how he spent his time in Dholakā. Then, he gave the merchant the merits (water from the Sābarmati River). Then, the merchant’s son died. Then his wife died. Then he himself died. Look how people in this world collect merits.”1 Swami laughed after saying this much. Then, Swami said, “Maharaj used to share stories like this.” Footnotes: 1. 1. In his folk tales, Brahmaswarup Yogiji Maharaj explains the moral of this story: People in this world collect fake merits like this. Therefore, one should think carefully before asking for others’ merits. (Yogiji Maharajni Bodh Kathao: Katha 17)

There is nothing left for us to do as our eyes have been opened due to satsang. Thus, while they are open, we get the darshan of this Sadhu and God and when they close (at death), then also this Sadhu and God will be seen. Therefore, ‘Alive we’re worth a lot and dead we’re worth even more.’ So there is nothing to worry about. And ‘God is never the enemy of his devotees, whatever he does will be for the best.’

This Sadhu has God and to whoever associates with him spiritually, he gives them God. Therefore, there is benefit in the company of this Sadhu. So, become meek and subservient before him. Bow to him and know his opinion and his principle. Know all this and act in that way.

Dwārikā on this side; and Vadnagar and Visnagar on the other side; Sābarmati and Narmadā on this side - Maharaj traveled to all of these places. He did not leave any place out. And this Sadhu also traveled everywhere. Therefore, one should recall this.

This jiva forms desires like this: just as one weaves clothes from thread using a loom, in the same way (the jiva forms desires) in the vastness of space.1 However, it does not know it cannot remain here. That is the nature of the jiva. Footnotes: 1. 1. Swami’s analogy here is that the jiva continuously forms desires like the thread is weaved into clothes with a loom continuously. And just as there is no end to space, there is no end to the jiva forming desires. These desires are of this world; hence, Swami says the jiva does not know that it cannot remain here permanently, despite all its desires are of this world.

If one sits in the common dinner line with others and eats even rich food, one is still described as being free from taste. Whereas one who eats on his own, even if it is only uncooked millet, is still described as being deeply attached to tasty foods. So, by eating separately progress is spoilt. And who can be described as above taste? Swami answered the question, “If whatever is available for everyone in the line at meal times is mixed and eaten, and if no other special arrangements are made for food and one is not fussy, that is described as being above taste. Only then is God pleased with him. The two means to please God are company of the Sadhu and observance of codes.” Then he had the devotional song, ‘Garbhvāsmā shu kahine tu āvyo re’1 recited and said, “A sword is a sword, but there are different results when it is in the hands of a warrior and a businessman. Similarly, the words of the enlightened have great impact but those of others do not.” Footnotes: 1. 1. What did you say (to God) in the womb before your birth?

For 24 years, I have had no lifespan and this body has remained only for giving spiritual talks. But 30 years have passed, responsibilities of various types have come one after another so it has not been possible to talk fully about moksha. If I insist, I can go into meditation and samādhi but I have not been able to talk with full satisfaction, yet in the mind the wish remains.

When one becomes a sadhu but their renunciation does not improve, then what has one done? What one came to accomplish was not accomplished. Therefore, one should gradually behave according to the characteristics of the sadhus that have been mentioned.1 There is no other option. Footnotes: 1. 1. Swami is speaking of the 64 characteristics of sadhus mentioned in the Satsangijivan (Harigita 1/25-37). The 64 qualities of a sadhu 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.

On Vaishakh vad 11, on the way to this village, Shankarprasad contracted the plague and died. After having this story narrated by a devotee, Swami said, “Similarly, a spiritual aspirant always harbors the fear that the body will die anytime now. And Maharaj has also said, ‘I always feel that at this very moment and this very second the body will die.’ Therefore worship God.”

I like it when one attains profound tranquility and so I become pleased. Whatever activities are essential should be done, but then after completion, immediately give them up. Do not entertain wishes concerning activities. They are like a monkey. An old monkey was driven away by another from a female monkey. So he screamed repeatedly. Similarly, we, too, encounter misery from material pleasures and scream. Therefore, stay clear of them.

One devotee asked, “Why cannot the ātmā be seen?” Swami answered, “One is able to see it but one does not believe it. When one gains gnān, then one will believe it. This here (Gunatitanand Swami) is Brahman and the one that left (Shriji Maharaj) is Parabrahman.” Swami said this in an indirect way.

“This body-consciousness will be worn away slowly by the axe in the form of listening to discourses. Therefore, continuously listen to spiritual discourses, devotional songs, etc. Indeed, for listening to spiritual discourses, King Pruthu asked for ten thousand ears.” After having Vachanamrut Gadhada I-54 read, Swami said, “Oh! I feel like listening to this Vachanamrut all day long and still do not feel it is enough, since it describes the gateway to moksha.” Saying this, he had it read three times and said, “Those whose karmas are barren will not understand this talk. For them, fundamentally, they see the great Sadhu as an enemy. That is described as destructive spiritual knowledge. So now, attach only with this Sadhu. That such a time has come and still one does not stay with God or with this great Sadhu but listens to worldly talks is the jiva’s perversity. And if at this moment one is told to spend a thousand rupees, one will, but satsang is not done. Moreover, wife, children, home and business all interfere in this satsang. One person even said to Maharaj, ‘I’ll spend money but I cannot stay with you.’ Only Harji Thakkar came from his village to Gadhada to worship God and stay with Maharaj. But, today, nobody stays with this Sadhu.” Then he said: “Jā gher harikathā kirtan nahi, sant nahi mijmānā; Tā gher jamrā derā deve sānj padye masānā.”1 “It is like that. And later one will repent, so regularly worship God.” Footnotes: 1. 1. Houses where no discourses or devotional singing of God take place and which are never visited by sadhus are like the camps of Yama and at twilight they are like graveyards.

Mava Bhagat used to say, “If something frightening happens, a child will cling to its mother’s neck. Similarly, we, too, should grab hold of God and his Sadhu. They are the only ones who can save us. Without them, everywhere, kāl destroys. It is said, ‘Brahmānand Haricharan binā sabe chavinā kālkā.’1” Footnotes: 1. 1. Brahmanand says that apart from service to God, everything else is engulfed by time.

This jiva has never become free to worship God. Everything is made of dust, yet one is attached to it. And when pleasant, mundane words are heard, then quickly the ears prick up; when tasty food comes, one immediately runs there; when someone beautiful comes, then one quickly takes a look; when there is an opportunity to touch something pleasant, the skin quickly touches it; and when there is a fragrant smell, one quickly smells it. Thus, one quickly indulges oneself in the sense pleasures. But all these pleasures are waste. Then he recited the verse, 'Indrāni chandan lagāy ang,’1 the sense pleasures are like this. So, without attaining the state of Brahman as described in ‘Nijātmānam brahmarupam’ there is no release. Footnotes: 1. 1. Indra’s wife applied sandalwood paste to the body.

