In Mānāvadar, one Muslim asked Rāmānand Swāmi, “People call you Allah, so are you Allah?” Rāmānand Swāmi replied, “We are a sadhu and we are sitting on his throne because of his command.” This is how Rāmānand Swāmi answered. Then, Shriji Mahārāj granted the Muslim the experience of samādhi with one glance. In the samādhi, Mahārāj showed the Muslim all the prophets, Rāmānand Swāmi, and all the avatārs extolling him in Akshardham, and then they all merged into his murti. Then, Mahārāj awakened him from his samādhi. The Muslim asked Rāmānand Swāmi, “Why is there injustice among the Hindus? The great sit on the ground while the small sit on a higher seat?” Rāmānand Swāmi replied, “That is the custom among Hindus. Rāmchandraji sat on the ground and, because of Rāmchandraji’s command, Vashishth sat on a higher seat. In the same way, because of Nilkanth Brahmachāri’s command, we are sitting on a higher seat. However, he is greater.” This is how Rāmānand Swāmi replied implicitely.

At King Unad’s home in Jetpur, Rāmānand Swāmi handed the reigns of the Sampradāy to Shri Sahajānand Swāmi. Someone raised a concern, “There are many great sadhus. Why were they not handed the reigns of the Sampradāy?” Rāmānand Swāmi replied, “This Nilkanth Brahmachāri is worthy of being prayed to and worshiped by the great, like Rām, Krishna, Vāsudev, Akshar, etc. And I have actually been appointed [as the guru] by him, while he has been liberating countless jivas [since time immemorial]. He is the supreme avatāri, the cause of all the avatārs, such as Rām, Krishna, etc. And he has been born into the family of a brāhmin by the name of Hariprasād. He is worthy of being believed by all, worshiped by all, attained by all. Just as there are infinite types of sounds, touches, sights, tastes, and smells; similarly, Shri Sahajānand Swāmi is above all the avatārs, all the deities, all powers, all the muktas of Akshardhām, and Akshardhām. Moreover, he is transcendental to Akshar, inherently possessing bliss and happiness, all-knowing, pervasive in all places, possesses a divine murti, the greatest cause of all, the bestower of the fruits of karmas, the support of all, the teacher of all, the one who pervades all, worthy of upāsanā by all, worthy of being contemplated by all, inherently complete with all of the sentiments, complete with all wishes, complete with all virtues and powers, devoid of faults, complete with a definite [human-like] form, worthy of being worshiped by all, endowed with all powers, endowed with beauty, endowed with compassion, endowed with infinite redemptive attributes and other divine virtues, a wonder with miraculous powers, fathomless in all respects, an ocean of virtues - these are the characteristics of Shri Sahajānand Swāmi, who is Purushottam Nārāyan, who is offered upāsanā by all, the king of kings, and the cause of all avatārs. Therefore, no one - including Akshar[brahman] - is capable of describing or knowing the virtues of Nilkanth Brahmachāri; so how can I be capable of describing or knowing his virtues? He has come from Akshardhām to liberate countless jivas. I was liberating jivas because of his command, but now that the manifest Purushottam has arrived, he will liberate jivas as according to his powers. Therefore, he is the sovereign of Akshardhām, the Purna Purushottam. And he will grant liberation easily through his devotees that the avatārs of the past granted the jivas. Such is this Nārāyanmuni that I have described to you.” In this manner, Rāmānand Swāmi revealed the powers of Nilkanth Brahmachāri to his paramhansas and satsangis.

In the village Faneni where the mandir is located, there is a spot where Rāmānand Swāmi left his mortal body. After he left his mortal body, Shri Sahajānand Swāmi performed the final rites of his guru’s body and took over the reigns of the Sampradāy and he took care of Rāmānand Swāmi’s devotees by preaching to them from the true scriptures. He captivated their minds by showing his divine powers and granted many people samādhi. Despite observing his powers, Vyāpkānand Swami still could not accept Shriji Mahārāj as supreme. Therefore, Mahārāj granted him samādhi and the darshan of himself surrounded by infinite muktas in Akshardhām. Then, Shriji Maharaj said, “Perform the pujan of all the muktas at once simultaneously.” Vyāpkānand Swami said, “O Mahārāj! How can I do that?” Shriji Maharaj said, “Make a wish that if Rāmānand Swāmi is God, then by his powers, may I assume as many forms as the muktas.” Vyāpkānand did as told but he could not assume infinite forms. Then, Shriji Mahārāj said, “Take the name of each of the 24 avatārs one-by-one and make a wish that if they are Purushottam Bhagwan, then may I assume infinite forms.” Vyāpkānand Swāmi did as told but he was not able to assume infinite forms. Then, Mahārāj said, “Take my name - that if Sahajānand Swāmi is the avatāri, the cause of all the avatārs and Purushottam Bhagwan - then may I assume infinite forms.” Vyāpkānand Swāmi took Shriji Mahārāj’s name and was able to assume infinite forms and performed the pujan of the infinite muktas at once. Experiencing this power of Shriji Mahārāj, Vyāpkānand Swāmi solidified his conviction that Mahārāj is Purushottam, the cause of all the avatārs. He awakened from his samādhi and Mahārāj told his to reveal what he experienced during samādhi. Vyāpkānand Swāmi said, “This Shriji Mahārāj is the cause of all the avatārs and the sovereign of Akshardhām. I saw Rāmānand Swāmi and the past avatārs, such as Rām, Krishna, etc., merge into Shriji Mahārāj’s murti. Therefore, Shriji Mahārāj is the supreme Bhagwan.” Hearing Vyāpkānand Swāmi’s words, those who had faith in Rāmānand Swāmi and those belonging to other sects could not accept this revelation. They all prayed to Shriji Mahārāj, “We find this difficult to understand. So, please tell us in a way we can understand.” Shriji Mahārāj said, “Sit in meditation and remember your ishtadev. You will understand as it is.” They all sat in meditation and Shriji Mahārāj granted them samādhi with his glance. In the samādhi, they all saw his divine murti along with the infinite muktas in Akshardhām. They also saw Rāmānand Swāmi and all of the avatārs in his service. Then, they all merged into his murti. Many people developed the solid conviction that Shriji Mahārāj is the manifest form of Purushottam. Then, Shriji Mahārāj awakened them from samādhi. The devotees said, “O Mahārāj! You are the supreme Purushottam Bhagwan. Bless us so that we never doubt that you are the manifest Purushottam.” Shriji Mahārāj said, “This Purushottam Bhagwan has never come to this brahmānd and will never come again.1 Therefore, this is the supreme murti. Do not let that conviction sway.” In this way, for the purpose of their joy and the firmness of their conviction, Mahārāj exhibited his power in the samādhi experience. To some, he showed his divine murti in Akshardhām being served by infinite muktas. To some, he showed Lakshmi, Rādhikā, Shridāmā and other pārshads in Golok. To some, he showed Vishnu along with Lakshmi, Nand, Sunand, and other pārshads in Vaikunth. To some, he showed the form of Mahāpurush along with niranna-muktas in Shvetdwip. To some, he showed the Avyākrut abode where Bhumā-Purush resides with Lakshmi, other devis possessing powers, and pārshads. To some, he showed Badrikāshram where Narnārāyan resides. To some, he showed the form of Yogeshwar, along with Lakshmi, resting on Sheshnāg in the ocean of milk. To some, he showed the form as Hiranyamay in the abode of Surya. To some, he showed the form of Yagnapurush in the adobe of Agni. Some heard the sounds of pranav. He showed the light of millions of suns emanating from his body. To some, he showed the light of Brahman (i.e. Chidākāsh), which transcends the wakeful, dream, and deep sleep states and which is characterized as sachchidānand. To some, he showed the form of Vairāt-Purush, the support of the brahmānd. To some, he showed the locations of devtās. To some, he showed Ganeshji’s location within the six chakras and the location of other deities individually. He also granted his darshan to his devotees residing hundreds of gāu away. And to their amazement, he ate the food offered to the image of God from far away. And when some devotees died, he came to take them to his abode; and when he arrived to their village, he appeared before other devotees and non-devotees alike. He showed his divine powers to aspirants and non-aspirants alike. Seeing such powers of Shri Sahajānand Swāmi, thousands were amazed and left their sect and their guru to worship Shriji Mahārāj as the manifest form of God. Then, the leaders of other sects came to debate with Shriji Mahārāj, but they were not able to defeat Shriji Mahārāj. They all saw his divine powers and saluted Mahārāj and said, “O Mahārāj! You are God. Therefore, please grant us the darshan of our ishtadev.” He granted them samādhi and the darshan of their ishtadev. Then, they saw in their heart Shriji Mahārāj in the form of their ishtadev. The Vaishnavs of the Vallabh sect and the Madhva Sampradāy saw Shri Krishna Bhagwan along with the gopas of Vrundāvan. Those of the Rāmānuj Sampradāy saw Lakshminārāyan along with Nand, Sunand, Vishwaksen, and Garud. Those of the Rāmānandi sect saw Shri Rāmchandraji along with Sitā, Lakshman, and Hanumān seated on a divine throne. Those of the Shankarāchārya sect saw the brahmajyoti form (i.e. Chidākāsh form). Those of the Shiva sect saw Shiva, along with Pārvati and his ganas (pārshads). Those who worshiped Surya saw Hiranyamay Purush in the abode of Surya. Those who worshiped Ganpati saw his vast form as Ganpati. Those who worshiped devi saw the form of devi. The Jains saw Tirthankar. The Yavans saw Pegambar. In this way, Shriji Mahārāj gave them the darshan of their ishtadev during samādhi. Seeing Shriji Mahārāj in the form of their ishtadev, they understood Mahārāj to be the cause of the avatārs. They left their sect and took the refuge of Shriji Mahārāj and worshiped the manifest form. In this way, Shriji Mahārāj used his powers to destroy the eternal ignorance of the jivas and established ekāntik dharma on the earth which had disappeared. Footnotes: 1. 1. The purport of this statement by Shriji Maharaj is that he came on this earth for the first time and he will remain present through the Satpurush who is Aksharbrahma. If Maharaj remains present on this earth through the Satpurush, then there is no question of him having to come again. Therefore, Maharaj says he will never come again.

