1.1 In the Samvat year 1877, on Jyeshth sud Punam [15th June 1821], Swãmi Shree Sahajãnandji Mahãrãj was sitting on the veranda outside the west-facing rooms in front of the mandir of Shree Vãsudev-Nãrãyan in Dãdã Khãchar’s darbãr in Gadhadã. He was wearing a white khes and had covered Himself with a white chãdar. He had also tied a white pãgh around His head, and was wearing a garland of white flowers. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. Some of the paramhans were singing kirtans to the accompaniment of a jhãnjh and mrudang. 1.2 Shreeji Mahãrãj then said to the paramhans who were singing kirtans, “Please stop singing for the time being, and conduct a question-answer discussion.” 1.3 Then, Muktãnand Swãmi bowed to Shreeji Mahãrãj with folded hands and asked, “Mahãrãj, what is that nature of moh? Also, how can moh be eliminated?” 1.4 After thinking for a short while, Shreeji Mahãrãj replied, “It seems that a feeling of illusion which often appears in the mind is the very nature of moh. When moh intensifies in a person’s heart, the illusion in his mind also intensifies. He then loses all sense of judgment of what should be done and what should not be done. 1.5 “In fact, just today, I was thinking about the reason behind the development of moh. Last night, I awoke in the middle of the night and slept facing north. Upon seeing the Dhruv Star, the following thought arose: ‘This is the northern Dhruv, but the shãstras also mention a southern Dhruv. Where could that be?’ Then, I looked for the southern Dhruv and I saw it as well. Just as there is a pulley for drawing water from a well, I saw a similar large pulley between the two Dhruv stars. The tips of the two supports of the wheel were touching the Dhruv stars, just as wooden pillars are held up by iron rods hammered between them. Also, just as a rope is wound around a rope-wheel which is studded with brass ornaments, similarly, I saw the positions of all the stars, the devs, and the nine planets, arranged around that rope-wheel. I also saw the sun and moon rise and set from the same direction. Then, looking within, I saw that all things that are in the brahmãnd are also all in the body. I saw the kshetragna that resides in the body. I also saw Purushottam Bhagvãn, who resides within that kshetragna. On seeing that Bhagvãn, my vrutti became so deeply engrossed in His svarup, that returning out of samãdhi seemed impossible. But, a bhakta then came near and prayed to me. It was only out of compassion that I was able to return into this body. 1.6 “Then, the following thought arose in my mind: ‘I was able to return from samãdhi due to compassion, but what could be the reason for others coming out of samãdhi?’ It seemed to me that they come out of samãdhi because there is still an attachment for some vishays. 1.7 “Therefore, the panch-vishays are the cause of moh. Moreover, there are three levels of those vishays – uttam, madhyam, and kanishth. Of these, if a person who has obtained uttam vishays encounters someone who obstructs him from them, then that person becomes angry with him. From that anger, moh develops. 1.8 “Generally, the ears have a constant relationship with sounds, and the skin has a constant relationship with touch. In this way, the five gnãn-indriyas are related to the vishays. Therefore, if a person who has casually seen an object wishes to break his vrutti from that object and keep it focused on the svarup of Bhagvãn instead, then no effort is required; his vrutti would become detached quite easily from the vishays and remain on the svarup of Bhagvãn. On the other hand, if a person has seen an extremely charming object, such as a woman, and his vrutti has become fixed on that, then even if he attempts to keep this vrutti on Bhagvãn’s svarup, it will not stay there; and nor will his chitt remain steady. Therefore, as long as the chitt is attracted by charming vishays, moh cannot be eradicated. Moreover, if a sant, or his guru, or his ishta-dev (Bhagvãn) criticises a vishay which has attracted his chitt, he would become upset with them and even insult them; he would not be able to accept their words. Such an experience in a person’s heart should be known as moh. In addition, Bhagvãn has said in the Geetã: dhyãyato vishayan-punsaha sanga-steshu-pajãyate sangat-sanjãyate kãmaha kãmãt-krodho-bhijãyate krodhãd-bhavati sammohaha sammohãt-smruti-vibhramaha smruti-bhranshãd-buddhi-nãsho bhudhi-nashãt-pranashyati A person thinking about the sense objects develops attachment toward them. From the attachment, desires develop; from the desires, anger develops; from anger, delusion develops; from delusion, confusion of the mind develops; from confusion of the mind, loss of buddhi develops; and as a result of the loss of buddhi, he perishes. “These words spoken by Shree Krishna Bhagvãn are universal principles. When the chitt is attracted to vishays, no matter how intelligent a person may be, his buddhi becomes unstable and he becomes like an animal. Therefore, moh is generated due to attachment to the vishays. 1.9 “Now, if a person who wishes to detach his chitt from those vishays, he should firstly strengthen his knowledge of the ãtmã – ‘I am the ãtmã, not this body’. Secondly, he should understand the nature of how the universe is created, sustained, and destroyed. Thirdly, he should thoroughly understand the greatness of Bhagvãn. He should think, ‘The panch-vishays have been created by Bhagvãn; therefore, there must be much more bliss in Bhagvãn than there is in them. How is that? Well, sounds contain only pleasures related to sounds; the pleasures of the other four types of vishays cannot be found in sounds’. In the same way, only the pleasures of touch and no other vishays can be found in touch. Similarly, only the pleasures of sight exist in sights. The same applies for tastes and smells in that only their own pleasures exist, but the pleasures of all the panch-vishays cannot be experienced in just one vishay. 1.10 “On the other hand, in Bhagvãn’s svarup, all pleasures exist at the same time. Therefore, even if a bhakta only has darshan, he still feels totally satisfied. Similarly, touch and other types of contact with Bhagvãn also make His bhaktas feel totally fulfilled. Also, the worldly pleasures related to vishays are all perishable, whereas the bliss related to Bhagvãn is everlasting. Such thoughts of the greatness of Bhagvãn should be strengthened. So, attachment to the vishays is eradicated through these three types of thoughts. 1.11 “When attachment to the vishays is eradicated, a person no longer makes distinctions between pleasant and unpleasant vishays – an ugly woman appears the same as a beautiful woman. In the same way, he sees everything – animals, birds, wood, dung, stones, and gold – to be the same; he is not infatuated on seeing a pleasant object. This is how he views the panch-vishays; and no distinctions between pleasantness and unpleasantness remain in his mind. A person who behaves like this is known to be free of moh. Shree Krishna Bhagvãn has also mentioned this in the Geetã: sama-loshtãshma-kãnchanaha He who regards a lump of earth, a stone, and gold as equal, is said to be gunãtit. 1.12 “A person with such characteristics has realised Bhagvãn perfectly; and only he can be called an ekãntik bhakta. He should be known to have qualities like that of a pati-vratã who abides by the vow of fidelity, and only he should be known to possess gnãn. Also, Bhagvãn becomes pleased upon him. Such a bhakta is extremely dear to Bhagvãn; that is why Bhagvãn has said in the Geetã: priyo hi gnãnino-tyartha-maham sa cha mama priyaha I am very dear to a person with gnãn, and he is dear to me. 1.13 “So, only such bhaktas of Bhagvãn, who have qualities like that of a pati-vratã, are extremely dear to Bhagvãn. Moreover, it is not as if such qualities are only acquired by a person who is clever; it is acquired by all those who have an intense desire for them – just like in the world, naïve wives may be faithful, while shrewd wives may be unfaithful. Therefore, it does not matter whether a person is shrewd or naïve; instead, it is those who have an intense desire for kalyãn that keep the qualities of a pati-vratã and offer bhakti to Bhagvãn. 1.14 “The state in which a person views pleasant and unpleasant vishays as equal and becomes free of moh, cannot be attained in just one day. Such an achievement cannot be accomplished so hastily; only a person who attempts to do so gradually and earnestly accomplishes it. Take the example of a stone placed on the edge of a water-well. Due to the constant drawing of water with a rope, after a long period of time that rope causes a groove to form in the stone, despite the rope being soft. Even if an iron chain were to be used to draw the water, such a groove would still not form immediately. Therefore, those who wish to strive for kalyãn should eradicate attachment to the vishays, and they should not become frustrated or upset. This is also mentioned in the Geetã: anek-janma-sansiddh-stato yãti parãm gatim A yogi who has become siddh after many lives, attains Akshardhãm. 1.15 “Therefore, a person should think, ‘I will eradicate as much attachment to the vishays as is possible in this life, and if in the process, some attachment still remains, then it can be eradicated in a future life. Moreover, since I am a bhakta of Bhagvãn, I do not desire to enter the cycle of births and deaths’. In this way, a bhakta should remain courageous and continue to gradually uproot moh. 1.16 “As long as pleasant and unpleasant vishays do not appear to be equal, a bhakta of Bhagvãn is said to be in sãdhan-dashã. When they do appear to be equal, that bhakta should be known to have attained siddh-dashã. When a person abandons his attachment to vishays and attains siddh-dashã, he should be known to have become fulfilled. This is the very essence of all the shãstras. Furthermore, this talk which I have delivered before you is the fundamental principle of all the shãstras. Therefore, all bhaktas should firmly remember it in their lives.”

2.1 In the Samvat year 1877, on Shrãvan sud 3 [1st August 1821], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a silken, square cushion in front of the mandir of Shree Vãsudev-Nãrãyan in Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. Some of the munis were singing kirtans to the accompaniment of a jhãnjh and mrudang. 2.2 Then, Shreeji Mahãrãj said, “Please stop singing as I wish to speak to you.” Shreeji Mahãrãj continued, “A person who wishes to attain ultimate kalyãn and hopes to become a sãdhu like Nãrad and the Sanakãdik, should think, ‘The jeev resides in the body; and the indriyas and antah-karans have attached themselves to that jeev’. They have also attached themselves externally to the panch-vishays. However, due to ignorance, the jeev believes those indriyas, and the antah-karans to be its own form, whereas in actual fact, it is distinct from them. The vishays are also distinct from the antah-karans, but because of constant association with them, they appear to have become one with the antah-karans. 2.3 “In fact, the desire to indulge in the vishays actually arises because of the indriyas, not because of the antah-karans. For example, extreme heat or cold first comes into contact with the outer indriyas, and then enters the body via those indriyas. In other words, it is not generated from within; it is generated outside and then enters within. In the same way, desires for the panch-vishays are not initially generated in the antah-karans; the indriyas first come into contact with the vishays externally, and then those vishays enter the antah-karans. To give another example, when an ulcer develops externally on the skin, it can be soothed only by applying medication externally, not by merely hearing talks. Also, hunger and thirst can only be relieved by eating and drinking, but not by merely talking about food and water. In the same way, the disease (panch-vishays) can only be cured when medication is applied externally. 2.4 “The method of applying that medication is as follows: When a person’s skin touches a vishay, like women and other objects, that object ‘enters’ the antah-karans via the skin. Then, via the antah-karans, it ‘enters’ the jeev. The vishay was not initially generated from within the jeev or from the antah-karans. In fact, all vishays which currently spring forth from the antah-karans have definitely ‘entered’ from outside through the indriyas – in a previous life. Therefore, the medicine for eradicating attachment to the vishays is as follows: A person should refrain from touching objects like women and other tempting objects via the skin; he should not look at their beauty via the eyes, nor talk about them using the tongue; he should not listen to them or about them via the ears; he should not smell their fragrance through the nose. Through the five indriyas, if a person firmly abstains from the vishays in this way, then the ‘flow’ of the vishays cannot enter within from outside. For example, a water-well can only be cleaned when the small streamlets of water that flow into the well are clogged from their entrance with cloth rags. In the same way, by keeping control over the external indriyas, the external vishays cannot enter the antah-karans. 2.5 “A stomach illness can only be cured when medicine enters the stomach. In the same way, the vishays that have already accumulated in the antah-karans by the way of the indriyas should be eradicated by thinking of his own self as the ãtmã. He should think, ‘I am the ãtmã. The indriyas and the antah-karans have absolutely no relationship with me’. With such firm thinking, by seeing Bhagvãn’s murti in that chaitanya (jeev), and through the bliss of the ãtmã, he should remain fulfilled. Take the example of a water-well that is completely full of water. The water in the well will prevent the flow of new water from entering the well. However, if the well is emptied by drawing water from it, then new water from outside will enter it. Similarly, through the bliss of the ãtmã, a person should remain fulfilled within. Externally, he should obstruct the ‘inflow’ of the vishays through the indriyas. This is the only definite method for overcoming vicious natures, such as kãm and krodh; they cannot be overcome by upvãs alone. So please remember this thought firmly in your lives.”

3.1 In the Samvat year 1878, on Shrãvan sud 4 [2nd August 1821], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a square cushion in front of the mandir of Shree Vãsudev-Nãrãyan in Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. A sabhã of paramhans, as well as haribhaktas from various places, had gathered before Him. Some of the paramhans were singing kirtans to the accompaniment of a jhãnjh and mrudang. 3.2 Then, with a gesture of His eyes, Shreeji Mahãrãj silenced the audience and said, “Those of you who are senior paramhans, please come to the front as I wish to speak to you.” 3.3 So saying, Shreeji Mahãrãj continued, “For those who worship Bhagvãn, there are two paths that lead to greatness, and there are also two paths that lead to downfall, all of which I shall now explain. One path is to offer bhakti to Bhagvãn via the rasik path, and the other path is knowledge of the ãtmã. Both can lead to greatness, but both can also lead to downfall. Of these, thousands have fallen from the rasik path, with only a few attaining Bhagvãn. Even the great ãchãryas have encouraged the offering of bhakti via the rasik path. However, many have been ruined by it, and only a few have benefited. 3.4 “The reason for this is that when Bhagvãn is described in a rasik way, Rãdhikãji and Lakshmiji, along with their companions, are also described together with Bhagvãn. When women are described, obviously their physical features are also described. Then, how can the mind of the person who is describing them possibly remain undisturbed? In fact, the nature of the indriyas is such that they only develop affection for those vishays that are seductive. No woman in all the loks possesses beauty that matches the beauty of Rãdhikãji or Lakshmiji, nor is there anyone who has such a sweet voice as theirs; even the fragrance radiating from their bodies is unrivalled. Therefore, upon seeing or hearing about such beauty, how can a person not become infatuated? It is inevitable. Even if a person’s mind is only slightly disturbed, he still falls from the path of kalyãn. Therefore, all of this proves to be a great obstacle for those who worship Bhagvãn via the rasik path. 3.5 “Now, brahm-gnãn (knowledge of the ãtmã) can also give rise to the following incorrect understanding: brahm itself assumes the svarup of Prakruti-Purush. Then, that brahm itself assumes the svarup of Brahmã, Vishnu, and Shiv. Thereafter, brahm assumes the sthãvar and jangam svarups of creation. Subsequently, brahm also becomes the jeevs residing in those sthãvar and jangam svarups of creation. By misunderstanding brahm-gnãn in this way, a person then believes his own jeev to be Bhagvãn, which causes him to betray his upãsanã. As a result, he also falls from the path of Bhagvãn. So, in the path of brahm-gnãn, such a betrayal of his upãsanã is a major obstacle. This is because the very Bhagvãn who is to be understood as the cause and master of everything has been insulted. Therefore, a person with this understanding should also be known to have fallen from the path of kalyãn. 3.6 “Now, while these two paths do lead to kalyãn, the obstacles along the way are also extremely damaging. So, what should a person who desires kalyãn do? Please answer this question.” 3.7 All the paramhans then began to think, but no one was able to supply a suitable answer. 3.8 Shreeji Mahãrãj then said, “The answer to the question is as follows: A person’s mind does not become infatuated on seeing his own mother, sister, or daughter, even if they are very beautiful. Moreover, even though he may talk with them, or even touch them, his mind is not even slightly infatuated. In the same way, if a person were to consider all female bhaktas of Bhagvãn as his own mother, sister, or daughter, then infatuation would not arise in any way at all. Then, by worshipping Bhagvãn via the rasik path, he would attain kalyãn. 3.9 “However, when a person does not have such understanding, and has lustful thoughts on seeing some great female bhaktas of Bhagvãn, his character becomes extremely flawed. Furthermore, the flaw arising from lustfully looking at other women is eradicated by having the darshan of a bhakta of Bhagvãn. However, the shãstras mention no method of eradicating the flaw arising from lustfully looking at a bhakta of Bhagvãn. The same applies for a female who look at a male bhakta of Bhagvãn and has lustful thoughts; they too can never be redeemed of that sin. This is described in the following verse: anya-kshetre krutam pãpam tirth-kshetre vina-shyati tirth-kshetre krutam pãpam vajra-lepo bhavi-shyati Sins committed elsewhere are destroyed at a place of pilgrimage, but sins committed at a place of pilgrimage are as though etched in iron. “The verse means: ‘Sins committed elsewhere can be removed by going to Bhagvãn or a bhakta of Bhagvãn. However, if a person commits a sin before Bhagvãn or His bhakta, then it is like committing a sin at a place of pilgrimage; it becomes irredeemable, as if etched in iron’. Therefore, a person who wishes to worship Bhagvãn via the rasik path, should keep his mind pure, as I have explained. 3.10 “Now, a person on the path of brahm-gnãn, should understand that brahm is not subject to change and is indivisible. Therefore, it does not undergo change, and it cannot be divided. When that brahm is equated with all svarups, it is because that brahm is the cause of Prakruti-Purush, and the cause of all. It is their supporter, and it pervades all through its antaryãmi powers. Furthermore, that which is the cause, the supporter, and which pervades everything, cannot be distinct from its effect. It is in reference to this context that the shãstras equate that brahm with all forms. However, a person should not believe that brahm itself undergoes change and assumes the forms of all sthãvar and jangam beings. 3.11 “Also, greater than that brahm is Parbrahm Purushottam Nãrãyan, who is distinct from brahm, and is the cause, the supporter, and the controller of brahm. With this understanding, a person should develop oneness with his jeevãtmã and with that brahm, and worship Bhagvãn while maintaining a master-servant relationship with Him. With this understanding, brahm-gnãn also becomes an unobstructed path to attaining Akshardhãm.”

4.1 In the Samvat year 1878, on Shrãvan sud 5[3rd August 1821], Swãmi Shree Sahajãnandji Mahãrãj was sitting on the veranda outside the west-facing medi in Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. A sabhã of paramhans, as well as haribhaktas from various places, had gathered before Him. Some of the paramhans were singing kirtans in the malãr rãg to the accompaniment of a dukad, sarodã, and satãr. 4.2 Then, Shreeji Mahãrãj said, “Please stop the singing, and let us now talk about Bhagvãn.” 4.3 The paramhans responded, “Very well, Mahãrãj.” 4.4 Then, Shreeji Mahãrãj asked, “Suppose a person, who follows dharma as prescribed in the shãstras and also offers bhakti to Bhagvãn, is faced with such unpleasant circumstances that if he tries to maintain bhakti, he is forced to lapse in his observance of dharma, and if he tries to maintain his observance of dharma, then he is forced to abandon bhakti. In such a case, which should he maintain, and which should he abandon?” 4.5 Brahmãnand Swãmi replied, “If Bhagvãn is pleased by upholding bhakti, then bhakti should be upheld; and if He is pleased by upholding dharma, then dharma should be upheld.” 4.6 Hearing this, Shreeji Mahãrãj countered, “For those who have found pratyaksha Bhagvãn, it is of course appropriate for them to do only that which pleases Bhagvãn. But, what should a person do when Bhagvãn is not pratyaksha?” 4.7 Muktãnand Swãmi attempted to answer, but he was unable to do so satisfactorily. 4.8 Shreeji Mahãrãj then said, “If a person faces unpleasant circumstances when Bhagvãn is not pratyaksha and there is no one else left to turn to, if he constantly thinks only about Bhagvãn, he will not fall from the path of Bhagvãn.” 4.9 Then, Shreeji Mahãrãj asked another question, “A person who thoroughly understands the greatness of Bhagvãn feels, ‘No matter how many sins a person may have committed, if he merely utters the name of Bhagvãn even once, all of his sins will be burnt to ashes’. What understanding should a person with this belief develop, so that he never falters from the observance of dharma?” 4.10 Again, Muktãnand Swãmi attempted to answer, but was unable to do so satisfactorily. 4.11 So, replying to His own question, Shreeji Mahãrãj said, “A person who thoroughly realises Bhagvãn’s greatness can still abide by dharma if he develops the following understanding: ‘I want to constantly think about Bhagvãn and become an ekãntik bhakta. However, if my vrutti is drawn towards vicious natures, such as kãm, krodh, and lobh, then that will be an obstruction in my thoughts of Bhagvãn’. Realising this, he remains extremely cautious of treading the wrong path. As a result, he would never do anything related to adharma. If a person has this understanding, then even though he thoroughly realises the greatness of Bhagvãn, he would never falter in his observance of dharma. 4.12 “Indeed, it is not a small deed to be able to think about Bhagvãn constantly; if a person were to leave his body while thinking about Bhagvãn, he would attain Akshardhãm.” 4.13 Then, Brahmãnand Swãmi asked, “We do realise this, yet we still cannot constantly think about Bhagvãn. What is the reason for this?” 4.14 Shreeji Mahãrãj explained, “First of all, to be able to constantly think about Bhagvãn, a person needs shraddhã. If he does not have such shraddhã, it implies that there is a deficiency in realising Bhagvãn’s greatness. When there is this deficiency, it suggests that there is also a deficiency in his nishchay in the svarup of Bhagvãn. So, if a person realises the greatness of Bhagvãn and also has shraddhã, then he will be able to constantly think about Bhagvãn. 4.15 “Furthermore, Bhagvãn’s greatness should be understood as follows: Bhagvãn, who is greater than Prakruti-Purush, is the very same when he enters them; He still retains His divya powers. Even after He enters the entities evolved from Prakruti-Purush, like the brahmãnd, He retains the very same powers; but, in no way do traces of Mãyã affect Bhagvãn’s murti. For example, consider the difference between gold and other metals. When they are buried together in the ground for a long period of time, all the metals other than the gold will decompose into the dirt surrounding them. In comparison, the longer the gold stays in the ground, the more valuable it becomes, as it does not decompose in any way. 4.16 “Similarly, Bhagvãn, devs such as Brahmã and others, or other munis are not all the same. This is because when they come into contact with dirt (vishays), then all except Bhagvãn become engrossed in those vishays, regardless of how great they may be. Moreover, although Bhagvãn seems to be like a human, there is no worldly object capable of affecting Him. Regardless of how attractive a vishay may be, He is never tempted by it. This is the alokik power of Bhagvãn. If a person realises this greatness, he will be able to constantly think about Bhagvãn. 4.17 “However, as long as a bhakta is attracted to vishays, he has not realised Bhagvãn’s alokik greatness at all. For example, Bhagvãn said to Uddhavji, ‘O Uddhav! You are not even slightly lesser than me’. This was because Uddhavji had realised Bhagvãn’s alokik greatness, and therefore was not attracted by the panch-vishays. 4.18 “For a person who realises the greatness of Bhagvãn, to rule a kingdom or to have to beg for food, are both equivalent. He also feels the same towards a young girl, a 16-year-old girl, and an 80-year old woman. In fact, he views all the attractive and repulsive objects in this world as being equal; he does not get tempted by an attractive object as a moth does by a lamp. In fact, he is not tempted by any object except for Bhagvãn; he is only attracted to the murti of Bhagvãn. A bhakta who behaves in this way, never becomes bound by vishays, regardless of how tempting they may be. 4.19 “However, if a person has not understood this key principle, then it would be very difficult for him to detach his mind from even a torn waistcloth or a water-pot. Therefore, without realising Bhagvãn’s greatness in this way, even if a person makes an effort in a million other ways, he will still not be able to constantly think about the murti of Bhagvãn. Only a person who realises the greatness of Bhagvãn is able to constantly think about Him.”

5.1 In the Samvat year 1878, on Shrãvan sud 7[5th August 1821], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a square cushion which had been placed on the platform in front of the mandir of Shree Vãsudev-Nãrãyan in Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. A sabhã of paramhans, as well as haribhaktas from various places, had gathered before Him. Some of the paramhans were singing kirtans to the accompaniment of a mrudang. 5.2 Then, with a gesture of His eyes, Shreeji Mahãrãj stopped the kirtans and said, “Everyone please listen, as I wish to speak. A bhakta of Bhagvãn should firstly maintain pati vratã, and secondly maintain courage. For example, consider a pati-vratã wife who abides by the vow of fidelity. Even if her husband is old, sick, poor, or ugly, the mind of that pati-vratã wife would never sway upon seeing the qualities of another man. Even if a beggar’s wife, who observes this vow, were to see a great king, her mind would not waver. In a similar way, a bhakta of Bhagvãn should follow the vow of pati vratã with Bhagvãn. 5.3 “Furthermore, if someone were to speak ill of a woman’s husband, then she will not remain timid and quiet. Instead, she will reply very courageously. In this way, a bhakta of Bhagvãn should not become suppressed by evil people; he should be courageous. 5.4 “It is generally said that a sãdhu should view everyone equally. However, this is not the principle of the shãstras, as bhaktas like Nãrad, the Sanakãdik, Dhruv, and Prahlãd, have taken the side of only Bhagvãn and His bhaktas; they have never taken the side of vimukhs. A person who does side with a vimukh, will himself definitely become a vimukh as well, either in this life or in the next. Therefore, a bhakta of Bhagvãn should certainly side with Bhagvãn’s bhaktas and abandon the side of vimukhs. Please firmly remember this talk of mine.”

6.1 In the Samvat year 1878, on Shrãvan sud 8 [6th August 1821], Swãmi Shree Sahajãnandji Swãmi was sitting on a square platform in front of the mandir of Shree Vãsudev-Nãrãyan in Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. A sabhã of paramhans, as well as haribhaktas from various places, had gathered before Him. Some of the paramhans were singing kirtans to the accompaniment of a mrudang. 6.2 Then, Shreeji Mahãrãj said, “Please stop the singing and lets us now talk about Bhagvãn.” 6.3 Then, all the munis sat with their hands folded. Shreeji Mahãrãj then continued, “In this world, there are many people who are like nãstiks. They believe, ‘Water from the Gangã and other water seems the same; shãligrãms and other stones seem the same; tulsi and other trees seem the same; a brãhman and a shudra seem equal; food which is the prasãd of Bhagvãn and other food seems the same; to do upvãs on the day of Ekãdashi and to go hungry on any other day seems the same; and a sãdhu and a non-sãdhu also seem the same. Despite this, why have those great men made distinctions in the form of vidhi and nishedh in the shãstras?’ This is what is said by people with evil minds. That is why I put this question to all of you sãdhus: Are those distinctions, in the form of vidhi and nishedh prescribed in the shãstras by great men, genuine or fictional? May the junior paramhans answer this question.” 6.4 The junior paramhans replied, “The distinctions in the form of vidhi and nishedh are indeed genuine. If this were not so, how could there be a distinction as to who deserves to attain Svarg-Lok and who deserves to attain Narak?” 6.5 Hearing this, Shreeji Mahãrãj commented, “They are young, but they understand well.” Shreeji Mahãrãj then elaborated upon the answer Himself. “Whatever the great men of the past have prescribed in the shãstras is genuine. Take the example of a wealthy businessman. If he writes a cheque to pay some other merchant, then although it seems that the piece of paper is not worth even a single rupee, it is indeed money. Only when the merchant cashes the cheque the businessman had signed, does the merchant subsequently receive a large sum of money from that very same cheque. Similarly, although at the time there may not seem to be any benefit in following the vidhi and nishedh, a person who does follow dharma by the ãgnã of a great sant, ultimately attains kalyãn – just as a person receives cash from cheques. 6.6 “Moreover, a person who does not trust a cheque signed by a wealthy businessman should be known to be a fool – because he does not realise the wealth of that businessman. Similarly, a person who does not trust the words of great bhaktas, such as Nãrad, the Sanakãdik, Vyãs, and Vãlmik, should be known as a nãstik and a great sinner. 6.7 “Furthermore, a person who has such a nãstik attitude believes, ‘What is the difference between Bhagvãn’s murti and other stones? All stones are one and the same. What is the difference between a married woman and an unmarried woman? All women are equal. What is the difference between a person’s wife, mother, or sister? After all, they all look alike. In fact, even all the avatãrs of Bhagvãn, such as Rãm and Krishna, look like humans. Surely, the concept of them being greater or lesser has been created by man’s imagination. But, what can we do? We have to live with such people, so we have to agree with whatever they say. Nevertheless, the vidhi and nishedh prescribed by the shãstras are definitely nonsense’. This is the understanding that sinners such as the nãstiks have in their minds. If a person hears such words from someone, then the listener should be known as a sinner and a nãstik; and realising him to be an outcast, he should by no means keep his company.” 6.8 Shreeji Mahãrãj then began another topic. He said, “The chitt of all people is like honey, or like water saturated with sugar. For example, if a fly or an ant were to fall into that honey or water saturated with sugar, it would become stuck in it. Even if a person were to touch the honey or saturated water, it would stick to the person’s finger as well. The nature of the chitt is similar to this; it sticks to whatever object it recalls. In fact, the chitt even attaches itself to things that are utterly insignificant, such as stones, or rubbish, or dog excrement – things in which there is not even the slightest pleasure. If it recalls such useless things, it will then also think about them. This is its sticky nature. 6.9 “Furthermore, just as the reflection of a great sãdhu will be seen in a large, glass mirror if he stands before it, the reflection of a dog, a donkey, or an outcaste will also be seen if they stand before it. Similarly, the chitt is extremely pure; it can visualise whichever object it recalls, regardless of whether it is appealing or not. Therefore, a mumukshu should not think, ‘As I do not possess vairãgya, objects such as women and other attractive vishays develop in my chitt’. In actual fact, objects develop naturally even in the chitt of a person who does possess vairãgya. Therefore, vairãgya or the lack of it is not the reason behind this. Instead, the nature of the chitt is such that whatever it recalls; whether it is good or bad, the chitt thinks about. When it thinks about an object, it appears just as it would appear in mirror. That is why a person should realise, ‘I am distinct from the chitt. I am the ãtmã, the observer of the chitt’. Realising this, he should not become frustrated by the pure and impure thoughts arising in the chitt. Instead, he should realise himself to be distinct from his chitt, engage in the worship of Bhagvãn, and always remain joyful.”