Addressing Shriji Maharaj as ‘Purushottam’ has been disputed for many years now. O how people hesitate to call Maharaj Purushottam; on the other hand, people refer to others - who are not even like a pore of Purushottam - as Purushottam. But to understand this way is rare. Similarly, one cannot recognize this Sadhu either. And without listening to talks regarding this matter, one cannot be liberated. Where can one find someone who will speak about this? One does not understand the greatness [of the manifest] as according to the saying: “The deity is in one’s home and the holy place of pilgrimage is on the outskirts of one’s village.”1 Footnotes: 1. 1. When a deity lives in one’s house or there is a holy place within one’s village, then people will not appreciate it. When they are farther away, then people appreciate them. Similarly, when God and the Sant are manifest, no one understands their greatness. When they are farther away (non-manifest), they understand their greatness.

Last night, the main principle was described: “It is that God has been attained. This Purushottam (Bhagwan Swaminarayan) has been attained, so then what is left? Even the Sadhu who has realized him fully has been attained. That is the main principle, which we possess. Now there is no worry. Milno mohā mohako niko, Āchho niko lāl hamāro, aur sabe ras fiko; Khāti chhāsh kahā ras māne? Sur khavaiyo gheeko.”1 One who has seen the ātmā is like one who drinks sour buttermilk and the murti is like ghee. We should live only by the murti. What is the value in sour buttermilk? Footnotes: 1. 1. The manifest human form of God has been attained; God is good and handsome, everything else is uninteresting and dry. For one who has tasted ghee, will he find joy in sour buttermilk? Surdas is an enjoyer of ghee.

If the five cognitive senses are controlled, then with them the other five conative senses are also controlled. So, do not allow contact with the sense pleasures. And if contact is made, control is unlikely to remain. So, do what is essential otherwise let the rest go. One who sees faults in the sense pleasures is spiritually wise. Many put wool in their ears and when it is appropriate to hear, they take it out. When appropriate, they look but their sight does not go further than five handspans. Similarly, they do not aspire for fragrant smell. Also, for the skin (body), one less mattress is spread out, but more are not used. If one cannot do without, a fate like that of Ekalshrungi1 will arise. Therefore, be fearful, leave all sins and worship God. Keep this principle. Footnotes: 1. 1. Ekalshrungi was the son of Vibhandak Rishi. The rishi was betrayed by his wife and so developed a dislike for females. Therefore, he shielded Ekalshrungi from all contact with women, such that Ekalshrungi did not even know that women existed! Once, however, when Vibhandak rishi was away from the āshram, a woman entered and the fragrance of her flowers attracted Ekalshrungi. In time, relationship developed between the two and Ekalshrungi’s purity was tainted.

Vachanamrut Gadhada III-2 was read and in it the subject described was satsang, “I am not as pleased by austerities, renunciation, yoga and sacrifices as I am by satsang.” This is what Shri Krishna said to Uddhav. When this topic came up Swami said, “Listen to this talk. Now, whatever essence there is comes in this talk.” It was read again and then he said, “God is not pleased as much by austerities, renunciation, yoga and sacrifices as he is by satsang. That satsang we have attained but we are unaware of its value. To attain the Sadhu is rare and in this assembly seated here, there are those who know this talk. But not all understand it. Such association has been attained, yet one attaches to someone else – they do not understand the Satpurush. Raghuvirji Maharaj and some senior sadhus were seated on the outskirts of Kovaiya. But leaving them, three hundred people ran off to look at the sea. So, the sea is placed above even the likes of Raghuvirji Maharaj and others, is it not? Where is the spiritual knowledge? What will one gain by leaving them and attaching to someone else? Where is the Sadhu likely to be attained? So, it has been said: Pattharki jāti hirā chintāmani pārsahu; Moti pukhrāj lāl shāl fer dārie. Kāmdhenu Kalpataru ādi de anek nidhi; Sakal vināshvant antar vichārie. Sabahi jahānmehi dusaro upāy nāhi; Charanume shish meli dintā uchchāriye. Kahat he Brahmānand kāy man bāni kari; Kun esi bhet gururāj āge dhārie. He to so anant sab kahat he sant puni; Bhomi rajkan huko hot nirdhār he. Vanvruksh huke pāt kāhuse ti nā likhāt; So puni kahāt jug bhār jyu adhār he. Udadhi asankhya nir tāku kahe jyu dhir; Megh bund aganit kou ganit kari dār he. Kahat he Brahmānand ham urme vichār dekhyo; Aur sab hi ko pār gurugun apār he.1 This describes a sadhu, in general. But what is a true Sadhu like: 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.2 He (the Sadhu) is like that. But the jiva does not even know how to recognize the Sadhu. They stay together and yet do not recognize him. And see, if he is truly recognized, one becomes mad (with joy). But he is not truly recognized, so deficiencies remain. Just as, where there is ample rain is there the misery of famine? Similarly, in Junagadh there are lots of sadhus. They rain and rain (in the form of showering spiritual discourses), but when there is no rain, then there will be much misery. Here, there is the torrential rain of V.S. 1876 (1820 CE), but elsewhere, without rain, it is like a famine. So, people are drawn here from hundreds of miles away and come for this darshan. But the devotees of Junagadh here think that they will go later, and they think about what will they do if they lose their job (by going for darshan)! Jobs will remain but one will pass away, and will this Sadhu remain forever? This darshan is rare and then tears will flow. This darshan is not likely to be attained again. Then he said, “There are countless virtues in our guru.” Sadhu chandan bāvnā, shital chhāy vishāl; Mukta kahe tehi parasse, nirvish hot vishvyāl.3 He (the Sadhu) is like that. ‘Rāj milyo kahā kāj saryo’4 after reciting this verse, he said, “You have attained this company, so if you want to, keep it.” Sāche sant mile kami kāhu rahi, sāchi shikhve Rāmki ritkuji; Parāpār soi Paribrahma he, tāme thaharāve jivke chittkuji.5 He is like that. How much more should I say! Without the association of such a Sadhu, moksha will not be attained. So the talks narrated in Vachanamrut Gadhada II-21 have to be practiced and understood. That we have attained such a Sadhu means that a rare thing has been attained, and those who have accumulated previous merits did so by the company of such a Sadhu. And those who are attaining merits at present do so due to the association of such a Sadhu. So, associate with him. Search the whole universe, but where will you find such a Sadhu? And who will make you sit like this and talk! Apart from the Sadhu nobody will tell you.” Footnotes: 1. 1. Diamonds, chintāmani, pārasmani, pearls, topaz, rubies and rich clothes may all be thrown away or put aside; Kamdhenu (the wish-fulfilling cow), Kalpataru (the wish-fulfilling tree) all give countless treasures. But think within and realize that everything in this world ultimately perishes. There is no other way throughout all worlds, except to bow one’s head at the feet of God and become humble. Says Brahmanand Swami, gift your body, mind and speech to the guru for what else is there that we can give to the guru. One may be able to count the sand grains on this earth, count the leaves of all the trees in the forests, know the volume of water on the earth; count the number of raindrops that fall; says Brahmanand, after thinking deeply, there is a limit to all these, but the virtues of the guru are limitless. 2. 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. [See footnote 1, Vat 30.62 - English version; Vat 5-112 - Gujarati version] 3. The Sadhu is like the best type of (bāvnā) sandalwood that gives abundant coolness and shade; Muktanand Swami says that by its close contact even a venomous snake becomes non-poisonous. 4. Even by obtaining a kingdom, what purpose has been really served? 5. When the true Sadhu is attained, no deficiencies will remain since he will teach one the true path to God; beyond all is Parabrahman and the Sadhu makes one’s mind focus on him.