Mulji Bhakta, who could experience samādhi at will, asked Shriji Mahārāj in Loj, “Kindly grant me the darshan of all of the infinite avatārs of Purushottam that have occurred and all those that will occur and all of the murtis in other abodes.” Shriji Mahārāj said, “Call upon the other avatārs by name and make a wish - if they are the cause of all, then by their power may I be granted darshan of all that I wish.” The devotee took each avatār’s name and made a wish but he did not have the darshan he desired. Then, Shriji Mahārāj said, “Make a wish that - if the cause of all those avatārs is Purushottam, who is the manifest Shriji Mahārāj, then may I be granted darshan of all that I wish.” So, the devotee made a wish accordingly and he immediately had the darshan of all of the forms, and he saw all the avatārs extolling the greatness of Shriji Mahārāj and then merge into Shriji Mahārāj’s murti. In this way, Shriji Mahārāj showed his supreme powers and solidified Mulji Bhakta’s conviction that he was Purushottam (i.e. supreme).

A merchant of Diu embarked on a pilgrimage to Dwārikā with an entourage. On the way, he met Rāmānand Swāmi in Lojpur. Rāmānand Swāmi showed him a miracle, so he developed conviction that Rāmānand Swāmi was God. He returned back to Diu. After many days, he came back for Rāmānand Swāmi’s darshan, but Rāmānand Swāmi had left his mortal body and returned to dhām. So, he sat near Shriji Mahārāj. Mahārāj asked him, “If you have any questions, ask this child Lakhman who can experience samādhi.” Whatever questions he asked the child, the child answered. In this way, Shriji Mahārāj showed the powers of Rāmānand Swāmi through the child. So the merchant devotee said to Shriji Mahārāj, “O Mahārāj! I believed Rāmānand Swāmi was God, but this child, due to your grace, has shown just as much powers as Rāmānand Swāmi. So then, the powers of your great sadhus and satsangis must be even greater and the powers of your murti and your mahimā must be even greater than that. Kindly give me knowledge so that I can understand your form as it is.” Shriji Mahārāj replied, “One can determine God when he reveals your internal thoughts; but my great sadhus and satsangis possess the power of discerning the thoughts of infinite jivas. Therefore, the powers of the past avatārs are evident in my sadhus and satsangis. And I am the avatāri, the cause of all the avatārs and the sovereign of Akshardhām - Purushottam Nārāyan. I have manifested to liberate countless jivas.” Hearing this, the merchant realized Mahārāj to be the supreme Purushottam. Then, this devotee revealed the supremacy of Mahārāj to the other devotees of Rāmānand Swāmi, however, they did not accept this and came to Shriji Mahārāj and asked regarding this. Shriji Mahārāj said, “Sit in meditation and you will see exactly as it is.” The devotees sat in meditation and Mahārāj granted them the experience of samādhi with a glance. Then, they all had the darshan of Mahārāj’s divine murti surrounded by infinite pārshads in Akshardhām. They also saw Rāmānand Swāmi and other avatārs in the service of Shriji Mahārāj, and then they saw the avatārs merge into Shriji Mahārāj. The devotees were convinced of Shriji Mahārāj’s supremacy. Then, Mahārāj withdrew the devotees from the samādhi experience. The devotees said, “O Mahārāj! You are the supreme Purushottam and have manifested to liberate countless jivas.” Shriji Mahārāj said to the devotees, “This Purushottam Bhagwan has never come to this brahmānd and will never come again.1 Therefore, this murti is supreme. There is not the slightest doubt in that.” Footnotes: 1. 1. The purport of this statement by Shriji Maharaj is that he came on this earth for the first time and he will remain present through the Satpurush who is Aksharbrahma. If Maharaj remains present on this earth through the Satpurush, then there is no question of him having to come again. Therefore, Maharaj says he will never come again.

In Agatrāi where the mandir stands today, Shriji Mahārāj said to Bhāi Rāmdāsji, “Tell me your special characteristic. Then I will tell you mine.” Rāmdāsbhāi said, “In all three states, I continuously see your murti in my ātmā. That is what I experience continuously because of your grace.” Then, Shriji Mahārāj revealed his special characteristic, “I alone am the controller and the granter of the fruits of karmas of all the aksharmuktas, Purush (i.e. Akshar-Purush or Mul-Purush), kāl, māyā, Pradhān-Purush, the ishwars of infinite brahmānds and their various forms, and the jivas; and I constantly see and know their forms, nature, and qualities. However, they themselves are not capable of seeing or understanding my greatness as it is, and I myself cannot reach the end of my greatness. And their powers do not equal even a millionth part of one hair of my murti. Such is the limitless, wonder, and supreme nature of this murti, and there is no doubt in that. I have revealed my special characteristic to you.”

After his travels, Swarupānand Swāmi returned to Nāgadka where Shriji Mahārāj was sitting under the nimb tree. Shriji Mahārāj asked Swarupānand Swāmi, “How many jivas did you liberate?” Swarupānand Swāmi replied, “O Mahārāj! I only see people sitting under the nimb.”1 The other sadhus asked Mahārāj, “If Swarupānand Swāmi did not see any people, whom did he liberate?” Shriji Mahārāj said, “Others liberate people only if they instruct people to observe niyams and the people abide by the religious vows; whereas, jivas are liberated by having the darshan of Swarupānand Swāmi.” Swarupānand Swāmi asked, “Guru Sāheb! What type of liberation do satsangis attain today?” Shriji Mahārāj replied, “Just as the great avatārs are liberated, the satsangis attain the same level of liberation.” Swarupānand Swāmi said, “Guru Sāheb! That is the ultimate liberation.” The other sadhus asked Mahārāj, “O Mahārāj! What is the reason for this type of liberation.” Shriji Mahārāj said to the sadhus, “When a louse bears an offspring, it is as big as a nit. When an elephant bears an offspring, it is as big as a buffalo. Similarly, the cause of the avatārs that have occurred in the past and those that will occur in the future and the cause of the murtis residing in other abodes (i.e. Golok, Vaikunth, etc.) is us (me), the Purushottam Nārāyan, who is above all. Therefore, I grant ultimate liberation. If there is any untruth in this, then I swear by the paramhansas. If there is any misunderstanding in this truth, then one will not achieve the highest level of liberation. And after dying, one will not be able to correct their misunderstanding. Therefore, just as Vaikunth is for the residents of Vaikunth, Golok is for the residents of Golok, my abode is Akshardhām. Whoever has developed the conviction of the manifest Purushottam that transcends Akshar but does not believe his ātmā to be the form of Akshar - which transcends Mul Purush, the cause of all - does not have the thorough conviction of the manifest Purushottam. Whereas, one who has developed the conviction characterized by understanding the greatness of the manifest Purushottam offers upāsanā and bhakti to the manifest Purushottam - who transcends Akshar and is served by Mul Purush and infinite akshar-muktas; and he believes himself to be fulfilled from offering upāsanā and bhakti. And only he has the conviction characterized by understanding of God’s greatness. This truth can only be understood by the association of an Ekāntik Bhakta of God; but it cannot be understood by one’s own intellect or by self-study of the scriptures.” This is how Shriji Mahārāj spoke of his supremacy as Purushottam to the sadhus. Footnotes: 1. 1. At the time these words were spoken, Maharaj was sitting under the nimb (limdo) tree and sadhus and devotees were seated before Maharaj. Swami is referring to the sadhus and devotees as the ‘people’ because he considers only those who observe niyam-dharma and worship the manifest God as humans.

Parvatbhāi of Agatrāi was able to see Shriji Mahārāj’s murti in all three states continuously. Yet, he wished: “What is the form of the other avatārs of God like?” With this one wish, the murtis of the 24 avatārs appeared and stood in front of Parvatbhāi, and he had their darshan. Then, the 24 forms of the avatārs merged into Shriji Mahārāj’s murti while they extolled Mahārāj’s greatness. This is how Mahārāj showed Parvatbhāi his great powers.

