1.1 In the Samvat year 1882, about an hour-and-a-half after sunrise on Chaitra sud 3 [10th April 1826], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a decorated bedstead that had been placed under an ãsopãlav tree in the mansion in Jetalpur. He was dressed entirely in white clothes. Around His neck, He was wearing several garlands of guldãvadi flowers, tassels of dolariyã flowers were dangling from His pãgh, and two karnikãr flowers had been placed upon both of His ears. Also, He was playing with a beautiful lemon in His hands. A sabhã of sãdhus, as well as satsangi men and women from various places, had gathered before Him. 1.2 Then, addressing the entire sabhã, Shreeji Mahãrãj asked, “Everyone in this world accepts some philosophy or other. There are two major doctrines: One is the Dvait philosophy and the other is the Advait philosophy. Please explain which philosophy should be accepted by a mumukshu.” 1.3 Then, Purushottam Bhatt said in reply, “Mahãrãj, in the Advait philosophy, by believing their ãtmã to be Bhagvãn, people behave as they please. As a result of this, they fall from the path of kalyãn. Therefore, a mumukshu should accept the Dvait philosophy.” 1.4 Shreeji Mahãrãj then raised a doubt. He questioned, “According to the Dvait philosophy, jeev, ishvar, and Mãyã are satya. But, as long as Mãyã persists, how can the jeev attain kalyãn?” 1.5 Purushottam Bhatt replied, “A person attains kalyãn by performing pure karmas.” 1.6 Again, Shreeji Mahãrãj raised a doubt: “The two types of karmas, nivrutti and pravrutti, become merged into Mãyã in the form of sushupti. What is that state of sushupti like? Well, just as no one is capable of conquering Mount Lokã-Lok, similarly, no jeev is capable of conquering the sushupti. Above that, is Mãyã in its state of equilibrium, and it is extremely vast. No jeev can conquer it. Therefore, the means to go beyond Mãyã is as follows: When the jeev comes into contact with the pratyaksha svarup of Shree Purushottam Bhagvãn – who is beyond Mãyã, and who is the destroyer of Mãyã and all karmas – or His sant who has attained Bhagvãn, then by accepting their refuge, the jeev can go beyond Mãyã.” 1.7 After delivering this talk, Shreeji Mahãrãj went up into the mansion for His meal. After dinner, He returned and sat on a decorated bedstead under the ãsopãlav tree. Then, looking lovingly at all the sãdhus and bhaktas, He said, “In the beginning, when no one honours a person, imagine what his nature is like. Then, when a hundred people begin to follow him, his pride becomes of a different type. Also, when one thousand people, or ten thousand people, or ten million people follow him, his pride becomes of a different type altogether. Then, if he becomes like Brahmã, or Shiv, or Indra, and if he is wise, he would realise, ‘My greatness is not due to this status’. What is it due to? Well, greatness is due to the ãtmã, and due to association with a sant. This is because even though those like Brahmã, Shiv, and Indra are all great, they still crave for the dust from the feet of a sant. 1.8 “So, where does the greatness of a sant lie? Allow me to explain. The greatness of a sant is not due to wealth, or objects, or any kingdom; his greatness is due to his bhakti and upãsanã of Bhagvãn. Also, the sant has ãtmã-nishthã. It is due to these qualities that he is great. 1.9 “If a person cannot realise this, then he should develop a belief within his ãtmã that he should be deeply attached to a sant who has attained the pratyaksha svarup of Bhagvãn, and he should believe only that sant to be his own self. However, a person may doubt, ‘How is the master-servant relationship maintained?’ Well, take the example of Gãlav Rãjã. He wanted to perform a sacrifice for which he specifically required white horses with black ears. It so happened that those black-eared horses were at the home of Varun. But, since that region was beyond his reach, he called upon Garud. Then, having mounted Garud, he went there and brought back the horses. So, does this mean that Gãlav Rãjã’s sevã towards Garud diminished? No, it did not diminish. Similarly, the purpose of being deeply attached to a sant, who is a knower of Brahm, is that he has the ability of passing through the eight barriers (jad prakruti). That is the reason for being deeply attached to such a sant.” 1.10 Shreeji Mahãrãj then added that all should remember this principle, as it is the very life of everyone.