Swami talked about Chaitanyanand Swami at length and said, “That is the degree of rajogun he possessed. But Balmukund Swami talked to him about Maharaj’s supremacy and the greatness of the Sant and removed all his deficiencies. After this, he slept on one āsan and would stand in front of Thakorji and pray, ‘I cannot recognize your sadhus so help me to recognize them.’ That was how (humble) he became. This can be achieved by a Sadhu.”

One person asked a question, “There are many deficiencies in the jiva, so ultimate moksha will not be attained. When the deficiencies are overcome it will be attained. Where will it (the jiva) be kept to remove the deficiencies? If God places it in another abode, then there are more material pleasures there than here, so how can it stay there and remain detached? It does not seem that it can. And at present we have the company of this Sadhu, but due to inadequate faith deficiencies are not overcome. And after leaving this body, if the company of such a Sadhu is attained then deficiencies are overcome. So, will such company be attained or not? What will happen?” Then Swami replied, “It (the jiva) will be kept where there is such a Sadhu and the remaining deficiencies will be removed. It is not apparent at present, but, after leaving the body, the jiva will become very powerful. God is the giver of its fruits, so he will arrange for such company. We have nothing more left to do. Recognizing him means we have done everything.”

Is this a mere talk? No. This is nectar. The jiva goes to the abode of the deities to drink nectar, but does not spare time to drink it here. There is no limit to the attainment if it drinks it here. And for the jiva there is no limit to the loss (if it does not drink, i.e. listen to the spiritual talks here). This Maharaj, who is Purushottam, and this Sadhu have never come here on this earth and will not come again. And the powers given by this Purushottam have been received by countless avatārs, etc. Everything is included in this statement if it is properly understood.

“Since Samvat 1922, Kartik sud 15, the jivas have been attracted to this Sadhu, because this guru exhibits the qualities according to the shloka ‘Shābde pare;’1 otherwise, they would not be drawn to this Sadhu.” Then, Swami sang the verses of ‘Guru’s Ang’: “Mān mad māraveki karmanku jāraveki; Adham udhāraveki ṭek jīne ṭhāne he; Gahan agādh gati puran pratāp ati; Mati baḷ kāhu senti jāt na pichhāne he, Sharaṇāgat bandh chhed jagko kiyo niṣhedh; Ved ru Vedānthu ke bhed sab jāne he, Kahat he Brahmānand kāy man bānī karī; Ese gururāj hame īsh karī māne he.2 Then, Swami said, “This guru is like that (as mentioned in the verses), therefore the jivas are drawn to this Sadhu.” Thus, Swami expressed his point implicitely. Footnotes: 1. 1. Tasmād gurum prapadyet jignāsuhu shreya uttamam | Shābde pare cha niṣhṇātam brahmaṇyu-pashamāshrayam || [Bhāgavat: 11/3/21]. Meaning: An aspirant who wishes the highest level of spiritual bliss should seek the refuge of a guru who is proficient in interpreting the Vedas (which describe the glory of Aksharbrahman and Parabrahman) and who seeks the refuge of only Parabrahman for peace. 2. This verse by Sadguru Brahmanand Swami describes the qualities of a genuine guru: One who has a firm determination to eradicate others’ ego, arrogance, the sinful karmas; one who is determined to uplift the sinners; one who is powerful; one who cannot be recognized using one’s own intellect; one who removes the world from their heart and destroys the bondage to this world; who understands the meaning of the Vedas and Vedant.

And then Swami said, “Maharaj and I are 4 years apart. Maharaj was born in Samvat 1837 and I was born on Sharad Punam of Samvat 1841, which is Aso Sudi 15. I completed 82 years on the last Sharad Punam that passed and now I’m on my 83rd year. He said thusly and has been written for remembrance.

In the month of Magshar, Swami said, “I have never transgressed Maharaj’s commands and never enabled others to violate them either. None of the 500 sadhus were prepared to come to Junagadh. Then [Maharaj] told me, so I came; and has anything happened to me? I have had no troubles. Maharaj is the surety for Junagadh (i.e. he took personal responsibility to grant moksha to the people of Junagadh), so see, are there opportunities for such discourses elsewhere? Ask these devotees who have come from other regions.” Then they said, “No, Maharaj. Such divine company exists only here.” Then Swami said, “Here, together with this Sadhu, Sahajanand Swami himself is manifest. That is why it is like this. He feels that. Otherwise, how can this bliss and peace remain like this?”

“Maharaj says, ‘One should not touch (be drawn toward) the vishays, so that the mind does not follow the indriyas. Therefore, remain far from the vishays.’ And we attained God that we were destined to attain. If one still has a weakness for enjoying the vishays in this company, then one will suffer a great loss. And the principle of many great is to remain far away from the vishays.” Then, someone said, “The vishays are not perceived.” Swami responded, “Does one perceive sweet, sour, salty, and good? Yes, that is perceived, but the jiva does not want to give it up. Where is the self-interest? If one has self-interest, one will address a donkey as his father. The jiva believes there is worth in bones, flesh, and discharge; but [the body] will not remain.”

This world is a form of misery. And where there is no trace of misery, there, one is filled with misery, just upon encountering.1 Therefore, one cannot mention all the types of miseries that befalls one. What can we say? This world is like that and there is only misery in the vishays. Footnotes: 1. 1. Swami is explaining that God and the Sant are a treasure of bliss, yet even when someone has attained them, one remains miserable because of agnān. This agnān is due to weakness for enjoying vishays or affection for one’s relationships of the body.

In a village of the Panchal region, there lived a Charan. Due to ego, he donned a coat covered with oil and while standing, smoking a hookah, he burnt to death. Then all said, “Tie his feet so that he does not escape.” Proudly, he said, “Oh, what’s there to run?” In this way, he burnt himself to death. Now, would he have suffered only a little pain in this? For those who realize, the same pain resides in the material pleasures. But, if we desire to give up the material pleasures today, they can be given up. Even after a month, two months, a year, a hundred years or a hundred births, they can be given up. So in the end, without giving them up, there is no release. Therefore, the clause has been placed: “Vishayān vishavat tyajet.”1 Therefore, be alert. Footnotes: 1. 1. One should renounce the sense pleasures like one renounces poison.

On Posh vad 1, Swami said, “Here, together with the Sadhu, Sahajanand Swami himself is present. But nobody is interested.” Sadguru shabdātit param prakāsh he; Jāke sharane jāy, avidyā nāsh he, Deh geh man dām, usiku dijiye, Har hā Shrirang sab mat sab jag, Joy soy guru kijiye.1 After reciting this and other verses, he said, “When such a sadguru is served, the jiva becomes pure. He has been attained, but nobody hands over the jiva to him. Without handing over the jiva how can the enlightened state be attained? The extent to which the jiva is handed over (to the sadguru) is the extent of fulfillment attained; and the extent to which it is not handed over, that much is not attained. So, when it is handed over, then it will happen. And the extent to which people have handed over (the jiva) is apparent – i.e. this much has been handed over and this much has not been handed over.” Footnotes: 1. 1. The Sadguru is beyond description and radiates divine light, By taking refuge in him, one’s ignorance is destroyed. Dedicate your body, mind, home, and wealth to him. Thus, says Shrirang (Brahmanand Swami), examine all different beliefs and views of the world and then choose a guru.