When a wicked person beat a sadhu in Amdāvād, Mahārāj was sitting near Lake Kānkariyā. The sadhu arrived there. Seeing the sadhu, Shriji Mahārāj said, “Someone harmed my sadhu who is among the paramhansas that Brahmā, deities, and all the avatārs pray to and desire to have their darshan and who would not harm any jiva like an ant.” Then, Mahārāj sorrowfully sat facing south. Brahmā and others thought that all of the brahmānds will be destroyed. Suddenly, Mahākāl, Sankarshan, Shiv, and others came and prayed to Mahārāj, “O Mahārāj! We will immediately follow an order you give us. We are your servants. Who can harm your sadhu? We will destroy them in a second.” Mahākāl and others spoke this way. Then, the sadhus, who possessed a divine vision, prayed to Mahārāj, “O Mahārāj! O Swāmin! O Prabhu! You compassionately came here from Akshardhām to liberate countless jivas. Forgive the offenses of the jivas and liberate them.” The sadhus prayed to Mahārāj this way. Then, Mahārāj spoke, “Everything in the infinite brahmānds happens according to my will. Just look, all of the avatārs merge into me. And I see this assembly of sadhus in Akshardhām. And whoever believes my talks is liberated, and those who do not go to narak. When I felt some illness in my body, many jivas were destroyed.1 And when I abstained from eating foods of six types of taste and refrained from wearing [rich] clothes and wore a rough cloth, no one had food to eat in the world or clothes to wear. They all suffered. Therefore, everything happens according to my will, but nothing happens according to someone else’s will. And, light greater than the light of millions of suns emanates from your body; and you are very powerful. Kāl, karma, and māyā have no authority over you. That is how I see you.” The sadhus then said, “O Mahārāj! You are the avatāri, the cause of the avatārs, and Purushottam, the sovereign of Akshardhām. What is surprising if you see that? You are eternally associated with the divine Akshardhām, the pārshads, virtues, and powers. You are eternal, inherently elevated, supreme, complete, limitless, and possess redemptive virtues. To bestow happiness to your ekāntik devotees and to liberate countless jivas, you took birth in the home of Hariprasād out of great compassion. And we also see you as we see a fruit in the palm of our hand. We acquired dharma and other qualities (i.e. dharma, gnān, vairāgya, and bhakti), therefore, we are not impressed by anyone else. We will do as you wish and as you are pleased. We have nothing dear to us here or in the life hereafter. You are our life. To please you, we will take infinite births and shun the māyik happiness and base instincts. Therefore, O Mahārāj! Do not be sorrowful because of our pain. We are not pained. And the muktas of Vaikunth possess light that is a million times more luminous than the light of millions of suns. And the muktas of Golok possess light that is a million times more luminous than the muktas of Vaikunth. And the akshar-muktas possess light that is infinite times more luminous in one hair of their body. Even this much luminosity is eclipsed by the light in a span of land of Akshardhām equal to a betel-nut. And if one gathers all of the light of this Akshardhām, it does not equal to one strand of hair on the body of Harikrishna Purushottam, who is the cause of all avatārs. You possess a murti that is characterized by divine light, powers, strength, fame, self-luminosity, wishes that always bear fruit, and other such divine virtues. You compassionately appear as a human before us to liberate jivas.” This is how all the sadhus prayed before Shriji Mahārāj. Footnotes: 1. 1. Maharaj shows the oneness between his body and the brahmānd. Parabrahma pervades everything and the infinite brahmānds are supported by him. Even while having assumed a human body, he shows this oneness. Therefore, whatever happens to his body is reflected in the brahmānd. When Maharaj fell ill, there was a famine in the world. Food was scarce. Many people, animals, birds and other jivas died from hunger or thirst, meaning they were not able to sustain their body. (This should not be interpreted literally, since the jiva cannot be destroyed.)

Once, in Akshar Ordi, Shriji Mahārāj gave a command to Vyāpkānand Swāmi, “Go to Indra-lok.” Swāmi replied, “I have been there.” Mahārāj said, “Go to Golok and Brahmadhām (i.e. the abode of Brahmā).” Swāmi replied, “I have been there.” Mahārāj commanded again, “Go to Bhumā-Purush (i.e. Vairāj-Purush or Vairāt-Purush).” Vyāpkānand Swāmi replied, “A demon with 1,000 heads is blocking the path.” Mahārāj said, “Take the same form as the demon and defeat him.” Then, Vyāpkānand Swāmi did as told and said, “Now, there is a demon with 10,000 heads.” Mahārāj said, “Assume a form like his again and defeat him.” Vyāpkānand Swami did as told and reached Bhumā-Purush. Seeing Vyāpkānand Swāmi, Bhumā-Purush said, “Has Purushottam manifested on the earth?” Swāmi replied, “Yes.” Pleased upon hearing this, Bhumā-Purush was overjoyed and had Vyāpkānand Swāmi sit on his throne. He performed Swāmi’s ārti and pujan with fragrant flowers and chandan. Then, he asked of Shriji Mahārāj’s news and said, “Shriji Mahārāj had told me in the beginning that when I grace this brahmānd, I will send my sadhu to you. He has fulfilled that promise.” Then, both mutually spoke of Shriji Mahārāj’s greatness. Then, Vyāpkānand Swāmi spoke about Shriji Mahārāj’s greatness to the muktas of that adobe possessing four arms, solidified their conviction of Shriji Mahārāj’s supremacy, and sent those muktas to Brahmapur (i.e. Akshardhām). Then, Swāmi returned from the samādhi and told Shriji Mahārāj exactly what happened. Hearing this, Shriji Mahārāj thought and decided, “When a new king ascends the throne, he releases all the prisoners. Similarly, I want to liberate countless jivas.” With this wish, he ordered Swarupānand Swami, “Go to the pits of narak, grant all the jivas a chaturbhuj form (i.e. possessing four arms), and send them to the abode of Bhumā-Purush.” Swarupānand Swami did as ordered and returned. Then, Mahārāj addressed the sadhus, “O sadhus! I have never come to his brahmānd from Akshardhām and will never come again.1 Therefore, I want to liberate countless jivas. Therefore, I - along with Akshardhām, the muktas of Akshardhām, the deities of other abodes, and other ishwars - have come here. And I want to take them all to Akshardhām.” Maharaj spoke of his greatness to the sadhus in this manner. Footnotes: 1. 1. The purport of this statement by Shriji Maharaj is that he came on this earth for the first time and he will remain present through the Satpurush who is Aksharbrahma. If Maharaj remains present on this earth through the Satpurush, then there is no question of him having to come again. Therefore, Maharaj says he will never come again.

One pandit came to Shriji Mahārāj in Bhādrā and recited a shloka. Ratnā Bhakta and Dosā Bhakta experienced samādhi. Maharaj said to the pandit, “The shloka you recited contains extreme greatness of Bhagwan; therefore, they are experiencing samādhi.” The pandit replied, “O Mahārāj! I have discoursed over and over again and no one has ever experienced samādhi.” In the assembly sat a jamādār (sepoy) from Bhuj. He also experienced samādhi. Speaking of this jamādār, Maharaj said, “This jamādār sees me in all three states being extolled by 180,000 prophets.” Then, Maharaj withdrew their experience of samādhi with his mere glance. The pandit then asked, “The past avatārs had not granted samādhi like this. Is this some sort of black magic?” The jamādār said to the pandit, “This [Maharaj] is not an avatār. He is the avatāri, the cause of the avatārs and the sovereign of Akshardhām. He has compassionately manifested to liberate countless jivas. And the avatārs that have occurred in the past all extol and pray to this Bhagwan. This is what I experienced in samādhi.” Maharaj showed his greatness in this way. Then, seeing such powers of Shriji Maharaj, Vashrām Sutār joyfully went to his farm and saw hundreds of thousands of ants come out of an anthill. He felt pity for the ants and thought, “When will these jivas attain the association of Bhagwan?” Then, with his wish, he gave the hundred thousand ants a chaturbhuj form (i.e. form with four arms) and sent them to Badrikashram in a vimān. Shriji Maharaj showed his powers through his devotees in this way. Vashrām Bhakta then narrated this incident to Shriji Maharaj. Dosā Bhakta asked Maharaj, “What pious deeds did those ants perform that they attained the abode of Bhagwan?” Maharaj replied, “When Purushottam Bhagwan comes on this earth with a wish to liberate countless jivas, then he liberates those jivas with his mere will immediately; or he liberates the infinite jivas through the will of his devotees. There is a distinction of inferiority and superiority between the will-power of the avatārs and the avatāri. What is this distinction? The avatāri accomplishes tasks with a mere wish, whereas the avatārs must get involved in accomplishing their wishes.” Mahārāj explained the difference between the avatārs and the avatāri in this way.

Once, a Muslim came to the outskirts of Jhinzāvadar and the thoughts of his mind subsided, and he felt peace in his heart. He understood that there must be a great personality in this village. He came inside the village and asked Alaiyā Khāchar, “There is a great person in this village. Take me to him so I can have his darshan. He has drawn my mind.” Alaiyā Khāchar took him for Shriji Mahārāj’s darshan. Upon having Mahārāj’s darshan, the Muslim experienced samādhi and saw the infinite muktas serving Shriji Mahārāj in Akshardhām. Then, Mahārāj withdrew him from the samādhi with his mere glance. Then, the Muslim asked Shriji Mahārāj, “O Mahārāj! You are the supreme God. May I share the knowledge of your supremacy to others?” Shriji Mahārāj replied, “Share it with those who are like you.” Shriji Mahārāj showed his transcendental power in this manner.