2.1 In the Samvat year 1882, in the evening of Chaitra sud 4 [11th April 1826], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a decorated bedstead that had been placed in the middle of the courtyard of the mandir of Shree Baldevji in Jetalpur. He was dressed entirely in white clothes, and tassels of dolariyã flowers decorated His pãgh. Also, He had a handkerchief in His left hand and was turning a mãlã of tulsi beads with His right hand. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. 2.2 Then, Brahmãnand Swãmi bowed before Shreeji Mahãrãj and asked, “Mahãrãj, please reveal who can be called yati?” 2.3 Shreeji Mahãrãj said, “A person who firmly follows brahm-chãrya and has conquered all of his indriyas should be known as a yati; a person who is like Hanumãnji and Lakshmanji should be known as a yati. When Hanumãnji went to Lankã in search of Sitãji on Rãmchandraji’s instruction, he looked at the faces of all the women in Lankã in order to recognise her. As he continued looking, he thought, ‘This is not Jãnkiji...This one is not Jãnkiji’. Then, while he was thinking this, he saw Mandodari and thought, ‘Could this be Jãnkiji?’ But, then concluded in his mind, ‘Because of her separation from Rãmchandraji, Jãnkiji’s body would never be so plump, and she would never be able to sleep so soundly’. With this thought in mind, Hanumãnji turned back. 2.4 “Then, he doubted in his mind, ‘I am a yati; but, could a flaw have developed in me by seeing all these women?’ But, then he reconciled to himself, ‘How can there be any flaw in me? It is because of Rãmchandraji’s instruction to find Sitãji that I had to look at all these women’. He also thought, ‘By Rãmchandraji’s grace, no disturbance has arisen in my indriyas and in my vrutti’. Thinking this, he wandered everywhere to look for Sitãji. In this way, like Hanumãnji, a person whose antah-karans remains pure despite being faced by such vicious influences is called a yati. 2.5 “Moreover, while searching for Sitãji in the forest after she was abducted, Rãmchandraji and Lakshmanji came to the place where Sugriv was seated on the Fatak Shilã. They informed Sugriv, ‘We have come here because Jãnkiji has been abducted. So, if you know of her whereabouts, please tell us’. Sugriv replied, ‘Mahãrãj, I did hear the cries, “O Ram! O Ram!” coming from the sky. Also, some items of jewellery, which are tied in a piece of cloth, were dropped from above. I have kept them with me’. Then, Rãmchandraji requested, ‘Please bring them here so that we can see them’. Rãmchandraji took the pieces of jewellery from Sugriv and showed them to Lakshmanji. First, He showed jewellery worn on the ears, and bracelets worn on the arms, but Lakshmanji did not recognise any of these. Then, He showed some anklets. Lakshmanji immediately exclaimed, ‘Mahãrãj, I have never seen Jãnkiji’s body. In fact, except for her feet, I have not seen any other part of Jãnkiji’s body. The only reason I have been able to recognize the anklets is because whenever I used to go and bow at her feet every evening, I would see her ankles’. In this way, despite the fact that for fourteen years Lakshmanji was in their service, with the exception of Jãnkiji’s feet, he had never intentionally seen her body. Such a person should be known as a yati.” 2.6 Having said this, Shreeji Mahãrãj commented, “This Brahmãnand Swãmi is also like that.” 2.7 In this way, as the sabhã was listening, Shreeji Mahãrãj greatly praised Brahmãnand Swãmi as being a yati. 2.8 Then, Shreeji Mahãrãj went to the outskirts of the village. There, He sat on a decorated bedstead that had been placed on top of a low, broad platform at the site where the yagnas had been performed. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. 2.9 Then, Shreeji Mahãrãj said, “Please begin a question-answer discussion.” 2.10 Then, Ãshji-Bhãi Patel asked, “Mahãrãj, what is the nature of the jeev? Please reveal it to me as it is.” 2.11 Shreeji Mahãrãj explained, “The jeev is achhedhya, abhedhya, avinãshi, chetan, and the size of an atom. You may also ask, ‘Where does the jeev reside?’ Well, it resides in the hruday-ãkãsh, and while staying there it performs different actions. From there, when it wants to see, it does so through the eyes; when it wants to hear sounds, it does so through the ears; it smells all types of smells through the nose; it tastes through the tongue; and through the skin, it experiences the pleasures of all feelings. In addition, it produces thoughts through the man, it thinks through the chitt, and it makes decisions through the buddhi. In this way, through the ten indriyas and the four antah-karans, it indulges in all the vishays. It pervades the entire body from head to toe, yet is distinct from it. This is the nature of the jeev. It is due to the grace of the pratyaksha svarup of Purushottam that a bhakta is able to perceive the jeev as it actually is. On the other hand, others cannot even begin to realise the nature of the jeev.” 2.12 Having answered the question in this way and pleasing everyone, Shreeji Mahãrãj bid “Jay Sachidãnand” to the sabhã and retired to the mansion to sleep.