I read one person’s mind and told him exactly what he was thinking. So, everyone said, “You are truly omniscient.” His name was Ghanshyamdasji.1 Swami implicitly revealed that he can read others’ thoughts. Footnotes: 1. 1. Ghanshyamdasji was Naja Jogiya, one of Shriji Maharaj’s pārshads who traveled with him. In his later life, after Maharaj reverted to Akshardham, he became a sadhu and stayed in Junagadh. Once, while meditating, his mind went to Gadhada to stroke the forehead of a cow. Swami revealed his state of mind and Ghanshyamdasji realized Swami’s greatness. After this, he told everyone that Gunatitanand Swami was Aksharbrahman.

Later, you will cry to listen to these talks! Oh! Where can we get a God-realized Sadhu like this? Those who attach people to worldly pleasures can be found, but where can one find one who detaches people from worldly pleasures. And everyone has affection for me. Why? Since I do as I am told. If someone says, “It is like this,” then I say, “Yes, it is like this.” If he says, “It is like that,” then I say, “Yes, it is like that.” I do not change anyone’s wish, so affection for me remains. But when I change what the jiva has decided and affection still remains, then it is proper. I will not change anything else, but yes, I change what is related to observance of dharma. In that, I make them act purely. Giving the name of a devotee, he said, “He was very good but he was affected by bad company. So I brought him and kept him here, made him brahmarup and sent him to Akshardham.”

When I was small, I used to throw big stones in the well. The moss on the surface would disperse and the water would become clear. But then the moss would come back together again. Similarly, when I deliver these talks, the moss in the form of māyā is dispersed, and when the jiva rises to act, immediately, like the moss, the jiva merges (with māyā i.e. in activities). That is the nature of the jiva.

The same God who is seated resplendently in Akshardham comes here and sits in the same way. But if he displays human traits, then one’s perception changes. However, do not allow one’s perceptions to change. See, when Sundarji Suthar’s daughter grew up, he said to his brother, “Shall we marry her to Maharaj?” Then (the brother) said, “Do not say that, do not say that.” Then Sundarji said, “Why, is he not God compared to a carpenter?” Thus, there is a difference in the understanding of devotees. Otherwise, both Sundarji and his brother knew him as God. Even for us, if God marries someone’s sister or daughter, our firm faith that he is God does not remain. There are thousands of talks like this. How many shall I say? So if, when God displays human traits, equipoise remains and one feels, “Oh! Great divinity has been displayed,” then one is truly convinced about God’s divine form. Even Brahmā became deluded when he saw Shri Krishna’s actions and said, “He is not Parabrahman, but a cowherd.” And when Shri Krishna incarnated, Brahmā himself sang his praises, but seeing his actions, his resolute faith did not remain that way.

And another example: When that dispute occurred, Maharaj wore women’s clothes and fled from the darbār. At another place, he said, “Hide me in a bundle of grass and take me away.” What does this indicate? Did Shri Krishna not flee from Jarāsandh! God exhibits bravery and cowardice; victory and loss; mine and yours; hunger and thirst; favoritism; and other such sentiments.1 Footnotes: 1. 1. This statement is based on references to the Vachanamruts Gadhada I-72 and Panchala 4.

The minister of Vadodara has a deep-seated animosity toward Shriji Maharaj.1 He thought to himself: If Swaminarayan is faulted in any way, then I will defame him. So, he came for that reason. And when the assembly took place, he said, “You eat the kāthis’ food. Therefore, you are defiled.” Maharaj said, “We have not. Even if so, we will become pure by performing yagnas. But you are not of a brāhmin family, so how will you become pure?” Meanwhile, Shiyaji Maharaj (Sayajirav Gayekwad) said not to speak, and yet he spoke. Footnotes: 1. 1. Samvat 1882, Vadodara. Sayajirav Gayekwad welcomed Shriji Maharaj to Vadodara on Kartik sud 3 with a grand procession in the city, ending in the palace. Ever since the minister Viththalrav Devaji Babaji was appointed as the Suba of Kathiyawad, he bore enmity toward Shriji Maharaj. He was determined not to meet Shriji Maharaj. However, Maharaj asked Sarkar (Sayajirav Gayekwad) to call him to the court, so the minister had to appear. On their first meeting, Maharaj openly asked him why he had not come to see him. The minister felt abashed and was provoked having to provide an answer for his absence. On the last day, Sarkar welcomed Maharaj to his palace again. The minister was not present again, so Maharaj called him again to give his final teaching. Maharaj knew that the minister did not accept him as a brāhmin. So, Maharaj said, “You spread lies about me. However, I am a Samvedi brāhmin. If a brāhmin is defiled, he can become pure again by atonement. However, one who is not born in a brāhmin family will never become a brāhmin, no matter how many Ashwamedh yagnas he may perform.” The Sarkar was stunned hearing Maharaj’s words. Nityanand Swami also understood the gravity of the situation and prayed to Maharaj to forgive his jiva. Maharaj calmed down. Nevertheless, the minister never stopped plotting to capture Maharaj, as he plotted to capture Maharaj that very night. However, it rained heavily and no one could leave their house. The minister failed to capture Maharaj while he was in Vadodara. The next day, Maharaj was departing Vadodara. Maharaj told Naja Jogiya that as soon as the elephant halts, have Manki ready. Maharaj departed Vadodara on an elephant and arrived in Chhani. The elephant halted. Maharaj quickly dismounted the elephant and mounted Manki and rode away like the wind. Meanwhile, four men came to seize Maharaj where the elephant halted, but Maharaj had already left. The minister was never able to capture Maharaj. [Bhagwan Swaminarayan: 5/141-166]

In Bhuj, Maharaj said to Sundarji Suthar, “Hide me, otherwise you will suffer misery.” Saying this, he remained hidden, so when the army came to the house to capture him, directed the canon and asked, “Is Swaminarayan here?” Sundarji said, “No.” And then Maharaj came out and declared, “Yes, I am here!” See now, did God not know what he had said? Then, the attacker (the minister of Bhuj, Jagjivan Mehta) saw hundreds of thousands of people. So he and his army ran away. Thus, his hiding was a human action, and his reappearance and frightening the army were divine actions. It is like that. If one keeps patience and has spiritual knowledge then one does not waver. Otherwise one falters.