Devji Bhakta, who worshiped the non-manifest avatārs of God, lived in the village Vāndhiyā. When Shriji Maharaj graced his home, he asked, “O Maharaj! Whose sant are you?” Shriji Maharaj answered, “We are the paramhansa of Swaminarayan.” He bowed to Shriji Maharaj and sat before him. Maharaj glanced at him and granted him the experience of samādhi. Maharaj showed him the infinite muktas, infinite avatārs, and limitless powers in his murti; then he showed the avatārs merge into his form. In this way, he solidified the conviction of his supremacy to Devji Bhakta. Mulji Brahmachari asked, “O Maharaj! What great deeds has this devotee performed that you - the master of infinite brahmānds - blessed his home and granted him the experience of samādhi, which is rare even for the great yogis to achieve?” Shriji Maharaj replied, “For 100 births, this devotee had been observing the vow of celibacy firmly in order to attain God. For that reason, I blessed his home.” Then, Maharaj woke the devotee from his samādhi. Devji Bhakta said, “O Maharaj! You are the master of even Akshar, who is the support of infinite brahmānds. You are the avatāri - the cause of the avatārs and the cause of all. You are the manifest Purushottam Narayan. You have mercifully blessed my home. Therefore, O Maharaj! Tell me so that there is no deficiency in the conviction of your supremacy.” Shriji Maharaj said, “I have never come to this brahmānd and I will never come again.1 Therefore, do not let your conviction sway.” In this way, Maharaj showed his divine powers to Devji Bhakta. Footnotes: 1. 1. The purport of this statement by Shriji Maharaj is that he came on this earth for the first time and he will remain present through the Satpurush who is Aksharbrahma. If Maharaj remains present on this earth through the Satpurush, then there is no question of him having to come again. Therefore, Maharaj says he will never come again.

A devotee named Damodar spoke to Nathu Bhatta about Shriji Maharaj’s supremacy, “Shriji Maharaj is the cause of all the avatārs and Ramanand Swami is the avatār of Uddhav.” Nathu Bhatta became distraught hearing this. Later, the two traveled to Vartal where Maharaj was present. Nathu Bhatta asked Maharaj, “O Maharaj! Why does Damodar say Ramanand Swami is Uddhav?” Shriji Maharaj answered, “Meditate upon Ramanand Swami and you will understand exactly as it is.” Nathu Bhatta sat in meditation, and he experienced samādhi, where he saw the infinite muktas, infinite avatārs, infinite powers, and Ramanand Swami surrounding the divine murti of Maharaj in Akshardham. Then, Maharaj showed him all the avatārs and Ramanand Swami in his service, solidifying Nathu Bhatta’s conviction of Maharaj’s supremacy. Then, Nathu Bhatta woke up from the samādhi state and prostrated in front of Damodar and said, “O Maharaj! If Damodar had not spoken to me about your supremacy, then there would have been a great difference (loss) in my liberation. So, now reveal to me the understanding of your supremacy so that no deficiency remains.” Shriji Maharaj said, “I have come on this earth, along with my Akshardham and infinite pārshads and the ishwars of other abodes, for the liberation of infinite jivas.” In this way, Maharaj mercifully showed his powers to Nathu Bhatta.

In Gadhada, Shriji Maharaj said to one devotee, “Go to Akshardham.” The devotee first went to Badrikashram in samādhi. There, he saw sadhus, pārshads, brahmachāris, and devotees of Maharaj. He asked them, “Where is Shriji Maharaj?” They said, “This Narnarayan is Shriji Maharaj himself.” The devotee said, “I know Maharaj. (i.e., That is not Shriji Maharaj.)” Then, the devotee went to Shvetdwip and saw Maharaj’s sadhus, brahmachāris, etc. He asked them, “Where is Shriji Maharaj?” They replied, “This Vasudev is Shriji Maharaj himself.” The devotee said, “I know Maharaj.” Then, he went to Vaikunth and saw Maharaj’s sadhus, brahmachāris, etc. He also asked them, “Where is Shriji Maharaj?” They replied, “This Lakshminarayan is Shriji Maharaj himself.” The devotee said, “I know Maharaj.” Then, he went to Golok and saw Maharaj’s sadhus, brahmachāris, etc. He also asked them, “Where is Shriji Maharaj?” They replied, “This Shri Krishna is Shriji Maharaj himself.” The devotee said, “I know Maharaj and this is not Shriji Maharaj.” Lastly, the devotee went to Akshardham and saw Shriji Maharaj being served by infinite muktas and saw sadhus, brahmachāris, pārshads, and satsangis in Shriji Maharaj’s service. Shriji Maharaj asked him, “Which other abodes did you visit on the way?” He replied, “O Maharaj! I saw many of our sadhus, brahmachāris, pārshads, and satsangis in Badrikashram, Shvetdwip, Vaikunth, and Golok. Why did they not come here?” Shriji Maharaj replied, “They understood me as the Lord of those abodes; therefore, they dwell in those abodes. On the other hand, these sadhus, brahmachāris, pārshads, and satsangis understood me to be the cause of all the avatārs and the Lord of Akshardham, which is transcendental to the other abodes. Therefore, I elevated them with a form like Akshar. To those who believed me as equal to the past avatārs, I granted them that much powers and they reside in those abodes believing me to be the Lord of those abodes. Even if I go and tell them myself (that I am distinct and superior to them), they would not believe me; that is their firm conviction.” Then, Maharaj awakened the devotee from his samādhi and told him, “Tell everyone here what you saw.” The devotee narrated his experience to all the satsangis present. The paramhansas said, “Kindly tell us so that we can develop the supreme conviction of your form.” Shriji Maharaj said, “This manifest Purushottam Bhagwan, who is transcendental to Akshar and who is served by infinite akshar-muktas, always resides in Akshardham. During the period of creation, he looked upon Akshar. Akshar looked upon the infinite akshar-muktas. One Purush1 stood up among the akshar-muktas. That Purush looked upon māyā. Then, infinite Pradhan-Purushes evolved from māyā. That Akshar-Purush enters the Pradhan-Purushes by assuming as many forms and protects them. While being served by infinite pārshads, powers, and wonders in his abode, he also serves Purushottam in an another form [in Akshardham]. In this way, he possesses many abilities. Even the great poets cannot fathom this Maha-Purush. Those with a contemporary understanding can only see as far as this Maha-Purush. And you all have attained the manifest Purushottam, who is served by infinite akshar-muktas [like the Maha-Purush]. This manifest Purushottam is the cause of all the murtis that reside in other abodes and all the avatārs and is the master of infinite muktas. He is complete with limitless, supreme, and unharnessable powers. Only those who attain the upāsanā of this manifest Purushottam as you have attained attain Purushottam. Whereas, others may endeavor in millions of other spiritual means but do not attain Purushottam. What is the difference between the manifest Purushottam - who transcends Akshar and who is unequaled - and other deities and avatārs? It is like the difference between an arrow and one who shoots the arrow. And it is like the supreme emperor and vassal kings. And it is like the sun and other heavenly bodies. And it is like the moon and the stars.2 Such is the difference between the manifest Purushottam and the other avatārs, such as Ram, Krishna, etc. One should understand the manifest Purushottam as described. This is the main principle and essence of all the satpurushes and all the scriptures. And what needs to be done is to develop a firm upāsanā of the manifest Harikrishna Purushottam. And the limitless Akshardham, infinite akshar-muktas, infinite and divine prosperity of Akshardham, infinite deities, and infinite Pradhan-Purushes are all the body (sharir) of Purushottam. If their greatness cannot be fathomed, then how can the manifest Purushottam - who is their shariri,3 who pervades all despite residing in one place, who is without blemishes and faults - be fathomed? He is infinitely limitless. And just has we (I) sit here as the manifest murti, I also reside in Akshardham; and I also see you sitting in Akshardham, and those who can experience samādhi also see this. However, this truth is not completely believed by you all. Only when you completely understand this will you not have to put forth effort in defeating the panch-vishays, lust, anger, etc. You will easily conquer them. And this assembly is rare even for Brahmā and other deities. I understand this assembly of satsangis to be greater than Golok, Vaikunth, Shvetdwip, and Badrikashram. And I see all of the devotees as extremely luminous. If there is any untruth in this, then I swear by this assembly of sadhus. We have to swear because not everyone understands completely the divinity.” In this way, Shriji Maharaj spoke about his supremacy as Purushottam to the senior ekāntik sadhus who were sitting in front of him. Footnotes: 1. 1. This akshar-mukta, who is referred to as Purush, is a liberated jiva and also goes by the name of Maha-Purush, Prakruti-Purush, Mul-Purush, or Akshar-Purush. 2. With the first analogy of an arrow and one who shoots the arrow, Maharaj explains that he is distinct from the avatārs, just as the arrow and one who shoots the arrow are distinct. Moreover, he is the cause of the avatārs, just as one who shoots the arrow is the cause of the arrow being shot. With the second analogy (an emperor and vassal kings), Maharaj states that, not only is he and the avatārs distinct, he is also superior, just as vassal kings serve the emperor and gain their powers from the emperor. The third analogy is that the sun is brighter than other heavenly bodies. During the night, only the light of the moon helps one see in the darkness, whereas, the light of countless stars cannot help one see. 3. Shariri is one who dwells in the sharir - the body. The physical body is the sharir and the ātmā is the shariri. However, when speaking in terms of God, he is the shariri of even the ātmā and Aksharbrahman. Maharaj has mentioned this in Vachanamrut Gadhada I-64.