3.1 In the Samvat year 1882, in the early morning of Chaitra sud 5 [12th April 1826], Swãmi Shree Sahajãnandji Mahãrãj arrived in the garden on the western side of the mansion, the place of His residence, in Jetalpur. Under a large bordi tree within the garden, He was sitting facing east on a decorated bedstead, with a large, cylindrical pillow, that had been placed on a platform. He was dressed entirely in white clothes. He was also wearing garlands of champã, borsali, and guldãvadi flowers around His neck, and tassels of chameli and dolariyã flowers were hanging from His pãgh. Bunches of hajãri flowers had been placed upon His ears. In addition to this, He was playing with a pomegranate and a lemon with both hands. Muktãnand Swãmi, Brahmãnand Swãmi, and other munis, as well as haribhaktas from various places, had gathered before Him in a sabhã. 3.2 Shreeji Mahãrãj first thought for a while, and then said, “Everyone please listen, as I wish to speak to you. For bhaktas of Bhagvãn, there is nothing worse than having impure desires. This is because bhaktas who have such impure desires, even if they stay near me, cannot be happy. In fact, before engaging in the worship of Bhagvãn, they asked, ‘Mahãrãj, please keep us near you’. However, because they did not eradicate their impure desires, they are miserable.” 3.3 Then, Muktãnand Swãmi asked, “Mahãrãj, how are those impure desires eradicated?” 3.4 Shreeji Mahãrãj explained, “The method for eradicating impure desires is as follows: Firstly, whenever a person entertains a thought which disobeys the rules of dharma that have been laid down by me, or whenever he thinks cruelly of a sãdhu or a grahastha, he should repeatedly chant ‘Nar-Nãrãyan, Swãminãrãyan’ aloud. Secondly, he should offer to Bhagvãn the nine types of bhakti coupled with knowledge of His greatness and the observance of dharma. As a result, Bhagvãn resides in his heart and destroys the impure desires. In fact, just as Bhagvãn freed the elephant from the crocodile’s mouth, in the same way, this method that I have just revealed to you will eradicate your impure desires. 3.5 “Now, I shall tell you another method which will benefit all of you, so please listen. A person should never intentionally disobey the rules of dharma related to his vartmãns. If a person does so unknowingly, he should immediately perform prãyshchit for disobeying the vartmãns. 3.6 “In addition, a person should realise his own self to be the witness; ‘I am the ãtmã, which is full of chaitanya; it is beyond all thoughts and reason. This body, which is accompanied by the mind, is not actually my true svarup’. 3.7 “Furthermore, if Bhagvãn smiles at someone, or if Bhagvãn calls someone, or if He performs any other sort of action, he should never develop hatred towards Him. A person should absorb this form of understanding. However, someone may feel, ‘I have worshipped Mahãrãj a lot, and I have also performed a great deal of sevã; still, Mahãrãj does not talk to me. Instead, He talks to others a lot. So, I might as well worship Bhagvãn while sitting at home’. In this way, he develops hatred towards Bhagvãn. In that case, I could also believe, ‘What does this person have to do with me?’ As a result, that person’s future would be uncertain. However, I myself do not look at anyone’s avgun. In fact, my nature is such that I always look only at people’s gun. 3.8 “Now, I shall tell you how that bhakta should perceive gun and eradicate avgun. If he thinks, ‘What was I like before I came into satsang? Well, I experienced kãl, karma, birth, death, and the cycle of births and deaths. So, how can I develop hatred towards Bhagvãn who has freed me from all of that, who has made me fearless, and who has helped me progress by bestowing noble qualities upon me? How can I ignore His wishes and do as I please?’ A bhakta becomes happy only when he stops hating Bhagvãn by thinking in this way. 3.9 “In fact, with the body, nothing is greater than to do as Bhagvãn likes. That in itself is bhakti. In fact, only by doing this does a person attain Bhagvãn. That is why vicious natures, such as mãn, irshyã, kãm, krodh, and lobh, are all obstacles on the path of kalyãn and should be discarded. 3.10 “Of those vicious natures, mãn is absolutely the worst of all. Just look, a person who has a minor flaw in any other vartmãn still manages to survive in satsang, whereas those who had mãn have never been able to survive. Therefore, sãdhus must never allow any lapse in the observance of the vartmãns and remaining without mãn. Be extremely vigilant. Believe your own self to be distinct from your body. Offer bhakti to Shree Purushottam attentively and thoroughly. Constantly engage in bhajan and smaran of Bhagvãn; its bliss will equal the bliss of actually having the darshan of Bhagvãn. 3.11 “Also, in our satsang, a person who is educated in the shãstras is not necessarily great. Who should be considered great? Well, a person who considers all fourteen loks to be as insignificant as a blade of grass, due to vairãgya; a persons who has firm belief of Bhagvãn as He is, just as he has firm attachment to his body; and a person who is oblivious to the world in the jãgrat state just as he is oblivious to the world in the state of sushupti sleep – such a person is great in our satsang.”