In the divine actions of God, there is no doubt. But if even the human actions of God are known as divine, then only is one considered to be a true devotee. Since, God is the doer, non-doer and doer of otherwise impossible actions. So, what is there to doubt about him? When one understands this, it is pure knowledge of his real form. And if there are other deficiencies, they can be overcome, but this deficiency cannot be overcome. If one understands the form of God as described in Vachanamrut Gadhada II-13, then only does one attain liberation. The other means of liberation are like hands and legs, while this knowledge of the form of God is the head.1 Therefore, to understand all which has been said, a capable guru has to be accepted and only such scriptures which strengthen this knowledge should be read. By doing as stated above, knowledge of his form should be attained. Footnotes: 1. 1. Disobeying God’s commands, etc. is like having one’s hand and legs cut off. But insulting the divine form of God is like having one’s head cut off – fatal.

“Compared to the extent to which this jiva has acquired knowledge of the world, caste and community, it has not strengthened its knowledge of God. If it positively determines to do so, it can acquire that knowledge.” On this, a sadhu asked, “When will such a thought occur?” So Swami said, “If one has such determination and begins to do, it certainly happens.” On this, he said, “One day, Maharaj said, ‘If one offers continuous worship for a whole day and a whole night, then one will see God.’ Then, one day, a devotee offered worship for a whole day and began to do so at night also. As he began to feel sleepy, he ground flour (in order to stay awake) but offered worship all night. Then he saw God.”

Once, I returned to Junagadh from a festival and wanted to send a letter to Vanthali. But there were few people around and nobody was going there. So I told Ramdasji, “You go to give the letter to Kalyanbhai. And, while going there and returning, offer continuous devotion.” He did that, and so he attained the murti and was able to continuously offer worship. This is what happens. And it is said, ‘Ekāgrenaiva manasā patrilekhah sahetukah.’1 See, I am not alone in saying this! God, who resides within, is also saying this. Some may think that I alone speak like this. Thus, the essence of Bhagwan Swaminarayan’s teachings was described. Footnotes: 1. 1. All my followers should concentrate on the benevolent purpose of writing this Shikshapatri – that it is written for the spiritual welfare of every soul (Shikshapatri: 7). Gunatitanand Swami quotes this shlok to highlight the need for concentration while offering devotion.

Without being focused, nothing is achieved. If one gets food to eat and is able to digest it, yet does not perform devotion, then one is an offender of God. And when food is not obtained, what devotion does one perform? But when it is attained and one does not offer devotion, then one is an offender of God.

“If commands are transgressed, misery is encountered. When one gets a fever, the body burns and when commands are transgressed, both the body and jiva burn. This has been discovered by Mavabhai. To the crooked, God and the Sadhu are crooked.” Vankā āge vankadā, tarvanka āge chovanka; Shilā āge pādharā, ne rank āge rank.1 “The more lax one is in observing commands, the more crooked one’s nature becomes and the more misery one suffers.” Footnotes: 1. 1. Before the deceitful, God and his Sadhu are deceitful; with those who are triply crooked, they are four times as crooked; but with the straightforward, they are absolutely straightforward. And with the meek, they are meek.

During the dark half of the month of Maha, Swami said, “I have made a request to God since last year: send a king like King Gaya and two āchāryas like Raghuvirji; otherwise, the twenty million people that worship God will not be happy. The sinful people will not let them be happy.”

If one stays a hundred years with such a Sadhu, then one’s inclination becomes good. Then Swami had the ‘Personal Preferences’ Vachanamrut (Loya-14) read and said, “At present people’s preference is for eating, boosting the ego and material pleasures. When there is a great Sadhu, the sinful are unable to tolerate his greatness. So they malign him and incur misery upon themselves.” Sant santāpe jāt he, rāj dharma aru vansh; Tulsi tranye tile na dithā, Ravan Kaurav ne Kans.1 I have seen many like this. Footnotes: 1. 1. On the outskirts of the village memorials to the brave people are built; but nowhere are there any memorials to Ravan, Kauravs or Kansa.

Material pleasures are so powerful that in the Vachanamrut (Loya-17) it is said, “If material pleasures are condemned, then one is prepared even to cut Muktanand Swami’s head with weapons.” That is the subject of this talk. One may not praise, but if one does not condemn, then it is like praise. On this the 'Reverence and Condemnation' Vachanamrut (Loya-17) was read and Swami said, “It is like that. Therefore, eat simple food and worship God, there is value in that.” Adharma sarg jab karat praveshā, Sur nar munimahi nahi sukh leshā.1 Footnotes: 1. 1. When unrighteousness enters, no happiness remains for gods, men and sages.

Serve the great Sadhu with this body. And if it is worn away by this, he will be happy. But do not serve halfheartedly, as described in ‘Maratī maratī kān halāve.’1 Footnotes: 1. 1. A Gujarati proverb meaning: Do not do things halfheartedly. The folk story behind this proverb has been told by Yogiji Maharaj. There was once a Patel who had two buffaloes. They both gave birth to a calf at the same time. One buffalo had a female calf and the other had a male calf. The Patel’s wife let the male calf suckle milk from its mother for two days, then gave the calf buttermilk mixed with salt; but she would not let it drink milk from its mother. But she allowed the female calf to drink milk from its mother twice a day. The female calf grew in size and was vigorous; whereas, the male calf became frail in six months. One cold day in winter, the sun came out. The male was sitting in the shed. Flies were settling all over the male. He had no strength to shoo the flies away. The female calf came jumping up and down and said, “Get up, pādābhāi. Let play a game of running and jumping.” The male said, “Listen, when I was born, I was allowed to drink milk for a day or two. Then the Patel’s wife gave me buttermilk. And you have been suckling milk from your mother every day. I do not have the strength to get up. But if you want, we can play a game with our ears while sitting down.” Then, the female calf started to bat her ears quickly, while the male calf slowly batted his ears. He did not have the strength to move his ears as fast. Those who have ‘suckled’ wisdom from their guru would not bat their ears halfheartedly; on the contrary, he would shoo away even mahākāl (the most devastating time). To think that: “Where will we go after we die? We are all caught in this unknown. It does not seem like we will be liberated.” Such thoughts would not be entertained by one who has gained wisdom from their guru. One who has not gained wisdom from a guru would have such doubts about their liberation. [Yogiji Maharajni Bodh-Kathao: 315]

Swami had Vachanamrut Gadhada III-2 read, in which the words “I am pleased by satsang” were read. So, Swami said, “What is satsang? Affection toward the Ekāntik Sadhu. What is that Sadhu like? Like Uddhav, like Prahlad. When one serves a sadhu of that caliber, one earns the same fruit as serving God; and if one hurts the sadhu, then that is a sin equivalent to hurting God.” Swami spoke implicitly.

On Jeth vad 6 of Samvat 1922 (4 July 1866), Swami arrived from Vartal. After this he said, “There is nothing as valuable as the God-realized Sadhu. And in the Harigita, Maharaj has shown the mother-like sadhu as the means to liberation and he (Maharaj) even takes oaths on the sadhus. Even in the Shikshapatri, he has highlighted the God-realized Sadhu, not the sadhu who has merely coloured his clothes with ochre dust.1 In fact, in Rampara village all the people have saffron clothes.2 What does that mean? Nothing. When one develops the 64 virtues described, then one is called a sadhu.3 We have met one like that.” Footnotes: 1. 1. Refers to the reddish ground powder used to colour the clothes of renunciants. 2. The soil in this village is red. So, the residents’ clothes become stained with the reddish dust. 3. The Harigita comprises of sections 32-36 in chapter 1 of the Satsangijivan by Shatanand Muni. In it the 64 qualities of the Sadhu have been described.