In the palace of Jetalpur, Shriji Mahārāj asked Muktānand Swāmi and other paramhansas, “Whichever abode I go to, they all praise you. Whichever scripture I read, they also contain your praises. What greatness do you possess that you are praised everywhere?” Then, Shriji Mahārāj asked, “If a gourd breaks, do you know how to mend it?” Muktānand Swāmi replied, “No, Mahārāj.” Mahārāj said, “You do not know your own greatness. Allow me to describe your greatness. This earth measures 500 million yojans.1 Water is ten times greater than that. Light is ten times greater than water. Air is ten times greater than light. Space is ten times greater than air. Ahamkār is ten times greater than space. Mahatattva is ten times greater than ahamkār. Prakruti and Purush are infinitely greater than mahatattva. And Akshardhām is infinitely greater than Prakruti-Purush. From that Akshardhām, if one releases a metal ball weighing 2 million kilograms, then it it will wear down to the size of a grain of sand from air friction. That is how far Akshardhām is. Yet, if you wish for an insignificant jiva to reach Akshardhām - which is beyond the eight barriers [of the brahmānd], then the jiva will reach it immediately. That is the power of your wish. Just as one flings a rock using a sling, you have the strength in your hand to fling a jiva to Akshardhām, and nothing in between, not even kāl, māyā, etc., can intervene. But you do not know your own greatness. “Moreover, whoever feeds sadhus like you with love will receive the merits of millions of yagnas and will be liberated. And whoever touches your feet will have their sins of millions of births destroyed. And whoever offers clothes to you with love will attain the highest liberation. And whichever river, lake, or well you bathe in becomes a holy place of pilgrimage. And whichever tree you sit under or eat the fruit of also benefits. And whoever has your darshan or bows to you with love will have all of their sins destroyed. Moreover, everyone you speak to about God or instruct to follow niyams will also attain liberation. Many such activities of yours are nirgun and for the liberation of the jivas. “What is the reason for your greatness? It is because you all have attained the manifest Purushottam Bhagwan, the Lord of Akshardhām - which is above all. And you have the refuge of Purushottam and he has come here and is sitting in this assembly and he is bestowing bliss of his manifest murti. You have nothing remaining to do. And just as the muktas of Akshardhām have attained the bliss of Purushottam Bhagwan, you have attained the same bliss of the manifest Purushottam. Your greatest is due to the association with Purushottam. And everything happens in the infinite brahmānds according to my will; and by my grace, whatever you wish also happens in the infinite brahmānds. However, you do not know this. Why have I kept you powerless so? So that you can derive the bliss of the manifest form of God, I have restrained your powers. If I show you your powers, then you would not be considerate to anyone in this world, which would bar jivas from attaining liberation. Therefore, fearlessly contemplate on the manifest Purushottam but do not become miserable upon encountering the miseries of this word.” Footnotes: 1. 1. One yojan (sometimes referred to as jojan) is about 13 kilometers.

Once, Brahmānand Swāmi returned to Gadhadā after his travels. Mahārāj asked Swāmi, “How has satsang spread in the land?” Swāmi replied, “Mahārāj! Satsang has spread immensely.” Shriji Mahārāj countered, “What type of a satsangi have you become?” So, he replied, “We have become true satsangis.” Then, Mahārāj said, “You have become satsangis of the gun-buddhi category;1 and if you have become true satsangis, then tell me where I was and what I was doing there?” Then Brahmānand Swāmi said, “No, Mahārāj, we have not become that type of satsangi.” Then Mahārāj said, “My true satsangis are Parvatbhāi, Govardhanbhāi, etc. They see me in all the three states.” Then Muktānand Swāmi asked, “Oh Mahārāj! How can we become such satsangis?” Then Mahārāj replied, “You can become such satsangis by overcoming all material qualities, believing one’s ātmā as aksharrup and continuously remembering my murti. Then you can become such satsangis.” Then Brahmānand Swāmi asked, “Only with your grace can we become such satsangis.” Then Shriji Mahārāj said, “Just see. This brahmānd is the size of an atom compared to Akshar; therefore, it is insignificant compared to Akshar. There are infinite such brahmānds that float in one pore of Akshar - that is the greatness of Akshar. And I am even greater than Akshar. Such as I am, I have come from that Akshardhām, and I did not stay in the realm of Prakruti-Purush or Pradhān-Purush, and I did not stay in the countless other abodes and places. So then, how can the jivas in this brahmānd compare to my greatness? They are insignificant. Such as I am, I compassionately came to stay with you, speak to you, develop friendship with you, give you darshan daily, feed you, call you by name, and show love toward you in many other ways. Moreover, we tolerate your misbehavior just as one’s family member would. And you still say you want grace? How much more grace can we show?” Brahmānand Swāmi answered, “O Mahārāj! You have shown immense grace, but we have the barrier of māyā; therefore, we do not understand.” Then, Shriji Mahārāj stood up and took off his upper garment and said, “Is there any barrier of māyā now? Do darshan.”2 Swāmi said, “We never understood grace in this manner.” Mahārāj spoke of his greatness for a long time in this manner. Footnotes: 1. 1. Here, gun-buddhi means possessing the qualities of the three gunas of māyā, implying that he has not become ekāntik yet. 2. Maharaj removing his upper garment is his lila-charitra. The purport of his words are to explain that to liberate jivas, he has done everything on his part (meaning he did not leave anything out). He even removed an insignificant barrier of a garment between himself and the jivas. Therefore, whatever needs to be done is on the part of the jivas. The subtle message is to believe one’s true form is Akshar and contemplate on the form of Purushottam.

In Vartāl, Shriji Mahārāj was seated under a mango tree with his paramhansas. The paramhansas were engrossed in the darshan of Mahārāj’s lotus feet like a chakor bird.1 Then, four pātidārs came near Mahārāj and Mahārāj extended his feet. Seeing Mahārāj’s feet, they said, “Mahārāj! When we look at your holy feet, you appear to be Purushottam Bhagwan; but when we look at your body, you appear to be a human. We have seen many assemblies in many places, but never have we seen an assembly like this where everyone is absorbed in looking at you with a fixed gaze. Please tell us how we can understand this.” Shriji Mahārāj said, “Vairāt Brahmā (Virāt-Purush) extolled the greatness of God for a period of his 50 years and 4.5 hrs so that these holy feet would grace this earth. After such effort, these holy feet have come to this earth. So understand how you want to understand. Furthermore, I am the sun in the form of a Sadguru and I have manifested from Akshardhām; while these sadhus are sunflowers who have blossomed. Therefore, they continue to gaze at my lotus-like visage.” Shriji Mahārāj spoke about his supremacy at great length, and they solidified the conviction of Shriji Mahārāj’s supremacy. Footnotes: 1. 1. A bird resembling a pigeon (possibly belonging to the partridge family) with red feet. It becomes excited upon seeing the moon.

On the riverbank of Bhādar, Ātmānand Swāmi said to Shriji Mahārāj, “O Mahārāj! Satsang has grown immensely.” Shriji Mahārāj replied, “Has satsang really grown yet?” Then, Mahārāj said, “When 100,000 people follow each of the ekāntik sadhus, then know that satsang has grown. Moreover, when all of the jivas of this brahmānd worship the name ‘Swāminārāyan, Swāminārāyan’, then know satsang has grown.” Mahārāj continued, “I want to redeem as many jivas as can fit in one billion ships. For that purpose, I came from Akshardhām along with my pārshads. But how can all of these jivas be liberated? I thought: may those who have my darshan be liberated. Then, I thought: how many jivas will have my darshan? Therefore, may those who have the darshan of my sadhus or consider their virtue be liberated. Then, I thought: how many jivas will have the darshan of my sadhus? So, may those who have the darshan of my satsangis or feed them or give them water to drink or drink my satsangis’ water or consider the virtues of a satsangi be liberated. I have brought one billions ships and I want to fill them this way. “However, there are distinctions in the types of liberation. Let me explain with an example. First, we will fill the ships with chintāmanis. Then, pārasmanis, diamonds, pearls, gold jewelry, gold coins, silver coins, rupees, small coins, and other items. And if there is still space, then we will fill the ships with mud. I want to completely fill the ships this way. These are the infinite distinctions of the muktas.1 Therefore, I want to grant the jivas the type of liberation as according to the degree of their association with God.” Mahārāj spoke of his greatness in this manner. Footnotes: 1. 1. Gunatitanand Swami explains the various types of liberation from the example of various types of muktas described. The muktas who are brahmarup in Akshardham actually do not have any distinctions among them. They are all alike and experience the same level of bliss. However, the distinctions in the muktas described here are actually the distinctions in the level of enlightenment achieved by the aspirant endeavoring to reach God.

At the east-facing bungalow in Vartāl, Jhaver Bhakta asked Shriji Mahārāj, “O Mahārāj! What is the murti of God like in Akshardhām?” Shriji Mahārāj answered, “The murti in Akshardhām is the same as I am sitting here before you.” The Bhakta asked again, “Kindly show me the murti of God in Akshardhām.” Shriji Mahārāj placed him in samādhi and showed him his murti in Akshardhām. And he showed him infinite muktas and infinite powers and infinite wonders, consolidating the conviction that he is the supreme manifest God. This is how Shriji Mahārāj showed his powers to Jhaver Bhakta.