7.1 In the Samvat year 1878, on the night of Shrãvan sud 11 [9th August 1821], Swãmi Shree Sahajãnandji Mahãrãj was sitting in front of the mandir of Shree Vãsudev-Nãrãyan in Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. A sabhã of paramhans, as well as haribhaktas from various places, had gathered before Him. 7.2 Then, Muktãnand Swãmi asked Shreeji Mahãrãj, “A bhakta of Bhagvãn decides in his mind, ‘I do not want to retain a single svabhãv which may obstruct me in worshipping Bhagvãn’. However, inappropriate svabhãvs still remain within him. What is the reason for this?” 7.3 Shreeji Mahãrãj replied, “If a person has a deficiency of vairãgya, then even if he has the shraddhã to eradicate his svabhãvs, they will not be eradicated. For example, a poor man may wish for lots of delicious food and lavish clothes, but how can he acquire them? Similarly, a person who lacks vairãgya may wish in his heart to acquire the qualities of a sãdhu, but it is very difficult for him to do so.” 7.4 Muktãnand Swãmi then asked, “If a person does not possess vairãgya, what method should he adopt to eradicate those vicious natures?” 7.5 Shreeji Mahãrãj replied, “If a person lacks vairãgya, but intensely serves a great sant, and obeys the ãgnã of Bhagvãn, then Bhagvãn will look upon him with an eye of compassion, and feel, ‘This poor man lacks vairãgya; and the vicious natures, like kãm and krodh, are harassing him very much. So, may all of those vicious natures be eradicated’. As a result, they will be eradicated immediately. In comparison, if he were to attempt other methods, those svabhãvs may be eradicated, but only after a great deal of time and effort – either in this life or in later lives. If such vicious natures are eradicated instantly, then it should be known that they have been eradicated by the grace of Bhagvãn.”

8.1 In the Samvat year 1878, in the early morning of Shrãvan sud 12 [10th August 1821], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a square cushion in front of the mandir of Shree Vãsudev-Nãrãyan in Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. A sabhã of paramhans, as well as haribhaktas from various places, had gathered before Him. Some of the paramhans were singing kirtans to the accompaniment of a mrudang. 8.2 Then, addressing the sãdhus, Shreeji Mahãrãj said, “A person should keep the Ekãdashi vrat because of the following story: Once, Bhagvãn was sleeping with his ten indriyas and the mind (eleventh indriya) drawn inwards. At that time, Mur-Dãnav, the son of Nãdi-Jandh, came to do battle with Bhagvãn. A young woman was then created from the divine light of Bhagvãn’s eleven indriyas. Seeing her, Mur-Dãnav proposed to her, ‘Please marry me’. The young woman replied, ‘I have taken a vow that I will only marry the person who defeats me in a battle’. This resulted in a battle between Mur-Dãnav and the young woman, in which the young woman cut off Mur-Dãnav’s head with a sword. Bhagvãn was pleased with her and said, ‘Ask for a vardãn’. The young woman requested, ‘On my day of vrat, no one should eat grains. Furthermore, as I was born from the divine light of your eleven indriyas, my name is Ekãdashi. As I am a tyãgi, on my day of vrat, no one should indulge in any of the vishays related to the eleven indriyas, which includes the mind’. Hearing Ekãdashi’s wish, Bhagvãn granted her that vardãn. This is the story as it is narrated in the Purãns. 8.3 “The Dharma-Shãstras also state: ‘The Ekãdashi vrat should be kept. On that day, a person should not allow impure thoughts, such as kãm, krodh, and lobh, to arise in the mind; nor should he physically engage in any immoral activities’. This is what the shãstras prescribe. In agreement with those shãstras, I also say that on the day of Ekãdashi, a person should not merely do upvãs, but he should also abandon the ‘food’ of the eleven indriyas. Only then can the Ekãdashi vrat be considered true; without that, it should be known as mere upvãs. 8.4 “Just as the prãns have their diet (food), the ears have a diet of sounds, the eyes have a diet of sights, the tongue has a diet of tastes, the nose has a diet of smells, and the mind has a diet of thoughts and desires. In this way, the eleven indriyas have their diets. To give up all these is called Ekãdashi vrat. However, to allow the eleven indriyas to roam freely along the path of immorality and indulge in their ‘foods’ is not truly Ekãdashi according to the shãstras. Therefore, when keeping an Ekãdashi vrat, the eleven indriyas should not be allowed their ‘foods’. As this vrat arrives once every fifteen days, a person should definitely make a point of keeping it. In return, Bhagvãn will become pleased. Without this, merely doing upvãs does not please Him. 8.5 “The residents of Shvet-Dvip, who are called niranna-muktas, are continuously keeping this vrat, and they never allow it to be broken. That is precisely why they are called niranna muktas. We too should have such aspirations as, ‘I want to become like those niranna-muktas in Shvet-Dvip’. However, a person should not lose courage. Only if he keeps courage and keeps the Ekãdashi vrat in the way I have mentioned, listens to kathãs and kirtans of Bhagvãn, and also stays awake at night, is the vrat considered to have been kept properly. This is the very definition of the Ekãdashi vrat as mentioned in the shãstras.” 8.6 Having said this, Shreeji Mahãrãj became silent. The sãdhus then began to sing kirtans. 8.7 Then, Shreeji Mahãrãj again said, “When Brahmã carried out the very first creation, he told all the people, ‘You should all perform yagnas. Through them you will attain all the purushãrths, and the process of creation will also flourish. Therefore, be sure to perform these sacrifices’. Brahmã then demonstrated the many different types of yagnas, along with their rituals, as described in the Veds. To those who had adopted the path of pravrutti, Brahmã demonstrated the rãjasi and tãmasi yagnas. To those who had adopted the path of nivrutti, he demonstrated sãttvik yagnas. These yagnas have also been described by Shree Krishna Bhagvãn in the Bhagvad Geetã. Since we have adopted the path of nivrutti, we should perform sãttvik yagnas, not rãjasi or tãmasi yagnas in which animals are slaughtered. 8.8 “A person can perform a sãttvik yagna by withdrawing the ten indriyas and the mind (the eleventh indriya) from whichever vishays they have become attached to, and then offering them into brahm-agni. This is called a yog-yagna. By continuously making these offerings, Parbrahm Shree Purushottam incarnates Himself with the brahm-svarup self of the person who performs a yoga-yagna, just as Bhagvãn grants darshan to the performer of a yagna. In fact, this is the reward of the yog-yagna. 8.9 “Also, when a bhakta of Bhagvãn engages in antar-drashti, it is called a gnãn-yagna. Someone may ask, ‘What is antar-drashti?’ The answer is: To direct a person’s internal or external vrutti towards the murti of Bhagvãn is itself antar-drashti. Without doing this, even if a person is sitting and seemingly engaged in antar-drashti, it is still bãhya-drashti. Therefore, physical activities related to Bhagvãn, such as having the darshan of Bhagvãn, performing His pujã or engaging in kathã and kirtans of Bhagvãn, are all forms of antar-drashti. All of these are aspects of a gnãn-yagna. In addition, to see that murti of Bhagvãn within the heart, to perform its pujã, and to bow before it, is also antar-drashti, and they are also aspects of a gnãn-yagna. For this reason, all satsangis are continuously performing gnãn-yagna. However, it is by the wish of Bhagvãn that some attain samãdhi and others do not. Sometimes it could also be that the bhakta himself has some sort of deficiency. 8.10 “There are foolish people who say, ‘Do not sing kirtans which describe the gopis; sing only nirgun kirtans’. Those same fools claim that a person who roams around naked is nirgun. But, if a person could become nirgun by merely walking around naked, then even dogs, donkeys, and other animals would be called nirgun. This is the understanding of fools. 8.11 “In comparison, a bhakta possessing gnãn understands that only the svarup Bhagvãn is nirgun, and all those who have some relation to Bhagvãn are followers of the nirgun path. Furthermore, any kathã or kirtan associated with Bhagvãn is also considered nirgun. However, kathã or kirtan which are not associated with Bhagvãn possess mãyik qualities, and should be considered to be sagun. So, if a person has not been graced with the attainment of Bhagvãn, then even if he walks around naked, he cannot be called nirgun; whereas even if a grahastha has been graced with the attainment of Bhagvãn, he can still be called nirgun – as can a tyãgi.’ Therefore, the path to attaining Bhagvãn is itself the nirgun path, and all activities related to Bhagvãn are therefore also nirgun. 8.12 “As for a person who has come into contact with Bhagvãn, there is no limit to his good fortune. However, such a relationship with Bhagvãn is not the result of rewards from one life alone. That is why Shree Krishna Bhagvãn has stated in the Bhagvad Geetã: anek-janma-sansiddh-stato yãti parãm gatim A yogi who has become siddh after many lives, attains Akshardhãm. “The meaning of this shlok is: ‘A person becomes a yogi and attains Akshardhãm after the good deeds of many lives have accumulated’. What is this Akshardhãm? Well, the attainment of the pratyaksha Bhagvãn is itself Akshardhãm. 8.13 “Shree Krishna Bhagvãn has also said: mamai-vãnsho jeev-loke jeev-bhootaha sanãtanaha manaha-shashthã-neendriyãni prakruti-sthãni karshati “This shlok means: ‘In this world, those jeevs who are bhaktas of Bhagvãn withdraw their mind and five gnãn-indriyas away from the panch-vishays and keep them suppressed. On the other hand, those who are not bhaktas of Bhagvãn are drawn by their indriyas and are taken where the indriyas wish to go’. As we are not led astray by our indriyas, we should realise ourselves to be bhaktas of Bhagvãn. With this understanding, we should remain joyful, should engage in the worship of Bhagvãn, and should offer all the vruttis of our indriyas to Bhagvãn. We should continuously perform a gnãn-yagna in this way. 8.14 “Without performing such yagnas, there is no way to attain kalyãn. The four Veds, the Sãnkhya shãstras, the Yog shãstras, the Dharma-Shãstras, the eighteen Purãns, the Mahãbhãrat, the Rãmãyan, the Nãrad Panch-Rãtra, and all other shãstras, share the principles that kalyãn cannot be attained without performing yagnas. 8.15 “It is also my ãgnã that all paramhans and all satsangis should continue performing a gnãn-yagna. While performing a gnãn-yagna in this way, a person ultimately has the divine darshan of Parbrahm within his own self, which is brahm. This is the reward of the gnãn-yagna. The highest point of the gnãn-yagna ritual is when a person becomes like a niranna-mukta of Shvet-Dvip. As long as a person has not attained this state, he should realise that the gnãn-yagna is incomplete. In fact, he should have a strong desire to become like a niranna-mukta. In the process, he should not lose faith, and he should not consider himself to be unfulfilled. Since he has been graced with the attainment of Bhagvãn, he should consider himself to be absolutely fulfilled, and he should attentively continue performing the gnãn-yagna.”

9.1 In the Samvat year 1878, on Shrãvan sud 14 [12th August 1821], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a square cushion in front of the mandir of Shree Vãsudev-Nãrãyan in Dãdã Khãchar’s darbãr in Gadhadã. Ãnandãnand Swãmi had just performed His pujã. Shreeji Mahãrãj was wearing a red survãl and dagli made from kinkhãb. He had tied an orange reto with a golden border around His head, and had tied an embroidered shelu around His waist. On His shoulder was a sky-blue coloured reto. Several rãkhadis were tied around His wrist. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. 9.2 Then, Muktãnand Swãmi suggested, “Let us sing kirtans.” 9.3 Shreeji Mahãrãj said, “Let us talk about Bhagvãn.” He then continued, “The path of gnãn should be understood in a way that does not cause a person to criticise the svarup of Bhagvãn in any way. In fact, a person should not worry if at some time or other he has disobeyed Bhagvãn’s ãgnãs; but he should never criticise the svarup of Bhagvãn. If he does disobey Bhagvãn’s ãgnãs, then he can still be freed from that sin by praying to Bhagvãn. However, there are no means of release for a person who has criticised the svarup of Bhagvãn. Therefore, a person who is wise should certainly abide by Bhagvãn’s ãgnãs to the best of his ability. However, he should also intensely maintain the strength of belief in Bhagvãn’s svarup: ‘I have attained the very svarup of Bhagvãn who reigns supreme, who forever possesses a divya svarup, and who is the ‘avatãri’ – the cause of all the avatãrs’. If a person realises this, then even if he may have left satsang, his love for Bhagvãn’s svarup will not diminish. In fact, even though he is out of satsang at present, when he leaves his body, he will go to Bhagvãn’s Akshardhãm and stay near Bhagvãn. 9.4 “On the other hand, a person may be in satsang, and he may even be abiding by the ãgnãs prescribed in the shãstras. However, if his belief of Bhagvãn is not firm, then when he leaves his body, he will either go to the lok of Brahmã or to the lok of some other dev; but he will not go to the dhãm of Purushottam Bhagvãn. Therefore, a person should believe that the pratyaksha Bhagvãn that he has attained possesses a divya svarup, and is the ‘avatãri’ – the cause of all the avatãrs. However, if a person does not have this belief, and instead believes Bhagvãn to be nirãkãr or like the other avatãrs, then that is regarded as committing blasphemy against Bhagvãn. 9.5 “Now, consider the following: Arjun’s spiritual strength was based on his belief of Bhagvãn, whereas Yudhishthir’s source of strength was his faith in the words of the shãstras. Then, when the Mahãbhãrat war was fought, Shree Krishna Bhagvãn said to Arjun: sarva-dharmãn-parityajya mãm-ekam sharanam vraja aham tvam sarva-pãpebhyo mokshayi-shyãmi mã shuchaha “The meaning of this shlok is, ‘O Arjun! Abandon all the various types of dharma and surrender only to me. I shall deliver you from all sins, so do not grieve’. By keeping faith in these words, Arjun never became disheartened, despite committing countless misdeeds during the war. He maintained firm faith in Bhagvãn. Conversely, Yudhishthir had not committed any sins, but because he had faith in the words of the shãstras, he felt, ‘I shall never attain kalyãn’. Even when all the rushis, Vyãsji, and even Shree Krishna Bhagvãn Himself attempted to explain to him, still he did not abandon his guilt. Yudhishthir only developed some faith when Shree Krishna Bhagvãn took him to Bhishma and had him listen to Bhishma’s kathã on the true meaning of the words of the shãstras. However, he did not become totally free of doubt like Arjun. Therefore, a person who is intelligent should maintain intense belief of the svarup of Bhagvãn. 9.6 “Even the slightest strength based on the belief of Bhagvãn, will protect a person from great dangers. Shree Krishna Bhagvãn has also said, svalpa-mapyasya dharmasya trãyate mahato bhayãt “This shlok means, ‘If a person has the slightest strength based on the belief of Bhagvãn, it will protect him from great misfortune. For example, when Arjun fought in the Mahãbhãrat war, he encountered many types of severe dangers in the form of adharma. However, he was spared from those dangers because of his belief of Bhagvãn. Therefore, only he can be called an ekãntik bhakta whose strength is based on the belief of Bhagvãn more than anything else; and only he can be called a perfect satsangi. The Shreemad Bhãgvat also mentions: ‘If a person strays from the dharma stated in the Shrutis and Smrutis, he should not worry. However, he should never abandon the refuge of Bhagvãn’. 9.7 “As a result, some may feel, ‘If we promote such talks, dharma will become irrelevant.’ However, this principle is not intended to make dharma irrelevant; its purpose is as follows: Desh, kãl, kriyã, sang, mantras, shãstras, updesh, and devs, can be of two types – pure and impure. Of these, if a person were to encounter the impure, and if as a result some difficulties were to arise, then if he has the firm belief of Bhagvãn, he would never fall from the path of kalyãn. Conversely, if there is a deficiency in his belief of Bhagvãn, then whenever he falters from dharma, he would feel, ‘I am destined to fall into Narak’. Therefore, only a person whose strength is based on the belief of Bhagvãn is a loyal satsangi. Without this, a person is merely appreciative of satsang. Even the shãstras mention that only a person who firmly maintains the belief of Bhagvãn is called an ekãntik bhakta.” 9.8 “Also, if Nãrad, the Sanakãdik, and the devs, were to hear the talks being presently delivered in satsang, they would say, ‘We have never heard such talks before, and we shall never hear them again’. These talks can be described as: na bhooto na bhavishyati Never before have there been, and never again will there be. “Although these talks are extremely small, even a person of average intelligence can understand them. It is as if these talks are personified. Therefore, there is no limit to the rewards of a person who, at this present time, has a belief of satsang. Realising this, those who are satsangis should consider themselves to be totally fulfilled. Moreover, a person who has profound love for Bhagvãn, regardless of whether he understands this talk, has nothing left to do. On the other hand, if a person does not have such profound love for Bhagvãn, then he should definitely realise the greatness of Bhagvãn. Therefore, a person who is wise should think about this talk, understand it, and then take extremely firm refuge in Bhagvãn. This principle alone is the very essence of all essences.”

10.1 In the Samvat year 1878, on Shrãvan vad 3 [16th August 1821], Swãmi Shree Sahajãnandji Mahãrãj arrived at Lakshmi-Vãdi on horseback from Dãdã Khãchar’s darbãr in Gadhadã. He then sat facing north on the square platform under a mango tree in the middle of a field of flowers. He was dressed entirely in white clothes. A sabhã of paramhans, as well as haribhaktas from various places, had gathered before Him. 10.2 Then Shreeji Mahãrãj said, “The Shreemad Bhãgvat proclaims that Brahm is sãkãr. However, if those who read it do not have bhakti of Bhagvãn, they will understand Bhagvãn to be nirãkãr, even from reading the Shreemad Bhãgvat. Also, from the second skandh, which describes the characteristics of the refuge of Bhagvãn, those who are lacking in bhakti will again understand Bhagvãn to be nirãkãr. In reality, Bhagvãn is not nirãkãr. This is because it is through Bhagvãn that everything sthãvar and jangam is created. Now, if Bhagvãn was nirãkãr, then how could He create something that is sãkãr? For example, ãkãsh is nirãkãr. Therefore, trees, mountains, and other forms that can be created from pruthvi cannot be created from that ãkãsh. In the same way, since Brahmã and the rest of creation is sãkãr, Bhagvãn, their creator, is also definitely sãkãr. 10.3 “Also, the Shreemad Bhãgvat states: ‘The supporter of adhyãtma, adhibhut, and adhidev, is Bhagvãn’. Now, I shall explain how, so please listen carefully. Adhyãtma (the indriyas of Virãt), adhibhut (the five mahã-bhuts of Virãt), and adhidev (the presiding devs of the indriyas of Virãt), all entered Virãt. Despite this, Virãt was unable to awaken. Then, Vãsudev Bhagvãn assumed the svarup of Purush and entered Virãt, which caused Virãt-Purush to awaken. Bhagvãn therefore acts with oneness with the adhyãtma, adhibhut, and adhidev of Virãt-Purush. However, in reality He is distinct from Virãt, and only this svarup of Bhagvãn is said to be worthy of seeking refuge. 10.4 “For example, fire in the form of light is nirãkãr, while Agni himself possesses a definite murti. Moreover, when Agni suffered from indigestion (unable to digest ghee in the fire), he came to Krishna and Arjun in his personified svarup. Then, when he went to burn the Khãndav forest of Indra, that same Agni assumed the svarup of flames and spread throughout the whole forest. In the same way, Purushottam Bhagvãn pervades all through His antaryãmi powers, which are brahm-rup. However, possessing a definite murti, He is also distinct from all. Brahm itself is a ray of the light of Purushottam Bhagvãn, while Bhagvãn Himself always possesses a murti. Therefore, a person who aspires to attain kalyãn should realise Bhagvãn to possess a definite murti and should maintain His firm refuge. 10.5 “Also, he should speak in such a way that does not break someone’s refuge of Bhagvãn. For example, just as a woman who carries a foetus in her womb attains a child, person who carries a foetus (nishchay) in Bhagvãn, attains Bhagvãn’s Akshardhãm. Therefore, a person should practice methods that never endanger the foetus. He should also talk to others in such a way that that foetus (nishchay) in Bhagvãn does not miscarry.” 10.6 Then, Shreeji Mahãrãj returned to Dãdã Khãchar’s darbãr from Lakshmi-Vãdi. He sat on a decorated bedstead on the veranda outside the east-facing rooms. A sabhã of paramhans, as well as haribhaktas from various places, had gathered before Him. 10.7 Shreeji Mahãrãj then summoned the junior paramhans and began a discussion amongst them. Achintyãnand Swãmi then asked a question: “From gnãn, vairãgya, and bhakti, which one plays a more significant role in the development of love for Bhagvãn?” 10.8 No, one was able to answer that question. So, Shreeji Mahãrãj said, “I shall answer that question, and I shall also describe the characteristics of gnãn, vairãgya, and bhakti. 10.9 “All people have a tendency such that on seeing an attractive object, their affection for any object that is not as attractive will naturally diminish. Therefore, before the bliss of Bhagvãn’s Akshardhãm, these worldly pleasures seem artificial; permanent bliss can only be found in the dhãm of Bhagvãn. For that reason, if a person realises the bliss of Bhagvãn while listening to talks about Bhagvãn, then everything that has evolved from Mãyã will appear worthless. For example, a man with a copper coin in his hand will lose affection for it when someone offers him a gold coin in exchange. In the same way, when a person realises the bliss related to Bhagvãn, he develops vairãgya towards all worldly pleasures, and he develops love only for the murti of Bhagvãn. That is the characteristic of vairãgya. 10.10 “Now, I shall describe the characteristics of gnãn. There are two sets of shãstras that explain gnãn: One set is the Sãnkhya shãstras, and the other set is the Yog shãstras. 10.11 “Of these, the philosophy of the Sãnkhya shãstras is as follows: Ãkãsh pervades pruthvi, jal, tej, and vãyu, and there is not even a tiny speck that is not filled with ãkãsh; still the shortcomings of pruthvi, jal, tej, and vãyu, do not effect ãkãsh at all. In the same way as ãkãsh, no mãyik flaw can affect Purushottam Bhagvãn. This fact is mentioned in the Krishnatãpni Upanishad as follows: When Durvãsã Rushi came to Vrundãvan, Shree Krishna Bhagvãn told the gopis, ‘Durvãsã Rushi is hungry; so all of you take dishes of food and go to him’. 10.12 “Then, the gopis replied, ‘But, the Yamunã flows along the way. How shall we be able to cross it?’ 10.13 “Shree Krishna Bhagvãn replied, ‘Tell Yamunãji that if Shree Krishna is forever a brahm-chãri, then please make way for us’. 10.14 “Laughing, the gopis went to the banks of the Yamunãji and said this. Immediately, Yamunãji gave way. The gopis fed the rushi, and he in turn ate all the food. Then the gopis asked him, ‘How shall we return home, as the Yamunã flows along the way?’ 10.15 “The rushi then asked them, ‘How did you get here?’ 10.16 “The gopis then explained, ‘Shree Krishna had told us that if he has been a brahm-chãri since childhood, then ask Yamunãji to give way. Therefore, Yamunãji gave way, and we have come to you’. 10.17 “Hearing this, the rushi said, ‘Tell Yamunãji that if Durvãsã is continuously fasting, then please give way to us’. 10.18 “Again, laughing, the gopis said this. Immediately, Yamunãji gave way. On seeing these two incidents, the gopis were totally astonished. 10.19 “Therefore, the svarup of Bhagvãn is unaffected in the same way as ãkãsh. Despite being the doer of all actions, Bhagvãn still remains a non-doer; and although He is associated with all, He remains absolutely detached. In this way, the Sãnkhya shãstras describe Bhagvãn as being unaffected. To understand this, is gnãn according to the Sãnkhya philosophy. 10.20 “Now, I shall explain the philosophy of the Yog shãstras, so please listen. The philosophy of Yog is that whoever wishes to perform dhyãn on Bhagvãn should first stabilise his vision. To stabilise the vision, it should first be fixed upon the murti of Bhagvãn or some other object. Then, while staring at the same object, the vision becomes steady; and with it, the antah-karans also becomes steady. When the antah-karans becomes steady, Bhagvãn’s murti should be visualised in the heart. This would not be difficult for the yogi who attempts to visualise the murti; he can behold it quite easily. However, if a person does not stabilise his antah-karans through practice from the beginning, then when he performs dhyãn on Bhagvãn, many other types of disturbing thoughts arise and obstruct his path. 10.21 “Therefore, the principle of the Yog shãstras is as follows: ‘The vrutti should first be stabilised through practice before it is attached to Bhagvãn’. Realising this is gnãn according to the Yog shãstras. Therefore, to strengthen a person’s understanding through the philosophies of these two shãstras, is known as gnãn. 10.22 “Now, the method of practicing bhakti is as follows: When the ocean was churned, Lakshmiji emerged from the ocean. After taking a marriage garland in her hand, Lakshmiji thought, ‘Who is suitable for marriage? I shall marry him’. Then, wherever she looked and examined, whoever was handsome lacked qualities, and whoever possessed qualities lacked beauty. In this way, she noticed great deficiencies in many. She also saw deficiencies in all the devs and all the demons. Finally, seeing that it was only Bhagvãn who was complete with all qualities, without any faults at all, and the source of all bliss, Lakshmiji developed profound bhakti towards Bhagvãn. With intense love, she placed the marriage garland around Bhagvãn’s neck, and married Bhagvãn. Therefore, to realise such kalyãn-kãri qualities in Bhagvãn and to seek His firm refuge is known as bhakti.” 10.23 Hearing this, Muktãnand Swãmi asked, “Mahãrãj, I have not yet quite understood which of the three (gnãn, vairãgya, or bhakti) has the greater power in developing love for Bhagvãn.” 10.24 Then, Shreeji Mahãrãj replied, “Bhakti has a lot of power; and while gnãn and vairãgya also have power, it is not as much as in bhakti. However, true bhakti is extremely rare. The characteristics of those who possess bhakti are as follows: When Bhagvãn assumes a svarup like a human and travels on this earth for the sake of the kalyãn of the jeevs, many of Bhagvãn’s charitras are divya, and many appear to be mãyik. When Bhagvãn assumed the avatãr of Krishna, He gave darshan to Devki and Vasudev in a four-armed svarup; He also lifted Mount Govardhan; He cleaned Yamunã’s waters of poison by removing Kãliyã-Nãg; He suppressed the infatuation of Brahmã; and gave darshan to Akrur in the waters of the Yamunã. He also dispersed the grief of all the Yãdavs by killing the wrestlers, an elephant, as well as wicked persons like Kans. Similarly, in the avatãr of Rãm, He broke the bow and also dispersed the grief of the devs by killing wicked persons such as Rãvan. These and other such leelãs are known as the divya charitras of Bhagvãn. 10.25 “However, when Sitã was abducted, Rãmchandraji appeared to have become insane due to constant crying. In the avatãr of Krishna, He fled from Kãlyavan, was defeated by Jarãsandh, and also had to surrender His kingdom in Mathurã to go and settle on an island in the sea. These and other similar actions of Bhagvãn appear to be human-like. Even a sinner would perceive divya qualities in the divya charitras of Bhagvãn. However, a true bhakta of Bhagvãn would perceive divya qualities even when Bhagvãn performs human-like charitra. In the Geetã, Bhagvãn has said: janma karma cha me divyam-evam yo vetti tattva-taha tyaktvã deham punar-janma naiti mã-meti sorjuna “This shlok means: ‘O Arjun! My birth and my actions are divya. Whoever realises them as divya will not take another birth when he leaves his body; instead, he will attain me’. So, whenever Bhagvãn performs divya charitras, they appear divya to both a bhakta and to a person who is not a bhakta. However, when Bhagvãn performs human-like actions, a true bhakta still perceives divya qualities in them, but by no means does he perceive avgun in the human-like charitras of Bhagvãn. Having this understanding is known as having bhakti towards Bhagvãn. In fact, only such bhaktas earn the rewards mentioned in the above shlok. 10.26 “The gopis were bhaktas of Bhagvãn, and they never perceived avgun in Bhagvãn in any way. On the other hand, King Parikshit perceived avgun in Bhagvãn just by listening to the talks about the gopis. Shukji then explained those avgun to be false by illustrating the powers of Bhagvãn. Therefore, it is very rare to have bhakti in which a person perceives all the charitras of Bhagvãn as being divya, as the gopis did, and never perceives avgun by understanding them to be human-like. In fact, it is not achieved by merely doing good deeds for one or two lives. Only when the pure sanskãrs of many lives accumulate, does bhakti like that of the gopis develop. In fact, this bhakti is itself Akshardhãm. It is this type of bhakti that is greater than gnãn and vairãgya. If a person has such bhakti in his heart, what would be lacking in his love for Bhagvãn? Nothing would be lacking.”

11.1 In the Samvat year 1878, on Shrãvan vad 5 [18th August 1821], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a decorated bedstead under the neem tree in front of the mandir of Shree Vãsudev-Nãrãyan in Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. 11.2 Then, Shreeji Mahãrãj said, “After listening to all the shãstras, some people believe that they only deal with dharma, arth, and kãm. Thinking this, they themselves also perform religious karmas, such as yagnas and vrats, only for the attainment of dharma, arth, and kãm. As a result, they enjoy the rewards of these karmas in Dev-Lok, Brahm-Lok, or Mrutyu-Lok. Then, they return to the cycle of births and deaths. Therefore, the religious karmas that a person performs while holding a desire for dharma, arth, and kãm, all become sãttvik, rãjasi, and tãmasi; and the rewards of those karmas are enjoyed while staying in the loks of Svarg, Mrutyu-Lok, and Pãtãl. However, they do not attain the gunãtit dhãm of Bhagvãn. As long as a person does not attain kalyãn, the miseries of births, deaths, and Narak do not diminish. 11.3 “So, if a person abandons the desire for the rewards related to dharma, arth, and kãm, and if he performs religious karmas only to please Bhagvãn, then those religious karmas become a form of bhakti and aid in the attainment of kalyãn. This is described in the following shlok: ãmayo yena bhootã-nãm jãyate yash-che suvrat tad-eva hyãmayam dravyam na punãti chikit-sitam evam nrunam kriyã-yogãha sarve sansruti-hetavaha ta evãtma-vinãshãya kalpante kalpitãha pare O observer of religious vows (Vyãs)! Does not that same food which causes illness in beings – if purified and prescribed by a qualified doctor – cure that illness? Similarly, if all of a person’s karmas – which normally cause him to pass through births and deaths – are offered to Bhagvãn instead, those same karmas are destroyed, and are no longer capable of causing birth and deaths. Instead, they lead to his kalyãn. “The essence of this shlok is as I have described earlier. 11.4 “However, this fact is actually very complex, and if it is not fully understood, then on seeing a bhakta of Bhagvãn behaving in the same way as all ignorant people do, a person would perceive avgun in him. As a result, the person who perceives the avgun would be sent to Narak. 11.5 “But, there is a vast difference between the actions of a bhakta of Bhagvãn and the actions of a vimukh. How? Well, all actions of a vimukh are for pampering his indriyas, whereas all actions of a bhakta of Bhagvãn are solely for serving Bhagvãn and His bhaktas. As a result, the bhakta’s actions are a form of bhakti. 11.6 “Moreover, bhakti is like gnãn in the sense that both are a form of non-karma. Therefore, all of a bhakta’s actions are in a form of karmas that do not cause attachment. This is described in a shlok in the Bhagvad Geetã: karmanya-karma yaha pashyed-akarmani cha karma yaha sa buddhimãn-manushyeshu sa yuktaha krutsna-karma-krut “The meaning of this shlok is as follows: If a person sees non-karma (gnãn) in the karmas performed by the bhaktas of Bhagvãn for the purpose of pleasing Bhagvãn, and he sees a vimukh who has adopted the path of nivrutti as living by non-karmas, then such a person is said to possess gnãn and is the most intelligent amongst all people; he is a yogi; he is worthy to attain kalyãn, and is krutsna-karma-krut (has performed all karmas). 11.7 “Therefore, if a person perceives avgun in a bhakta of Bhagvãn who, by Bhagvãn’s ãgnã, performs karmas for the purpose of pleasing Bhagvãn, then adharma and its followers will enter and reside in his heart.”