4.1 In the Samvat year 1882, on the Chaitra sud 6 [13th April 1826], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a mattress, and leaning on a large, cylindrical pillow, that had been placed in the south-facing balcony of the mansion in Jetalpur. He was wearing a white pãgh, adorned with a bunch of small flowers, on His head, and He had covered Himself with a pachhedi of white flowers. He was wearing a white khes with a border of silver threads. In addition to this, His entire body had been smeared with sandalwood paste mixed with saffron. Also, garlands of guldãvadi flowers were placed around His neck. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. 4.2 Then, addressing the entire sabhã, Shreeji Mahãrãj said, “In this lok, the jeev attains kalyãn only by the following means; nishchay in the pratyaksha svarup of Bhagvãn, His darshan, and His constant remembrance. After all, it is said in the Shreemad Bhãgvat that even those who insulted Bhagvãn, such as Kans, Shishupãl, and Dantvakra, attained kalyãn since all of them had constant remembrance of Bhagvãn. Therefore, kalyãn is attained by constantly remembering Bhagvãn; and since all of you possess such remembrance, your kalyãn is assured. 4.3 “Having said that, you should still follow all the rules of dharma prescribed by me for as long as you are conscious of your bodies. You may claim, ‘If a person has attained Bhagvãn and constantly remembers Him, why does he need to observe vartmãn?’ In reply to that, consider the difference between a person who firmly observes the vartmãn and a person who is slacking in his observance. Allow me to explain that difference to you. Even though both remember Bhagvãn, the person who does not follow niyams can only earn kalyãn for himself, but he cannot help other jeevs attain kalyãn. Also, he does not become an ekãntik bhakta, nor does he attain the nirgun dhãm of Bhagvãn. Even though he does not have to undergo births and deaths, he cannot stay in the satsang. 4.4 “However, all of you are the best type of bhaktas. In fact, sãdhus such as yourselves, who observe niyams, are of a totally different category. For that reason, whoever feeds you sincerely will earn the rewards of performing millions of sacrifices and will ultimately attain kalyãn; and whoever touches your feet will be freed of their sins committed in millions of past lives. Anyone who kindly offers you clothes will also attain ultimate kalyãn. The rivers and lakes into which you dip your feet become like places of pilgrimage, and any tree that you have sat under or eaten fruits of will also definitely benefit. If someone devoutly performs your darshan, or is someone devoutly bows before you, then all of his sins are destroyed. Moreover, whomever you talk to about Bhagvãn and whomever you inspire to follow niyams related to dharma will attain kalyãn. All the actions of sãdhus like yourselves, who observe niyams, lead to moksh. This is because you have the firm refuge of the pratyaksha svarup of Shree Nar-Nãrãyan Rushi. That Shree Nar-Nãrãyan Rushi is always present in your sabhã. 4.5 “You may claim, ‘If we have a firm refuge of Bhagvãn, why do mãyik qualities still pervade us?’ Then, let me say that it takes me no time at all to eradicate the shad-urmi (six physical and emotional feelings) and the mãyik qualities from all of you. In fact, it would take me no time to enable all of you to recall your countless previous lives and to be able to perform the creation, sustenance, and destruction, of countless brahmãnds. Nevertheless, I have kept you like this and have suppressed your powers because it is my wish to do so, and to allow you to attain the bliss of the pratyaksha svarup of Bhagvãn. What is more, all of you have currently attained Shree Purushottam who is pratyaksha in the svarup of Shree Nar-Nãrãyan Rushi. Therefore, abandon all doubts and happily engage in worship.” Saying this, Shreeji Mahãrãj became silent. 