At Hirābhāi’s house in Jāliyā, Shriji Mahārāj showed an illness. He addressed Muktānand Swāmi and other paramhansas, “Our paramhansas and satsangis should develop the conviction as follows: we want to join the ranks of the akshar-muktas and reside in Akshardhām in the continuous service of God; but in no way do we want to wish for the mundane māyik happiness or be lured by it. Such should be our firm conviction. We have attained the manifest Purushottam Bhagwan, the cause of the avatārs and the sovereign of Akshardhām. Therefore, we should continuously offer ekāntik bhakti (characterized by dharma, gnān, and vairāgya) to Purushottam Bhagwan.” Then, Muktānand Swāmi asked, “O Maharaj! What is that Akshardhām like?” Shriji Mahārāj answered, “That adobe of God is eternal, imperishable, extraordinary, and sachchidānand.1 And there is no place in the infinite brahmānds that can equal God’s abode. Moreover, there are many places, such as the locations of Indra, Varun, Kuber, Shiv, Brahmā, Vairāt, Pradhān-Purush, Prakruti-Purush, etc.; but none compare to God’s Akshardhām. And the bliss that God’s devotees experience in Akshardhām cannot be equaled by the bliss others experience in the infinite brahmānds. And no other form in the infinite brahmānds can compare to the form of God. The reason is that all of the forms that evolved from Prakruti-Purush are all māyik, whereas God is amāyik. And he eternally resides in his divine Akshardhām. Let me explain with an example. If this whole earth, including the mountains, trees, animals, birds, people, etc., were all made of glass, and all the stars in the sky were suns, then all of the forms on the earth would appear luminous from the light of the suns - that is the brilliance of Akshardhām. God’s devotees can see this Akshardhām in samādhi; and God’s murti is always seated in Akshardhām. When the devotees have the darshan of that murti during samādhi, the bliss of that darshan seems as if they experienced it for a thousand years. That bliss associated with God’s form during samādhi is abundant; and one would reject the happiness associated with the vishays in the infinite brahmānds in favor of the darshan of God’s murti experienced in one blink. Moreover, the bliss in one pore of God cannot be equaled by the happiness of the vishays gathered from the infinite brahmānds. That is the continuous bliss a God’s devotee experiences from God’s murti in Akshardhām. That Purushottam’s light emanating from one pore of his form can eclipse the infinite light of Akshardhām, which is beyond the eight barriers. O paramhansas! You have attained that manifest Purushottam, who possesses a form. When you leave your body, I will take you to that Akshardhām using my strength, but you cannot attain that adobe using the strength of your endeavors. “Furthermore, what is the form of body of the muktas that reside in that Akshardhām like? Their form is different from the male and female forms in this brahmānd; and their form is neither like that of a female nor a male. Their form is devoid of the qualities of male and female and their body is characterized as brahma. Those muktas offer upāsanā to the two holy feet of Purushottam and are engrossed in Purushottam; whereas, in other abodes, they offer upāsanā to four feet. Specifically, the females [in other abodes] have a union with their husband and also with the murti of Purushottam (i.e., the presiding deity of that abode). And the males [in other abodes] readily serve the feet of their wife and also serve Purushottam (i.e., the presiding deity of that abode) with the nine types of bhakti. This type of upāsanā and bhakti are not found in Akshardhām; this is found in other abodes. And that Akshardhām is mine.” Then, the paramhansas asked, “O Mahārāj! What type of devotee reaches which abode?” Shriji Mahārāj answered, “The ekāntik bhaktas who identify their ātmā as Brahman and continuously contemplate on the murti of Purushottam become aksharrup and remain in the service of Purushottam Nārāyan. What type of bliss does God give those devotees? Well, he gives the same bliss to his devotees that his murti possesses. Therefore, those who have the true and complete upāsanā and ekāntik dharma reach Akshar (i.e., become aksharrup and attain Akshardhām). Those who have a deficiency in upāsanā or in becoming free of desires reach Golok. One who has intense desires reaches the abodes of Pradhān-Purush or Vairāt. If one has deficiency in upāsanā and ekāntik dharma, they become like Brahmā. Those who merely consider the virtues of satsang and serve sadhus in some way become like Indra. Those who serve to a lesser degree become devtās. One who simply considers the virtue of a sadhu will be freed from the misery of Jampuri. Such is the great distinction in attainment due to the difference in understanding.” In this way, Shriji Mahārāj talked to the paramhansas about his supremacy as Purushottam. Footnotes: 1. 1. Sachchidānand: understanding the ātmā as existent (sat/sach), sentient (chid) and blissful (ānand).

In Kāriyāni, Shriji Mahārāj was sitting near the mandir well with an assembly of paramhansas. Shriji Mahārāj showed them their supreme powers. Then, the paramhansas each spoke in turn. Some said, “O Mahārāj! Shall I take this assembly to Akshardhām?” One said, “O Mahārāj! I see the workings of one brahmānd in the palm of my hand.” Vyāpkānand Swami spoke up, “You see the workings of one brahmānd, but I see the infinite ishwars of infinite brahmānds - each of which are a wonder, and I see Golok and Vaikunth in the palm of my hand. The reason is the grace of Shri Sahajānand Swāmi, the manifest Purushottam, who is the cause of the avatārs, such as Rām, Krishna, etc.” Then, Swarupānand Swāmi spoke, “Because of his compassion, the sovereign of Akshardhām - Purushottam Bhagwan - has come to grant ultimate liberation and brought his full powers, his pārshads, his Akshardhām, Mahā-Purush1 and other ishwars, and the presiding deities of Golok, Vaikunth, and other abodes. And I see them sitting here in the assembly of the manifest Purushottam. This is the power of Shriji Mahārāj’s murti.” In this way, Shriji Mahārāj showed the paramhansas their powers with one glance, and then he withdrew their powers. Afterward, Shriji Mahārāj said to them, “We have concealed your powers for the sake of your happiness. If I show you your powers as you possess, then you would not even consider this brahmānd, so how would you even be considerate to the jivas.” In this way, Shriji Mahārāj showed the paramhansas their powers. Footnotes: 1. 1. Here, Maha-Purush should be understood as Pradhan-Purush because the ishwar entity begins with Pradhan-Purush.

In Amdāvād, after installing Shri Narnārāyandev, Shriji Mahārāj spoke to Muktānand Swāmi and other sadhus, “Shri Narnārāyan is the king of Bharat-khand, and we have installed his image here. And that very Narnārāyandev in Badrikāshram, Lakshminārāyandev in Vaikunth, and others offer upāsanā to this manifest Purushottam who possesses two arms.” In this way, Mahārāj revealed that he is Purushottam. Hearing this, the wise ekāntik sadhus understood that this manifest Shriji Mahārāj is Purushottam, the cause of the avatārs and the master of Akshardhām. This is the conviction they solidified regarding Shriji Mahārāj’s murti.

Shriji Mahārāj spoke of his greatness of being Purushottam to the paramhansas in Vartāl for five to six days. Then, Shriji Mahārāj said, “Nityānand Swāmi understands the significance of my talks.” The sadhus asked, “Mahārāj! What is his understanding?” Mahārāj replied, “You ask him.” So the sadhus asked Nityānand Swāmi and Nityānand Swāmi said, “The ‘Purushottam’ that Shriji Mahārāj spoke of is actually Mahā-Purush.1 But the actual Purushottam, who is superior to Akshar and who is the avatāri - the cause of Rām, Krishna, and other avatārs, and the cause of the cause - is this manifest Shriji Mahārāj himself.” Then, the sadhus said to Mahārāj, “Mahārāj! Graciously tell us how we may develop the supreme conviction of your form.” Shriji Mahārāj said, “Whenever one hears the talks of the manifest form of Purushottam, everyone’s intellect becomes confused. However, others are referred to as Purushottam because of their association with the manifest Harikrishna Purushottam;2 but without their association with the manifest Harikrishna Purushottam, one cannot refer to even Akshar as God. So how can others be called Purushottam? Therefore, when hearing such words, one should not allow doubts to form. We are (I am) that Purushottam, the manifest Harikrishna, who is the cause of the avatārs such as Rām, Krishna, and others. There is not the slightest doubt in that.” Thus spoke Shriji Mahārāj about his supremacy as Purushottam to the sadhus. Footnotes: 1. 1. Here, Maha-Purush should be understood as Pradhan-Purush because the ishwar entity begins with Pradhan-Purush. (Vachanamrut Gadhada II-31; Satsangijivan 1/12/32) 2. Here, by using the words manifest Harikrishna Purushottam, Maharaj is referring to himself. Similar words of Shriji Maharaj have been captured in Vachanamrut Loya 13: “Of course, by considering their association with God, it is acceptable to endow greatness upon anyone. Brahmā, Shiv, Nārad, the Sanakādik and Uddhav can all be called God because of their association with God. At present, even a sādhu like Muktānand Swāmi can be considered to be like God because of his association with God. Without God, however, even Akshar cannot be called God – let alone anyone else...”