I have written that out of twelve months, one month should be spent in the company of the Sadhu. Without this, deficiencies will not be overcome. One earns money but where will one get these spiritual talks? So, listen to these talks. Some say that they spend repeatedly for religious causes. So what? If one rupee is spent for Satsang then we’ll give four thousand, but without listening to this spiritual wisdom, deficiencies will not be cured. But nobody stays here. If someone is prepared to stay and is short of money, then do not give donations to the mandir for one month. In fact, if you stay here, I will give you ten rupees a month. Now, how many will stay? Even if four hundred people stay, money will not run out. But you will get much knowledge. In fact, you do not realize it, but if there is a house of gold, it is worth burning it to ashes to listen to these spiritual talks. Since afterwards, these talks will be rare. And Maharaj has talked about donating ten percent of one’s income. If you do not believe this, I will state it and leave it at that. Even if someone donates a hundred thousand rupees, still to me, one who eats this mandir’s food and listens to these talks is greater. Where will one get these talks from? That which we were to attain after death – that Sadhu and God – we have attained in this very life.

When I was young, in the Vikram Samvat year of 1846 (1790 CE), it was very cold. When I went to get water from the waterpot, the water was frozen. It was so cold that people said, “Preserve the body by burning silk clothes for heat.” Similarly, burn houses of gold and listen to these talks (to attain moksha).

It is also written in the scripture, “Ambrish, Nahush,1 Bharatji and Chitraketu all renounced their kingdoms and everything else to worship God. The story of determined devotees is like that. If one gets food one should worship God, slowly reduce one’s worldly business and make God the main focus of attention. But, how will one who has kept worldly tasks at the forefront remember God?” Footnotes: 1. 1. Nahush – a king who saved Chyavan Rishi from the hands of fishermen. The rishi blessed the king, “The luster (i.e. power) of whoever you look at face-to-face will diminish.” Once, the king looked at Indra and attained his throne. He tried to seduce Indra’s queen but she sent a message, “Come with the seven great rishis lifting your palanquin.” So, Nahush went to the seven rishis and diminished their luster. But, Bhrugu, who was residing in Agastya’s matted hair, remained unseen and therefore unaffected. So Bhrugu cursed Nahush to become a snake. Hence, Nahush lived as a snake for 10,000 years and was freed from the curse by Yudhishthir. Then, Nahush passed on his kingdom to his seven sons and left to worship God. His seven sons were: Yati, Yayati, Samyati, Rakshayati, Ashvak, Viyati and Mevjati.

In Vachanamrut Gadhada III-30, it is written: “I am going to die at this second, at this very moment. Such awareness remains constantly.” Swami had this read and said, “Why would [Maharaj] need this awareness? Actually, he uses himself as an example to teach us. Yet, some believe these words apply to Maharaj.” Then, someone said, “What does Maharaj want to do? Even we think upon that, then we can say he sees and knows our hearts.” Swami said, “The great Sadhu also sees and knows everyone’s heart. And he has told some and still tells some. Only those who trust the Sadhu will believe this, while others will says that Swami is speaking to increase his own ego.”

Aghāsur in the form of the material pleasures has consumed this jiva. Maharaj says, “If everyone worships God, then I will make it rain delicious sweets at lunch time. And whenever they say, on that day, I will make it rain with sweets made of sugar, molasses or whatever they say. But the jiva is unable to sit with a rosary.” H

Then, Swami said, “Once, I was seated on the outskirts of Dhorāji town and piles of manure were lying around. Then, there came a bull which ran and stuck its head in the manure and threw one or two baskets of dirt on its own head. In a like manner, no jiva can remain without foraging in dirt in the form of material pleasures.”

To become a sadhu is the ultimate. If one becomes a sadhu, then one is seated in the lap of God. It is said, “Sādhavo hrudayam mama.”1 God always remains in the Sadhu. How can one who has only a piece of turmeric call himself a grocer?2 Footnotes: 1. 1. True sadhus are my heart. - Shrimad Bhagvat 9/4/38 2. A person with only a single piece of turmeric can’t be called a grocer. Similarly, one with only a virtue or two cannot be called a Sadhu.

Blessings are attained based on the principles of Vachanamrut Gadhada I-19 – engross yourself in obeying commands, upāsanā and the murti. Whether you do that today or after a hundred thousand births, whenever you do it, only then will you be able to remain constantly with Maharaj. And this is the essence of whatever other discourses Maharaj has delivered. This is the essence of his teachings.

On Monday Shravan vad 9, at the residence of the brahmachāris, he said, “Whatever one begins to do happens. People think that to perform meditation and offer worship happens on its own, but how can it happen on its own? One remembers God and forgets and meditates again. In fact, even after forgetting, if one remembers again and offers worship, it is achieved. One who studies forgets. But what is there to forget for one who has not even touched a page?”

Then, a pupil studying the Vedas came to tie a rākhadi on Swami. Then, Swami said, “The devotees should understand the sagun form of God and the nirgun form of God. Otherwise, one will be confused.” Swami had Vachanamrut Kariyani 8 read and said, “[Krishna] showed his mother Jashoda the brahmānd in his mouth, his Shesh-shāyi form to Akrur, and his Vishwarup form to Arjun - all of this is the result and the cause was Shri Krishna himself.” Swami thus spoke.

In the form of Purush, God entered Prakruti and from there entered into Vairat; in this way Purushottam’s presence spread. What is that presence? That Purushottam himself came. So, was he not in his abode at that time? He was also in his abode. And his presence in others was due to his powers. Actually, first Ganesh is described as a god; then Brahmā, Vishnu and Shiv are described; Aniruddh, Pradyumna and Sankarshan are also described as gods, so among them, who should be believed as God? The explanation for this is that there are tens of millions of classes of jivas, ishwars, Brahmās, and the cause of them all is Maharaj himself. When one understands like this, then an answer can be said to have been given. There are countless Rams, countless Krishnas and countless akshar muktas, and the creator of them all, the supporter of them all, the controller of them all and the cause of them all is Maharaj. If he is understood in this way then spiritual wisdom is attained.

On Shravan vad 6, Swami said, “God will do everything else for you except offering of devotion and observance of spiritual disciplines – these two are not done for anybody. They have to be done by oneself. And if one does them, they are perfected.”

When the four – God, Sadhu, faith and scriptures are present, then God can be worshipped. Of them, everything is present except faith.

We have many faults, and if we count them, then we come to know. Try in any way – this way or that – but in the end, we want you to do this. So we proceed in giving discourses. We have an ox to which presently we feed everything, but we want to place a cart on its shoulders. In the end and in any way, we want to transform you from a fly into the sun.