12.1 In the Samvat year 1878, on Shrãvan vad 6 [19th August 1821], Swãmi Shree Sahajãnandji Mahãrãj was sitting in front of the mandir of Shree Vãsudev-Nãrãyan on the veranda outside the west-facing rooms of Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. A sabhã of paramhans, as well as haribhaktas from various places, had gathered before Him. 12.2 Then, Shreeji Mahãrãj said, “I wish to talk to you, so please listen. In the talk I am about to deliver, I shall describe only one spiritual activity for attaining kalyãn, but it is so powerful that all other spiritual activities are incorporated within it. It is as follows: 12.3 “The jeev, which resides in the body, feels, ‘Kãm, krodh, and other vicious natures are attached to my jeev’. In this way, depending on which of the vicious natures is predominant in a person, he believes his jeev to be full of that nature due to his association with it. However, not a single one of these vicious natures lies within the jeev; the jeev has merely believed itself to possess them out of its own foolishness. 12.4 “Therefore, a person who wishes to attain Akshardhãm should make an effort, but he should not relax or lose courage. Also, he should think, ‘Just as the four antah-karans, the ten indriyas, and the five prãns reside in this body, similarly, I am the jeevãtmã, and I also reside in this body. However, I am greater than all of them, and I am their controller’. But, he should not think, ‘I am insignificant, whereas the antah-karans and indriyas are strong’. For example, if a king were to possess little or no intelligence, then even the members of his own family would not obey his orders. When the people in the village hear about this, no one in the village would obey his orders. Also, when the people throughout the kingdom hear about this, no one in the kingdom would obey his orders. As a result, the king would become depressed and powerless. He would sit idly and would not attempt to enforce his rule over anyone. 12.5 “In this analogy, the king symbolises the jeev, the members of the household symbolise the antah-karans, and the people of the village and kingdom symbolise the indriyas. So, if the jeev becomes discouraged and relaxes its authority, then when it wishes to use its power over the antah-karans and adjust them towards Bhagvãn, the antah-karans will not follow. Also, if it wishes to control the indriyas, even the indriyas will not comply. Then, even though the jeev is the king of the kingdom (body), it becomes helpless like a beggar. When a king becomes discouraged, his subjects who live in his kingdom assume power and do not allow him to use his authority at all. Likewise, in the kingdom (body) of the jeev, the vicious natures – who are not the king – take control. Then, they do not allow the jeev to have any power. 12.6 “Therefore, a person who aspires to attain kalyãn should never become timid, and should employ whatever measures are necessary to force the indriyas and antah-karans to accept his authority – like a king who studies books about the art of ruling and then uses authority over his kingdom, but is not suppressed by his subjects. However, if the king did not know the art of ruling, the people would not obey his orders. Instead, they would become unhappy, or he himself would behave miserably because no one would obey his rule. In this way, not knowing the art of ruling results in two unfortunate consequences. Similarly, if the jeev were to attempt to rule the kingdom (body) without understanding the art of ruling, then it would never become happy.” 12.7 Then, Muktãnand Swãmi asked Shreeji Mahãrãj, “How should a person, who wishes to attain kalyãn, learn the art of ruling?” 12.8 Shreeji Mahãrãj replied, “The art of ruling should be learnt in the following way: First of all, a person should thoroughly realise the greatness of Bhagvãn. Then, he should conquer his mind by performing dhyãn on Bhagvãn’s murti. He should conquer his ears by listening to talks related to Bhagvãn, but he should not allow worldly talks to be heard by the ears. In the same way, the skin should only be allowed to touch Bhagvãn and the bhaktas of Bhagvãn. The eyes should only be allowed to do darshan of Bhagvãn and His bhaktas. The tongue should forever sing the praises of Bhagvãn and taste only the prasãd of Bhagvãn. The nose should only be allowed to smell the fragrance of flowers and other objects that have been blessed by Bhagvãn. None of the indriyas should be allowed to follow the unrighteous path. When a person behaves in this way, no one can overthrow his authority in the kingdom (body). 12.9 “Only a person who makes an effort in this way and totally discards timidity is said to be walking on the path of kalyãn. This is an extremely great method for overcoming his svabhãvs. If this method of personal effort is practiced vigilantly, then all spiritual activities for attaining kalyãn are incorporated within the one activity. Therefore, personal effort itself is the greatest of all spiritual activities for attaining kalyãn.”

13.1 In the Samvat year 1878, on Shrãvan vad Amãs [27th August 1821], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a square cushion on the veranda outside the mandir of Shree Vãsudev-Nãrãyan in Dãdã Khãchar’s darbãr in Gadhadã. He was wearing a white khes and had covered Himself with a white chãdar. He had also tied a white pãgh around His head. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. 13.2 Raising both arms in the air, Shreeji Mahãrãj signalled the sabhã to settle down and listen. Turning to the sãdhus who were humbly praying before Him with folded hands, Shreeji Mahãrãj said, “O paramhans! All the senior sãdhus, along with those who are wise, please come to the front. Please listen very carefully to what I am about to say. What I am about to say to you, I am not saying out of any pretence, or out of any pride, or to spread my own greatness. To be more precise, it is because I feel that amongst all of you sãdhus and bhaktas, if someone can understand my message, it will tremendously benefit him; that is my purpose in narrating it. Moreover, this talk is based on what I have seen and realised through my own experience. In fact, it is also in agreement with the shãstras. Although I feel that it is not appropriate to discuss this in public, I shall tell you nonetheless. 13.3 “I naturally remain in a state in which even if I wished to engage my mind in the most charming sounds, the most charming touch, the most charming smells, the most charming tastes, and the most charming sights of this world, I could not do so; I remain absolutely unhappy towards them. In fact, all the attractive vishays and the repulsive vishays are the same to me. Also, a king and a beggar are the same to me; and to rule all the loks and to beg for food with a broken begging bowl are the same to me; and sitting with honour on an elephant and walking on foot are the same to me. Whether someone honours me with sandalwood paste, flowers, fine clothes, and ornaments, or throws dirt on me – all are the same to me. Whether someone praises me or insults me – both are the same to me. Gold, silver, diamonds, and waste are all the same to me. Moreover, I look upon all bhaktas of Bhagvãn as being equal – I do not differentiate one bhakta as being superior and another bhakta as being inferior. 13.4 “I have intense vairãgya in my antah-karans, yet I am not burdened by it. I do not feel burdened like a person who carries a heavy rock on his head or ties a purse full of money and gold coins around his waist. My strict observance of svadharma does not burden me, nor does the understanding that I am brahm burden me. When I superficially praise an object or criticise another, I do so purposefully. Whenever I forcefully engage the vruttis of my indriyas towards objects, they remain there unwillingly; as soon as I relax that force, they withdraw immediately. It is like throwing a stone into the air – it goes as high as it can depending on the force of the throw, but ultimately it falls back to earth. Also, consider the example of a weak animal. It can stand only as long as a man forcefully supports it; but as soon as he withdraws the support, the animal slumps onto the ground. In addition, imagine a very strong man who is able to crack a betel nut between his teeth. However, after sucking ten or twenty very sour lemons, he would have great difficulty chewing even roasted chick-peas. In this way, it is only when I forcefully engage my vruttis in the vishays that they remain engaged in them. 13.5 “What is the cause of my behaving like this? Well, it is because the vruttis of my indriyas constantly remain inverted towards my hruday-ãkãsh. In that hruday-ãkãsh, I see extremely luminous divine light. Just as the clouds cover the entire sky during the monsoon season, only that light pervades my heart. 13.6 “Amidst that divine light I see the extremely luminous murti of Bhagvãn. The murti is dark, but due to the intensity of the light, it appears to be fair, not dark. The murti has two arms and two legs, not four, eight or a thousand arms; and its appearance is very charming. The murti is very tranquil; it has a human svarup; and it appears young like a teenager. Sometimes the murti in the divine light is seen standing; sometimes sitting; and at other times, it is seen walking around. It is surrounded by groups of muktas on all four sides, who are seated facing Him, and who are engaged in looking at that murti of Bhagvãn with a fixed gaze. I see that murti in its pratyaksha svarup before me at this very moment. I saw it before I came into this satsang; I could see it when I was in my mother’s womb; in fact, I could see it even before I entered my mother’s womb. Moreover, I am speaking to you while sitting there (hruday-akãsh). I do not see this village of Gadhadã or even this veranda. I see all of you sitting there as well. 13.7 “Whoever realises this svarup will never be drawn towards the pleasures of the vishays. In fact, you also see this svarup of Bhagvãn, but you do not fully understand it. However, when you come to understand this fact, you will not come across any difficulty in suppressing the desires of the panch-vishays and svabhãvs, such as kãm and krodh; they will be suppressed easily. 13.8 “That consistent divine light is referred to as the ãtmã, Brahm, or Akshardhãm. The murti of Bhagvãn within the light, is called the essence of the ãtmã, Parbrahm, or Purushottam. It is that same Bhagvãn who, for the kalyãn of countless jeevs, incarnates on this earth in different yugs, in the avatãrs such as Rãm and Krishna. In this lok, He appears to be like a human being, but He is not; He is the lord of Akshardhãm. Shree Krishna Bhagvãn has said in the Geetã: na tad-bhãsyate suryo na shashanko na pãvakaha yad-gatva na nivartante tad-dhãma paramam mama My supreme dhãm is not illuminated by Surya, or by Chandra, or by Agni. Having attained my dhãm, no one returns from it. “Therefore, even though Shree Krishna Bhagvãn appeared to be like a human, He is still greater than Akshar and is divya. 13.9 “Whoever performs dhyãn on the human murti of Bhagvãn sees the luminous, divya murti seated in Akshardhãm. A person, who performs dhyãn in this way, passes through Mãyã and attains Akshardhãm. So, even though Bhagvãn assumes a human body, He is still divya, and the place where He resides is also nirgun. His clothes, jewellery, vehicles, sevaks, food, drinks, and any other objects which become associated with Him, are all nirgun. A person, who realises Bhagvãn’s svarup in this way, does not have any affection for the panch-vishays, just like I do not. He becomes independent. 13.10 “It is this Purushottam, who is greater than Akshar, and who is the cause of all avatãrs. All avatãrs originate from Purushottam, and they merge back into Purushottam. When Bhagvãn leaves this earth to return to His dhãm after assuming a human svarup, sometimes His physical body remains on earth like a human being – like when Rukmani took Shree Krishna’s body into her lap and was engulfed along with it in the fire. Similarly, Rushabh-Dev’s body was burnt in a raging forest fire. In other instances, His bones and flesh become divya, and He returns to His dhãm without leaving behind any remains. When He incarnates, He may sometimes be born of a woman, or He may sometimes appear from whatever He wishes. In this way, Bhagvãn’s method of birth and death are not always in accordance with the ways of this world. When you thoroughly realise Bhagvãn in this way, you will come across no obstacles on the path of kalyãn. Without this firm understanding of the nature of Bhagvãn, a person will never be able to overcome his weakness, regardless of the amount of tyãg he maintains or the number of upvãs he performs. 13.11 “Then you may say, ‘We have firm understanding of that Bhagvãn just as you have described. Then, why do our prãns and indriyas not become engaged in Bhagvãn?’ Well, a person should understand that as being Bhagvãn’s wish. In reality, such a person has nothing left to accomplish; he is fulfilled and has reached the end of all spiritual activities. If a person has a firm belief in Bhagvãn, then even if there is a slight flaw in remaining nirmãni, nirlobhi, nishkãmi, nisvãdi, or nisnehi, there is still nothing to worry about. However, if any deficiency remains in understanding Bhagvãn, then that flaw will never be eradicated. Therefore, a person should attempt to understand this principle by any means within this lifetime. 13.12 “If a person has completely understood the essence of this talk, then regardless of whether a person is reborn in a lower or higher life-form due to his prãrabdha karmas, like Vrutrãsur, he will not forget this gnãn. Also, when Bharatji was reborn as a deer, he retained gnãn from his previous life. That is the profound greatness of this gnãn. In fact, it is even narrated continuously in the sabhãs of sãdhus such as Nãrad, the Sanakãdik, and Brahmã and other devs. 13.13 “However, talks regarding the nature of Bhagvãn cannot be understood by a person on his own; not even from the shãstras. Even though these facts may be in the shãstras, it is only when the sat-purush manifests on this earth, and a person hears them being narrated to him, that he understands them. However, they cannot be understood by a person’s intellect alone, even from the shãstras. 13.14 “A person who has completely understood the svarup of Bhagvãn, and who is also able to see the past, present, and future, still does not have the slightest pride regarding this fact. He would not grant anyone a vardãn, and nor would he curse anyone; but sometimes, he may grant a vardãn or give a curse. At times, he remains fearless, and at other times, he may even become frightened. Despite that, he would never allow emotions such as happiness or depression to come into his mind. A person who has such an unflinching refuge of Bhagvãn would never knowingly perform a bad deed. However, if due to unpleasant circumstances an improper deed is performed, a person with such a refuge would still not fall from the path of kalyãn. Therefore, there is no other obstacle-free path like that of having the firm refuge of Bhagvãn. 13.15 “A person who has understood this fact, has only pure intentions. I have absolutely no selfish expectations from my paramhans and satsangis. The only reason I may call someone, lecture someone, or send someone away, is that if by any means a person realises this fact; it will be very beneficial to them. So, all of you should firmly remember this talk. 13.16 “Also, you should all understand that the murti amidst the divine light is this Mahãrãj visible before you. If you cannot do that, then at least realise, ‘Mahãrãj sees the murti which is amidst that akshar-rup light’. Even if you can understand this much, you will be able to maintain love for me. As a result, you will attain ãtyantik kalyãn. Keep this principle constantly new and fresh in your minds; never forget it out of pride. Remember it tomorrow just as it is today. Keep it vivid in your minds and remember it daily until the end of your lives. Whenever you talk about Bhagvãn, be sure to implant the seeds of this principle. This is my ãgnã. Moreover, this principle is so vital that you should remember it daily for the rest of your lives. In fact, even after you leave this body and attain a divya svarup, you should recall it. This principle, which I have revealed before you, is the very essence of all the shãstras, and it is my own firm experience. I have talked to you having seen it with my very own eyes. In fact, I take oath on all of you paramhans that I have seen these facts with my own eyes.” 13.17 In this way, Shreeji Mahãrãj indirectly described His true identity as Purushottam. Upon hearing this revelation, the sãdhus and bhaktas accepted the fact that the murti described amidst the divine light is, in fact, Shreeji Mahãrãj Himself.

14.1 In the Samvat year 1878, on Bhãdarvã sud 1 [28th August 1821], Swãmi Shree Sahajãnandji Mahãrãj was sitting on veranda outside the north-facing rooms near the mandir of Shree Vãsudev-Nãrãyan in Dãdã Khãchar’s darbãr in Gadhadã. He was wearing a white khes, and had covered Himself with a white chãdar. Around His head, He had tied a white feto in which a chhoglu of red karnikãr flowers had been inserted. A beautiful, kum kum chãndlo also adorned His forehead. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. 14.2 Then, Muktãnand Swãmi asked, “When a sãdhu attains oneness with the svarup of Bhagvãn, does he attain it through samãdhi, or can he also attain it through some other method?” 14.3 Shreeji Mahãrãj replied, “Once a person has known that this is a neem tree, he never has the doubt in his mind, ‘Is this a neem tree, or not?’ Similarly, if a person has a total understanding of Bhagvãn’s svarup as I described yesterday, if he no longer has any doubts about it, and if his mind in no way causes his belief of Bhagvãn to waver regardless of the type of company he may encounter or the type of shãstras he may hear, then such absolute nishchay is what I call oneness. 14.4 “Such oneness is attained through profound association with an ekãntik bhakta of Bhagvãn, but not by samãdhi alone. In fact, such oneness is itself nirvikalp samãdhi. Moreover, the sãdhu who has such nirvikalp samãdhi is also called nirgun brahm. Regardless of whether he follows the path of nirvrutti or the path of pravrutti, the sãdhu who has such an unshakeable nishchay is still nirgun. For example, Nãrad and the Sanakãdik all followed the path of nivrutti, whereas the Sapta Rushis, and Janak Rãjã, all followed the path of pravrutti. However, due to their nishchay in Bhagvãn, they should all be known to be nirgun. 14.5 “However, those who follow the path of nivrutti, but do not have nishchay in Bhagvãn, should be known to be sagun due to their mãyik qualities. Furthermore, a person should realise, ‘This person appears to be a strict tyãgi, but because he does not have the belief of Bhagvãn, he is ignorant and will definitely go to Narak’. 14.6 “On the other hand, a person who has nishchay in Bhagvãn will not attain an unpleasant fate – even if some small deficiency remains in him. In fact, ultimately, he will definitely attain the nirgun state. But, a person without this belief of Bhagvãn – even if he is a sincere tyãgi and is vigilantly striving to eradicate kãm, krodh, and lobh, – will not be able to eradicate those vicious natures by his efforts alone. Ultimately, he will become evil and go to Narak. 14.7 “Therefore, whoever has attained such gnãn of Bhagvãn, even if he has only a weak intellect, should still be regarded as possessing great intellect. On the other hand, if he has not attained such gnãn of Bhagvãn, then even if he has great intellect, he should still be known as having no intellect.”

15.1 In the Samvat year 1878, on Bhãdarvã sud 2 [29th August 1821], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a square cushion which had been placed on the veranda outside the mandir of Shree Vãsudev-Nãrãyan in Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. 15.2 Then, Shreeji Mahãrãj asked all the paramhans a question: “There is a single thought which can destroy any svabhãv, regardless of how difficult it may be. Without that thought, the svabhãv cannot be eradicated even if a person were to apply a thousand other thoughts. What is that thought? Please answer according to your understanding.” 15.3 The paramhans replied according to their understanding, but none were able to give a complete explanation. 15.4 Shreeji Mahãrãj then said, “I shall explain. If a person’s enemy were to ruin whatever work he is doing, or if he were to swear at his mother or sister, then he would have an intense hatred for him and would employ any means whatsoever to harm him. If not that, he would at least be extremely happy if someone else were to harm him. In the very same way, if the inner enemies, such as kãm and krodh, obstruct a person while he is striving to attain kalyãn, he would hold the same sort of hatred towards them as well; and that hatred would never diminish. Whoever applies such a thought can eradicate all svabhãvs with that thought alone. 15.5 “Now, if a sãdhu were to criticise and insult those inner enemies, then a person who had the previously mentioned thought would not develop a hatred towards that sãdhu; he would be grateful to the sãdhu and would feel, ‘This sãdhu is helping me conquer my enemy, and therefore he is an extremely great friend’. A person who has attained such a thought can destroy all of his inner enemies. As a result, no vicious svabhãvs will be able to remain in his heart. Without this thought, the inner enemies (svabhãvs) can never be overpowered, regardless of whichever types of other thoughts may be applied. Therefore, keeping hatred towards the svabhãvs is the greatest thought of all.” 15.6 Then, Shreeji Mahãrãj asked, “By which characteristics can someone recognise a person who would never deflect from the four attributes of dharma, vairãgya, gnãn of the ãtmã, and bhakti of Bhagvãn coupled with knowledge of His greatness?” 15.7 All the sãdhus attempted to answer the question according to their understanding, but no one was able to give a precise answer. 15.8 So, Shreeji Mahãrãj explained, “From childhood, if a person has such a nature that he would never be suppressed by anyone’s personality, nor could anyone mock someone or joke in his presence, nor could anyone make even a mild sarcastic comment at him, then such a person would never deflect from dharma, vairãgya, gnãn, and the bhakti of Bhagvãn. Even though his personality may make him appear arrogant, because of his enthusiasm to attain kalyãn, he will not leave satsang under any circumstances.”

16.1 In the Samvat year 1878, on Bhãdarvã sud 10 [7th September 1821], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a wooden bench near the mandir of Shree Vãsudev-Nãrãyan in Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. 16.2 Then, Muktãnand Swãmi asked, “Some may have nishchay in Bhagvãn, like Arjun, and others may have nishchay in dharma, like Yudhishthir. Of these two, if a person attempts to maintain faith in Bhagvãn, faith in dharma may decline; and if a person attempts to maintain faith in dharma, faith in Bhagvãn may decline. So, what method can a person use so that neither of the two declines?” 16.3 Shreeji Mahãrãj replied, “The first skandh of Shreemad Bhãgvat includes a discussion between Pruthvi and Dharma, which mentions that Bhagvãn possesses the thirty-nine kalyãn-kãri characteristics, such as truthfulness and purity. Therefore, all forms of dharma are supported by the murti of Bhagvãn. This is why Bhagvãn is called dharma-dhurandhar (the upholder of dharma). 16.4 “Also, in the first skandh of the Shreemad Bhãgvat, the Sanakãdik rushis ask Sutpurãni, ‘In whom did dharma seek refuge after Shree Krishna Bhagvãn – who was the shield for dharma – reverted to His dhãm?’ Therefore, dharma takes refuge only in Bhagvãn’s murti. That is why when a person keeps faith in Bhagvãn’s murti, Bhagvãn comes and dwells in that person’s heart. As a result, dharma also dwells in his heart. Therefore, faith in dharma naturally develops in a person who possesses faith in Bhagvãn. However, if a person maintains faith in dharma alone, then faith in Bhagvãn will decline. It is for this reason that a person who is intelligent should certainly maintain firm faith in Bhagvãn; and as a result faith in dharma will also remain firm.” 16.5 Then, Muktãnand Swãmi asked another question: “Can the desires for the panch-vishays be conquered by vairãgya, or can they be conquered by other means?” 16.6 Shreeji Mahãrãj answered, “Whether or not a person has vairãgya, if he attentively follows the niyams prescribed by Bhagvãn, then the desires for the panch-vishays can be conquered. 16.7 “With vairãgya, a great deal of effort is required to withdraw a person’s vrutti from sounds; and even then, the ears can still hear. However, if the ears are simply plugged, then naturally no sound will be heard. Similarly, if a person does not touch anything inappropriate, he automatically conquers touch. In the same way, if he does not look at anything improper, he automatically conquers sight. Also, when there is delicious food, if he mixes it together and adds water to it, and he controls his diet, then the sense of taste will automatically be conquered. If he blocks his nose when there is an attractive smell, he also automatically conquers the sense of smell. In this way, the panch-vishays can be conquered by following niyams. However, if a person does not follow these niyams, then regardless of how intense his vairãgya may be, or how much gnãn he may possess, he will not remain stable in any way. Therefore, the only way to overcome the desires for the panch-vishays is to follow the niyams prescribed by Bhagvãn. Furthermore, for those who have little vairãgya, remaining within niyams is the only way of being saved, just as an ill person can only be cured if he controls his diet and completes his course of medication.” 16.8 Then, Akhandãnand Swãmi asked, “An ill person has a fixed number of days over which he must follow his course of medication. Similarly, is there a definite time period for which a person must make an effort to attain kalyãn?” 16.9 Shreeji Mahãrãj explained, “It takes a person who has weak shraddhã many lives to reach the highest point of his spiritual activities. In fact, the Bhagvad Geetã states: anek-janma-sansiddh-stato yãti parãm gatim “This shlok explains that only a yogi who has become siddh after many lives, attains Akshardhãm. This has been said for those who have less shraddhã. 16.10 “In comparison, a person who has strong shraddhã becomes enlightened immediately. This is also mentioned in the Bhagvad Geetã: shraddhãvan-labhate gnãnam tat-paraha sanyatendriyaha gnãnam labdhvã parãm shãntima-chirenã-dhigach-chhati “The meaning of this shlok is, ‘A person whose indriyas are under control and who also possesses shraddhã, attains gnãn. Upon attaining that gnãn, such a person immediately attains Akshardhãm’. Therefore, a person who has intense shraddhã reaches the highest point of his spiritual activities sooner, whereas a person who has weak shraddhã reaches that state after many lives. For example, if a man is going to Kãshi, but walks only two steps throughout day, it will obviously take him many days to reach Kãshi. On the other hand, if he starts walking twenty miles a day, it will take him only a few days to reach Kãshi. In the same way, if a person has intense shraddhã, then even if he has only recently become a satsangi, he will still become great. Conversely, a person who has little shraddhã, even though he may have joined satsang a long time ago, still remains weak.” 16.11 Then, Shree Gurucharanratãnand Swãmi asked, “If those who have less shraddhã attain kalyãn after many lives, where do they stay until then?” 16.12 Shreeji Mahãrãj answered, “They go and reside in the beautiful loks of the devs. This is because when that bhakta performed dhyãn on Bhagvãn, he used to look towards Bhagvãn, and Bhagvãn used to look towards him as well. However, Bhagvãn was aware of the vishays the bhakta thought about and had affection for while performing dhyãn on Him. Therefore, when the bhakta leaves his body, Bhagvãn sends him to a lok full of the vishays for which he had a passion. Bhagvãn also issues the following command to Kãl: ‘You should not interfere in this bhakta’s indulgence in the vishays’. As a result, that bhakta remains in the loks of the devs and enjoys those pleasures. Then, when he returns to Mrutyu-Lok, he eventually attains kalyãn after many lives.” 16.13 Akhandãnand Swãmi then asked another question: “What are the characteristics of a person who possesses intense shraddhã?” 16.14 Shreeji Mahãrãj replied, “Whenever a person with intense shraddhã wants to engage in an activity related to Bhagvãn – such as going for the darshan of Bhagvãn, or listening to talks and kathãs related to Bhagvãn, or performing His mãnsi pujã – then to be able to do so, he would become very quick in carrying out his bodily activities, such as bathing. Also, if I were to write a letter changing a particular vartmãn, he would be eager to abide by it. In addition, even if he were a senior person, he would become as impatient as a child to have the darshan of Bhagvãn. A person who has such characteristics should be known as a person who possesses intense shraddhã. 16.15 “A person who has such shraddhã is able to immediately conquer all of his indriyas. However, the indriyas of a person, who has little shraddhã on the path of Bhagvãn, are extremely attached to the vishays. Moreover, no matter how hard he tries to hide it, everyone still realises the fact that this person’s indriyas are extremely attached towards the vishays.” 16.16 Then, Shreeji Mahãrãj explained, “The indriyas are like the wind – even though the wind cannot be seen, it can be assumed that the wind is blowing by the way in which it shakes the trees. Similarly, the vruttis of the indriyas cannot be seen, but everyone realises that they flow towards the vishays. If a person deceitfully attempts to hide this, then realising him to be deceitful, others will criticise him even more. Therefore, in no way can a person conceal that intense craving of his indriyas to indulge in the vishays.” 16.17 Muktãnand Swãmi then asked, “How can those intense cravings of the indriyas to indulge in the vishays be eradicated?” 16.18 Shreeji Mahãrãj replied, “The only means to eradicate the intensity of the indriyas is to force the indriyas to follow the niyams for tyãgis and grahasthas as prescribed by Bhagvãn. As a result, the intensity of the indriyas automatically diminishes. When a person does not allow the five indriyas (the ears, the skin, the eyes, the tongue, and the nose) to wander, the diet of the indriyas becomes pure, after which the antah-karans become pure as well. Therefore, regardless of whether a person possesses intense vairãgya or not, if he conquers his indriyas and keeps them within the niyams prescribed by Bhagvãn, he can conquer the desires for the vishays more thoroughly than a person with intense vairãgya. Therefore, a person should firmly abide by the niyams prescribed by Bhagvãn.” 16.19 Akhandãnand Swãmi asked again, “If a person has weak shraddhã, how can it become stronger?” 16.20 Shreeji Mahãrãj replied, “If a person can realise the greatness of Bhagvãn then even if he has weak shraddhã, it will grow stronger. For example, a person would never be attracted to clay utensils that are used for drinking water. However, if those utensils were made of gold, then he would naturally be attracted to them. Similarly, if he realises the greatness of the talks and kirtans related to Bhagvãn, then his shraddhã in Bhagvãn and in those activities will naturally increase. Therefore, a person should use whichever method is necessary to understand the greatness of Bhagvãn. If he does use such a method, then even if he has no shraddhã at all, he will develop shraddhã; and if he has weak shraddhã, it will become stronger.”