When the writing of Satsangijivan began in Vartāl, the discussion on upāsanā arose. The sadhus debated for seven to eight days. Some sadhus opined, “Mahārāj should be referred to as Shri Krishna.” Nityānand Swāmi, on the other hand, said, “How can Mahārāj be referred to as other (avatārs)? Did the other avatārs merge the 24 avatārs, Bhumā-Purush, and other infinite [ishwars] in their form? Did any avatār show everyone the other avatārs performing their own pujan? On the other hand, Shriji Mahārāj actually showed Vyāpkānand Swāmi the 24 avatārs merge into himself in order to solidify his conviction. And he showed Parvatbhāi the 24 avatārs merge into him while he was tilling his farm. Furthermore, many people - who worshiped other avatārs - of Māngrol and other villages that Mahārāj visited came for his darshan. He sat all of them in meditation and showed them their ishtadev. Each of their isthadev told their devotees, ‘This Sahajānand Swāmi is the avatāri, the cause of all the avatārs. He is Purna Purushottam and we are his servants.’ He showed infinite powers and other wondrous miracles. Shri Sahajānand Swāmi is transcendental to Akshar and the cause of Rām, Krishna, and other avatārs. How can he be equaled to the other avatārs? If we do equal him to the other avatārs, then all of his extremely extraordinary powers would be false.” Then, Shriji Mahārāj said, “He is correct and his understanding is correct. The true upāsak should be like that; and we (I) took the side of the sadhus, but no one knows the purpose of what we say and why we say it.” So saying, Mahārāj was pleased and gave Nityānand Swāmi a garland. Then, Mahārāj said, “None of the infinite avatārs, the locations (abodes) of the avatārs or the muktas of those abodes that are beyond the barriers of this brahmānd or within the whole Chidākāsh reach Akshardhām. Only those who have the association of the manifest Purushottam Nārāyan attain Akshardhām. And others may try millions of endeavors but do not attain Akshardhām.” This is how Shriji Mahārāj spoke about his supremacy as Purushottam to the sadhus.

Shriji Mahārāj sent Santdāsji to Daluji. Daluji asked Santdāsji news of Shriji Mahārāj’s powers and asked, “How should one understand the avatār of Shriji Mahārāj; and what type of liberation does he grant the jivas there?” Santdāsji replied, “This is not an avatār. This is actually the avatāri, the cause of the avatārs such as Rām, Krishna, etc. And he is the cause of the cause. He is the manifest Harikrishna Purushottam, who came on the earth from Akshardhām out of compassion for the purpose of granting ultimate liberation to the jivas. This murti is supreme; therefore, he grants them the supreme (ultimate) liberation. And Shriji Mahārāj has never come to this brahmānd before and will never come again.1 There is only one like him. I travel to Vaikunth, Badrikāshram, Shvetdwip, and other abodes. There, the presiding deities of those abodes all proclaim, ‘Sahajānand Swāmi is the manifest form of Purushottam and the master of Akshardhām, the cause of all the avatārs. Out of compassion, he graced the earth to liberate the jivas. Therefore, he grants the jivas ultimate liberation.’ This is what the residents of all the other abodes say.” Then, Santdāsji asked Daluji, “How do you understand the avatār of Shriji Mahārāj to be?” Daluji replied, “Shriji Mahārāj is the cause of all the avatārs and the cause of Akshardhām, kāl, māyā, Purush, the four emanations of Vasudev,2 and the 24 forms [of Vishnu].3 I have understood this because of Shriji Mahārāj’s grace.” In this way, the two mutually spoke about Shriji Mahārāj greatness. Footnotes: 1. 1. The purport of this statement by Shriji Maharaj is that he came on this earth for the first time and he will remain present through the Satpurush who is Aksharbrahma. If Maharaj remains present on this earth through the Satpurush, then there is no question of him having to come again. Therefore, Maharaj says he will never come again. 2. The four emanations of God (chaturvyuh): The four emanations of God are the four forms of Vishnu that play different roles in the workings of the brahmānd. Vāsudev is the form of Vishnu that is meant for worship. The work of Pradyumna is to propagate dharma and to cause the creation the brahmānd. The work of Aniruddha is to explain the tattvas - i.e., elements - and to cause the sustenance of creation. The work of Sankarshan is to propagate spiritual knowledge and to cause the destruction of creation. 3. The 24 forms [of Vishnu]: The 24 forms of Vishnu are the 24 unique names given to Vishnu based on the permutations of the four objects he holds in his four hands. For example, in the form of Keshav, he holds the lotus in his lower right hand, the conch in his upper right hand, the Sudarshan Chakra in his upper left hand and the mace in his lower left hand. In the form of Nārāyan, he holds the conch in his lower right hand, the lotus in his upper right hand, the mace in his upper left hand and the Sudarshan Chakra in his lower left hand. Based on these permutations, the names of the 24 forms of Vishnu are as follows: Keshav, Nārāyan, Mādhav, Govind, Vishnu, Madhusudan, Trivikram, Vāman, Shridhar, Hrushikesh, Padmanābh, Dāmodar, Sankarshan, Vāsudev, Pradyumna, Aniruddha, Purushottam, Adhokshaj, Nrusinh, Achyut, Janārdan, Upendra, Hari and Krishna.

Shriji Mahārāj revealed his personal principle to the sadhus, “The muktas of Vaikunth possess luminosity that is millions of times greater than millions of suns. A million times greater than that is the luminosity of the muktas of Golok. Infinitely greater than that is the luminosity of one pore of the muktas of Akshardhām. And infinitely greater luminosity is eclipsed by the light of Akshardhām contained is a span of land equal to a betel-nut. If one gathers the limitless light of Aksahrdhām, it would still not equal a millionth of one pore of Harikrishna Purna Purushottam, who is the cause of all avatārs. He possesses a divine murti characterized by light, powers, strength, fame, and other divine virtues. He is self-luminous and satya-sankalp (whatever he wishes comes true). He possesses powers, such as power to do, power to know, power to act, power to eclipse, power to support, power to inspire, power that is eternal, power to captivate all, power to escape the contemplation of all, power that cannot be harnessed by anyone, power to become undistinguished despite being distinguished, power to be free of flaws, power to be unconquerable, power to be handsome, power to be the controller of all (i.e., the other entities - jivas, ishwars, māyā, and Brahman), power to be beautiful, and other infinite divine powers and other great wondrous virtues. With these powers, Shri Harikrishna Purushottam Sahajānand Swāmi eternally resides in his Akshardhām in a divine form. Though he takes birth, he has no birth. He is indivisible and his murti is completely whole. While possessing a human-like form, he possesses a divine form. While possessing a divine form, he possesses a human-like form. While he is here, he is also in Akshardhām. While being in Akshardhām, he is also here. Wherever he is, that is the center of Akshardhām. And Sahajānand Swāmi is Purushottam who possesses beauty, solemnity, sweetness, motherly love, discipline, wisdom, strength, brilliance, emotion, smell, and other wondrous qualities. He is seated in Akshardhām where he is served by infinite muktas and infinite powers. He is inherently blissful of his own bliss. He compassionately accepts the service of Akshar and others. He himself is completely free of flaws and completely fulfilled. He is served by Akshar and the infinite muktas, infinite powers, infinite personalities, and infinite wonders. He is eternally enlightened. His powers are extremely limitless and uncontrollable (by anyone). With these powers, Shri Swāminārāyan Purushottam - transcendental to Akshar - was born to Dharmadev and Bhaktimātā. All of the avatārs appear from him and then merge into him. Therefore, one should adopt a method with a calm mind so that one understands faith, gnān, greatness, trust, love, refuge, and anuvrutti exceedingly day by day, and one should keep the type of company and read the type of scriptures which foster this.” I have spoken the personal principle of the great sadhus1 and Shriji Mahārāj thus. Footnotes: 1. 1. The great sadhus (Motā Sant) refers to Aksharbrahman Satpurush and others who have achieved the state of enlightenment through his association.

Sahajānandji Mahārāj, the manifest Purushottam who transcends Akshar, is worthy of upāsanā by all. He is the source of bliss, the essence of essence, the essence of all objects, the most powerful of all that is powerful, most auspicious of all that is auspicious, the controller of all entities, the support of all, the pious among all that is pious, virtuous, the dweller of Akshardhām, the cause of all causes, the cause of all avatārs and the essence of all names.1 Footnotes: 1. 1. Nāmnā nāmi - literally name of the name - can be explained with an example: the flower is the name and its fragrance is the nāmi. Calling a flower by any other name does not change the fact that the flower provides fragrance. Hence, the nāmi, who is God, endows the object its quality. The nām is simply a label.

A yogi should meditate upon all parts individually - from his two holy feet up to his head - of the murti of the most compassionate manifest Shri Sahajānand Swāmi Parabrahman Shri Hari in a secluded location with their indriyas, mind, and prāns withdrawn, at night, with focused concentration and stable mind. Just as a lustful person, thief, illusionist, addict, and one with a malicious intent eagerly endeavor in their objective;1 similarly, a muni also endeavors in beholding the murti of Shri Hari with an enthusiastic mind. Just as a faithful wife, chakor,2 moth, fish, chakvā, chakvi,3 and bapaiyā4 are all engrossed in the object of their passion;5 similarly, a yogi remains engrossed in the murti of Shri Hari with intense joy. Just as the devas and dānavs churned the ocean with a trusting mind; similarly, a yogi should have faith and practice meditating upon God’s murti daily. And when one shuns cravings for taste, sleep, violence, and other disturbances that are hindrances of meditation, one can meditate; otherwise, one cannot. Footnotes: 1. 1. The objectives here are: fulfillment of lust, acquiring loot, deception with illusions, satisfying addiction, and taking revenge, respectively. 2. A bird resembling a pigeon (possibly belonging to the partridge family) with red feet. It becomes excited upon seeing the moon. 3. Chakvā and chakvi are types of birds resembling swallows. 4. Bapaiyo is a bird known as a chātak. This bird is famed to drink only the rain water of the swāti nakshatra. 5. With the exception of chakvā and chakvi, the objects of passion for the rest are: being faithful to her husband, the moon, flame light, moonlight, and rain water, respectively.