Once, Maharaj asked Anand Swami, “When I instruct you to do a task, how do you do it?” Then he said, “I do as you say.” Then Maharaj asked Muktanand Swami, “How do you do it?” Then he said, “I would extend my focus by one handspan outwards, and then only when it is withdrawn (inwards) by two handspans I feel happy.” Then Maharaj asked Swarupanand Swami, “How is it with you?” Then he said, “Whatever task I do, that object disappears and your murti is seen.” Then Maharaj said, “I do not understand that.” So he explained, “Just as when a lemon is fixed to the tip of an arrow, it is seen in whichever direction the arrow is pointed, but the target is not seen. In this way, your murti is seen.” That is the state to be reached. So develop a state in which the murti is seen. And do as per the shlok, ‘Nijātmānam brahmarupam...’1 Footnotes: 1. 1. Identifying one’s self with Brahman, separate from the three bodies (gross, subtle and causal), one should offer devotion to God. - Shikshapatri 116 [See footnote 1, Vat 29.17 - English version; Vat 3-13 - Gujarati version]

On Bhadarva sud 7, Swami said, “Maharaj shows us the Sadhu in the ‘A Red-hot Branding Iron’ Vachanamrut and other Vachanamruts.”

A sadhu had a dream in which Maharaj slapped him and said, “Go to Junagadh. The darshan of this Sadhu is such that the five grave sins are burnt away. He will not be attained later. And later, even if you spend tens of millions of rupees, he will still not be attained. Thus, if one has food, then the time to associate with him has arrived. Otherwise, there will be regret later. Therefore, I am telling you clearly.”

Even if a householder marries again, he still becomes very miserable.

Even though everyone tells me to state it, I have never talked about donating five-ten percent (of one’s total income) to the mandir. But today I am telling you that those who donate five-ten percent will get food. If one does not give, then one will remain poor. Saying this, he said to Dajibhai, “Now that you are grown up, give donations.”

In the bright half of Ashadh in Samvat 1923, Swami said, “Maharaj does not like it when there is an erosion in observing the vow of celibacy, since his avatār is solely to strengthen that. So, he did not marry and observed the vows of a renunciant. Everyone follows the path taken by the great. It is said, ‘Yadyadācharati shreshthastattadevetaro janaha’1 so be alert and live with purity. Those who have a deficiency in the vow of celibacy will certainly not be able to go to the abode of God. And Maharaj will be very unhappy. An example to explain: a king had an army of a hundred thousand. When they went to fight, those who were cowards thought that among all these many people, who will the king recognize and what will he know? Thinking this, they stayed at the back and did not fight the enemy, while others went to the front, ousted the enemy and won. Then the king asked the minister, ‘Now we want to take a test to determine who made the victory possible.’ So he said, ‘Fine, convene the court.’ Then the minister declared, ‘Everyone, come. We want to give rewards.’ Saying this, all soldiers were called and then he said, ‘It is necessary to distinguish between those who fought and those who did not. The ones who have fought will come directly to the front of the court looking straight and the others will not be able to look straight at the king and will look down.’ Similarly, if we do not fight the enemy in the form of the five senses, then we will not be able to look straight at God and when we go to him we will have to look down. So, please be good and do not do that (i.e. do not avoid the fight with the senses).” Footnotes: 1. 1. Whatever action a great man performs, other men follow. Whatever standard he sets (by example), the world follows it. - Bhagvad Gita 3/21

Then Swami said, “One whose guru is Akshar will take one to Akshardham and will unite one with Purushottam.”

In the future, these two will erode away: first is that suhrudpanu (fraternity) will not remain and the other is that one’s weakness for a house, woman, children, and wealth will increase.

God will drown a universe so that one jiva worships God. There is a story about this: There was a sparrow which was perched on a high mountain top offering worship. It said, “If water is brought here where I am sitting, then I will drink it.” Then the universe was flooded and filled with water up to where it was perched, so it drank.

I have thought over the matter carefully and concluded that it is not the fault of the jiva. It is the fault of the guru that an aspirant does not attain moksha. Since, one becomes like one’s guru.

Look! The other philosophical sects have erected enclosures and trapped the jivas within. Some may believe that the sects in the past were good; but I have thought about this: was the opening in the back (i.e. anus) clean in youth? It was dirty from the beginning. Similarly, these sects were spoiled from the beginning. Therefore, there is no worth in any philosophy other than the Uddhav philosophy.

Once, it rained very heavily, and the deer became agitated and ran directly into Bātvā.1 Now, will they ever come out of there? Similarly, all jivas are like the deer in Bātvā – they are trapped in the material pleasures. Footnotes: 1. 1. A village in the Sorath (Saurashtra) district where the Muslim residents killed all stray animals that entered to eat their meat.

For this jiva, the five types of sense pleasures; sixth, body-consciousness; and seventh, bias for worldly pleasures are all an obstacle on the path of moksha. A preoccupation with them has developed and this harms the jiva. So do not keep them.

If ten million kilos of string have become entangled, how will it be disentangled? Even if someone tries, it cannot be disentangled. But if one makes a wheel the size of the universe, then it is easily untangled. Similarly, the jiva is entangled in worldly pleasures, but if it worships God it will become disentangled.

Just as in Gujarat, from the early morning, the mahudā flowers begin to drop off and continue to do so all through the day, similarly, the jiva, from one night through to the next night, continues to wish for worldly things. But not a single thought of God arises.

Do we become mad1 hearing these talks? O! I can make everyone mad, but then they would need someone to lead them, would they not? Footnotes: 1. 1. Here, becoming ‘mad’ means forgetting this world. Swami says he can make everyone forget this world (and remember God) with his one wish. However, if one becomes mad, they would lapse in their social duties and would need someone to take care of their social obligations. Therefore, Swami is saying he uses discretion in using his powers.

Except in the Uddhav philosophy (i.e. Swaminarayan Sampraday), where is there the vow of celibacy? It is not found anywhere. And even in the Uddhav philosophy, everything is fine as long as the great Sadhu is present. As long as God’s commands are observed, everything will remain fine.

“I have thought that of all the faults, if one is not present then all are overcome. Which is that? If the one, body-consciousness (i.e. identifying oneself with the physical body and believing it to be one’s real form) is overcome, then all other faults will exit with it and be overcome. And if one virtue is cultivated, all others will be gained. Which is that virtue? If one has ātmā-realization, then all virtues are attained (Vachanamrut Loya-6).”

Even if one has only a little spiritual wisdom, but if one lives consistently throughout life, it is good.

If God is believed to be distant, then he will always remain distant. However, today he has come and sat in this house. But does one understand this? Today, we have met the manifest God.

There are many who create obstacles on the path of moksha. They should be recognized.

Five-ten percent donation has been stated. So if God gives us money, then we give; and that is fine. But, to stay together with this Sadhu and to listen to his talks as well, one has to spare five-ten percent of one’s time. Without this talk, spiritual wisdom is not attained.

One should eat rotlā from one’s earning, otherwise, eat rotlā provided by the mandir; but in any way, one should listen to these talks and rid their ignorance. If anyone worships God, then we will give them rotlās from the mandir. On the contrary, if one spends one thousand rupees, will he gain gnān? [God] will give back one to ten thousand in return. One person donated five hundred rupees, so we will give them one million in return. But without listening to these talks, was his ignorance removed?