17.1 In the Samvat year 1878, on the night of Ãso vad 11 [21st October 1821], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a sinhãsan on the veranda outside the rooms near the mandir of Shree Vãsudev-Nãrãyan in Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. Two torches were lit in front of Him. While kirtans were being sung, a sabhã of paramhans, as well as haribhaktas from various places, had gathered before Him. 17.2 Then, Shreeji Mahãrãj said, “Please stop the kirtans now, and let us begin a question-answer discussion.” 17.3 Then, all the munis replied, “Very well, Mahãrãj.” 17.4 Shreeji Mahãrãj then raised a question: “Some bhaktas understand the svarup of Bhagvãn as being composed of the twenty-four tattvas of Mãyã, while some understand it as being composed purely of chaitanya and free of mãyik elements. Of these two types of bhaktas, whose understanding is correct, and whose understanding is incorrect?” 17.5 Muktãnand Swãmi replied, “The understanding of a person who considers Bhagvãn’s svarup as being composed of the twenty-four mãyik elements is incorrect. The understanding of a person who considers Bhagvãn’s svarup as being composed purely of chaitanya, and free of mãyik tattvas, is correct.” 17.6 Shreeji Mahãrãj then said, “Followers of the Sãnkhya philosophy claim that there are twenty-four tattvas. According to that philosophy, there are twenty-three tattvas, and the twenty-fourth is kshetragna – in the form of jeev and ishvar – which is composed of chaitanya. The twenty-four tattva have been described in this way. This is because kshetra and kshetragna have a mutual dependence on each other. Without kshetragna, kshetra cannot be described, and without kshetra, kshetragna cannot be described. For this reason, jeev and ishvar have been included with the elements, while Bhagvãn has been described as the refuge of both kshetra and kshetragna. In this case, how can the mãyik tattvas be described as being distinct from Bhagvãn? For example, four tattvas reside within ãkãsh, yet ãkãsh is unaffected by any of their flaws. In the same way, not a single flaw of the mãyik tattvas influences the svarup of Bhagvãn. So, what is the inconsistency in believing that Bhagvãn’s svarup is composed of the twenty-four tattvas? Does claiming ‘Bhagvãn’s svarup is not composed of the tattvas’ prevent inconsistencies? This is how I understand it.” 17.7 Then, Dinã-Nãth Bhatt asked, “Should a person who wishes to perform dhyãn on Bhagvãn’s svarup understand it as being composed of the tattvas or understand it as not being composed of the tattvas?” 17.8 Shreeji Mahãrãj replied, “A person who understands Bhagvãn’s svarup as being composed of the tattvas, is a sinner; and a person who understands Bhagvãn’s svarup as not being composed of the tattvas is also a sinner. Those who are bhaktas of Bhagvãn do not at all like to senselessly quibble over whether or not Bhagvãn’s svarup is composed of the tattvas. A bhaktas realises, ‘Bhagvãn is Bhagvãn. There is no scope for dividing or discarding any part of Him. That very Bhagvãn is the ãtmã of countless brahmãnds’. A person who has no doubts at all regarding the nature of Bhagvãn should be known to have attained the nirvikalp state. A person with such stable understanding should be known as ‘sthitapragna’. Moreover, Bhagvãn redeems all the sins of a person who has such stable understanding regarding Bhagvãn. 17.9 “In the Bhagvad Geetã, Bhagvãn has said to Arjun, sarva-dharman-parityajya mãme-kam sharanam vraja aham tvam sarva-pãpebhyo mokshayi-shyãmi mã shuchaha Abandon all other forms of dharma and surrender only unto me. I shall deliver you from all sins; so do not grieve. 17.10 “In fact, it is a usual custom in this world that an intelligent person will not notice a fault in someone who serves his major self-interests. For example, to serve her self-interest, a woman will not notice any faults in her husband. This also applies to other grahasthas who do not notice the faults in their relatives, if they have intense self-interest in them. In the same way, if a person realises that Bhagvãn serves his own self-interest – Bhagvãn relieves His bhaktas of their sins and ignorance and grants them kalyãn – then he will never perceive avgun in Bhagvãn in any way. 17.11 “For example, when Shukji narrated the rãs-leelã, Parikshit Rãjã raised the following doubt: ‘Why did Bhagvãn associate with other women?’ However, Shukji did not have the slightest doubt. Even the gopis, with whom Bhagvãn engaged in romantic actions, did not doubt by thinking, ‘If He is Bhagvãn, why does He behave like this?’ They did not have any such doubts. Moreover, when Bhagvãn went to the home of Kubjã, He took Uddhavji along with Him, yet Uddhavji did not have any doubts at all. Also, when Uddhavji was sent to Vraj, he still did not have any doubts on hearing the words of the gopis. Instead, he greatly realised the greatness of the gopis. 17.12 “Therefore, the understanding of a person who has developed an unwavering refuge of Bhagvãn will not become distorted, regardless of whether he is very educated in the shãstras, or he is naïve. Also, the greatness of a loyal bhakta of Bhagvãn can only be realised by a person who is a bhakta of Bhagvãn. Regardless of whether a person is educated in the shãstras or is naïve, only a person with a firm understanding of Bhagvãn realises the greatness of a bhakta of Bhagvãn, and only he recognises a bhakta possessing a firm understanding. On the other hand, vimukhs in the world, regardless of whether they are pandits or fools, are unable to develop such firm understanding of Bhagvãn. Moreover, they do not recognise a bhakta possessing a firm understanding, and nor do they realise the greatness of a bhakta of Bhagvãn. Therefore, only a bhakta of Bhagvãn can recognise another bhakta of Bhagvãn, and only he can realise his greatness. For example, Uddhavji realised the profound greatness of the gopis. Likewise, the gopis realised the greatness of Uddhavji. 17.13 “Although Purushottam Bhagvãn is the kshetragna of all kshetragnas, He is still not subject to change. Moreover, the disturbances of objects that cause disturbances – such as Mãyã – do not influence Purushottam Bhagvãn. In fact, if the disturbances of sthul, sukshma, and kãran do not influence a person who has realised the ãtmã, what can be said about them not influencing Purushottam Bhagvãn? Therefore, Bhagvãn is certainly not subject to change; He is absolutely unaffected. 17.14 “A bhakta of Bhagvãn who understands Bhagvãn’s svarup in this way should be known to be ‘sthitapragna’. Just as a person who has realised his ãtmã is called ‘sthitapragna’, a bhakta of Bhagvãn who has no doubts at all regarding the svarup of Bhagvãn, and glorifies His strengths, is also called ‘sthitapragna’. He also glorifies those charitras of Bhagvãn that appear to be inappropriate, in exactly the same way that he glorifies charitras that are appropriate – without having any doubts about the appropriateness or inappropriateness of those charitras. Such a bhakta should be known as being ‘sthitapragna’ with regards to the nature of Purushottam. A person who has developed such a firm belief of the nature of Purushottam has nothing more left to understand.”

18.1 In the Samvat year 1878, on Mãgshar vad 6 [7th December 1821], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a mattress with a large, cylindrical pillow that had been placed in His residence in Dãdã Khãchar’s darbãr in Gadhadã. He was wearing a white khes, and had covered Himself with a white chãdar, over which He had wrapped a richly embroidered rajãi. He had also tied a white feto around His head. At that time, Prãgji Davé was reading a shãstra before Him, and a sabhã of paramhans, as well as haribhaktas from various places, had gathered before Him. 18.2 Then, Shreeji Mahãrãj said, “Having thought over it from all aspects, I have come to the following conclusion: Of all the kusang in the world, the kusang which is worse than all others is that of those who do not have bhakti towards Bhagvãn. Also, they do not have the faith in their hearts that Bhagvãn loves His bhaktas, is the lord of all, is patit-pãvan, and is also adham-udhãran. In this world, two thoughts share these beliefs: One is that of the nãstiks, and the other is that of the shushka-vedãntis. Both are extreme forms of kusang. Now, even if a person has committed the five great sins, but he has faith in Bhagvãn, then at some time or another he will be redeemed. In fact, even if a person has committed the great sins of killing a child, slaughtering a cow, or killing a woman, then he too can be redeemed at some point in time. However, a person who has come to accept either of these two sets of beliefs will never be redeemed. This is because such a person’s understanding is contrary to that of the Veds, the six-shãstras, and the Purãns. 18.3 “Of the two, the nãstiks believe that Rãmchandraji and Shree Krishna Bhagvãn were actually only kings; and because Shree Krishna killed demons and committed adultery, he has been sent to the third Narak. Therefore, in no way do they consider Shree Krishna Bhagvãn, who is patit-pãvan and adham-udhãran, as being Bhagvãn. Instead, they believe their kalyãn to be through karmas. They believe that while performing karmas, they attain keval-gnãn, and become Bhagvãn. In this way, they believe that there are countless Bhagvãns. So, according to the belief of the nãstiks, there is no one, eternal Bhagvãn, by whose worship a jeev is released from the bondage of births and deaths. Therefore, that belief is not in accordance with the Veds. 18.4 “The shushka-vedãntis believe that brahm itself has assumed the svarup of the jeevs – just as in the relationship between the sun and its reflection. Therefore, when a person realises ‘I am brahm’, he has no further spiritual activities left to perform. Then, when he has become Bhagvãn, he does not need to worship anyone. Thinking this, they no longer have fear in committing sins. Moreover, they believe, ‘We have attained the nirgun path, so we will not have to take birth again’. However, the shushka-vedãntis do not examine their own understanding which implies that nirgun brahm, which is beyond Mãyã, will also have to pass through births and deaths. This is because they claim that brahm itself has assumed the svarup of all sthãvar and jangam objects. This means that just as a jeev has to undergo births and deaths, brahm also has to undergo births and deaths. Also, while they think, ‘We will be released from births and deaths’, they do not realise, ‘According to our own beliefs, births and deaths have become a reality for brahm itself. Therefore, if we do develop deep understanding, at most we shall realise ourselves to be brahm-svarup. But even then, the cycle of births and deaths will still not be dispelled’. As a result, by their own beliefs, moksh is proven false. Nevertheless, no one examines this. Instead, they boast, ‘We are brahm-svarup, so who do we need to worship? Who do we bow to?’ Thinking this, they become extremely arrogant. Even though they have not truly understood anything, they still have pride of their gnãn. However, they do not realise that their own moksh is proven false by their own beliefs. Moreover, they convert those who keep their company into fools as well. 18.5 “However, bhaktas possessing true gnãn, such as Nãrad, the Sanakãdik, and Shukji, constantly perform dhyãn upon Bhagvãn, chant His holy name, and sing kirtans. Even the niranna-muktas in Shvet-Dvip, who are brahm-svarup and who can control Kãl, continuously perform dhyãn upon Bhagvãn, chant His holy name, and sing kirtans about Him. They also offer pujã, smear sandalwood paste on Him, and perform dandvats. Despite being akshar-rup, they behave as the dãs of Purushottam Bhagvãn. Also, the residents of Badrikãshram, including Uddhav, Tanu Rushi, and the other munis, perform tap and continuously offer bhakti to Bhagvãn. On the other hand, the shushka-vedãntis are completely oriented around their bodies. Also, they do not perform dhyãn upon Bhagvãn, nor do they chant the name of Bhagvãn, and nor do they bow before Bhagvãn. Compared to the power and gnãn of Nãrad, the Sanakãdik, and Shukji; and compared to the power and gnãn of the niranna-muktas who reside in Shvet-Dvip; and compared to the power and gnãn of the rushis who reside in Badrikãshram, these shushka-vedãntis do not possess even a millionth of a fraction of such power and gnãn. Nevertheless, they equate themselves with Bhagvãn. Therefore, they are absolutely ignorant. In fact, they are the most ignorant of all ignorant people. Even after spending countless millions of years in the pits of Narak suffering the torments of Yam, they will still not be released. 18.6 “Therefore, to associate with such people is the very definition of kusang. Just as there is no deed greater than keeping the company of the sat-purush, conversely, there is no sin worse than keeping the company of ignorant people such as the shushka-vedãntis. Therefore, a person who desires moksh should in no way keep the company of a nãstik or a shushka-vedãnti.”

19.1 In the Samvat year 1878, at daybreak on Mãgshar vad 14 [23rd December 1821], Swãmi Shree Sahajãnandji Mahãrãj arrived at the residential hall of the paramhans in Dãdã Khãchar’s darbãr in Gadhadã. In an unhappy mood, He sat down on a mattress with a large, cylindrical pillow. He refused to talk to anyone, or even look at anyone. The white feto tied around His head had loosened and become undone, yet He paid no attention to it. In this way, He sat extremely unhappy for a while. Tears then begun to flow from His eyes. 19.2 Then, addressing the paramhans, Shreeji Mahãrãj said, “To learn about the beliefs of those possessing shushka-gnãn, I listened to their shãstras. However, simply hearing them has caused much grief in my heart. This is because by listening to the shushka-vedãnti shãstras, the upãsanã of Bhagvãn is dispelled from the mind, and a sense of equality arises in a person’s heart, and he begins to worship devs. By listening to the words of those shushka-vedãntis, a person’s mind becomes extremely corrupted. Even though I listened to the principles of shushka-vedãnti with a specific purpose, doing so has brought me much grief.” 19.3 Having said this, Shreeji Mahãrãj became very unhappy, and sat in silence with His heart filled with sorrow. After remaining disheartened for a long time, He wiped the tears from His eyes with His hands and said, “I went to sleep last night after listening to Rãmãnuj’s commentary on the Bhagvad Geetã. I had a dream in which I went to Golok, where I saw countless pãrshads of Bhagvãn. Of these, some serve Bhagvãn, and they appear to be very still. Others sing kirtans of Bhagvãn, including kirtans composed by Muktãnand Swãmi and Brahmãnand Swãmi. In the process of singing kirtans, they sway in the same way as a person who sings and sways in euphoria due to intoxication. Then, I also joined those who were singing and began to sing kirtans. While singing, the following thought arose: ‘A person who shuns such loving bhakti and upãsanã of Bhagvãn, and claims to possess gnãn, and believes, ‘I myself am Bhagvãn’, is extremely wicked’.” 19.4 Having said this, Shreeji Mahãrãj said, “Let us write a letter to send to the satsangis in various places so that they never lapse in observing dharma and in offering bhakti to Bhagvãn in any way, and so that their mind is never dislodged from this ishta-dev, Shree Krishna-Nãrãyan. 19.5 “‘Written by Swãmi Shree Sahajãnandji Mahãrãj. All paramhans and all satsangis – male and female – please accept sincerest ‘Nãrãyan’ from me. I am issuing the following as my ãgnã: The avatãr of Shree Krishna-Nãrãyan – Purushottam Bhagvãn – incarnates among humans and devs, for the purpose of establishing dharma, uprooting adharma, and giving darshan to and protecting His ekãntik bhaktas who possess the four qualities (dharma in the form of brahm-chãrya and ahinsã, ãtmã-nisthã, vairãgya, and bhakti coupled with the knowledge of Bhagvãn’s greatness). Therefore, a person should have a singular belief of that avatãr – just as Sitãji was convinced that Rãmchandraji was flawless. A person should also lovingly perform the mãnsi pujã of that Bhagvãn and physically offer to Him the nine types of bhakti. If that avatãr of Shree Krishna-Nãrãyan is not present on this earth, then he should perform pujã of His murti mentally and also physically by offering sandalwood paste, tulsi, flowers, and other similar offerings. 19.6 “Moreover, he should offer upãsanã only to Bhagvãn and not to any dev; if he does, it is a great sin. In this way, his vow of fidelity is lost and his bhakti becomes like that of a prostitute. Therefore, a person should offer bhakti to Bhagvãn in the way of Sitã and Rukmani. He should perform dhyãn only on that Bhagvãn and not on any dev, and nor should he perform dhyãn on a sãdhu, even if he has attained an elevated state and mastered samãdhi. 19.7 “Furthermore, all should strictly abide by the dharma of their varna and ãshram. All men who firmly abide by this ãgnã of mine will develop firm bhakti towards Shree Krishna Nãrãyan like that of Nãrad. All women who accept this injunction of mine will develop firm bhakti towards Shree Krishna-Nãrãyan, like that of Lakshmiji and the gopis, such as Rãdhikãji. Conversely, the bhakti of those who do not accept these words of mine will become like that of a prostitute. 19.8 “Written on Mãgshar vad 14, Samvat 1878’.” 19.9 After writing this letter, Shreeji Mahãrãj had it sent to all satsangis residing in various places.

20.1 In the Samvat year 1878, on Posh vad 14 [22nd January 1822], Swãmi Shree Sahajãnandji Mahãrãj was sitting in front of the mandir of Shree Vãsudev-Nãrãyan in Dãdã Khãchar’s darbãr in Gadhadã. He was wearing a white khes and had covered Himself with a white chofãl, above which He Had wrapped a rajãi made of chhint. He had also tied a white pãgh around His head. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. Some of the paramhans were singing kirtans to the accompaniment of a mrudang. 20.2 Then, addressing the paramhans, Shreeji Mahãrãj said, “At my residence today, I asked a question to Somlã Khãchar and the other bhaktas who stay with me. I would like all the paramhans to get together and answer that question.” 20.3 The paramhans requested, “Mahãrãj, may we please hear that question.” 20.4 Then, Shreeji Mahãrãj said, “A person who masters samãdhi attains a spiritual state that is beyond mãyã. He also has firm bond with the svarup of Bhagvãn. Therefore, the person’s mental ability, as well as the strength of his body and indriyas, should increase. This is because the twenty-four tattvas, which have been produced from Mãyã, have a form that is both jad and chaitanya; they cannot be said to be only jad, nor can they be said to be only chaitanya. Also, the strength in each of the elements cannot be said to be equal. There is a greater degree of awareness in the antah-karans than there is in the indriyas. Likewise, there is a greater degree of awareness in the jeev – the drashtã of the indriyas and antah-karans – than there is in the antah-karans. 20.5 “When the jeev experiences samãdhi, it abandons its role as the drashtã of the indriyas and antah-karans; and like Brahm, that jeev becomes chaitanya, and its bond with the svarup of Bhagvãn is maintained. Now, regarding those who have mastered samãdhi, some people think, ‘Whoever experiences samãdhi, loses even the knowledge he had previously’. So, do the mental ability and the strength of the body and indriyas of a person who has mastered samãdhi increase or not? That is the question.” 20.6 The paramhans then answered according to their intellect, but no one was able to give an adequate answer to Shreeji Mahãrãj’s question. 20.7 Then, Shreeji Mahãrãj said, “I will answer. The answer to the question is that Brahm, who is the witness, enters the brahmãnd – which is composed of the twenty-four tattvas, and which was produced from Mãyã – and makes it chaitanya. This gives it the power to perform all activities. The nature of that Brahm is such that when it enters an object that is as jad as wood or stone, that object becomes an object that can move. When the jeev becomes one with that Brahm through samãdhi, then that jeev can also be said to be brahm-rup. As a result, its gnãn also increases. 20.8 “With regards to the strength of the indriyas, a person who practices yog, coupled with tap, nivrutti dharma, and vairãgya, attains siddh-dashã like that of Shukji. On the other hand, there may be a person whose tap, observance of nivrutti dharma, and vairãgya are at an ordinary level, and who follows the path of pravrutti in the form of dharma, arth, and kãm. In his case, although he may experience samãdhi, only his gnãn will increase, but the strength of his indriyas does not increase and he does not attain siddh-dashã. In fact, even though a person may possess gnãn like Janak Rãjã, those who follow the path of pravrutti do not attain siddh-dashã like Nãrad, the Sanakãdik, and Shukji. On the other hand, a person who has attained siddh-dashã can travel to all places in this lok and beyond. However, for those who follow the path of pravrutti, like Janak Rãjã, only their gnãn increases; but it does not decrease. 20.9 “In fact, what happens is described by Shree Krishna Bhagvãn in the Geetã in the shlok: yã nishã sarva-bhootãnãm tasyãm jãgarti sayyamee yasyãm jãgrati bhootãni sã nishã pashyato munehe “The meaning of this shlok is: ‘A self-controlled person is awake to that which all other beings are asleep; and that to which all other beings are awake, a self-controlled person is asleep’. Specifically, a person whose vision is facing inwards towards the ãtmã has no regard to his body, indriyas, or antah-karans. On seeing this, a person who is ignorant thinks, ‘The gnãn of a person who experiences samãdhi decreases’. As a result, if a person under the influence of rajo-gun, tamo-gun, or impure sattva-gun attempts to answer this question, then he would certainly think that the gnãn of a person who experiences samãdhi does decrease. However, he does not realise, ‘I constantly believe myself to be the body and am speaking out of foolishness’. 20.10 “Therefore, the gnãn of a person who experiences samãdhi still increases even though he behaves distinctly from the body, indriyas, and antah-karans. Even after he returns to the indriyas and antah-karans, the gnãn obtained during samãdhi is still not destroyed. As for a person who takes up tap, nivrutti dharma, and vairãgya – after abandoning the path of pravrutti – just as his gnãn has increased, the strength of his indriyas and antah-karans will increase as well. Also, he will attain siddh-dashã like Nãrad, the Sanakãdik, and Shukji.”

21.1 In the Samvat year 1878, on Fãgan sud Punam [7th March 1822], Swãmi Shree Sahajãnandji Mahãrãj was sitting in front of the mandir of Shree Vãsudev-Nãrãyan in Dãdã Khãchar’s darbãr in Gadhadã. He was wearing a white khes and had covered Himself with a white chãdar. He had also tied a white pãgh around His head. Premãnand Swãmi and other paramhans were singing vishnupad before Him. 21.2 Then, Shreeji Mahãrãj said, “Please stop the kirtans. I wish to speak to all of you, so please listen attentively.” He then said, “I have listened to all the shãstras written by Vyãsji regarding the attainment of kalyãn. The main principle prevalent in all those shãstras and the only principle for the kalyãn of the jeev is simply this: Bhagvãn creates, maintains, and destroys this entire universe. 21.3 “Also, in all of those shãstras, there are talks of the charitras of either Bhagvãn or His sant. So, a person cannot attain kalyãn just by following the dharma of his varna and ashram, or through its rewards in the form of dharma, arth, and kãm. This is because the observance of the dharma on its own may bring worldly reputation and physical comforts – but that is all. However, to attain kalyãn, a person must realise Bhagvãn to be the all-doer. 21.4 “In addition, nothing remains to be understood on the path of kalyãn if a person realises the greatness of pratyaksha Bhagvãn and His sant in exactly the same way as he realises the greatness of past avatãrs of Bhagvãn such as Rãm, and Krishna, and the greatness of past sãdhus, such as Nãrad, the Sanakãdik, Shukji, Jadbharat, Hanumãn, and Uddhav. 21.5 “Whether this principle is understood after being told once, or after being told a thousand times; whether it is understood today, or after a thousand years, there is no option but to understand it. If a person were to ask Nãrad, the Sanakãdik, Shukji, Brahma, and Shiv, as they are wise, even they would point to pratyaksha Bhagvãn and the pratyaksha sant as being the only granters of kalyãn. They would also explain that the greatness of the pratyaksha svarup of Bhagvãn and the pratyaksha sant is exactly the same as the greatness of past svarup of Bhagvãn and His sant. 21.6 “A person who has such a firm nishchay, has grasped all the fundamental principles. What is more, he will never fall from the path of kalyãn. Brahmã, Shiv, Bruhaspati, Parãshar, and many others may have fallen from the path of dharma due to vicious natures like kãm and krodh, but because they had the same nishchay and knowledge of the greatness of pratyaksha Bhagvãn and the pratyaksha sant as they had of their past lives, they did not fall from the path of kalyãn. Therefore, this very fact is the essence of all the shãstras.” 21.7 In the evening of that same day, Swãmi Shree Sahajãnandji Mahãrãj mounted His horse in Dãdã Khãchar’s darbãr in Gadhadã and came to Lakshmi-Vãdi. There, He sat on a decorated bedstead on the platform under the mango tree. He was wearing a white khes and had covered Himself with a white chãdar. He had also tied a white pãgh around His head, with a tassel of yellow flowers hanging from it. Bunches of mogrã flowers were placed upon His ears, and a garland of mogrã flowers was hanging around His neck. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. 21.8 Then, Shreeji Mahãrãj said, “Please listen, I wish to ask all of you a question. During the svapna state, when the jeev sees a creation and indulges in the pleasures of that creation, does the jeev itself become the svarup of the creation? Or does the jeev create the creation in its svapna by its own will? Also, in the same way as the jeev, the ishvars also experience creations during their svapna state. Do they themselves become the svarup of the creation? Or do they create it by their own will? Or does Bhagvãn, who is beyond both jeev and ishvar, create the creations experienced in their svapnas?” 21.9 Everyone attempted to answer the question according to his level of intelligence, but no one was able to offer a precise explanation. 21.10 Shreeji Mahãrãj then explained, “Neither the jeev nor ishvar creates the creations experienced during the svapna state, and nor do they become the svarup of those creations themselves. In reality, it is Bhagvãn – who is beyond both jeev and ishvar, and who is also the giver of the rewards of a person’s karmas – who creates the world experienced in svapnas according to the karmas of the particular jeev or ishvar. 21.11 “The unstable and deceptive nature of svapnas is due to their region of origin. The throat is a place where countless types of such creations can be seen – just as when an oil lamp is lit in one place within a mandir decorated with mirrors, countless oil lamps would be seen. Therefore, due to the location of its origin (the throat), a single thought can be experienced in countless ways.” 21.12 Shreeji Mahãrãj then said, “A person possessing gnãn understands only the influence of desh to be predominant when there is the predominance of desh; when the influence of kãl is predominant, he understands only kãl to be predominant; when the influence of karma is predominant, he understands only karma to be predominant; and when Bhagvãn’s influence is predominant, he understand only Bhagvãn to be predominant. In contrast, a fool, once he has understood one factor, considers that alone to be the main principle. If he has understood kãl, he considers kãl to be the main principle; if he has understood karma, he considers karma to be the main principle; and if he has understood mãyã, he considers mãyã to be the main principle. However, such a fool does not know how to distinguish between the different predominating factors prevalent in different circumstances. On the other hand, a person with gnãn understands the predominance of various factors based on the circumstances. 21.13 “In fact, it is Bhagvãn who is the inspirer of everything – of desh, kãl, karma, and mãyã. It is He Himself who allows the factors of desh, kãl, karma, and mãyã, to be predominant. Therefore, they are all dependent upon Bhagvãn – just as the shishumãr chakra is dependent on the support of the Dhruv star; and just as all the subjects of a kingdom are dependent on their king. Furthermore, in a kingdom, the minister and secretaries can only do as much as their king allows them to do; when the king does not allow it, they cannot do even the smallest of tasks. In the same way, the factors of desh, kãl, karma, and mãyã can only do as much as Bhagvãn allows them to do; they cannot do a single thing against the wish of Bhagvãn. Therefore, only Bhagvãn is the all-doer.” 21.14 After delivering this talk, Shreeji Mahãrãj returned to the darbãr. 21.15 Later that night, Shreeji Mahãrãj went to the residence of the sãdhus. All the sãdhus bowed down to Him and paid their respects. Shreeji Mahãrãj then said to the munis, “I have had a thought, which is why I have come to you at this hour. In my mind, I understand that whoever owns land and money, is the most unhappy; and whoever has very little money and no land, is the most happy. 21.16 “I have built a mandir in Amdãvãd Nagar, and others will also be built. However, a person should not unwilling donate money to for mandirs to be built. It is the wish of Shree Nar-Nãrãyan if the mandir is built or not. However, we should do whatever does not cause problems for the mandir. 21.17 “Some festivals, like Janamãshtmi, are celebrated using millions of rupees, due to the grace of Shree Nar-Nãrãyan. Sometimes, festivals are celebrated using a tulsi leaf. The best way is whatever occurs without difficulty. However, a person should never ask for money for the mandir. Due to a person’s shraddhã in Shree Nar-Nãrãyan, if they wish to donate their land, they should do so willingly. A person should not forcefully ask for anything.” 21.18 Then, Shreeji Mahãrãj happily asked the sãdhu a question, “Who do we call an ekãntik bhakta?” 21.19 Muktãnand Swãmi tried to answer the question, but was unable to give a satisfactory answer. 21.20 Then, Shreeji Mahãrãj said, “A true ekãntik bhakta sees himself as brahm-rup, who strictly follows his own dharma and performs bhakti, regularly performs dhyãn and smaran of Bhagvãn, and also keeps upãsanã of Bhagvãn. He makes sure that there are no alterations in the vartmãns followed by the body, which have been given by Bhagvãn. A person with all these qualities should be regarded as an ekãntik bhakta. 21.21 “Also, when there is a lack of bhakti on earth, bhakti remains within Nar-Nãrãyan. Shree Nar-Nãrãyan behaves just like the ekãntik bhakta to teach the bhaktas who come to His feet. Ekãntik bhaktas like this are only found in satsang. In other sects, there is upãsanã of Bhagvãn, but there is no tyãg and ãtmã-gnãn; in some sects there is ãtmã-gnãn, but no upãsanã and tyãg; in some sects there is tyãg, but no upãsanã and ãtmã-gnãn. However, at this time in our satsang, there are many bhaktas with all these qualities.” 21.22 After deliviering this talk, Shreeji Mahãrãj returned to His residence.