4.6 Then, Ãshji-Bhãi asked a question: “Mahãrãj, how is it that a person attains kalyãn by keeping hatred towards Bhagvãn? Please tell us.” 4.7 Shreeji Mahãrãj replied, “Once Drupad Rãjã wished to have his daughter, Draupadi, married. So that she could select a bridegroom, he arranged a grand function in which he invited all the kings. Dron-Ãchãrya also came, as did the Pãndavs. Then, all the kings took turns to try and pierce the fish, but none were able to do so. Then, Yudhishthir said, ‘I will pierce the fish’. Having said this, Yudhishthir took aim. Dron-Ãchãrya asked him, ‘Can you see this sabhã?’ Yudhishthir replied, ‘Yes, I can see it’. Again, Dron-Ãchãrya asked him, ‘Can you see your body?’ Yudhishthir replied, ‘Yes, I can see it’. Then, Dron-Ãchãrya said, ‘You will not be able to pierce the fish’. In this way, four of the brothers were unable to pierce the fish. Then, Arjun stepped forward. He picked up his bow and took aim. Dron-Ãchãrya asked him, ‘Can you see this sabhã?’ Arjun replied, ‘No, I cannot see the sabhã, and I cannot even see the fish. Instead, I only see the bird attached to the fish’. Hearing this, Dron-Ãchãrya said, ‘Focus on its head’. Arjun adjusted his aim and said, ‘Now I do not see even the bird; I see only its head’. Finally, Dron-Ãchãrya said, ‘Now take your shot’. Arjun then pierced the fish’s head. In this way, if all of a person’s vruttis are focused on the svarup of Bhagvãn, then he can attain kalyãn even with a feeling of hatred towards Bhagvãn. 4.8 “For example, when the vruttis of those like Shishupãl and Kans became completely engrossed in Shree Krishna, they attained kalyãn. But, if a person does not know how to hate Bhagvãn in this way then he is sent to Narak. Instead, it is much easier to engage in the bhakti of Bhagvãn. However, a person who worships Bhagvãn with such a cruel intellect will always be called demonic, and cannot be called a bhakta. 4.9 “Therefore, if a person wants to abandon the evil practices of the demons and join the ranks of Dhruv, Prahlãd, Nãrad, and the Sanakãdik, then engaging in the worship of Bhagvãn by offering bhakti is far better.” 4.10 Having heard Shreeji Mahãrãj speak in this way, everyone in the sabhã experienced profound bliss.

5.1 In the Samvat year 1882, approximately four-and-a-half hours after sunset on Chaitra sud 7 [14th April 1826], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a wooden bedstead facing north in the courtyard south of the palace in Jetalpur. He was dressed entirely in white clothes. He had tied a pãgh made from a thin, white cloth around His head. He had also covered Himself with a chãdar, and was wearing a white dhoti. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. 5.2 After thinking for a moment, Shreeji Mahãrãj said, “Everyone please pay attention; today I wish to talk to you about things as they really are. Specifically, there is nothing greater than worshipping Bhagvãn. This is because everything happens according to the wish of Bhagvãn. In fact, at this moment, even the wishes of this sabhã can be fulfilled. By the grace of Shree Nar-Nãrãyan, even my wish can be fulfilled. Allow me to elaborate on this. 5.3 “Whatever I wish in my mind is fulfilled in this world. If I wish, ‘May he attain a kingdom’, then he will attain a kingdom. If I wish, ‘May he lose his kingdom’, then his kingdom will be lost. If I wish, ‘Let there be this much rainfall here at his moment’, then it will definitely rain here; and if I wish, ‘Let there be no rainfall here’, then it will not rain here. Also if I wish, ‘May he attain wealth’, then he does so; and if I wish, ‘May she conceive a son’, then she mothers a son; and if I wish, ‘May she not have a son’, then she definitely does not. If I wish, ‘May he contract a disease’, then he will contract a disease; and if I wish, ‘May he not contract a disease’, then he will not contract a disease. So, when I wish for something, it actually happens that way. 5.4 “Then, you will argue that a satsangi still has to endure joy and pain – he contracts diseases, he sometimes loses all of his wealth and luxuries, and despite working extremely hard all his life, he still remains poor. Well, the explanation for all of his efforts not earning rewards is that it occurs in direct proportion to his slackness in engaging in the worship of Bhagvãn. Bhagvãn definitely wishes to assist him. In fact, if His own bhakta is to face the pain of a shuli, Bhagvãn will reduce that pain by having him pricked by a mere thorn instead. As far as I am concerned, I feel, ‘If a satsangi is to suffer the pain of a scorpion sting, may I suffer that pain a thousand times instead, but a bhakta should be relieved of that pain and remain happy’. This is the vardãn I had requested from Rãmãnand Swãmi. That is why I pray, ‘May good be bestowed upon all’. 