Those who have big enemies in proximity should not sleep. Those who have performed cruel deeds1 also cannot sleep. So, as long as lust, anger, greed and other internal enemies are nearby, one should not sleep. And whatever talks have been delivered should not be forgotten. If one sits in solitude and thinks then they can be recalled. Footnotes: 1. 1. Agnido garadascheva shastrapānirdhanāpaha; Kshetradārāpahāri cha shedete ātatāyinaha. There are six types of felons: (1) One who sets fire to the house, (2) One who administers poison, (3) One who attacks with a weapon, (4) One who plunders wealth, (5) One who seizes another’s land, and (6) One who abducts a married woman.

The son of a poor ascetic once came to Maharaj. He said, “Swaminarayan, you are said to be God, so give me some food.” Then Maharaj gave him some food and said, “Boy, have a question-answer dialogue with this young devotee.” Then the boy said, “I do not know how to ask questions, since my guru has not taught me.” So, the young devotee, Rathod Kathi, told him, “Here, let me ask. What is the glory of devotion?” But the boy did not know the answer. Then Maharaj put this question to all the sadhus, but nobody could give a proper answer. Then Maharaj said, “Here, let me answer. When Naradji went to Vaikunth, the Lord of Vaikunth asked, ‘These divine chariots are spread everywhere throughout the sky. With what merits have they been attained? And will they fall down or not?’ Then Naradji replied, ‘The devotees have attained them since they have bowed once at the feet of the Sadhu who is the manifest form of God. And afterwards they will go to the abode of God. Such is the glory of devotion.’” Then he recited a shlok: “Ekopi Krishnasya krutaha pranāmo, dashāshvamedhāvabhrutena tulyaha; Dashāshvamedhi punareti janma, Krushnapranāmi na punarbhavāya.”1 Then after some more talks, Swami said, “If one observes the codes of conduct more sincerely than others, then people are surprised. But the glory of God is as great as described.” Footnotes: 1. 1. Even one prostration offered to God with a full understanding of his glory is equal to the fruits of performing ten Ashwamedh Yagnas. And yet even one who performs ten Ashwamedh Yagnas has to take rebirth, but one who bows to God as above is redeemed. - Mahabharat; Shantiparva, 47/92

On Shravan vad 12, Swami spoke, “When Maharaj assigned sadhus into groups, no one joined the group lead by the great sadhus, whereas 20 or 25 joined the group of others. So Maharaj said, ‘Some have joined the group of those who will take them to Hindustan,1 whereas no one joined those who will keep them in satsang.’” Then, Swami said, “This is the distinction between the ekāntik sadhu and an ordinary sadhu. One should recognize them.” Footnotes: 1. 1. Hindustan generally refers to Bharat-khand. In this case, Hindustan refers to northern India - meaning far from satsang.

Yesterday, the following words were read, “The hands and feet of Vairat are so vast that they cannot be visualized, and in his stomach is the whole universe.” Considering this fact, how big is Vairat? And around each and every pore of this Akshar, tens of millions of universes are flying about. If this is heard anew for the first time, then we would think, “What a statement!” So how big does that make Akshar? And since we have heard it many times in discourses, its real glory is not realized.

It is said renunciants should eat once one hour past twelve. Yet, some devour food two or three times. And when a fasting period approaches, they also observe the dhāranā-pāranā. In this way, they do both (overeat and fast). However, if one ate once at one o’clock, then the juices that form from food will burn away. Whereas the other (overeating and fasting) will cause indigestion and the juices are converted to virya.1 Then, one has to fast. Footnotes: 1. 1. Virya is the major constituent of the body. The food we eat is gradually transformed into virya after approximately one month. According to Vachanamrut Gadhada I-73, virya is semen. Therefore, Swami is explaining that eating excessively increases lustful desires.

A merchant in Gondal built a new mansion and added roof tiles, which cost him 40,000 koris.1 And he had that much in his house. Then, he put the new mansion up as collateral. The mansion has yet to be released, while he has not found food to eat. We are in a similar situation as the merchant of Gondal. We have put our body up as collateral, so we cannot worship God.2 Footnotes: 1. 1. A type of currency primarily used in Kutch and Kathiyāwād, equal to about 4/16 or 5/16 of a rupee. 1. Generally, man uses his body for the purpose of his family, social duties, and to enjoy the vishays. Therefore, he has put his body as collateral to fulfill these goals and has no time to worship God.

In the three realms of Swarg, Mrutyu and Pātāl, all are engrossed in material enjoyment. The great Sadhu knows what everyone is doing. Nobody is worshipping God. But because people feel offended, he does not tell them. So, satsang has been attained, but it is wasted. From these three realms, find and present before me even one who does not waste his time and takes advantage of satsang.

The priority given to this material world and one’s wife and son is not given to the spiritual association with this Sadhu. And because of that lack of association, they (world, wife, etc.) remain predominant.

The happiness of this world is like this: a mosquito from Akshardham urinated and the droplet fell into the realm of Prakruti. And from there, in turn, a small part of the droplet fell into the realm of Pradhan-Purush and from there, in the same way, it fell into subsequent realms and a slight portion fell into this universe. And how much can we say that was? Therefore, the supreme bliss is in Akshardham and we want to go there.

Swami said, “Read the ‘Personal Preferences’ Vachanamrut (Loya-14). Without a good intention, one cannot stay near God. If one’s intentions are good, the outcome will be good and if they are bad, the results, too, will be bad. And you can see that those with the same intentions sit together and only then is there compatibility. It is just like an opium addict preferring the company of another addict.” In this way he talked about preferences.

One person asked Swami, “Throughout the Vachanamrut, in some places the strength of refuge in God is described, in some places that of dharma, in some places that of detachment, in some places that of ātmā-realization, and also in some places that of ātmā-realization has been excluded. In this way, many spiritual means have been described. Of these, please name one in which all these are included and by which ultimate moksha is attained.” So Swami said, “If one has upāsanā and the highest level of conviction1 in the supreme form of God, then with these two all spiritual means will come automatically.” Then someone asked, “How does one know that one has upāsanā?” So Swami recited, “‘Tribhuvana-vibhava-hetavepya-kuntha’2 – one’s attitude towards the sense pleasures should be as per this shlok.” Then he recited three similar shloks and said, “If one remains and lives like that and has such virtues, then one is known to have upāsanā.” Footnotes: 1. 1. Uttam nirvikalp nishchay: This is in reference to Vachanamrut Loya 12. 2. A person, who, even if he attains the kingdom of the three worlds, yet focuses his mind on God and does not waver even for a moment from the feet of God, and remains totally focused is the best devotee because even gods find this difficult - Shrimad Bhagvat 11/2/53

The earth may discard its smell (i.e. its basic characteristic) but the fragrance of Bhishma’s vow of brahmacharya will never go. In this way, like Bhishma’s unshakeable vow, unflinchingly understand the manifest form and greatness of God. Also, Maharaj has described tens of millions of endeavours, but of them three are main: one is God, second is profound attachment to his devotee, and third are his commands. If these three are properly understood, then everything is attained. And in obeying his commands, even dharma and all endeavors are included. We have affection for Maharaj’s commands, upāsanā, and love toward the God-realized Sadhu. So whatever needs to be done, we are doing and now we do not need to do anything else.