22.1 In the Samvat year 1878, on Fãgan vad 10 [19th March 1822], Shreeji Mahãrãj awoke in the middle of the night and sat facing south on a decorated bedstead in front of the mandir of Shree Vãsudev-Nãrãyan in Dãdã Khãchar's darbãr in Gadhadã. He was dressed entirely in white clothes. He called all the sãdhus and haribhaktas together, and so they gathered before Him in a sabhã. 22.2 Addressing the sãdhus, Shreeji Mahãrãj said, “I wish to talk, so please listen. When two armies are prepared for combat and both have implanted their flags opposite each other, in their minds both feel, ‘We will capture their flag and shall raise our own in its place’. However, they never think, ‘Along the way to the enemy’s flag many heads will roll, and rivers of blood will flow’. In this way, they are never afraid. This is because those who are brave are not afraid of dying. However, a coward has thousands of thoughts of fleeing. He also thinks, ‘If our army wins, we shall steal the wealth and weapons of our opponents’. In comparison, the brave soldiers of both kings are not afraid of dying, and nor do they have greedy motives to steal. Instead, they have only one desire – to capture the opponent’s flag and ensure their own victory. 22.3 “Now, in this example, the flag represents the dhãm of Bhagvãn, and the brave soldiers of the kings represent that loyal bhaktas of Bhagvãn. Regardless of whether they encounter honours or insults in this world; regardless of whether they encounter bodily comforts or miseries; regardless of whether their bodies remain healthy or unhealthy; and regardless of whether their bodies survive or die, loyal bhaktas of Bhagvãn never have weak thoughts such as, ‘We will suffer this much pain’, or ‘We will enjoy this much happiness’. Neither of these two types of thoughts arise within their minds. Such bhaktas firmly believe, ‘We want to attain the dhãm of Bhagvãn within this very lifetime; we do not want to become tempt by anything along the way’. 22.4 “On the other hand, a bhakta of Bhagvãn who identifies himself with the body is represented by the coward soldiers. While worshipping Bhagvãn, he has thousands of weak thoughts such as, ‘If the vartmãn become strict, I will not be able to survive; only if they are easy to follow will I be able to survive’. He also thinks, ‘If I employ this method, I shall be happy even in worldly life. Also, if it is possible, I shall survive passively in satsang’. Such a bhakta represents the coward. However, a loyal and brave bhakta of Bhagvãn never has any types of desires related to the body or the world.” 22.5 Having said this, Shreeji Mahãrãj then began to narrate an experience of His own. “When I went to Amdãvãd to install the murti of Shree Nar-Nãrãyan Dev, thousands of people gathered for the festival. Following the completion of the installation of Shree Nar-Nãrãyan Dev, and after thousands of brãhmans from Amdãvãd had been fed, I departed from there and spent the night in Jetalpur. There, I began to think, ‘I want to forget all memories of all of those people and all the activities I saw’. In doing this, I felt intense grief in my heart. As a result, I became ill. From there, I went to Dholkã, where I spent the night. Then, walking from Dholkã with the same thought in mind, I reached the forest of Ganesh Dholkã near the village of Koth and spent the night there. I began to think so much that I forgot all about my body. While thinking, I forgot all the activities, and dispelled all those thoughts in such a way that it was as if I had not even stayed at Lake Kãnkariã, and as if there had been no festival; no thoughts remained at all. 22.6 “After those worldly thoughts had subsided, I began to look within. I began to see alokik powers and also the pleasures of the devs. I began to see countless types of heavenly vehicles, apsãrãs, clothes, and jewellery – just as if I were seeing them here in Mrutyu-Lok. However, in my heart I did not like anything except Bhagvãn. Moreover, just as the panch-vishays here appear to be insignificant to me – with my mind never being tempted – in the same way, my mind was not tempted anywhere from Dev-Lok all the way to Brahm-Lok. 22.7 “Seeing this, all the devs began to praise me, ‘You truly are an ekãntik bhakta of Bhagvãn; after all, your mind did not abandon Bhagvãn and become tempted elsewhere’. On hearing their words, my heart gained a lot of courage. I then told my man, ‘I know your true svarup. So, if you have a thought about any object other than Bhagvãn, I will crush you to pieces’. In the same way, I told my buddhi, ‘If you have any belief other than that of Bhagvãn, then you will be in trouble’. Similarly, I told my chitt, ‘If you think about anything other than Bhagvãn, then I will also crush you to pieces’. In the same way, I told my ahankãr, ‘If you have any form of arrogance except that of servitude towards Bhagvãn, I will destroy you’. 22.8 “Following this, just as I had totally forgotten all the objects of this lok, I also totally forgot all the objects of Dev-lok and Brahm-Lok. When all of those thoughts were dispelled, the illness that had arisen as a result of those thoughts also disappeared. Therefore, a person who is a bhakta of Bhagvãn should behave in this way.” Shreeji Mahãrãj narrated His own experiences for the sake of the kalyãn of His bhaktas, while in reality; He Himself is the pratyaksha svarup of Shree Krishna Purushottam Nãrãyan. 22.9 Shreeji Mahãrãj then said, “The Vãsudev Mahãtmya describes the dharma of an ekãntik bhakta as follows: ‘An ekãntik bhakta does not believe his body to be his own true svarup; he believes himself to be composed of chaitanya. He performs bhakti of Bhagvãn while observing svadharma, gnãn, and vairãgya. Also, he maintains no desire for any object other than Bhagvãn’. When he becomes such a sãdhu by worshipping Bhagvãn in this way, there is no greater status. For example, in a kingdom, the queen’s authority is equal to that of the king. In the same way, that sãdhu possesses as much majesty as Bhagvãn. Therefore, a sãdhu should not wish for the insignificant pleasures of worldly life. This is because when that sãdhu attains the dhãm of Bhagvãn, then just as the lords of countless millions of brahmãnds bring countless types of gifts for Bhagvãn, they also bring them for that sãdhu. Moreover, by the grace of Bhagvãn, that sãdhu acquires alokik powers and strength. Keeping such a great thought in the mind, a person should not desire anything other than Bhagvãn. For example, a person who has obtained a chintãmani should look after it with great care. This is because it will enable him to obtain any object he desires. Similarly, a bhakta of Bhagvãn should hold on to the chintãmani in the form of Bhagvãn’s murti; he should never abandon it. Only then will he attain everything.”

23.1 In the Samvat year 1878, on Jyeshth sud 11 [31st May 1822], Swãmi Shree Sahajãnandji Mahãrãj was sitting in front of the mandir of Shree Vãsudev-Nãrãyan in Dãdã Khãchar’s darbãr in Gadhadã. He was wearing a white khes and had also covered Himself with a white chãdar. He had tied a white pãgh around His head. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. 23.2 Then, Shreeji Mahãrãj said, “Today, I thought about the nature of the mind. It appears that the mind is not separate from the jeev; it is a reflection of the jeev itself, but not separate from it. I also observed that the nature of the mind is like the heat of summer and the frost of winter. Just as a person can die from heat or frost, in the same way, when the mind travels towards the vishays via the indriyas, if those vishays are full of miseries, the mind becomes ‘hot’ like the heat of summer; and if those vishays are full of happiness, then the mind becomes ‘cold’ like the frost of winter. Specifically, when the mind – having indulged in those vishays which are full of misery and having become ‘hot’ like the scorching winds of summer heat – enters a person’s heart, it makes the person extremely miserable and forces him to fall from the path of kalyãn. Such a person should be known to have died from the effects of heat. When the mind – having indulged in the pleasures of those vishays that are full of happiness and having become ‘cold’ like frost – enters a person’s heart, it makes that person satisfied, and causes him to fall from the path of kalyãn. He should be known to have died due to frost. 23.3 “However, a person whose mind remains unmoved – it does not become ‘hot’ upon experiencing repulsive vishays and does not become ‘cold’ upon experiencing pleasurable vishays – should be known as a param-bhãgvat sant. However, it is no small achievement to develop the mind in this way. 23.4 “Moreover, the mind is like a child. If a child attempts to grasp a snake, or touch a flame, or perhaps hold an unsheathed sword, it becomes upset when it is not allowed to do so; and even if it is allowed to do so, it will be hurt and upset. Similarly, if the mind is not allowed to indulge in them, it turns away from Bhagvãn, and becomes extremely miserable. Therefore, only a person whose mind has a craving for Bhagvãn and which becomes neither ‘hot’ nor ‘cold’ by the vishays, should be known as a sãdhu.”

24.1 In the Samvat year 1879, on Shrãvan sud 8 [26th July 1822], Swãmi Shree Sahajãnandji Mahãrãj arrived at Lakshmi-Vãdi on horseback from Dãdã Khãchar’s darbãr in Gadhadã. There, He sat on a platform facing north. He was dressed entirely in white clothes. He was wearing a garland of mogrã flowers around His neck, and a tassel of mogrã flowers was also inserted in His pãgh. A sabhã of paramhans, as well as haribhaktas from various places, had gathered before Him. 24.2 Then, Muktãnand Swãmi asked Shreeji Mahãrãj, “Mahãrãj, does a bhakta who has firm belief in Bhagvãn experience any obstacles, or not?” 24.3 Shreeji Mahãrãj replied, “A bhakta may be firm in two ways: One is by being firm in yog, and the other is by being firm in sãnkhya. Of these, a bhakta who is firm in yog keeps his vrutti constantly fixed on the svarup of Bhagvãn. A bhakta who is firm in sãnkhya understands the extent of human pleasures, as well as the extent of the pleasures of the great yogis, chãrans, vidyãdhars, gandharvas, and devs. In addition, he considers the pleasures of the fourteen loks and believes, ‘These pleasures are only so much’. He also considers the miseries that follow those pleasures. As a result, he develops vairãgya towards those misery-filled pleasures, and maintains profound love only for Bhagvãn. So, a person who is firm in sãnkhya possesses the strength of understanding. 24.4 “In comparison, the strength of a person who is firm in yog is based only on keeping his vrutti constantly on the svarup of Bhagvãn. If he were to encounter some disturbances due to unpleasant circumstances, then although his vrutti was originally fixed on Bhagvãn’s svarup, it would become attached elsewhere as well. This is because a person who is firm in yog somewhere lacks the strength of understanding. Therefore, it is possible that such a bhakta may experience obstacles. 24.5 “However, if a person is firm in both sãnkhya and yog, then there would be no problem whatsoever. Such a bhakta of Bhagvãn is never tempted by any other object than the murti of Bhagvãn. He realises, ‘With the exception of Bhagvãn’s Akshardhãm, and Bhagvãn’s murti and the bhaktas within Akshardhãm, everything else – all the loks, the devs, and the wealth of the devs – is perishable’. Realising this, he maintains profound love only for Bhagvãn. Such a bhakta never experiences any sort of obstacles whatsoever.”

25.1 In the Samvat year 1879, on Shrãvan vad 6 [8th August 1822], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a decorated bedstead on the veranda outside the south-facing rooms of Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. 25.2 Addressing all the paramhans, Shreeji Mahãrãj said, “Please listen, as I wish to ask you a question. First, suppose there is a tyãgi bhakta of Bhagvãn who is strict in following the physical vartmãn. However, within his heart, he has an intense desire to indulge in the vishays. Nevertheless, he does not physically give in to those desires. Such is the tyãgi. There is another bhakta who is a grahastha. Physically, he has close contact with both women and wealth. However, in his heart, he is free of all worldly desires. So, the question is what will be their fate after death? Will they both attain the same state? Or will one become superior to the other? Please consider the differences between the two and give an answer for each separately. 25.3 Then, Gopãlãnand Swãmi replied, “When the tyãgi passes away, because of the intense desires in his heart to indulge in the vishays, Bhagvãn will make him a wealthy grahastha either in this Mrutyu-Lok or in Dev-Lok, where he will attain a great amount of vishays to indulge in. In fact, in Dev-Lok, he will indulge in vishays like those of a person who had strayed from his spiritual activities as described in the Bhagvad Geetã. 25.4 “On the other hand, when the grahastha bhakta passes away, because he is free of worldly desires, he will attain the dhãm of Bhagvãn – Brahmpur – where he will reside at the holy feet of Bhagvãn. 25.5 “As far as the tyãgi is concerned, when he becomes satisfied after indulging in the vishays, he will eventually develop vairãgya towards them; and then, feeling guilty in his mind, he will engage in the worship of Bhagvãn. Then, he will become free of worldly desires and attain the dhãm of Bhagvãn.” 25.6 Hearing this, Shreeji Mahãrãj commented, “Correct. That is the exact answer to the question.” 25.7 Then, Muktãnand Swãmi asked, “If a person has such strong worldly desires and wishes to eradicate them, by which method can they be eradicated?” 25.8 Shreeji Mahãrãj replied, “Just as Ukã Khãchar has become addicted to serving the sãdhus, in the same way, if a person becomes addicted to serving Bhagvãn and His sant to the extent that he would not be able to stay for even a moment without serving them, then all the impure desires in his antah-karans will be destroyed.” 25.9 Then, Svayamprakãshãnand Swãmi asked, “Mahãrãj, by which means is Bhagvãn extremely pleased?” 25.10 Shreeji Mahãrãj replied, “If a bhakta who once had only twenty kilograms of grains in his house were to attain the control of a village, or the control of five villages, or the control of fifty villages, or the control of one hundred villages, or even the control of the entire world; and after this, if he remains just as loving and humble with a sant as he was when he was poor and modest, and if he remains just as humble even if he were to attain the kingdom of Indra-Lok and Brahm-Lok, then Bhagvãn would be extremely pleased upon him. 25.11 “As for a tyãgi, even after attaining powers similar to those possessed by Bhagvãn, if he can continue to serve all sãdhus in exactly the same way as he did when he was new and timid, and not attempt to impose his authority upon other sãdhus or try to compete with them, then Bhagvãn would be extremely pleased with him.”

26.1 In the Samvat year 1879, on the night of Bhãdarvã sud 11 [29th August 1822], Shreeji Mahãrãj was sitting in front of the mandir of Shree Vãsudev-Nãrãyan in Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. A sabhã of paramhans, as well as haribhaktas from various places, had gathered before Him. 26.2 Then, Shreeji Mahãrãj said, “A bhakta of Bhagvãn should never do anything that displeases Bhagvãn and His bhaktas, and he should also abandon all those who obstruct him in worshipping Bhagvãn, even if they are his own relatives. Also, just as a person abandons an enemy, he should abandon any svabhãv that does not please Bhagvãn. Furthermore, he should never support those who are vimukhs, just as Bharatji did not support his own mother. Also, a bhakta of Bhagvãn should mainly perceive avgun in himself. On the other hand, a person who perceives avgun in others and only gun in himself, may be known as a satsangi, but he should be known to be half-fallen. 26.3 “Furthermore, for a bhakta of Bhagvãn, if gnãn of the ãtmã, vairãgya, or dharma are an obstacle in his bhakti towards Bhagvãn, then he should suppress even them and maintain the predominance of bhakti only. However, if they are supportive in offering bhakti, then they are fine. Only a person who has this understanding can be called a complete bhakta of Bhagvãn. 26.4 “Also, no matter how great he may be, if a person perceives avgun in others and gun in himself, he will certainly encounter obstacles on the path of kalyãn. For example, Rãdhikãji was great and she also had intense love for Bhagvãn. However, when she perceived gun in herself and avgun in Shree Krishna Bhagvãn, a trace of tamo-gun entered into her love for Him. Then, she quarrelled with Shree Krishna Bhagvãn and Shreedãmã. As a result of this, Shreedãmã cursed her. Rãdhikãji then fell from Golok, and took birth in the home of a carpenter. She had to marry a man other than Bhagvãn, and suffered a severe disgrace. Even Shreedãmã perceived gun in himself, and perceived avgun in Rãdhikãji. For that reason, he was cursed by Rãdhikãji and had to become a demon. 26.5 “However, this is not the way of falling from the dhãm of Bhagvãn; for those who have fallen have done so due to Bhagvãn’s will. After all, Bhagvãn has declared, ‘Even a person who is as great as Rãdhikãji will fall if he perceives gun in himself and perceives avgun in bhaktas of Bhagvãn. If that is so, what can be said of others?’ Therefore, a bhakta of Bhagvãn should see only gun in all satsangis and should find only avgun in himself. If a person has such an understanding, then even if he is not very intelligent, his satsang still becomes stronger day by day. Without it, even if he is very intelligent, he will fall back from satsang; and in the end will certainly become a vimukh. 26.6 “Also, the following practice is observed everywhere: When a king or a guru lectures and disciplines a servant or a shishya, if the servant or shishya accepts it positively, then the king or the guru has tremendous affection for him. However, they do not feel affection towards a person who reacts negatively when given such advice. Bhagvãn’s method is similar. When He gives advice to someone, if they accept it positively, He develops affection for them; and if they react negatively, He does not develop affection for them.”

27.1 In the Samvat year 1879, on Kãrtik sud 11 [25th November 1822], Swãmi Shree Sahajãnandji Mahãrãj was sitting on the veranda outside the south-facing rooms of Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. A garland of white and yellow guldãvadi flowers adorned His neck, and tassels hung from both sides of His pãgh. A sabhã of paramhans as well as haribhaktas from various places had gathered before Him. 27.2 Then, Shreeji Mahãrãj asked Muktãnand Swãmi, “What causes krodh to arise within you? Also, how much of that cause does it take for you to become angry? As for me, even if someone spends anything from one to one hundred thousand rupees, I would not become angry for my own sake. However, if someone disobeys his own dharma, or if an arrogant person abuses a humble person, or if someone sides with injustice, then for the sake of another person, I do become angry for a brief moment; but never do I become angry for my own sake. Even when I do express krodh for the sake of another person, it does not last for even a second, nor is any grudge formed. So, my question to you is what causes krodh to arise within you and how is it eradicated?” 27.3 Muktãnand Swãmi relied, “Krodh arises due to association with some objects or on seeing evil in a person; but it subsides instantly.” 27.4 Then, Shreeji Mahãrãj asked, “By what thought process do you manage to do that?” 27.5 Muktãnand Swãmi replied, “First, by thinking of Bhagvãn’s greatness, I realise, ‘I do not wish to retain any svabhãvs that would displease Bhagvãn’. Secondly, after examining the path of sãdhus like Shukji and Jadbharat, I think, ‘Such an inappropriate svabhãv does not suit a sãdhu’.” 27.6 Then, Shreeji Mahãrãj commented, “Such a thought that is capable of repelling the force of kãm and krodh, is beyond the gun of Mãyã, and it is firm in your jeev. In fact, such thoughts that repel the influence of kãm and krodh are due to the sanskãrs of past lives. Also, regarding your nature, I know this much: Initially, you may become attached to worldly objects that you come across, but in the end, you do not remain attached to them; you are capable of breaking that bondage.” 27.7 Then, Muktãnand Swãmi questioned, “Why does the deficiency of becoming influenced in the first place still remain?” 27.8 Shreeji Mahãrãj replied, “Each of the eight factors of desh, kãl, kriyã, sang, dhyãn, mantra, dikshã, and shãstra, has a force equal to that of the past sanskãrs. Therefore, when a person encounters them, they overpower the force of the past sanskãrs. After all, if good deeds and bad deeds are performed only by the influence of a person’s sanskãrs, then all the distinctions of vidhi and nishedh – ‘This should be done and this should not be done’ – as prescribed in the Veds, the six-shãstras, and the Purãns, would become meaningless. But, these shãstras, which have been written by the great, can never become false. 27.9 “Just see, Jay and Vijay behaved improperly, and as a result they fell from the dhãm of Bhagvãn, where there is no influence of Kãl, karma, or Mãyã. On the other hand, Prahlãd pleased Nãradji and therefore, even though circumstances were unpleasant, they were unable to obstruct him. However, even though circumstances were pleasant in Jay and Vijay’s case, because the Sanakãdik were angered, Jay and Vijay fell from the dhãm of Bhagvãn. Therefore, a person who wishes to attain kalyãn should do whatever pleases the great sant. Such a sant becomes pleased when there are no traces of impure desires left within a person’s heart. 27.10 “A person should keep in mind, that a person who has krodh and other vicious natures towards a humble person, will develop such feelings towards the great, and then also towards his ishta-dev. Therefore, a person wishing to attain kalyãn should not have any vicious feelings towards anyone; and if he does, then he is sure to develop hatred towards bhaktas of Bhagvãn, and then eventually towards Bhagvãn as well. 27.11 “That is why if I have upset even one humble person, I think, ‘Bhagvãn resides as antaryãmi in all. While staying in one place, He knows what is in everyone’s heart. So, since He must also be present in the heart of the person whom I have upset, I have offended Bhagvãn as well’. Realising this, I bow down to him, give him whatever he wishes, and do whatever is necessary to please him.” 27.12 Having said this, Shreeji Mahãrãj continued, “I have thought and realised that if a person maintains too much tyãg or too much compassion, then he cannot offer bhakti towards Bhagvãn, and therefore causing him to betray his upãsanã. For example, from the past, we notice that upãsanã eventually perished in those who were extreme tyãgis. Therefore, having thought about this, and for the sake of preserving upãsanã, I have relaxed the emphasis on tyãg and have built mandirs of Bhagvãn. So, even if only a little tyãg remains, upãsanã will at least be preserved, and through it, many jeevs will attain kalyãn. 27.13 “On the other hand, how is it possible for a person who wishes to offer bhakti to Bhagvãn to retain compassion like that of Jain sãdhus? After all, a bhakta is required to pick flowers and tulsi for Bhagvãn; he is required to bring various types of vegetables, and to grow gardens for Bhagvãn; he must also build mandirs. Therefore, a person who sits idly, maintaining extreme tyãg and compassion, is unable to offer bhakti to Bhagvãn. When bhakti diminishes, the upãsanã of Bhagvãn is also destroyed, and a lineage of blind followers results. That is why I have had mandirs built – for the purpose of preserving Bhagvãn’s upãsanã forever. 27.14 “Moreover, a bhakta with upãsanã never deviates from his dharma. Therefore, my principle is to perform the bhakti and upãsanã of Bhagvãn while maintaining dharma.”

28.1 In the Samvat year 1879, on Fãgan sud 2 [13th February, 1823], Swãmi Shree Sahajãnandji Mahãrãj was sitting facing west on a square platform at His residence in Dãdã Khãchar’s darbãr in Gadhadã. He was wearing a white khes and had covered Himself with a white chãdar. He had also tied a white pãgh around His head. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. 28.2 Then, Prãgji Davé said, “There is no shãstra like the Shreemad Bhãgvat.” 28.3 Shreeji Mahãrãj replied, “Yes, the Shreemad Bhãgvat is certainly good, but there is no shãstra like the Vãsudev Mahãtmya, which is a part of the Skand Purãn. After all, in that shãstra, great emphasis has been placed on dharma, bhakti, gnãn, and vairãgya, as well as ahinsã.” 28.4 Having said this, Shreeji Mahãrãj continued, “The Vãlmiki Rãmãyan and Harivansh have placed great emphasis on hinsã. In fact, even Rãmchandraji behaved according to the characteristics of a kshatriya. Even though Rãmchandraji protected anyone who sought refuge at His feet, He would immediately abandon them if they committed even the slightest mistake. For example, even though Sitãji became subject to only minor public criticism, He instantly abandoned her, even though she was very dear to him.” 28.5 Hearing this, Muktãnand Swãmi commented, “Rãmãnand Swãmi’s nature was similar.” 28.6 Then, Shreeji Mahãrãj revealed, “My nature is not like that. I have great compassion for bhaktas of Bhagvãn. Of the Pãndavs, Arjun was also of a very compassionate nature. Amongst all men, there has been no man like Rãmchandraji and Arjun, and amongst all women there has been no woman like Sitãji and Draupadi. 28.7 “Now, I shall describe my own nature. Even though I have a compassionate nature, if a person spites bhaktas of Bhagvãn, then I have a dislike towards that person. If I hear someone speaking unpleasantly of bhaktas, then I would not feel like speaking to them, even if I had to. On the other hand, I become extremely pleased with someone who serves the bhaktas of Bhagvãn. In fact, my nature is such that I do not become easily pleased or displeased over small matters, but only after observation over several days of whether a person is worthy of my pleasure or displeasure, do I become pleased or displeased. I never become pleased or displeased with a person by simply hearing someone’s opinions of that person; I only appreciate those qualities that I perceive with my own mind. Also, my preference is as follows: ‘If a person is a genuine bhakta of Bhagvãn, then I am a bhakta of that bhakta, and I do the bhakti of such bhaktas of Bhagvãn’. This is my greatest quality. A person who does not have that quality is not worthy of any type of greatness. 28.8 “Conversely, those who have perceived avgun in bhaktas of Bhagvãn, even though they were very great, have fallen from their status of importance. Those who progress do so only by serving bhaktas of Bhagvãn, and those who regress do so only by spiting bhaktas of Bhagvãn. In fact, the only method for a person to please Bhagvãn is to serve bhaktas by thought, word, and deed. The only method to displease Bhagvãn is to spite bhaktas. 28.9 “Therefore, my principle is that if Bhagvãn is pleased with me, and I have the company of the bhaktas of Bhagvãn, then even if I were to stay far away from Bhagvãn for countless years, I would not feel any grief mentally. On the other hand, if Bhagvãn is not pleased with me, then even if I were to stay near Bhagvãn, I would not consider that to be good. Moreover, the essence of all the shãstras is ‘A person should only do that which pleases Bhagvãn’. In fact, a person who does not do that which pleases Bhagvãn should be known to have fallen from the path of Bhagvãn. 28.10 “If a person has the company of the bhaktas of Bhagvãn and also has earned Bhagvãn’s pleasure, then even though he is in Mrutyu-Lok, he is still in the dhãm of Bhagvãn. This is because a person who serves a sant and earns Bhagvãn’s favour will certainly stay near Bhagvãn. Conversely, even if a bhakta is in the dhãm of Bhagvãn, if he has not earned Bhagvãn’s favour and is jealous of bhaktas of Bhagvãn, then that bhakta will certainly fall from that dhãm. 28.11 “For this reason, in order to please Bhagvãn, I desire only to serve bhaktas of Bhagvãn in this life and all subsequent lives. Furthermore, just as this is my belief, all of you should also make the same belief.” 28.12 Then, Muktãnand Swãmi and all the other bhaktas folded their hands in prayer and said, “Mahãrãj, we also wish to keep such a belief.” Having said this, all the bhaktas pledged and bowed at Shreeji Mahãrãj’s feet. 28.13 Finally, Shreeji Mahãrãj added, “I have delivered this talk to you after hearing and extracting the essence from the Veds, the six-shãstras, the Purãns and all other words on this earth relating to moksh. This is the most profound and fundamental principle, and it is the essence of all essences. For all those who have previously attained moksh, for all those who will attain it in the future, and for all those who are presently treading the path of moksh, this talk is like a lifeline.”

29.1 In the Samvat year 1879, on Fãgan sud 8 [18th February 1823], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a decorated bedstead on the veranda outside the north-facing rooms of Dãdã Khãchar's darbãr in Gadhadã. He was dressed entirely in white clothes. A sabhã of munis, as well as haribhaktas from various places had gathered before Him. 29.2 Then, Shreeji Mahãrãj said, “A bhakta whose mind has become deeply attached to the svarup of Shree Krishna Bhagvãn has the following characteristics: Firstly, even though they may be extremely exhausted after prolonged walking and do not have enough strength left in their body even to sit upright, if an opportunity to talk about Bhagvãn arises, then he becomes attentive and most willing to narrate and hear such talks – as if he has not walked even a single mile. Also, regardless of any disease or illness that may be a source of pain for them, and regardless of being insulted, if they hear talks about Bhagvãn, then they would instantly be relieved of all their miseries. Furthermore, they may appear to be totally engrossed in the wealth and property they have attained, but the moment they hear talks of Bhagvãn, it would seem as if they have no association with anything else. This would be their eagerness to listen to talks about Bhagvãn. A person who has these characteristics should be known to have developed deep attachment to Bhagvãn.” 29.3 Then, Muktãnand Swãmi asked, “How does such deep attachment towards Bhagvãn develop?” 29.4 Shreeji Mahãrãj replied, “Either due to very strong sanskãrs from past lives, or by serving and therefore pleasing the sant of Bhagvãn who has such firm attachment with Bhagvãn – these two methods help create deep attachment towards Bhagvãn. Besides these, there are no other methods.”

30.1 In the Samvat year 1879, on sud 9 of the second Chaitra [19th April 1823], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a mattress with a large, cylindrical pillow on the veranda outside the mandir of Shree Vãsudev-Nãrãyan in Dãdã Khãchar’s darbãr in Gadhadã. He was wearing a white khes and had covered Himself with a white chãdar. He had tied a black-bordered cloth around His head, and a tassel of flowers was hanging from His pãgh. He was also wearing a garland of flowers around His neck. A sabhã of sãdhus, as well as haribhaktas from various places, had gathered before Him. 30.2 Then, Shreeji Mahãrãj said, “The Shreemad Bhãgvat and the other sacred shãstras are satya; so reality reflects what is stated in those shãstras. Just see, in the Shreemad Bhãgvat, it is said that Kali (Kali-Yug) resides in gold; and for that reason, I do not like even the sight of gold. Also, like gold, beauty is a source of attachment. After all, when a beautiful woman enters a sabhã, even the most composed person cannot remain without being drawn towards her beauty. Therefore, gold and women are the source of extreme attachment. 30.3 “A person does not become attached to gold and women when he realises the pure chaitanya brahm as the only satya; when he realises that brahm to be his own self; when he becomes brahm-rup and worships Shree Krishna Bhagvãn, who is Parbrahm; when he realises Prakruti and all the entities which have evolved from it – all of which are below Brahm – as being asatya, perishable, and worthless; and when he views all mãyik names and forms as flawed and develops intense vairãgya towards all those names and forms. Only under these conditions do gold and women not bind a person; otherwise, they most certainly will cause a person to become bound by them.”