After conquering the five indriyas and the sixth mind, controlling them; renouncing the body, brahmānd, and the panch-vishays - believing them to be material (without consciousness), cause of misery, insignificant, perishable, and excrement; knowing one’s jivātmā to be eternal, conscious, blissful, minute, and devoid of the qualities of māyā; behaving as the ātmā and in a contemplative state, one should meditate upon Shri Hari. Only one who forsakes the vanity of one’s status, caste, āshram, and virtues; and one who behaves as a servant of all the sadhus and satsangis can meditate upon Shri Hari. If one undertakes millions of other spiritual endeavors without completely understanding the greatness of Shri Hari, one will not be able to maintain the constant contemplation of [Mahārāj’s] murti in all of their activities. And if one gathers the happiness contained within infinite brahmānds, it will still not equal the bliss of a millionth of one pore of Shri Hari’s murti. And if a grave sinner worships Shri Hari, all of his sins will burn to ashes - that is the extremely divine greatness [of Mahārāj’s murti]. And the essence of Sānkhya, Yoga, Vedānt, and Panchrātra is the murti of Shri Hari. A clever person who has such a unwavering mind can meditate upon Shri Hari. And only God’s murti has complete virtues, happiness, and powers; elsewhere, there is only a slight. And if the happiness of infinite brahmānds was gathered, it will not equal a millionth fraction of the bliss gained from the meditation or darshan of Shri Hari done in a blink of an eye. The essence of all the sadhus, satsangis, Akshar, etc., is the murti of Shri Hari. One who understands this with a theistic mind can meditate upon Shri Hari. And one who is worthy of knowing through akshi-vidyā, dahar-vidyā, akshar-vidya, and other types of brahma-vidyā is the manifest Parabrahma Harikrishna, who is the sharir and the cause of Akshar, etc. One who understands this firmly can meditate upon Shri Hari. If there is a leather water vessel with 5 spouts and one spout is loosened, then all of the water will flow out. Similarly, if one loosens even one of the five indriyas or the sixth mind, then all of one’s meditation will shrink (will be nullified). Therefore, one can meditate if they are controlled; otherwise they cannot. And one should sit in the swastik posture with the gaze toward the tip of their nose, with a still body, eyes closed, moderation in appetite and travel, becoming pure, affectionate, passionate, joyful, swift, self-controlled, peaceful, and alert and meditate upon Shri Hari. And he understands Shri Hari’s form, swabhāv and virtues as always innocent, the best, eternal, inherently achieved, and always pure. Only Shri Hari alone - at all times (past, present, and future) - possesses a divine body, is the true form, the cause, inspirer, and controller of kāl, karma, māyā, and Purush. One who firmly understands this way can meditate upon Shri Hari.

If one gathers all of the bliss of Aksharbrahman in the form of infinitely limitless Akshardhām, it still does not equal the bliss of one pore of Shri Hari’s body. Only a gnāni who understands this can meditate upon Shri Hari. And what is rare in this world and the world beyond? It is solidifying the knowledge of Shri Hari’s form, upāsanā, refuge, faith, anuvrutti, and love. And this is the essence of the essence. Muktānand Swāmi, Gopālānand Swāmi, Nityānand Swāmi, Brahmānand Swāmi, and countless other sadhus and satsangis achieved an elevated state by offering upāsanā to Shri Hari. Moreover, during the period of creation, the Brahmā of each of the infinite brahmānds perform extreme austerities to please God and fulfill their wishes. One should understand Shri Hari’s human-like actions, divine actions, his nirgun and sagun forms,1 his sākār and nirākār forms,2 his power of doing and remaining aloof of doing,3 anvay and vyatirek forms,4 nature, qualities, and name thoroughly and understand his form through shravan, manan, nididhyās, and sākshātkār,5 and then seek his refuge. With these forms of austerities, one should please God. Footnotes: 1. 1. Sagun form of God refers God possessing divine redemptive virtues. It also refers to his vastness. Nirgun form of God refers to God being devoid of the qualities of māyā, namely the three gunas: sattva, raja, and tama. It also refers to God being extremely subtle, i.e., smaller than the smallest. 2. In the sākār form, God always possesses a definite and divine human-like form in his abode Akshardham. This is referred to as his vyatirek form. In his anvay form, whilst being sākār in his vyatirek form, he pervades everything - this is his nirākār form. Nevertheless, one should not understand God being nirākār like space. Even in his anvay form, he still possesses the powers to control all, witness the activities of all, and bestow the fruits of the karmas of all. 3. As the kartā, God is creator, destroyer, and the controller of the infinite brahmānds. Despite being the kartā, he remains aloof of his ‘doership’. Hence, he is the akartā. 4. See footnote 3. 5. The methods of shravan, manan, nididhyās, and sākshātkār,5 are explained in Vachanamrut Sarangpur 3.

One who accepts the authority of the scriptures is considered a man. If one gathers one thousand such men, one will find one who abides by dharma. If one gathers one thousand men who abide by dharma, one will find one who endeavors to achieve spiritual powers. If one gathers one thousand of them, one will find one who endeavors to reach God. If one gathers one thousand of them, one will find one who endeavors having recognized God. If one gathers one thousand of those who have recognized God, one will find a true gnāni who understands God’s limitless form, swabhāv, and powers thoroughly through his vastness of knowledge; however, he does not reach the limit [of understanding God’s greatness]. Because, God himself does not reach the limit of his form, swabhāv, virtues, and powers; so how can others? All of the powers and murtis in the infinite brahmānds and Akshardhām and other abodes are dependent on the supreme Harikrishna Purushottam. [Mahārāj] showed that in samādhi and he gave people darshan in the form of their ishtadevs and solidified their conviction that he is supreme. And he shows other immeasurable and supreme divine powers, and he eclipses the powers of Akshar, etc., with his own powers, and he himself prevails as the supreme. Such is Harikrishna Purushottam, the master of Brahmadhām, whom Dharmadev and Marichi and other rishis pleased in Vrundāvan by performing a yagna and received the fulfillment of their mind’s wishes. A yogi should eagerly endeavor for the gnān and meditation of Shri Harikrishna’s murti.

Harikrishna Purushottam is distinct from Akshar, self-luminous, the master of all, powerful with the powers of doer-ship, aloof of doer-ship, and doer-ship through others, an ocean of infinite divine redemptive virtues, and very attractive. He always possesses a definite form, is the inspirer [of all the entities to engage in their tasks], eternal, limitless, uncontrollable by anyone, endowed with splendor, an ocean of infinite bliss, the embodiment of great knowledge, and controller of all. His murti is unequaled, he is eternally imperishable, and his murti is characterized with knowledge, omniscience, and glory. He is the cause of countless entities and countless akshar-muktas, kāl, māyā, Purush, and other forces; he is the support of the four emanations (Vasudev, etc.), the twenty-four murtis, such as Keshav, etc., and the avatārs, such as Rām, Krishna, etc. He always possesses a divine form throughout the period of creation, sustenance, and dissolution. He is unconquerable. Though he is one, he has many forms and though he has many forms, he is one. He is superior to all. He is the Paramātmā, Parmeshwar, extremely compassionate, Purushottam, fulfilled, transcendental, Parabrahman, unequalled in form, swabhāv, qualities, and glory. And he is supreme. And the greatness of Harikrishna Purushottam is based on his gnān that transcends māyā, strength, luminosity, powers, etc. Who is capable of thoroughly explaining, understanding, seeing, hearing, or attaining his limitless greatness? No one.

“He nāth! He Dayāsindho! He Kṛupāsindho! He Kalidoṣhnivārak! He Bhaktidharmātmaj! He Yogkalāpravartak! He Varṇiveshdarshak! He Shālgrāmtṛuṣhāhar! He Brahmavidyāpravartak! He Adhamoddhāraṇ! He Patitpāvan! He Asharaṇsharaṇ! He Shuddha-ekāntik-dharma-pravartak! He Harijanvallabh! He Niṣhkām-bhaktavallabh! He Naiṣhṭhikāgraṇin! He Bhaktavallabh! He Swāminārāyaṇ! He Nīlkanṭh! He Harikṛuṣhṇa! He Hare! He Nārāyaṇ! He Dharmadhurandhar! He Sarvajanrakṣhak! He Sahajānand Swāmin! Tame mārī upar rājī thaīne, mane potāno ekāntik dās jāṇīne, mārā hṛudayne viṣhe nitya nivās karīne rahejo.” In this way, waking early in the morning, mumukshus should pray to God daily. And if mumukshus pray daily, then Shri Purushottam Bhagwan will reside in their heart eternally. In order to liberate countless jivas, Shri Purushottam Bhagwan showed all of his glory and powers easily to the jivas. Mul Aksharmurti Sadguru Shri Gunātitānand Swami observed this glory and powers and is written here in brief.

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