5.5 “Also, I am always trying to keep the vrutti of people’s minds fixed on Bhagvãn. This is because I know everything about the past, the present, and the future. In fact, while sitting here, I know everything that happens; even when I was in my mother’s womb, I knew everything; and even before I came into my mother’s womb, I knew everything. This is because I am Bhagvãn – Shree Nar-Nãrãyan Rushi. Even if a person who has committed extremely great sins comes and accepts my refuge and abides by the niyams, then in his last moments, I will grant him my darshan and take him to Bhagvãn’s Akshardhãm. 5.6 “Presently, the lord of Akshardhãm, Shree Purushottam, being born of Dharma-Dev and Murti-Devi, takes birth in Badrikãshram and performs tap in the svarup of Shree Nar-Nãrãyan Rushi. It is to destroy the beliefs of the hypocrites, to destroy any traditions of adharma and nurture the traditions of dharma, and to increase bhakti coupled with dharma, gnãn, and vairãgya on this earth in this Kali-Yug that Shree Nar-Nãrãyan Rushi was born to Dharma-Dev and Bhakti in the svarup of Nãrãyan-Muni – who is presently seated in the sabhã.” 5.7 By saying this, Shreeji Mahãrãj filled His bhaktas with joy. 5.8 Continuing, He said, “The only purpose behind my repeatedly mentioning the predominance of Shree Nar-Nãrãyan Dev is because that same Shree Nar-Nãrãyan, who is Shree Krishna Purushottam and who resides in Akshardhãm, Himself sits daily in this sabhã. This is why I speak of His predominance. So, realising my svarup, I have spent hundreds of thousands of rupees on constructing a shikhar-bandh mandir in Amdãvãd. That is why I first installed the murtis of Shree Nar-Nãrãyan in that mandir. That Shree Nar-Nãrãyan is the lord of countless brahmãnds. Of these, He is especially the lord of this Bharat-Khand. Those people in Bharat-Khand who ignore this pratyaksha svarup of Shree Nar-Nãrãyan by worshipping other devs are like adulterous women who leave their husbands and become attached to other lovers. Even the Shreemad Bhãgvat mentions that Shree Nar-Nãrãyan is the lord of this Bharat-Khand. 5.9 “Furthermore, it is for the kalyãn of the jeevs that I have taken birth on earth along with the sãdhus. Therefore, if you abide by my words, I will take all of you to the dhãm from which I have come. So, you should also realise, ‘We have already attained kalyãn’. Furthermore, if you keep firm faith in me and do as I say, then even if you were to suffer extreme suffering, or even if you were to face the distress of seven consecutive famines, I will protect you from them. Even if you were made to suffer miseries from which there seems to be no way out, I will still protect you – but only if you thoroughly follow the dharma of my satsang, and only if you continue practising satsang. However, if you do not, you will suffer terrible miseries, and I will have nothing to do with you. 5.10 “This time, I have left no deficiency in any matter whatsoever. Just look, I have performed several yagnas in the village of Jetalpur. I have also been visiting here for so many years; I must have bathed in this lake along with my sãdhus thousands of times; I have must have visited each home in this village of Jetalpur a hundred times, and I have also taken meals in every home. In this way, I have made this village and its outskirts even more sacred than Vrundãvan.” 5.11 As Mahãrãj was saying this, a large ball of light appeared in the sky, and then split into three distinct balls. They then hovered about the mansion for a while and then disappeared. 5.12 Seeing this phenomenon, everyone asked, “Mahãrãj, what was that?” 5.13 Shreeji Mahãrãj revealed, “Everyday, Brahmã, Vishnu, and Shiv come for my darshan and the darshan of this sabhã of sãdhus. But today, by the wish of Bhagvãn, you have been able to see them along with their vimãns.”