31.1 In the Samvat year 1880, on Shrãvan sud 4 [10th August 1823], Shreeji Mahãrãj was sitting on a mattress with a large, cylindrical pillow that had been placed on a square platform at His residence in Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. He had also tied a black-bordered cloth around His head. A sabhã of paramhans, as well as haribhaktas from various places had gathered before Him. At that time, the Kapil Geetã (a section of the Shreemad Bhãgvat) was being read by the Prãgji Davé. 31.2 Following the reading, Shreeji Mahãrãj said to the paramhans, “Vãsudev Bhagvãn – who is Purushottam, the cause of all causes, and who is greater than Akshar – implants masculine power in Mahã-Mãyã through Mahã-Purush. That Purush is like Akshar, he is a mukta, and he is also known as Brahm. When that Purush implants his masculine power in Mãyã, Virãt-Purush is said to be the son of its respective Purush. Just as a brãhman, a kshatriya, a vaishya, or another man of this world produces a son with his wife, similarly, Virãt-Purush is also produced. 31.3 “That Virãt-Purush is just like this jeev, and his actions are also similar to the jeev. The lifespan of that Virãt-Purush is two parãrdhs. The creation, sustenance, and destruction of this universe are his three states, just as jãgrat, svapna, and sushupti are the three states of the jeev. Virãt, sutrãtmã, and avyãkrut are the three bodies of that Virãt-Purush. These bodies, which are encircled by the eight barriers (jad prakruti), have been produced from the twenty-four tattvas. 31.4 “The indriyas, antah-karans, and their presiding devs entered that Virãt and attempted to awaken him. Despite Virat’s jeev being inside his body, Virãt still did not awaken. Only when Vãsudev Bhagvãn – the kshetragna – entered within him in the svarup of Purush did the body of Virãt awaken. Only then did Virãt-Purush become capable of performing all his activities. 31.5 “To inspire the jeev, that same Bhagvãn – while remaining beyond Mãyã in the form of sushupti – resides in the jeev as its witness. However, the jeev has been associated with the body, the indriyas, and the vishays. As a result of this improper association, the jeev has become one with the body, and the indriyas. After abandoning their association, the jeev realises, ‘My self is brahm, which is transcendental and free from mãyã.’ If a person associates with brahm through continuous thinking in this way, the jeev acquires the qualities of that brahm. However, it is a great fault of the jeev that even after hearing this fact, it cannot maintain constant remembrance that it is brahm. 31.6 “In this way, the inspirer of both the ishvar (Virãt-Purush) and of this jeev is Purushottam – also known as Vãsudev – in the svarup of Purush. Like the jeev, that Virãt-Purush is also bound by mãyã; and remains bound until he completes his lifespan of two parãrdhs. When he dies, he gets direct contact with that Purush. This is because his father (Purush) is powerful and cares for him appropriately. So, because Virãt-Purush is attached to Mãyã, he is again produced from Mãyã at the end of destruction. 31.7 “Moreover, just as the jeev is bound and powerless, in the same way its father is also bound and powerless. Then, how can the father help the son? Therefore, the jeev remains continuously attached to mãyã in the form of sushupti. However, that attachment is never broken. It is only broken when a person constantly associates with his inspirer (brahm), through thinking – as previously described. 31.8 “Also, Virãt-Purush worships Sankarshan, Aniruddha, and Pradyumna. Specifically, during the state of destruction, he worships Sankarshan; during the state of sustenance, he worships Pradyumna; and during the state of creation, he worships Aniruddha. In fact, Sankarshan, Aniruddha, and Pradyumna are the sagun svarups of Vãsudev Bhagvãn, and it is the strength of the upãsanã of Virãt-Purush that he becomes capable of performing the activities of creation, sustenance, and destruction. Moreover, as long as he worships these three, his association with Mãyã – in the form of creation, sustenance, and destruction – is not broken. It is when he worships Vãsudev Bhagvãn, who is nirgun, that Virãt-Purush abandons Mãyã and becomes brahm-rup. Similarly, when the jeev worships Bhagvãn in the svarup of Brahma and other devs, it attains rewards in the form of dharma, arth, and kãm. However, when it worships the avatãrs of Bhagvãn, it becomes brahm-rup and attains kalyãn. The same applies for Virãt-Purush. 31.9 “Now, it is said in the shãstras that the avatãrs are formed from that Virãt-Purush. This should be understood as follows: When Vãsudev-Nãrãyan – through the svarup of Purush – comes and resides in Virãt-Purush, He is said to be an avatãr. Therefore, all those avatãrs are Vãsudev Bhagvãn’s only. When the Vãsudev Bhagvãn withdraws Himself and separates from Virãt-Purush, then it is not possible for an avatãr to be formed through Virãt-Purush alone. Therefore, the descriptions of avatãrs manifesting through him are only because of the presence of Vãsudev in him. In fact, when Vãsudev – the kshetragna – had not yet entered him, that Virãt-Purush was not even capable of performing any of his own activities. 31.10 “When Purush impregnates Mãyã, a son in the form of Virãt-Purush is produced via Pradhãn-Purush. From that same Mãyã, many brahmãnds – in the form of many Virãt-Purush – are produced via countless Pradhãn-Purush pairs. Furthermore, that Purush has no desires, he is a mukta, he is brahm-rup, and he is the cause of Mãyã. Although he stays within Mãyã, he still remains unaffected by Mãyã. Also, he has no desire to enjoy Mãyã since he is happy due to the bliss of brahm; therefore, he is fulfilled. 31.11 “The ishvar known as Virãt-Purush indulges in the pleasures of mãyã and then, at the time of destruction, abandons Mãyã. On the other hand, the jeev indulges in the pleasures of mãyã and then merges into Mãyã, remaining miserable.” 31.12 Shuk Muni then asked, “Purushottam Vãsudev, in the svarup of Purush, is the cause of the creation, sustenance, and destruction of countless brahmãnds. Consequently, the shãstras generally describe Purushottam as Purush. But, what is the extent of the distinction between Purush and Vãsudev?” 31.13 Shreeji Mahãrãj then explained, “Just as there is a difference between the jeev and Virãt-Purush, who is an ishvar; and just as there is also a difference between ishvar and Purush, similarly, there is an immense difference between Purush and Vãsudev Bhagvãn. Purushottam Vãsudev Bhagvãn is the master of all, whereas there are many such brahm-rup Purush who worship the holy feet of Vãsudev and who offer to praise to Him. In this way, Purushottam, Purush, ishvar, jeev, and Mãyã are the five eternal entities. 31.14 “I have explained this fact in this way many times, but it is not firmly fixed in a person’s heart due to a lack of deep thinking. As a result, after listening to the words of the shãstras, no stability remains in a person’s understanding. However, if it has been absolutely fixed, then his understanding would never falter on listening to such words. Therefore, this fact should be thoroughly thought of and written down.” 31.15 In this way, the talk delivered by Shreeji Mahãrãj has been written.

32.1 In the Samvat year 1880, on Shrãvan sud 5 [11th August 1823], Swãmi Shree Sahajãnandji Mahãrãj was sitting in His residence in Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. He had tied a black-bordered cloth around His head, and garlands of flowers were hanging around His neck. Also, bunches of flowers had been placed above His ears, and tassels of flowers were placed upon His head. A sabhã of paramhans, as well as haribhaktas from various places, had gathered before Him. 32.2 Then, addressing all of haribhaktas, Shreeji Mahãrãj said, “In worldly life, the love a person has for family members is like that of a cactus plant or the branch of a banyan or pipal tree – if they are cut and planted elsewhere, they would once again grow into trees. In comparison, once a mango tree or a neem tree is cut, it does not take root again. The love that a person has for those other than his family members is like that of the mango tree or the neem tree; whereas the love a person has for his family members is like the cactus plant and banyan tree – if they have been cut down, they definitely do grow again, even while lying in the soil. 32.3 “For this reason, the love that a person has for his family is only uprooted when he realises his true svarup to be the jeevãtmã, distinct from the three bodies of sthul, sukshma and kãran; when, after discarding all pride of gender, varna and ãshram, he beholds Bhagvãn’s murti within it; and when he becomes eager to engage only in the worship of Bhagvãn. Only then will the love for his family be completely cut. Besides this, there is no other means to do so.” 32.4 Then, Shreeji Mahãrãj continued, “The sole cause behind the jeev attaining kalyãn, overcoming mãyã, and becoming brahm-svarup is its engagement in the gnãn, dhyãn, kirtans, and kathã of the pratyaksha svarup of Vãsudev Bhagvãn, who is Purushottam. It is due to these that the jeev overcomes mãyã, attains an extremely elevated state, and also attains Bhagvãn’s Akshardhãm. In this, ãtmã-nishthã, vairãgya, and dharma are merely helpful in offering bhakti to Bhagvãn. Without the bhakti of Bhagvãn, vairãgya, ãtmã-nishthã, and dharma alone are not capable of allowing the jeev to overcome mãyã. In fact, even if a person does not possess intense dharma, ãtmã-nishthã, or vairãgya, if he possesses only bhakti towards Bhagvãn, then he would still attain kalyãn. This is the power of bhakti over dharma, ãtmã-nishthã, and vairãgya. 32.5 “However, only with the help of dharma, ãtmã-nishthã, and vairãgya, is unobstructed bhakti possible. Without those other characteristics, there will definitely be difficulties in offering bhakti during times of unpleasant circumstances. That is why a person should offer bhakti coupled with dharma, ãtmã-nishthã, and vairãgya. 32.6 “Having said this, even if a bhakta who offers such bhakti happens to be confronted by unpleasant desh, kãl, kriyã, and sang, then although he is a bhakta of Bhagvãn, his heart would indeed become disturbed, and he would become unpredictable. Therefore, a person should abandon unpleasant desh, unpleasant kãl, unpleasant kriyã, and unpleasant sang and forever associate with pleasant desh, pleasant kãl, pleasant kriyã, and pleasant sang; but never should a person associate with unpleasant circumstances.”

33.1 In the Samvat year 1880, on Shrãvan vad 13 [18th September 1823], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a mattress with a large, cylindrical pillow that had been placed on a decorated bedstead in Dãdã Khãchar's darbãr in Gadhadã. He was dressed entirely in white clothes. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. 33.2 Then, addressing all the sãdhus and bhaktas, Shreeji Mahãrãj said, “First, I shall talk about my strengths. After that, all of you can describe your personal thoughts on how you feel kalyãn can be attained, and you can also explain how you think you should behave in order for Bhagvãn to be pleased with you in this lok and other loks.” 33.3 Having said this, Shreeji Mahãrãj began to describe His own strength, saying, “If it appears to me that I have a liking for something, I would only be happy after I have discarded it. Should I recall in my mind any object or any person other than bhaktas of Bhagvãn, then I would feel comfortable only after I have totally distanced myself from that object or person. Also, in my heart, in no way do I ever experience a dislike towards a bhakta of Bhagvãn. Even though I am forcefully offered the panch-vishays without actually wishing for them myself, I still do not have any desire for them; I push them away. In fact, I take oath on the lives of these paramhans that from the day I was born to this very day, I have never had an improper thought regarding women or wealth, either in the jãgrat state or in the svapna state. Therefore, I am eternally flawless. A person who perceives any avgun in me will himself suffer from vicious thoughts both in the jãgrat and svapna state. Moreover, he will suffer greatly at the time of his death as well. 33.4 “In addition, only the thought of Bhagvãn remains within my heart, and although I outwardly meet and associate with bhaktas of Bhagvãn, it is solely for the benefit of their jeevs. Indeed, the day when I feel that I have developed love for something other than the bhaktas of Bhagvãn, I will consider myself as having been displaced from my spiritual status. However, I am confident that that would never happen. Therefore, I have described my strength to you. Now, all of you can describe your own personal strengths.” 33.5 Hearing this, all the sãdhus and bhaktas each described their strengths, which were their beliefs as to how Bhagvãn would be pleased upon them if they were to abide by that strength in this lok and other loks. Of them, some described how they possess vairãgya of everything except Bhagvãn; others mentioned their quality of ãtmã-nishthã; some spoke of their love for Bhagvãn; and some mentioned their observance of dharma. In this way, many different strengths were mentioned. However, no one mentioned the strength that Shreeji Mahãrãj had in mind. 33.6 So, Shreeji Mahãrãj said, “If a person firmly observes the vow of nishkãm, then he is never far from Bhagvãn – whether he is in this lok or other loks. Moreover, my love for such a person never diminishes. In fact, the very reason that I have stayed here is because of the determination of the bhaktas to observe the vow of nishkãm. If a person strictly observes that vow, then even if I were a thousand miles away from him, I would still be close to him. Conversely, if a person is slack in his observance of the vow of nishkãm, then even if he is beside me, he is as good as a hundred thousand miles away. Also, I only like the service offered by a bhakta who is nishkãmi. It is only because this Mulji Brahm-Chãri is extremely strict in his observance of the vow of nishkãm that I like his sevã very much. However, if someone else does sevã, I am not as pleased. 33.7 “Furthermore, in all the talks that I deliver, I always strongly promote the observance of the vow of nishkãm. I have been firmly reinforcing this since the day I was born. 33.8 “When a sabhã has gathered, if a man or woman looks at someone else with kãm, then no matter how hard they may try to conceal it, it never escapes my attention. At that time, I become extremely displeased upon that person, and even my face turns red. It hurts me deeply, but feeling obliged, I cannot say much. Furthermore, being a sãdhu, I keep my feelings within my heart. However, if I were to adopt the ways of a king, I would punish that person severely. 33.9 “That is why I have already instructed all the senior paramhans and senior women that if any male or female bhakta in satsang commits a breach in his or her observance of the vow of nishkãm, then please do not inform me of it. This is because I am deeply saddened when I hear such things – just as a childless couple would feel saddened if their newly born son were to suddenly die. In fact, at such times, I feel like abandoning this satsang and leaving. Therefore, only those who observe this vow of nishkãm are dear to me; they and I will always be very close, both in his lok and other loks.” 33.10 Then, Harji Thakkar asked, “By what means can a person’s observance of the vow of nishkãm become extremely firm?” 33.11 Shreeji Mahãrãj replied, “There is a way, and it comprises of three components. Just as many components make up a bull-cart – the driver, the pair of bulls, the wheels, the yoke, the supporting assembly, and the wooden frame – similarly, many components are required to be able to firmly observe the vow of nishkãm. Of these, there are three that are absolutely fundamental. 33.12 “The first is to conquer the mind by constantly thinking, ‘I am the ãtmã, not the body’. Also, the mind should be continuously kept engaged in the nine types of bhakti. It should not be left unoccupied for even a moment. For example, if a man conquers a ghost, but does not assign it some work to do, the ghost would turn onto the man himself. In this sense, the mind is just like a ghost; when it is not engaged in the bhakti of Bhagvãn, it begins to think of evil thoughts. This can be compared to the ghost getting ready to devour the man. For this reason, the mind should continuously be kept occupied in kathãs and kirtans related to Bhagvãn. This can be known as having conquered the mind. 33.13 “The second component is to keep the prãns under control. Shree Krishna Bhagvãn has said in the Bhagvad Geetã, ‘A person’s diet and activity should be kept regulated; he should not keep a strong yearning for food’. A person who behaves in this way is said to have kept his prãns under control. If this is not done, he will feel an intense yearning for food in his mind. Consequently, his tongue will crave after the countless types of tastes. As a result, any other indriyas that he may have conquered will also become free. Therefore, a person should control his prãns by controlling his diet. 33.14 “The third component requires a person to control his body by physically keeping it within the niyams prescribed in satsang for each individual. 33.15 “So, by strictly observing these three components in this way, a person’s observance of the vow of nishkãm becomes extremely firm. However, a person should not consider this to be very difficult to practice; it is not at all difficult for someone who is, after all, a sãdhu. The enemies, such as kãm, krodh, and lobh prevail strongly even in a sãdhu, but to please Bhagvãn, he would still abandon them; only then can he be called a true sãdhu. 33.16 “After all, what is impossible to achieve with this human body? That which is practiced regularly can definitely be achieved. For example, due to the daily drawing of water from a well, the constant rubbing of even a soft rope can cause a groove in the very hard piece of rock that lies on the edge of that well. Similarly, for a person who is a sãdhu and who continuously persists in his efforts for eradicating his svabhãvs, how long can those svabhãvs remain? They most certainly will be destroyed. Therefore, a person who wishes to observe the vow of nishkãm should intensely employ the method that comprises of the three components I have just described.”

34.1 In the Samvat year 1880, on Bhãdarvã sud 1 [5th September 1823], Swãmi Shree Sahajãnandji Mahãrãj was sitting on the veranda outside the east-facing rooms of Dãdã Khãchar’s darbãr in Gadhadã. He was wearing a white dhoti and had covered Himself with a white chãdar. He had also tied a black-bordered cloth around His head. A sabhã of paramhans, as well as haribhaktas from various places, had gathered before Him. Some of the paramhans were singing kirtans to the accompaniment of a dukad and sarodã. 34.2 Shreeji Mahãrãj then said, “Please stop the kirtans, and let us conduct a question-answer discussion in order to dispel drowsiness.” 34.3 Having said that, Shreeji Mahãrãj continued, “First of all, allow me to ask a question: The twenty-four tattvas, such as the indriyas and antah-karans which are the result of Mãyã, reside in the jeev. Now, are those elements jad, or are they chaitanya?” 34.4 The paramhans replied, “Those tattvas are definitely chaitanya.” 34.5 Hearing the reply, Shreeji Mahãrãj contradicted, “If those elements are chaitanya, then along with the jeev residing in this body, there should be twenty-four jeevs for the twenty-four tattvas. Therefore, when the jeev attains kalyãn, it would be distributed among all of them. Moreover, all sins that are committed by the jeev would also be distributed among all of them. Therefore, that which experiences pleasure and pain cannot be said to be just one jeev. Furthermore, the three types of karmas – sanchit karmas, prãrabdha karmas, and kriyamãn karmas – cannot be said to apply to just one jeev. Furthermore, in the past, when Nãrad and the others attained kalyãn, only their own jeev attained kalyãn, but there is no mention of the jeevs of the twenty-four tattvas attaining kalyãn as well.” 34.6 By using such logic, Shreeji Mahãrãj proved the tattvas to be without a jeev. He then logically disproved each answer given by the paramhans. As a result, the paramhans were unable to answer the question in any way at all. 34.7 Shreeji Mahãrãj then said, “Allow me to answer the question. Due to the indifference between an effect and its cause, there are two types of tattvas. The tattvas that are in the form of cause are chaitanya, and the tattvas that are in the form of the effect are jad. In actuality, the jeev resides in the heart; but through its power of consciousness, it behaves with oneness with the body, the indriyas, and the antah-karans. As a result, the body, the indriyas, and the antah-karans appear to be chaitanya; but, in reality, they are jad. 34.8 “When that jeev becomes a bhakta of Bhagvãn and attains the dhãm of Bhagvãn, the tattvas that are jad are left behind. Now, as those twenty-four tattvas are produced from Mãyã, they are forms of Mãyã and are jad; they appear differently in the form of the body, the indriyas, and the antah-karans. For example, there is one pruthvi that assumes the five forms of the skin, flesh, marrow, bones, and muscles. Due to the skill of the maker, it also comes in the form of glass. In the same way, that Mãyã, due to the will of Bhagvãn, appears in different forms (the body, the indriyas, and the antah-karans).”

35.1 In the Samvat year 1880, two-and-a-half hours before sunrise on Bhãdarvã sud 11 [16th September 1823], Shreeji Mahãrãj awoke from sleep and sat on a decorated bedstead that had been placed over the underground store of grains in Dãdã Khãchar’s darbãr in Gadhadã. He was wearing a white khes and had covered Himself with a white pachhedi. He had also tied a black-bordered cloth around His head. 35.2 At that time, Shreeji Mahãrãj summoned all the paramhans and bhaktas. Then, addressing them, He began, “I slept very soundly last night, and though I tried very hard to awake, I could not. During that sleep, I thought a great deal. I have made a decision based upon these thoughts, which I shall now tell you.” 35.3 He then said, “Even before I met Rãmãnand Swãmi, I could see my ãtmã as if it were before my eyes, and I also see it now. That ãtmã is luminous with light like that of the sun. Even amidst the activities of all my indriyas, I do not lose awareness of that ãtmã for even a moment. 35.4 “In actual fact, such ãtmã-nishthã is very difficult to attain. Only a fortunate person who has sanskãrs of many past lives is able to attain such ãtmã-nishthã, whereas if someone else were to think about the ãtmã for even a hundred years, he would still not attain ãtmã-nishthã. 35.5 “So, how can a person attain ãtmã-nishthã? Well, when a person performs dhyãn upon the murti of Shree Krishna Bhagvãn, it is not at all difficult to attain kalyãn. Conversely, no one should even hope of understanding or seeing the ãtmã by merely thinking about it without performing dhyãn upon Bhagvãn. However, by the upãsanã of Bhagvãn, narrating His charitras, chanting His holy name, and following dharma, it is not at all difficult for the jeev to attain kalyãn; it is an easy path – like crossing the ocean by sitting in a boat. In contrast, to attain kalyãn through ãtmã-nishthã is a difficult path – like tying gourds to the body and trying to cross the ocean. 35.6 “The only reason why I deliver such talks about knowledge of the ãtmã is that if a person can realise his ãtmã to be distinct from the body, then he will no longer have any love for his body or for his relatives. Then, there would no longer be any obstacles in the bhakti of Bhagvãn. This is the only reason; but a person should not think that it is possible to attain kalyãn by the knowledge of the ãtmã alone. 35.7 “Also, there are sayings in the world such as, ‘If the mind is pure, then a vessel of water is as good as Gangã-water’. So, if the mind is pure, there is no need to bathe in the Gangã to become pure. However, these words are not true. Regardless of how much a person may have mastered samãdhi, or how thoughtful he may be, if he begins to stay in the close company of women, there is no way in which he could maintain his dharma. Similarly, regardless of how strict a woman may be in observing dharma, if she stays in the close company of men, then she would also in no way be able to maintain her dharma. Therefore, no one should believe that men and women can stay in each other’s company and still be able to maintain their dharma. This fact is true, and no one should doubt it. 35.8 “When can a person maintain his dharma? Only if those who are paramhans and brahm-chãris abide by the niyams prescribed for them, such as brahm-chãrya, will they be able to maintain their dharma. The same is true for women; only if they abide by the niyams prescribed for them will they be able to maintain their dharma as well. In the same way, if all other satsangi grahasthas abide by the niyams prescribed for them – including not staying in an isolated place with even his young mother, sister, or daughter; and not extensively looking at them either – then they will also be able to maintain their dharma. 35.9 “In this way, following dharma, upãsanã of the svarup of Bhagvãn, listening to and narrating the charitras of Bhagvãn’s avatãrs, and chanting His holy name, are the four qualities that are fundamentally necessary for the jeev’s kalyãn. 35.10 “Indeed, all of you realise me to be Bhagvãn. So, wherever I have organised festivals; wherever all the paramhans and brahm-chãris, male and female satsangi bhaktas have gathered; when I have had kirtans sung; when I have delivered talks; and when my pujã had been performed, all such leelãs and charitras should be narrated, heard, and thought about in the mind. If a person remembers these during his last moments, his jeev will certainly attain the dhãm of Bhagvãn. In this way, all of my leelãs and charitras, as well as the chanting of my name, are kalyãn-kãri. When I explained this to Svarupãnand Swãmi, the agonising pain in his body due to illness was completely relieved, and he felt profound peace. In fact, he could see his own ãtmã very well, yet it was of no use. 35.11 “A person should also narrate the listen to the charitras of the previous avatãrs of Bhagvãn, such as Rãm and Krishna, wherever those charitras may have taken place. 35.12 “It is for the purpose of consolidating those four qualities in you that I described the importance of the eight shãstras, like Shreemad Bhãgvat. Therefore, the shãstras should be read and studied; and only those four qualities should be emphasised. 35.13 “Also, understand that to try to attain kalyãn by only observing dharma without the other three qualities – upãsanã of Bhagvãn’s murti, narrating and listening to Bhagvãn’s charitras, and chanting His holy name – would be as difficult as trying to cross the ocean after tying gourds to the body. Yet, though a person has refuge of the murti of Bhagvãn; though he narrates and listens Bhagvãn’s leelãs and charitras; and though he chants the name of Bhagvãn, if he does not observe dharma, he should be known to be as foolish as a person who tries to cross the ocean carrying a stone slab upon his head; he should also be known to be like an outcast. 35.14 “Therefore, a jeev can attain kalyãn only by those four qualities. Without them, there are no other means by which a person can attain kalyãn. However, a person should only listen to and sing the kirtans and poems written by Muktãnand Swãmi and other sãdhus. Kirtans and poems composed by other poets can also be heard and sung if they describe the leelãs and charitras of Bhagvãn. However, poems and kirtans like those composed by the likes of Kabir and Ãkhã should not be sung or heard.” 35.15 Concluding, Shreeji Mahãrãj said, “All of you have faith in me. If I were to mislead you with unfounded talks, it would amount to throwing all of you into a well and sealing it with a stone slab so that there would be no hope of escape. However, if you are misled along the wrong path because of your faith in my words, then what good would that be to me? Therefore, these talks are for the sake of your kalyãn. I have told you this out of love for all of you, so now all of you should understand it and strictly live by it.” 35.16 Having said this, Shreeji Mahãrãj finally added, “Now, if you have decided to act according to the talk which I have just delivered, then come forward one by one and touch my feet. While doing so, take an oath and pledge, ‘I definitely want to behave accordingly’.” 35.17 Then, all the paramhans and satsangis happily got up and touched Shreeji Mahãrãj’s holy feet and bowed before Him. He then told the ladies to do the same. So, standing at a distance, the ladies also pledged and took an oath to behave accordingly. Shreeji Mahãrãj was very pleased with this. Then, He retired to His residence.

36.1 In the Samvat year 1880, on Bhãdarvã sud Punam [30th September 1823], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a decorated bedstead on the veranda outside the west-facing rooms of Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. A sabhã of paramhans, as well as haribhaktas from various places, had gathered before Him. 36.2 Shreeji Mahãrãj then said, “Please conduct a question-answer discussion.” 36.3 Then, Muktãnand Swãmi asked a question: “By what means can a person continuously engage his vrutti on Bhagvãn?” 36.4 Shreeji Mahãrãj replied, “Actually, there are four methods to achieve this. Of these, the first method is that the chitt has a tendency of becoming engrossed; so it can become engrossed in everything. So, just as it becomes engrossed in a person’s son or wife, it can also become engrossed in Bhagvãn. Therefore, that is one method. 36.5 “The second method is to be extremely brave. When a person with such bravery in his heart conceives some desirous thought other than that of Bhagvãn, as he is a brave bhakta, intense thinking arises within which dispel all desirous thoughts. Therefore, he continuously engages his vrutti on the svarup of Bhagvãn. 36.6 “The third method is fear. If extreme fear of birth, death, Narak, and the cycle of births and deaths exists in a person’s heart, he continuously engages his vrutti on the svarup of Bhagvãn due to fear. 36.7 “The fourth method is vairãgya. A person with vairãgya – through gnãn of the Sãnkhya shãstras – realises his own ãtmã to be distinct from the body; and except for that ãtmã, he realises all worldly objects to be asatya. Following this, he beholds Paramãtmã within his ãtmã and continuously thinks about Him. 36.8 “With the exception of a person on whom Bhagvãn bestows His grace – regarding which nothing can be said – people may attempt countless other means, but without resorting to these four methods, a person will not be able to continuously engage his vrutti on Bhagvãn. Of course, continuously engaging the vrutti on Bhagvãn is an extremely difficult achievement. It is only possible by those whose good deeds from many lives have ripened. For others, it is very difficult, indeed.” 36.9 Having described how to continuously engage the vrutti on Bhagvãn’s svarup, Shreeji Mahãrãj added, “In this world, everyone talks of mãyã. I have seen the characteristics of that mãyã as follows: Love for anything other than Bhagvãn is itself mãyã. In fact, the love a person has towards his own body and his relatives and towards the person who provides for his body, exceeds even the extreme love a person has for the panch-vishays. Therefore, a person who has eradicated love for his body, his relations, and those who provide for his body is said to have risen above Bhagvãn’s mãyã. In fact, a person who eradicates love for everyone other than Bhagvãn develops love towards Bhagvãn. Then, when love for Bhagvãn is developed, his vrutti continuously remains on Bhagvãn. When that is achieved, he has nothing further to achieve; he has become fulfilled.”

37.1 In the Samvat year 1880, on Bhãdarvã vad 1 [21st September 1823], Swãmi Shree Sahajãnandji Mahãrãj was sitting on the veranda outside the west-facing rooms of Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. At that time, a sabhã of paramhans, as well as haribhaktas from various places, had gathered before Him. 37.2 Then, Shreeji Mahãrãj asked, “In the Geetã, it is said that even a person possessing gnãn behaves according to his svabhãvs, and not even the strength of self-control mentioned in the shãstras is effective in such cases. Then, how can such svabhãvs be eradicated?” 37.3 All the munis thought over the question, but they were unable to answer it. 37.4 Shreeji Mahãrãj then said, “The answer to that is as follows: When a sat-purush gives guidance on how to eradicate such svabhãvs, if a person has total faith in those words; if he has deep love for the sat-purush giving the guidance; and if he accepts those words to be for his own benefit no matter how painfully strong these sat-purush’s words seem, then his svabhãvs will be eradicated. Except for this, there is no other method. Therefore, regardless of how much Bhagvãn or the sat-purush insults him for the purpose of eradicating his svabhãvs, and regardless of the harsh words they may utter, a person who wishes to eradicate his svabhãvs should not feel hurt in any way and should consider only the qualities of the person advising him. If a person behaves in this way, then that svabhãv, which otherwise could not be eradicated in any way, is eradicated.”

38.1 In the Samvat year 1880, on Bhãdarvã vad 6 [26th September 1823], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a mattress with a large, cylindrical pillow that had been placed on a decorated bedstead on the veranda outside the east-facing rooms of Dãdã Khãchar's darbãr in Gadhadã. He was dressed entirely in white clothes. At that time, a sabhã of paramhans, as well as haribhaktas from various places, had gathered before Him. 38.2 Then, Shreeji Mahãrãj said, “If a worldly person were to come across someone who could grant him wealth or a son, he would immediately develop faith in that person. However, a bhakta of Bhagvãn never has faith in charms and spells, in witchcraft or in vulgar, dramatic performances. If he were to have faith in charms, spells, or witchcraft, then even though he may be a satsangi, he should be considered to be half vimukh. 38.3 “Having said this, there are not many true bhaktas of Bhagvãn. Nonetheless, Mãnchã Bhakta of Kãriyãni was indeed a true bhakta of Bhagvãn. Prior to joining the satsang, he was in the Mãrgi sect. However, in no way did he lapse in his observance of the vow of nishkãm; instead, he remained a brahm-chãrya from his childhood. 38.4 “Once, an alchemist was staying at his house. After demonstrating how he could transform copper into sliver, the alchemist told Mãnchã Bhakta, ‘Because you are very charitable, I shall teach you this spell and show you how to transform copper into sliver’. However, Mãnchã Bhakta threatened him with a stick and drove him out of the village, telling him, ‘I have no desire for anything except Bhagvãn’. Afterwards, when Mãnchã Bhakta joined satsang, he became an ekãntik bhakta of Bhagvãn.” 38.5 Continuing, Shreeji Mahãrãj said, “An ekãntik bhakta would firstly possess ãtmã-nishthã; secondly, he would possess vairãgya; thirdly, he would be strict in following dharma; and fourthly, he would possess profound bhakti for Shree Krishna Bhagvãn. When such an ekãntik bhakta abandons his physical body, he ‘merges’ into Shree Krishna Bhagvãn, whereas a person who is not ekãntik ‘merges’ into Brahmã and the other devs or into Sankarshan, Aniruddha, or Pradyumna. However, without attaining the ekãntik state, a person cannot ‘merge’ into Shree Krishna Bhagvãn. 38.6 “Such ‘merging’ should be understood as follows: A person who is very greedy is said to ‘merge’ into money; a person who is very lustful is said to ‘merge’ into the woman he is fond of; and when a person who is very rich but childless receives a son, he is said to ‘merge’ into his son. In this way, a person should be known as having ‘merged’ into whatever he is attached to. However, this ‘merging’ is not like that of water merging with water or like fire merging with fire. 38.7 “If a bhakta has ‘merged’ into his ishta-dev, he would never develop love for anything else except his ishta-dev. In fact, he would continuously think of Him. If he were forced to live without his ishta-dev, he would live life in days of deep misery; but, in no way would he be happy.”

39.1 In the Samvat year 1880, on Bhãdarvã vad 10 [29th September 1823], Shreeji Mahãrãj arrived at Lakshmi-Vãdi on horseback from Dãdã Khãchar’s darbãr in Gadhadã. There, He sat on a decorated bedstead that had been placed on the platform. He was dressed entirely in white clothes. A sabhã of paramhans, as well as haribhaktas from various places, had gathered before Him. 39.2 Then, Shreeji Mahãrãj said, “Please reveal to me the qualities which are natural to you – qualities which do not decrease even under the influence of unpleasant desh, kãl, kriyã, and sang.” 39.3 Shreeji Mahãrãj then began Himself, “Here, let me first tell you the qualities that are natural to me.” He then said, “Firstly, it is my nature that regardless of how much physical contact of the panch-vishays I encounter, I do not have any desire for them in my mind – not even in my dreams. 39.4 “Secondly, regardless of how much pravrutti I may be physically involved in, when I look within towards my ãtmã, all my vruttis withdraw into my ãtmã – just like a tortoise withdraws its limbs – and I experience profound bliss. 39.5 “Thirdly, I have a very strong belief that Bhagvãn possesses a svarup. I believe that Shree Krishna Vãsudev resides in His Akshardhãm – which is full of chaitanya and full of divine light – and possesses an eternal and definite svarup. Bhagvãn is also the all-doer, since that which is nirãkãr can accomplish nothing. In fact, my belief that Bhagvãn possesses a svarup is so firm that even though I have read and heard many Vedãnt shãstras, my belief has not been changed. 39.6 “Fourthly, if I come to know of any man or woman that is pretentiously offering bhakti to Bhagvãn merely as an outward show, and that person is not a genuine bhakta of Bhagvãn, then my mind is not pleased upon seeing such a person. Also, I never feel comfortable with that person, because my mind only becomes pleased when I see a genuine bhakta of Bhagvãn, and I am only comfortable with such people. 39.7 “I have described to you these four qualities that are natural to me. Now, all of you may tell me yours.” 39.8 Then, the senior paramhans and bhaktas described the qualities they possessed. 39.9 Shreeji Mahãrãj then said, “For those who are senior amongst you, the observance of the vow of nishkãm is an absolute must. It may be fine if a person has a deficiency in some other aspect, but firmness in nishkãm is absolutely essential, as the example set by the seniors is what is followed by everyone else.” 39.10 After delivering this talk, Shreeji Mahãrãj returned to Dãdã Khãchar’s darbãr, performed the ãrti, and joined in the ‘Nãrãyan’ dhun and prayers. Then, a sabhã of all the sãdhus and bhaktas was held there. 39.11 At that time, Shreeji Mahãrãj asked the senior paramhans, “I have greatly explained the importance of the fifth and tenth skandhs of the Shreemad Bhãgvat. Now, I would like all of you to explain the fundamental principle of those two skandhs as you have come to understand it.” 39.12 All the senior paramhans offered explanations according to their own understanding. 39.13 Then, Shreeji Mahãrãj said, “Here, allow me to tell you the fundamental principle of those two skandhs. But first of all, what can be called a fundamental principle? Well, when a fundamental principle is explained to even the most learned scholars, scriptural readers, or highly intelligent people, they would have to agree with it. In no way could they doubt, ‘This might not be so’. That is what can be called a fundamental principle. 39.14 “Now, the fundamental principle of the tenth skandh is as follows: He whom the Upanishads (Vedãnt) and the Shrutis and Smrutis describe as being brahm, luminous, the embodiment of gnãn, the essence, subtle; and who is described as niranjan, kshetragna, the cause of all, Parbrahm, Purushottam, Vãsudev, Vishnu, Nãrãyan, and nirgun – is this pratyaksha svarup of Shree Krishna Vãsudev, the son of Vasudev. Therefore, wherever there are passages containing shloks in the tenth skandh, the words of those shloks refer to this pratyaksha svarup of Shree Krishna Bhagvãn; there is no mention of anyone more superior to Shree Krishna Bhagvãn. The tenth skandh also mentions that only Shree Krishna Bhagvãn is the cause of the creation, sustenance and destruction of the whole universe. 39.15 “The greatness of Shree Krishna Bhagvãn is narrated in the fifth skandh. Also mentioned are the many different svarups assumed by Shree Krishna Bhagvãn in various khands for the sustenance of the world and for the sake of bestowing bliss upon his bhaktas. In addition, all those who abide by the niyams prescribed by Shree Krishna Bhagvãn attain a great status, whereas those who do not abide by those niyams fall from their status, even if they are great. It is also said that if a common person disobeys those niyams, he will certainly fall back. 39.16 “That same Shree Krishna Vãsudev, who as a child gave the spectacular darshan of the pratyaksha four-armed svarup to Vasudev and Devki, is in fact the svarup of the eternal Vãsudev. 39.17 “Furthermore, that Shree Krishna Bhagvãn had behaved according to dharma, arth, and kãm. All those who narrate or even listen to the charitras of Bhagvãn in which He followed dharma, arth, and kãm, will be released from all of their sins and will attain Akshardhãm. Also, the birth, actions, and murti of that Vãsudev Bhagvãn are all divya. In fact, and Vãsudev Bhagvãn alone is sarvopari. 39.18 “This is the fundamental principle of those two skandhs. Even those who have attained the brahm-rup state, like Shukji, must also worship and offer bhakti to Shree Krishna Bhagvãn. Also, as mentioned in the tenth skandh, even those like Shukji should narrate and listen to the charitras of Bhagvãn. In fact, Shukji himself has said, parinishthitopi nairgunya uttam-shloka-leelayã gruheeta-chetã rãjarshe ãkhyãnam yad-adheetavãn O King (Parikshit)! Despite being perfectly poised in the nirgun state, having been attracted by the leelãs of Bhagvãn, I (Shukdevji) studied the Shreemad Bhãgvat. 39.19 “A person should also keep a firm belief regarding the svarup of that Vãsudev Bhagvãn. If a person has a firm belief of the svarup of Bhagvãn, and if he happens to commit some sin, then he will be freed of that sin – because there is always some form of prãyshchit prescribed for committing a sin. However, to realise Bhagvãn as nirãkãr is a sin much greater than even the five great sins. There is no prãyshchit for that sin. 39.20 “Conversely, if a person realises Bhagvãn to possess a sãkãr and has a firm belief of this, then even if he happens to commit a sin, there is nothing to worry about. By the grace of Bhagvãn, all of those sins will be burnt and his jeev will attain Bhagvãn. 39.21 “Therefore, a person should keep a firm belief of the svarup of Bhagvãn and firmly worship Him. This is my message to you. So, please remember these words firmly in your lives.” 39.22 Having given this advice to everyone, Shreeji Mahãrãj departed to have His meal.

40.1 In the Samvat year 1880, on Ãso vad 3 [22nd October, 1823], Shreeji Mahãrãj was in His residence in Dãdã Khãchar’s darbãr in Gadhadã. After bathing, he put on white clothes, and sat upon His seat. Then, after completing His daily routine of performing pujã of Bhagvãn, He was performing dandvats in the northern direction to Shree Krishna Bhagvãn. It so happened that on that day, He performed one dandvat more than usual. 40.2 Noticing this, Shuk Muni asked, “Mahãrãj, why did you perform one extra dandvat today?” 40.3 Shreeji Mahãrãj explained, “Everyday, after bowing to Shree Krishna Bhagvãn, I used to pray, ‘Mahãrãj, if any feelings of ‘I-ness’ and ‘my-ness’ for this body and its relations exist, then please eradicate them’. However, today the following thought occurred to me: ‘No other sin causes more misery to a person than when he somehow – knowingly or unknowingly – harms a bhakta of Bhagvãn by thought, word, or deed’. Therefore, I performed one extra dandvat to make up for any mistake that may have occurred of knowingly or unknowingly harming some bhakta of Bhagvãn by thought, word, or deed. 40.4 “I have come to the conclusion that the extent of damage and misery incurred as a result of harming a bhakta of Bhagvãn is not incurred by any other sin. On the other hand, there is no spiritual activity that benefits a person and gives as much happiness as that of serving a bhakta of Bhagvãn by thought, word, and deed. 40.5 “It is because of the influence of lobh, mãn, irshyã, and krodh that a person harms a bhakta of Bhagvãn. Only a person who does not possess these four inner enemies can respect a bhakta of Bhagvãn. Therefore, a person who wishes to experience supreme happiness in this very body and also experience supreme happiness after death should never harm a bhakta of Bhagvãn by thought, word, or deed. 40.6 “However, if a person does somehow harm a bhakta of Bhagvãn, then he should verbally pray to him for forgiveness; and physically and mentally, he should perform dandvats before him and determine to never harm him again. However, he should not behave in such a way that he performs dandvats after harming someone once, only to then harm him again and perform dandvats again. 40.7 “So that you remember this fact daily, from today, all sãdhus and all bhaktas should observe the following vow: After performing pujã of Bhagvãn, a person should perform dandvats according to his daily practice. After this, to make up for knowingly and unknowingly harming a bhakta of Bhagvãn during the day, by thought, word, or deed, he should perform one extra dandvat every day. This is my ãgnã; so please do abide by it.”

41.1 In the Samvat year 1880, on Kãrtik vad 11 [28th November, 1823], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a large decorated bedstead on the veranda outside the west-facing rooms of Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. He was wearing garlands of yellow flowers around His neck, and tassels of yellow flowers had been inserted in His pãgh. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. 41.2 Out of compassion, Shreeji Mahãrãj then began to preach to His bhaktas, saying, “When a person who wishes to worship Bhagvãn receives an opportunity to serve Bhagvãn and His bhaktas, he should serve them considering it to be his extremely great fortune. Moreover, he should do so only with bhakti, for the sake of pleasing Bhagvãn and for his own kalyãn – not for the sake of receiving praise from others. 41.3 “However, the nature of a person is such that he only enjoys doing that which satisfies his pride. Without that, he does not enjoy performing even bhakti of Bhagvãn. For example, a dog takes a dry bone to an isolated place to chew on. As a result of the chewing, its mouth is grazed and the bone becomes covered in blood. Then, licking the bone, the dog becomes overjoyed. But, little does the fool realise, ‘The taste that I am enjoying is that of the blood from my own mouth’. In the same way, even a bhakta of Bhagvãn is unable to abandon the bone (pride). In fact, all the spiritual activities he performs are governed by pride; they are not performed for the sole purpose of pleasing Bhagvãn, while thinking of them as bhakti towards Bhagvãn. Moreover, of all the bhakti that he does offer to Bhagvãn, he does so only when it nourishes his pride, but not for the sole purpose of pleasing Bhagvãn. 41.4 “There must be very few bhaktas like Ratanji and Miyãji who offer bhakti to Bhagvãn solely for the purpose of pleasing Bhagvãn without any cravings for praise. However, not everyone is capable of abandoning the taste of praise.” 41.5 In reference to this, Muktãnand Swãmi recited a verse by Tulsidãs: kanak tajyo kãmini tajyo, tajyo dhãtuko sang tulsi laghu bhojan kari, jeeve mãn ke rang Tulsi says: he has abandoned women, wealth, and possessions. But, he lives on praise alone, the greatest of all obsessions. 41.6 Hearing this verse, Shreeji Mahãrãj added, “The enjoyment which a person experiences from pride cannot be obtained from any other object. Therefore, amongst all bhaktas, a person who abandons pride and worships Bhagvãn should be known to be an extremely great bhakta.”

42.1 In the Samvat year 1880, on Mãgshar vad 12 [29th December, 1823], Swãmi Shree Sahajãnandji Mahãrãj was sitting on the veranda outside the east-facing rooms of Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. 42.2 Then, Bhagvadãnand Swãmi asked Shreeji Mahãrãj, “In what way do countless millions of brahmãnds dwell within each and every pore of Bhagvãn? Also, where in the brahmãnds do the avatãrs of Bhagvãn occur?” 42.3 Shreeji Mahãrãj replied, “There are two aspects of Purushottam Bhagvãn’s Akshardhãm. The first is the sagun aspect, and the other is the nirgun aspect. On the other hand, Purushottam Nãrãyan cannot be described as nirgun. The distinction of sagun and nirgun applies only to Akshar. 42.4 “The nirgun aspect Akshar has an extremely subtle svarup, smaller than even an atom, while the sagun svarup is much larger than even the largest of objects. Countless millions of brahmãnds dwell like mere atoms in each and every hair of that Akshar. It is not that those brahmãnds become small compared to Akshar; they still remain encircled by the eight barriers (jad prakruti). But, it is because of the extreme vastness of Akshar that those brahmãnds appear so small. Take Mount Girnãr as an example. Compare to Mount Meru, it appears to be extremely small. However, compared to Mount Lokã-Lok, Mount Meru itself appears to be extremely small. In the same way, the brahmãnds remain exactly as they are, but in comparison to the extreme vastness of Akshar, they appear to be extremely small. This is why they are described as being like atoms. 42.5 “Akshar-Brahm itself is like the sun; when the sun rises, all ten directions can be determined in relation to it. Akshardhãm is like that; above, below, in all four sides of that Akshar – in all directions – are millions of brahmãnds. 42.6 “Moreover, Bhagvãn forever remains present in that Akshardhãm; and His wish always prevails. While remaining in Akshardhãm itself, He takes birth in whatever svarup is required in whichever brahmãnd. For example, Shree Krishna Bhagvãn has only one svarup, but during the rãs-leelã he assumed as many svarups as there were gopis. In the same way, Purushottam Bhagvãn takes birth in whatever svarup is required in whichever brahmãnd – while at the same time remaining in Akshardhãm. Actually, He Himself forever dwells in Akshardhãm. Wherever that svarup of Purushottam resides, is the very centre of Akshardhãm.”

43.1 In the Samvat year 1880, on Posh sud 4 [5th January, 1824], Swãmi Shree Sahajãnandji Mahãrãj was seated on a mattress with a large, cylindrical pillow at the residence of the bhaktas of Ayodhyã in Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. Premãnand Swãmi was singing kirtans to the accompaniment of a sarodã. 43.2 Then, Shreeji Mahãrãj said, “Let us conduct a question-answer discussion.” So, Shreeji Mahãrãj Himself asked, “A bhakta of Bhagvãn who is gunãtit behaves only as the ãtmã, above the influence of the three guns – above sattva-gun in the form of vairãgya, above rajo-gun in the form of desires for vishays, and above tamo-gun in the form of passiveness. He has absolutely no thoughts, and experiences a state like sushupti. Now, does such a nirgun bhakta who behaves as the ãtmã in this way have love for Bhagvãn, or not? That is the question.” 43.3 Muktãnand Swãmi replied, “A person who behaves as the ãtmã does have love for Bhagvãn.” 43.4 Hearing the reply, Shreeji Mahãrãj asked, “Is the love of a bhakta, who behaves as the ãtmã, of the same qualities as the ãtmã, or different?” 43.5 Muktãnand Swãmi replied, “That love has the same qualities as the ãtmã.” 43.6 Shreeji Mahãrãj then explained, “Regarding the love developed for Bhagvãn while behaving as the ãtmã, Madhav-Ãchãrya, Nimbãrk, and Vallabh-Ãchãrya have all described that love as brahm-svarup. Therefore, only a person who has love for Bhagvãn having become gunãtit brahm-svarup. Such is the principle of the great ãchãryas.”

44.1 In the Samvat year 1880, on Posh sud 8 [9th January, 1824], Swãmi Shree Sahajãnandji Mahãrãj was sitting on the veranda outside the east-facing rooms of Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. 44.2 Then, Shreeji Mahãrãj asked Muktãnand Swãmi, “When a person perceives an avgun in a bhakta, does that person perceive the same amount of avgun in that bhakta as he had noticed previously, or does he perceive more avgun?” 44.3 Muktãnand Swãmi replied, “Apparently, he perceives the same amount of avgun as he previously perceived.” 44.4 Shreeji Mahãrãj then said, “You have missed the point of the question. If he perceives exactly the same amount of avgun, then how can you say that he has perceived an avgun? In actual fact, it is due to the influence of unpleasant desh, kãl, kriyã, and sang, that his intellect becomes spoiled; and that is why he perceives more avgun. In this situation, a person should realise that the blemish of unpleasant circumstances has ruined his intellect. 44.5 “Moreover, I personally feel, ‘If a person previously has kept the company of the great sant or has had the darshan of Bhagvãn, then he will only perceive his own avgun but will never perceive avgun in any other bhakta of Bhagvãn’. A person with such characteristics should be known to be religious. 44.6 “On the other hand, a person who is demonic never perceives even a single avgun within himself; instead, he perceives only avgun in other bhaktas. A person with such an intellect should be known to be demonic. If such a demonic person happens to be in satsang, or if he stays in the company of sãdhus, he will be similar to Kãlnemi, Rãvan, and Rãhu; but, he will not be influenced by the company of sãdhus. 44.7 “Therefore, a person who is a strict bhakta of Bhagvãn perceives only his own avgun; he never notices the avgun of other bhaktas.”

45.1 In the Samvat year 1880, on Posh vad 1 [17th January, 1824], Swãmi Shree Sahajãnandji Mahãrãj was sitting on the veranda outside the east-facing rooms of Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. 45.2 Then, Shreeji Mahãrãj said, “All of you munis, brahm-chãris, satsangi grahasthas, pãrshads, and the bhaktas of Ayodhyã are said to be mine. So, if I was not attentive in having all of you behave accordingly, and if you were to then behave waywardly, I would not be able to tolerate this. In actual fact, I do not want even the slightest imperfection to remain in those who are said to be mine. However, you should also remain very attentive, because if you allow even a little carelessness, your footing in satsang will not last. 45.3 “Furthermore, as you are bhaktas of Bhagvãn, I do not wish to leave any form of improper svabhãvs within your hearts. Also, I do not wish to allow any trace of any of Mãyã’s three gun, ten indriyas, ten prãns, four antah-karans, five bhuts, panch-vishays, and the devs of the fourteen loks to remain. Instead, I wish to make all of you such that you offer bhakti to Bhagvãn and realise your true svarup to be the ãtmã, which is eternal and is free from all of these mãyik flaws. In fact, I wish not to allow any influence of mãyã to remain within you. If all of your imperfections are not eradicated in this very lifetime, then I will take you to Badrikãshram, where all of your worldly desires will be burnt to ashes by performing tap; or I will take you to Shvet-Dvip and burn all of your worldly desires to ashes by having you perform tap with the niranna-muktas. However, I do not wish to allow any love for anything except Bhagvãn to remain. For this reason, all the bhaktas and munis should remain attentive.” 45.4 Having delivered this talk, Shreeji Mahãrãj returned to His residence. 45.5 Later, in the evening of that same day, Shreeji Mahãrãj held another sabhã. After the ãrti was completed, He said, “By performing sãttvik karmas, a person goes to Dev-Lok; by performing rãjas karmas, a person goes to Mrutyu-Lok; and by performing tãmas karmas, a person goes to the lower loks. However, someone may doubt, ‘If by performing rãjas karmas a person attains Mrutyu-Lok, then that suggests that all those of Mrutyu-Lok should experience the same joys and miseries’. So, the answer to this is that although there is only one particular rajo-gun, countless types of distinctions are created within it due to the influence of differing factors, like desh and kãl. Therefore, it is not the case that there is one certain type of rãjas karma. In actual fact, the type of karmas performed varies according to the factors of desh, kãl, kriyã, and sang. 45.6 “Having said this, if a person performs some karma which displeases the sant of Bhagvãn’s or an avatãr of Bhagvãn, he will suffer miseries similar to those of Yampuri in this very body here in Mrutyu-Lok. On the other hand, if a person performs a karma by which Bhagvãn and His bhaktas are pleased, then he will enjoy bliss similar to that of attaining Akshardhãm in this very body. 45.7 “Furthermore, if a person were to displease Bhagvãn and His sant, then despite the fact that he had performed such karmas that would have led him to Svarg, all those karmas would be destroyed and he would instead be sent to Narak. Conversely, if a person were to perform a karma by which Bhagvãn and His sant are pleased, then even if he were destined to fall into Narak, all of his impure karmas would be destroyed and he would instead attain Akshardhãm. Therefore, a person who is wise should behave only in a way that would please Bhagvãn and His bhaktas. He should even advise all of his relatives, ‘We should behave only in a way that would please Bhagvãn and His sant, and in a way by which they would shower their grace upon us’. 45.8 “In fact, Agni must have also pleased Bhagvãn and His sant, because only then would he have attained his light. Surya, Chandra, and all others who possess light, must also have pleased Bhagvãn and His sant by performing religious karmas, as only then would they have attained such light. In fact, all of those who are happy in Dev-Lok and Mrutyu-Lok must have pleased Bhagvãn and His sant, because it is by their grace that they are happy. 45.9 “Therefore, a person who aspires for the good of his own ãtmã should observe the svadharma prescribed in the shãstras, and do only that which pleases Bhagvãn and His sant.”

46.1 In the Samvat year 1880, on Posh vad 11 [26th January 1824], Swãmi Shree Sahajãnandji Mahãrãj was sitting on the veranda outside the west-facing rooms of Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes, and had covered Himself with a yellow rajãi made of chhint. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. Some of the sãdhus were singing kirtans to the accompaniment of a jhãnjh and mrudang. 46.2 After the singing concluded, Shreeji Mahãrãj said, “A sat-purush living in this world is not pleased or pained upon seeing the worldly progress or regress of a person. However, when someone’s mind falls back from the path of Bhagvãn, he does become grieved. After all, life is so short; and if a person’s afterlife is ruined, it would indeed be a great loss for that person. 46.3 “In fact, Bhagvãn assumes avatãrs upon earth for the purpose of establishing dharma, and not simply for the establishment of the dharma of a person’s varna and ãshram. After all, even the ãchãryas of pravrutti dharma, such as the Saptarshi, have established the dharma of the four varna and ãshrams. However, Bhagvãn does not assume avatãrs solely for that purpose; He assumes avatãrs to develop the dharma of His ekãntik bhaktas. 46.4 “For such ekãntik bhaktas, leaving the body is not considered to be death; for them, falling from that ekãntik dharma is true death. This occurs when a dislike arises in the heart towards Bhagvãn or His sant. That bhakta should then be known to have fallen from the dharma of ekãntik bhaktas. For example, if he has fallen due to krodh, it should be known that he has received the body of a snake; and if he has fallen due to kãm, it should be known that he has taken birth as an evil spirit or a demon. 46.5 “Nevertheless, despite having attained such bodies and having fallen from ekãntik dharma, those who observe dharma or perform tap will attain Dev-Lok due to their observance of dharma or their performance of tap. However, a person who has a dislike towards Bhagvãn or His sant will certainly not attain the dhãm of Bhagvãn. On the other hand, even if a person has committed the five great sins, if he has not perceived an avgun in Bhagvãn or His sant, then his sins will be burned, and he will dwell in the dhãm of Bhagvãn. Therefore, to perceive avgun in Bhagvãn and His bhakta is a greater sin than committing the five great sins.”

47.1 In the Samvat year 1880, on Mahã vad 10 [24th February 1824], Swãmi Shree Sahajãnandji Mahãrãj was sitting on the veranda outside the east-facing rooms of Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes and had covered Himself with a yellow rajãi made of chhint. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. 47.2 Then, Shreeji Mahãrãj said, “If a person has a group of sãdhus staying with him, and if he can sincerely look after them graciously, those sãdhus will happily stay with him. However, if he does not know how to look after them, they will not stay with him. 47.3 “Furthermore, if a sãdhu is eager to attain moksh, he would become increasingly overjoyed when I do something that may upset him or when I criticise the vishays. For example, Muktãnand Swãmi has contracted tuberculosis, and so he is restricted from eating yoghurt, milk, and any sweet or fried foods. A wise person would think to himself, ‘This disease has restricted all tasty food and drink; therefore I wonder if I have actually attained the company of a great sãdhu in the appearance of tuberculosis!’ This is how a wise person would view the situation. This is because a person’s desires regarding the genitals and the stomach are characteristics of an asat person. However, tuberculosis is disease that removes both flaws. Therefore, a mumukshu should not feel hurt when a sat-purush, in the same way as that disease, criticises vishays. 47.4 “Also, if a person is staying with a senior sãdhu due to the temptation of obtaining tasty food or drink, or due to the temptation of obtaining nice clothes, or due to the temptation of collecting objects that he likes, then he should not be considered a sãdhu at all. Instead, he should be known to be an extremely wretched person and like a dog. A person who has such corrupt intentions will ultimately fall from satsang. 47.5 “Furthermore, if someone should give a sãdhu a nice object, a person who becomes jealous as well as the person who is greedy for the panch-vishays are both much worse than a person who has committed the five great sins. Therefore, a person who is wise should remain in the company of sãdhus and not have any impure intentions within. After all, this sabhã is like the sabhã in Badrikãshram and Shvet-Dvip; if a person’s worldly desires are not eradicated here, where else will he be able to eradicate them? 47.6 “Moreover, our jeevs have previously indulged in the panch-vishays through countless bodies, as devs and humans. Nevertheless, we have not been happy with those vishays. Therefore, now that we are bhaktas of Bhagvãn, indulging in the vishays for a further year, or two years, or maybe even five years will still not fulfil us. It is as if the earth has been split down to Pãtãl, and we begin to fill it with water, it can never be filled. Similarly, the indriyas have never become satisfied by the vishays, and they never will be. So, a person should eradicate his attachment to the vishays. Furthermore, he should consider the qualities of the sãdhu who speaks to him harshly and should not think unkindly of him. This is explained in the following kirtan composed by Muktãnand Swãmi: ‘Shuli Upar Shayan Karãve Toy Sãdhu-Ne Sange Rahiye Re...’ – a person should remain in the company of sãdhus, even if he has to suffer the pain of a shuli. Therefore, a person should take hold of this opportunity and die only after eradicating his impure desires; he should not die with his impure desires still remaining. 47.7 “Having said this though, a person should keep the following desire: ‘After leaving this body, I want to become brahm-rup like Nãrad, the Sanakãdik, and Shukji, and offer bhakti to Bhagvãn’ . During this process, even if he has to go to Brahm-Lok or Indra-Lok, there is nothing to worry about. For example, if a person goes to answer the call of nature, and then falls headfirst into the gutter, he should take a bath and become pure again; he should not remain in the filth. Similarly, if a person has pure desires and as a result attains Brahm-Lok or Indra-Lok, he should think, ‘I have fallen headfirst into the gutter’. Thinking in this way, he should discard the pleasures of Brahm-Lok and Indra-Lok using the strength of his pure desires and make his way to the dhãm of Bhagvãn. He should be determined not to stop anywhere in between. 47.8 “Also, just as the grahasthas or tyãgis serve us, we should also realise their greatness. For example, Mulji Brahm-Chãri realises my greatness and serves me. In the same way, I realise his greatness. Therefore, as the grahasthas serve us by providing food and clothes, we should also realize their greatness and serve them by preaching to them. In this way, we should develop friendship among bhaktas of Bhagvãn by realising the greatness of each other.”

48.1 In the Samvat year 1880, on Mahã vad 14 [28th February 1824], Swãmi Shree Sahajãnandji Mahãrãj was sitting on the veranda outside the east-facing rooms of Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes and was wearing new, white kanthis made from tulsi beads, around His neck. In addition to this, tassels of yellow flowers decorated His pãgh, and garlands of flowers were hanging around His neck. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. 48.2 In the sabhã, Premãnand Swãmi was singing ‘Vandu Sahajãnand Ras Rup, Anupam Sãr-Ne Re Lol...’ – kirtans useful for dhyãn. After he had finished singing, Shreeji Mahãrãj commented, “The kirtans you sang were very wonderful. After listening to them I thought in my mind, ‘Since this sãdhu thinks about Bhagvãn’s svarup in this way, let me get up and perform dhyãn before him’. 48.3 “If a person is able to think about Bhagvãn in his antah-karans in this way, and if he were to die while still holding such a desire for Bhagvãn, he would definitely not have to take another birth. If he engages in such dhyãn of Bhagvãn, he has certainly attained Akshardhãm while alive. In addition, he can be said to be in the process of becoming a niranna-mukta just like the niranna-muktas in Shvet-Dvip. Such a person performs the bodily activities that are necessary without effort. In fact, a person who is able to think about Bhagvãn’s svarup like this has become fulfilled and has nothing more left to achieve. 48.4 “On the other hand, if a person dies while thinking about things other than Bhagvãn, there will be no end to his miseries for countless millions of years. So, now that such an opportunity has arisen, a person should seize it and, after discarding any thoughts about objects other than Bhagvãn, should think about His svarup only. 48.5 “However, if a person is unable to think about Bhagvãn’s svarup, he should remain in the company of a sãdhu who possesses dharma, gnãn, vairãgya, and bhakti. As for myself, I have only this desire within: ‘When I abandon this body, although there will be no reason for me to take birth again, I feel in my heart that I should make a reason and take birth in the company of such sãdhus’. This is all I wish for. 48.6 “However, if a person is able to think about Bhagvãn as described in the above kirtan, then he is freed from the bondage of Kãl, karma, and Mãyã. In fact, regardless of the family in which he person happens to be born, his parents should also be considered to be fulfilled. Conversely, a person who thinks about the vishays, and does not think of Bhagvãn, should be considered as being totally lost. 48.7 “After all, regardless of the life-form in which a person takes birth, he will be able to have a wife, a son, and possessions such as wealth and other objects. However, the company of a sãdhu who is knower of brahm, as well as the direct darshan and thought of Shree Vãsudev Bhagvãn are extremely rare. Therefore, there is no greater advantage of possessing this human body than being able to constantly think about Bhagvãn in the heart – just as a person engrossed in the vishays constantly think about them in the antah-karans. Such a person is also the greatest amongst all bhaktas of Bhagvãn. Even if he does indulge in the panch-vishays, all would be related only to Bhagvãn. His ears wish to continuously listen to talks related to Bhagvãn; his skin wishes to touch Bhagvãn; his eyes with to have the darshan of Bhagvãn and His sant; his tongue wishes to taste the prasãd of Bhagvãn; and his nose wishes to smell the fragrance of flowers and tulsi which have been offered to Bhagvãn. Apart from Bhagvãn, he considers nothing else to be a source of happiness. A person who behaves in this way, can be called an ekãntik bhakta of Bhagvãn.”

49.1 In the Samvat year 1880, on Fãgan sud 2 [1st March 1824], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a mattress with a large, cylindrical pillow that had been placed on a decorated bedstead on the veranda outside the west-facing medi in front of the mandir of Shree Vãsudev-Nãrãyan in Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes, and a garland of white flowers was hanging from His pãgh. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. 49.2 Then, Shreeji Mahãrãj said, “There is a great difference between the pratyaksha svarup of Bhagvãn and mãyik svarup. However, those who are ignorant and those who are utter fools consider Bhagvãn’s svarup and mãyik svarups to be the same. Those who see mãyik svarups and those who think about mãyik svarups spend countless millions of years wandering in the cycle of births and deaths. In the comparison, those who do the darshan of Bhagvãn’s svarup and those who think about it, escape from the bondage of Kãl, karma, and, Mãyã; attain Akshardhãm; and become pãrshads of Bhagvãn. It is for this reason that my mind never becomes full with kathãs, kirtans, talks related to Bhagvãn, or dhyãn of Bhagvãn. All of you should also do the same.”

50.1 In the Samvat year 1880, on the night of Chaitra vad 2 [15th April 1824], Swãmi Shree Sahajãnandji Mahãrãj was sitting on the veranda outside the west-facing medi in front of the mandir of Shree Vãsudev-Nãrãyan in Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. 50.2 Then, Shreeji Mahãrãj said, “As I consider all of you to be mine, today I am going to reveal to you my fundamental principle.” He then continued, “Just as rivers merge into the sea, just as a sati and a moth burn in a fire, and just as the brave sacrifice themselves on the battlefield, in the same way, I have kept my ãtmã absorbed in the pure and perfect brahm. I have also forever attached myself with undying love to Purushottam Bhagvãn – who possesses a definite svarup – and to His bhaktas dwelling in the radiant Akshardhãm. In fact, I have no love for anything other than them. This is what I constantly experience. 50.3 “Outwardly, I do not make a display of the intensity of my tyãg. However, when I look into my heart and towards the hearts of other bhaktas, even the senior paramhans and senior sãnkhya-yogi women all seem to have some trace of the world remaining – whereas worldly desires never arise in my heart; not even in my dreams. It also seems to me that no one is capable of making me falter from my bhakti towards Bhagvãn and His bhaktas. 50.4 “In addition, even before a person had been graced with the attainment of Bhagvãn, Kãl (a power of Bhagvãn) was unable to destroy the jeev; karmas were unable to destroy the jeev; not even Mãyã was able to absorb the jeev within itself. So, having attained Bhagvãn, why should a person worry about Kãl, karma, and Mãyã? Bearing this in mind, I have become determined that I do not want to develop love for anyone except Bhagvãn and His bhaktas. 50.5 “Furthermore, I do not wish to leave any trace of the world in the hearts of whosoever keeps my company. This is because I only get along with those whose determination is similar to mine. However, if a person has desires for worldly pleasures, that even if I try to develop love for that person, I cannot do so. Therefore, only those bhaktas of Bhagvãn who are free of worldly desires are dear to me. What I have just told you is my personal principle.” 50.6 In this way, Shreeji Mahãrãj talked to His bhaktas for the sake of their enlightenment.

51.1 In the Samvat year 1880, on the night of Chaitra vad 9 [22nd April 1824], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a mattress with a large, cylindrical pillow that had been placed on a decorated bedstead on the veranda outside the south-facing rooms of Dãdã Khãchar’s darbãr in Gadhadã. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. 51.2 Then, Shreeji Mahãrãj asked the paramhans, “Often, when the jeev enters sushupti, it experiences profound peace, whereas at other times, even when it enters sushupti, its restlessness does not subside. What is the reason for this? That is my question.” 51.3 The senior paramhans attempted to answer the question, but were unable to give a precise answer. 51.4 So, Shreeji Mahãrãj explained, “That is due to the increase of the force of rajo-gun. So, even during the state of sushupti, the disturbance of rajo-gun joins with tamo-gun. As a result, a person experiences a feeling of restlessness even within sushupti. Therefore, as long as the influence of the gun remains within a person, he will never experience happiness; he only becomes happy when he behaves as the ãtmã.” 51.5 Then, Muktãnand Swãmi asked, “What are the characteristics of someone who behaves as the ãtmã?” 51.6 Shreeji Mahãrãj replied, “No one is said to be as powerful as Shiv and Brahmã. In fact, they are the gurus of even Nãrad; it is difficult for others to behave as they do – as brahm-svarup. Having said that, when the eight factors of desh, kãl, kriyã, sang, dhyãn, mantra, dikshã, and shãstra became unpleasant, the harmful influence caused great distress in the hearts of even Shiv and Brahmã. Therefore, regardless of how nirgun a person may be, or even if he behaves as the ãtmã, if he encounters unpleasant circumstances, he will most certainly experience distress within. So, no one can ever become happy by disobeying the disciplines laid down by the great sant. 51.7 “For this reason, all tyãgis should abide by the dharma of tyãgis, all grahasthas should abide by the dharma of grahasthas, and all women should abide by the dharma of women. Even in this, a person will not become happy if he behaves less than what is prescribed; nor will he become happy by behaving beyond what is prescribed. After all, the dharma prescribed in shãstras has been written exactly as Bhagvãn has narrated; therefore, there can be no discrepancy in it. Moreover, they are prescribed in such a way that they are easy to observe. Therefore, if a person observes too much or too little, he will certainly become unhappy. 51.8 “So, only a person who follows the commands of a sat-purush can be said to be under the influence of pleasant circumstances. To deviate from those commands is the very definition of unpleasant circumstances. Therefore, only a person who follows the commands of a sat-purush is behaving as the ãtmã.”

52.1 In the Samvat year 1880, on Chaitra vad 11 [24th April 1824], Shreeji Mahãrãj arrived at Lakshmi-Vãdi on horseback from Dãdã Khãchar’s darbãr in Gadhadã. He sat on a square platform and was dressed entirely in white clothes. He was also wearing a garland of flowers around His neck, and a tassel of flowers decorated His pãgh. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. Some of the munis were singing kirtans to the accompaniment of a jhãnjh and mrudang. 52.2 After the munis had finished singing, Shreeji Mahãrãj said, “I wish to speak now, so please listen. In this world, the path of a tyãgi and the path of a grahastha are both different. The path of a grahastha is not appropriate for a tyãgi, and the path of a tyãgi is not appropriate for a grahastha. A person who is wise will realise this, but others will not. 52.3 “Now, I shall explain the distinctions. Wealth and property; elephants and horses; cow and buffaloes; houses and mansions; a wife and children; and lavish clothes and jewellery are all suitable for a grahastha. However, to live in the forest; to keep no clothes except a loincloth; to wear a hat on his head; to shave off his hair, beard, and moustache; to wear saffron-coloured clothes; and to tolerate someone swearing or throwing dust at him are most suitable for a tyãgi. However, although these are suitable for a tyãgi, they are in fact inappropriate for a grahastha. Therefore, a person who has abandoned the world and become a tyãgi should think, ‘Which ãshram do I belong to?’ A wise person should think about this; he should not stray onto some inappropriate path like a fool. 52.4 “Moreover, if a wise person is disciplined by someone, he would in turn consider his qualities. On the other hand, if someone offers some useful advice to a fool, the fool would be offended. In that respect, Mulji Brahm-Chãri and Ratanji are never offended; that is why I get along very well with them. 52.5 “Also, I like a person who performs sevã with shraddhã. Conversely, if someone who does not have shraddhã were to bring me a meal, I would not like the food; or if they were to bring some clothes, I would not like to wear them; or if they were to perform my pujã, I would not like that pujã. However, if someone offers something with shraddhã, I like it very much. 52.6 “Furthermore, even if someone offers bhakti with shraddhã, if he becomes jealous of someone else who comes to offer bhakti, then I do not like that. Therefore, I very much prefer a person who offers bhakti with shraddhã and without jealousy.”

53.1 In the Samvat year 1880, on Vaishãkh sud 5 [3rd May 1824], Swãmi Shree Sahajãnandji Mahãrãj was sitting upon a mattress with a large, cylindrical pillow in His residence in Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. 53.2 Then, Shreeji Mahãrãj said, “The characteristics of moh as described in the shãstras are as follows: When moh pervades a person’s heart, he simply cannot perceive his own avgun. Therefore, for a person not to perceive his own avgun is the very definition of delusion. 53.3 “Moreover, everyone has extreme pride of the wisdom that they possess, but they do not think, ‘I do not even know anything about my own jeev. Is the jeev within this body black, or is it white? Is it long, or is it short?’ They know nothing about their own jeev, yet they find avgun in the great sant or in Bhagvãn. They feel, ‘Although He is a great sant or Bhagvãn, this much He is not doing properly’. Though they find avgun in this way, little do the fools realise that Bhagvãn sees all the jeevs and ishvars who dwell in the countless millions of brahmãnds as clearly as He sees a drop of water in His palm. He is also the supporter of countless millions of brahmãnds; He is the husband of Lakshmi; and He is the creator, sustainer, and destroyer of countless millions of brahmãnds. Even Shesh, Shãrada, Brahmã, and other devs are unable to comprehend the extent of His greatness. In fact, even the Veds describe His glory as ‘neti neti’ implying that the glory of Bhagvãn is unparalleled. 53.4 “Therefore, a person who perceives avgun either in Bhagvãn’s charitras or in His understanding should be known to be a vimukh and a sinner. In fact, he should be considered to be the king of all fools. The understanding of Bhagvãn and His bhaktas is beyond this world. Then, how can a person who believes his self to be the body possibly comprehend it? 53.5 “So, it is simply out of foolishness that a person perceives flaws in Bhagvãn and His bhaktas and therefore falls from the path of Bhagvãn; but Bhagvãn’s true bhakta, the sat-purush, continues to act in a alokik way.”

54.1 In the Samvat year 1880, in the afternoon on Jyeshth sud 7 [3rd June 1824], Swãmi Shree Sahajãnandji Mahãrãj arrived at Lakshmi-Vãdi on horseback from Dãdã Khãchar’s darbãr in Gadhadã. After riding the horse for quite some time, He sat down on a square platform. He was dressed entirely in white clothes. He had also tied a black-bordered cloth around His head. In addition to this, a garland of mogrã flowers was hanging from His neck, and His pãgh was decorated with a tassel of flowers. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. 54.2 Then, Shreeji Mahãrãj asked the munis, “In the twelfth chapter of the eleventh skandh of Shreemad Bhãgvat, Shree Krishna Bhagvãn has said to Uddhav, ‘I am not as pleased by ashtãng-yog, sãnkhya, tyãg, vrats, yagna, tap, and yãtrã, as I am pleased by satsang’. This is what Bhagvãn has said. This implies that of all spiritual activities, satsang is the greatest. However, what are the characteristics of a person who regards satsang as the greatest spiritual activity?” 54.3 The munis answered according to their understanding, but none could give a precise answer. 54.4 So, Shreeji Mahãrãj replied, “A person who regards satsang as the greatest spiritual activity is deeply attached only to the sant of Bhagvãn. For example, if a king who is childless receives a son in old age, then even if that son swears at the king or misbehaves, like by pulling his moustache, the king would not find faults in him. Even if the son hits another child or causes problems in the village, still the king would never attribute faults to his child. This is because the king is profoundly attached to his son. Likewise, only a person who develops such deep attachment for the bhaktas of Bhagvãn has realised satsang to be the most kalyãn-kãri of all spiritual activities. This fact has been described in the Shreemad Bhãgvat: yasyãtmã-buddhiha kunape tri-dhãtuke svadheeha kalatradishu bhauma iyadheeha yat-teertha-buddhiha salile na karhichij-janeshva-bhigneshu sa eva gokharaha If a person regards the body to be his own self; regards his wife and children to be his own; regards the murtis of Bhagvãn made from earth to be respected; and regards water to be sacred like a place of pilgrimage, but does not regard the enlightened bhakta of Bhagvãn in this way, then he is the most disgraceful of all animals, a wild donkey. “This verse has stated the fact appropriately.”

55.1 In the Samvat year 1880, on Jyeshth sud 11 [7th June 1824], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a large decorate bedstead on the veranda outside the east-facing rooms of Dãdã Khãchar’s darbãr in Gadhadã. He had tied a golden-bordered, white moliyu from Navãnagar around His head. He was wearing a white khes and had covered Himself with a white pachhedi. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. Some of the munis were singing kirtans to the accompaniment of a jhãnjh and mrudang. 55.2 After the munis had finished singing the kirtans, Shreeji Mahãrãj said, “Just as a person possesses some sort of strength today, he must also have had some trace of it before joining satsang. Therefore, today I would like all of you to describe whatever type of strength you have. To begin, I shall describe the type of strength I have, so please listen. 55.3 “Even when I was a child, I very much enjoyed going to mandirs for darshan, listening to kathãs, keeping the company of sãdhus, and going on yãtrã. Then, when I left my home, I did not even like to keep clothes. In fact, I like to stay only in the forest, and I was not the least bit afraid. Even when I came across large snakes, lions, elephants, and countless other types of animals in the forest, there was not the slightest fear of dying in my heart. In this way, I always remained fearless in the dense forest. Thereafter, after travelling to holy places of pilgrimage, I met Rãmãnand Swãmi. Only after Rãmãnand Swãmi passed away did I begin to keep a little fear; and that was for the sake of satsang. 55.4 “However, the following thought is constantly in my mind: When a person is laid down on his death-bed with death waiting, everyone loses their self-interest in that person. The mind of the person who is dying also becomes dejected from worldly life. In the same way, I also constantly feel as if death is waiting at this moment for me, as well as for others. In fact, I constantly regard each and every worldly object to be perishable and worthless. Never do I make any distinctions such as, ‘This is a nice object, and this is a bad object’. All worldly objects appear the same to me. For example, when considering the hairs of the armpit, which can be considered good and which bad? Good or bad, they are all the same. Similarly, all worldly objects appear the same to me. 55.5 “If I do compliment or criticise something, it is only to please the bhaktas of Bhagvãn. When I say things such as, ‘This is delicious food’, or ‘These are nice clothes’, or ‘This is beautiful jewellery’, or ‘This is a pleasant house’, or ‘This is a fine horse’, or ‘This is a beautiful flower’, it is only to please that particular bhakta. In fact, all of my activities are for the sake of the bhaktas of Bhagvãn; there is not a single activity which I perform for my own personal enjoyment.” 55.6 Shreeji Mahãrãj then said, “The mind of an ekãntik bhakta of Bhagvãn thinks of only the svarup of Bhagvãn; his mouth sings only the praises of Bhagvãn; his hands engage only in the sevã of Bhagvãn and His bhaktas; and his ears listen only to the praises of Bhagvãn. In this way, I am able to perform all my activities only after realising them to be a form of bhakti to Bhagvãn. Besides the bhakti of Bhagvãn, my mind is indifferent to everything else. For example, if the only son of a king dies when the king reaches the age of sixty or seventy, the king would become disinterested in all things. In the same way, I constantly remain disinterested while eating, drinking, mounting a horse, and even when I am pleased or displeased. 55.7 “In addition, a thought also remains within my heart that I am the ãtmã, distinct from the body; I am not like this body. Also, my mind is always cautious, for fear that a portion of mãyã in the form of rajo-gun and tamo-gun will infiltrate my ãtmã! In fact, I am constantly attentive of that. 55.8 “Now, consider the following analogy of a goldsmith’s workshop: If a person takes some pure, twenty-four-carat gold to the goldsmith’s workshop, but takes his eyes off of it for even a moment, the goldsmith will extract some of the gold and alloy some silver in its place. Similarly, consider the goldsmith’s workshop to be the heart and the goldsmith to be mãyã. While the goldsmith is sitting within his workshop (heart), he is continuously hammering away with his hammer of desires. Even his wife and children secretly steal some gold if they can get their hands on it. Consider the indriyas and antah-karans to be the wife and children of the goldsmith (mãyã); it is they who add silver (three gun, attachment to the panch-vishays, the belief that he is body, and that he has kãm, krodh, and lobh) into the gold (chaitanya). They also extract some gold (gun, such as dharma, bhakti, gnãn, and vairãgya). 55.9 “When some gold is extracted and sliver is mixed in its place, the original gold diminishes in purity to become eighteen-carat gold. It can be purified again only after melting. Therefore, the silver of rajo-gun and tamo-gun, which has been mixed into the jeev, should be filtered out. Then, the pure ãtmã (gold) will remain, and no other impurities of mãyã will be left. This is the thought in which I remain engrossed, day and night. 55.10 “I have therefore described my strength to you. Now, in the same way, please describe your strengths to me.” 55.11 Then, the sãdhus said, “Mahãrãj, in no way can there be any impurities of mãyã in you, as you are divya. The talk you have just delivered also describes our strength; and the thought that you have mentioned is actually what all of us should develop in our lives.” 55.12 Having delivered this talk, Shreeji Mahãrãj bid “Jay Sachidãnand” to all and returned to His residence.

56.1 In the Samvat year 1880, on Ashãdh sud 5 [1st July 1824], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a mattress with a large, cylindrical pillow that had been placed on a decorated bedstead on the veranda outside the east-facing rooms of Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him in a sabhã. Some of the sãdhus were singing kirtans to the accompaniment of a dukad and sarodã. 56.2 After the singing had finished, Shreeji Mahãrãj said, “Upon hearing these kirtans, my ãtmã delved into deep thought, from which I have concluded that deep love for Bhagvãn is a great thing. Then, I remembered Gopãlãnand Swãmi and all the bhaktas who have deep love for Bhagvãn; and I could see their love towards Bhagvãn in all of their antah-karans and jeevs. Then, I examined my own ãtmã, and it appeared to me that others do not seem to have as much love for Bhagvãn as I do. After all, if they were to encounter unpleasant circumstances, then even though they are great, their mind would at least be slightly affected. Therefore, I felt that ultimately their foundation appears to be weak. In fact, if they were to encounter extremely unpleasant circumstances, their love for Bhagvãn would not remain stable at all. 56.3 “So, after examining everyone, it seems to me that my position is better; regardless of the extent of unpleasant circumstances that I may encounter, in no way will my antah-karans ever be affected. If a person’s love for Bhagvãn is true, he never develops love for anything other than Bhagvãn. In fact, the essence of all shãstras is simply this: Bhagvãn is the sole source of eternal bliss and the supreme essence of everything. Excluding Bhagvãn, all other objects are absolutely worthless and totally insignificant. 56.4 “If a person does have as much love for other objects as he does for Bhagvãn, then his foundation is indeed very weak. Consider the analogy of a piece of lightly dyed cloth. It may look very nice initially, but if water happens to fall on it, and it is then put out to dry in the sun, then it becomes useless. It would become so useless that it would not even remain like a white piece of cloth. In the same way, when a person who has affection for the panch-vishays encounters evil company, a person can never be certain about him. 56.5 “Therefore, to please Bhagvãn, a bhakta should totally discard the panch-vishays. He should also abandon any affection for objects which may obstruct his love for Bhagvãn.”

57.1 In the Samvat year 1881, during the even ãrti on Ashãdh sud 6 [2nd July 1824], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a decorated bedstead on the veranda outside the east-facing rooms of Dãdã Khãchar’s darbãr in Gadhadã. A few torches had been lit. Tassels made of flowers were hanging from the white pãgh that had been tied around His head. He was wearing a white khes and had covered Himself with a white chãdar. A sabhã of paramhans, as well as haribhaktas from various places, had gathered before Him in a sabhã. Some of the sãdhus were singing kirtans to the accompaniment of a dukad and sarodã. 57.2 Then, Shreeji Mahãrãj said, “Please listen, I wish to speak to all of you. When you were singing kirtans, and as I was listening to them, a thought occurred to me, which I shall now share with you. If a person wants to love Bhagvãn, he should love Him while believing himself to be the pure ãtmã. What is that ãtmã like? Well, within it there are no obstructions either of Mãyã or the entities evolved from Mãyã (the three gun, the body, the indriyas, and the antah-karans). Whatever obstructions seem to be in the ãtmã are due to ignorance. However, no obstructions of any form remain in a person who has totally dispelled them through gnãn and vairãgya. However, to behave as the ãtmã does not mean to believe himself to be brahm and act waywardly. In actual fact, the purpose of behaving as the ãtmã is to realise, ‘I am the ãtmã, and there are obstructions of Mãyã within me. If that is so, how can there be even the slightest trace of Mãyã in Paramãtmã Nãrãyan Vãsudev, who is beyond the ãtmã?’ For this reason, the quality of ãtmã-nishthã should be firmly developed so that a person does not perceive any fault in Bhagvãn. 57.3 “Then, keeping his thought in the midst of the light of the ãtmã, he should destroy anything that tries to disturb him from behaving as the ãtmã. For example, when a lizard comes near the light of an oil lamp, it kills any insect that comes near the light. In the same way, the thought that rests within the light of the ãtmã destroys everything apart from the ãtmã. 57.4 “Furthermore, if a person truly loves Bhagvãn, he would never develop love for anything else. If there is an object that appears to be dearer to him than Bhagvãn, he would completely discard it. That is true tyãg. He would discard that object irrespective of whether it is a significant object or an insignificant object – only that is called tyãg. On the other hand, if a person can outwardly give up many other things but cannot discard an object that obstructs him in worshipping Bhagvãn, his tyãg is useless. 57.5 “Also, do not think that only appealing objects obstruct a person’s worship of Bhagvãn and insignificant objects do not. After all, the very nature of the jeev is such that some people prefer sweet items, some prefer salty items, some prefer sour items, and some prefer bitter items. Therefore, it is the petty mentality of the jeev that it keeps even the most insignificant objects dearer to it than Bhagvãn. However, when a person considers the greatness of Bhagvãn, no such object can compare to even a millionth of a fraction of His greatness. 57.6 “If a person has developed love for Bhagvãn having thoroughly realised Bhagvãn in this way, he would not develop love towards any worldly object, such as the body, and the brahmãnd. Instead, all worldly objects would become insignificant to him. After all, it was when Chitraketu Rãjã thoroughly realised the greatness of Bhagvãn that he abandoned his ten million wives. He even abandoned his empire, which spanned across the entire country. He ultimately realised, ‘Of what value is the pleasure of ten million women before the bliss of Bhagvãn? Of what value are the pleasures of an empire spanning the entire country? Of what value are the pleasures of the lok of Indra and the lok of Brahmã?’ 57.7 “In contrast, a person who has love for some objects other than such a great Bhagvãn possesses a very petty mentality. Just as a dog deprives pleasure from taking a dry bone to some isolated place and then licking it, in the same way, a foolish person believes that there are pleasures in such miseries, and therefore develops love for worthless objects. If a bhakta of Bhagvãn does have more love for some object than he has for Bhagvãn, then he is nothing but a ‘cat-like’ (deceitful) bhakta. On the other hand, a true bhakta of Bhagvãn would definitely not hold anything dearer to him than Bhagvãn.” 57.8 Shreeji Mahãrãj then said, “A bhakta of Bhagvãn who possesses gnãn, vairãgya, bhakti, and dharma realises, ‘A person who is brave and who walks boldly towards his enemy at the time of battle is indeed truly brave. Conversely, it is pointless when a person who is brave is not utilised in battle, just like wealth that is not spent. Similarly, since I have attained Bhagvãn, if I do not talk about kalyãn to those who keep my company, then of what use is my gnãn?’ Bearing this in mind, he would not have any cowardice in talking about Bhagvãn – even if some opposition were to arise regarding his preaching.” 57.9 Having said this, Shreeji Mahãrãj requested the singing of three verses written by Tulsidãs: ‘Jãki Lagan Rãmso Nahi...’, ‘Ehi Kahyo Sunu Ved Chahu...’, and ‘Jãku Priya Na Rãm Vaidehi...’. 57.10 Shreeji Mahãrãj then added, “We should live according to the words mentioned in these verses. While doing so, if some deficiency remains, and if a person were to die at that time, he will still not enter the cycle of births and deaths, nor will he become a ghost. In fact, at the very worst, he will join the ranks of Indra or Brahma; his fate will not be any worse than that. Therefore, a person should fearlessly engage in the worship of Bhagvãn.” 57.11 At that point, Mulji Brahm-Chãri came to call Shreeji Mahãrãj for His meals, and they both left the sabhã together.

58.1 In the Samvat year 1881, on Shrãvan sud 4 [29th July 1824], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a mattress with a large, cylindrical pillow that had been placed on a decorated bedstead on the veranda outside the east-facing rooms of Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. 58.2 Then, Shreeji Mahãrãj asked, “How do the sampradãys of the great ãchãryas flourish for a long period of time?” 58.3 Muktãnand Swãmi answered, “Firstly, by the shãstras of the sampradãy; secondly, by following the dharma of a person’s varna and ãshram as prescribed in the shãstras; and thirdly, by total belief in a person’s ishta-dev. A sampradãy flourishes by these three factors.” 58.4 Shreeji Mahãrãj then asked the same question to Brahmãnand Swãmi and Nityãnand Swãmi. They also gave the same reply. 58.5 Then, Shreeji Mahãrãj said, “Here, allow me to answer the question. A sampradãy flourishes by knowing the following: The purpose for which the ishta-dev of the sampradãy took birth on earth; and after taking birth, the various charitras He performed, as well as the ways in which He behaved. Through His behaviour, dharma as well as the greatness of that ishta-dev is naturally revealed. In this way, a sampradãy is advanced by the shãstras which narrate the charitras of its ishta-dev from His birth up until His passing away. Regardless of whether those shãstras are in Sanskrit or in a different language, only those shãstras will advance the sampradãy, not others. 58.6 “For example, those who worship Rãm Bhagvãn will be inspired only by the Vãlmiki Rãmãyan ; and those who worship Shree Krishna Bhagvãn will be inspired only by the tenth and eleventh skandhs of the Shreemad Bhãgvat. The Veds will not inspire those who worship Rãm Bhagvãn or Shree Krishna Bhagvãn. Ultimately, only the shãstras of a person’s own sampradãy will advance the sampradãy.” 58.7 Having said this, “Shreeji Mahãrãj then commanded Muktãnand Swãmi: “You too should continuously preach and write shãstras related to your sampradãy and your ishta-dev for the rest of your life. This is my ãgnã to you for as long as you live.” 58.8 With great respect for these words of Shreeji Mahãrãj, Muktãnand Swãmi promised to devoutly abide by them. Then, folding his hands, he bowed before Shreeji Mahãrãj.

59.1 In the Samvat year 1881, on Shrãvan sud 12 [6th August 1824], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a decorated bedstead on the veranda outside the mandir of Shree Vãsudev-Nãrãyan in Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. 59.2 Then, Shreeji Mahãrãj said, “In the four Veds, the Purãns, and the historical shãstras, there is one central principle, and that is that only Bhagvãn and His sant can grant kalyãn. In fact, Bhagvãn’s sant is greater that even Shiv, Brahmã, and the other devs. So, when a person attains Bhagvãn or His sant, apart from this, there is no other kalyãn for that jeev; this itself is ultimate kalyãn. 59.3 “Furthermore, only those who have accumulated a great number of rewards from performing good deeds receive the opportunity to serve Bhagvãn’s sant, but those who have few merits do not. So, a person should develop love for Bhagvãn’s sant just as he has love for his wife, son, parents, or brother. Then, due to this love, the jeev becomes absolutely fulfilled. 59.4 “Moreover, even if a person’s wife, son, or other family members are unworthy; and even if they are dishonest and evil, in no way would he perceive avgun in them. Conversely, even if the bhakta of Bhagvãn possesses every noble quality, if he were to utter even a few harsh words, then a person would hold a grudge against him for as long as he lives. If a person has such an attitude, then in no way can he be said to have as much love for the bhaktas of Bhagvãn as he does for his relatives. As a result, he would not attain kalyãn. 59.5 “Furthermore, the greatness of the sant is as much as I mentioned earlier. Yet, even after attaining Bhagvãn and His sant, some people still have the doubt, ‘Will I attain kalyãn or not?’ What can be the reason for this? Well, in his past lives, that person had not attained Bhagvãn or His sant, and nor had he served them. Therefore, this is a new experience for him, which will show rewards in his subsequent lives. On the other hand, if a person had attained Bhagvãn and His sant and had served them in his past lives, then in this life, his love for the bhaktas of Bhagvãn would never diminish; nor would he waver in his nishchay. Even if his disturbing thoughts related to kãm, krodh, or lobh persisted, his nishchay in Bhagvãn would not dissolve. Then, what can be said about his nishchay not faltering due to some other person’s influence? In fact, even if his own mind were to try to sway him from his nishchay, he would still not be swayed. Such a person’s determination can be said to be like that of Nãth Bhakta, Vishnudãs, Himrãj Shah and Bhãlchandra Sheth; and Kashidãs and Dãmodar also had this determination. When a person possesses such determination, it should be known that this person has been a bhakta of Bhagvãn in a past life.”

60.1 In the Samvat year 1881, on Shrãvan vad 4 [13th August 1824], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a decorated bedstead in the eastern veranda outside the west-facing rooms of Dãdã Khãchar’s darbãr in Gadhadã. He was wearing a white khes and had tied a white pãgh around His head. He had also covered Himself with a thin, white cloth. A sabhã of paramhans, as well as haribhaktas from various places, had gathered before Him. 60.2 Then, Shreeji Mahãrãj requested, “Please begin a question-answer discussion.” 60.3 Then, Muktãnand Swãmi asked, “Mahãrãj, life is full of difficulties. Amidst all these difficulties, what understanding should a bhakta of Bhagvãn develop in order to remain happy at heart?” 60.4 Shreeji Mahãrãj began, “To answer that, I shall tell you about my own experience.” He then explained, “By keeping the following three forms of awareness, I am not obstructed by any disturbances: constant awareness of the ãtmã, which is distinct from the body; the awareness of the perishable nature of all worldly objects; and the awareness of Bhagvãn’s greatness. By keeping these three forms of awareness, no difficulties obstruct me in any way. 60.5 “However, if a person does encounter some difficulties, then due to the nature of the chitt, it may appear that there is some disturbance. However, the effect of that disturbance does not penetrate into the chaitanya. This can be realised by the fact that a person never experiences disturbances that are occurring externally when he is dreaming. On the other hand, if a disturbance has penetrated into the chaitanya, it is experienced in all three mental states (jãgrat, svapna, and sushupti). Therefore, because I do not experience any disturbances in my dreams, it can be assumed that no disturbances have affected my chaitanya in any way. 60.6 “Having said this, if a bhakta of Bhagvãn encounters some sort of distressing hardship, it is not as if I do not realise it; I very much do feel it in my heart. Only a vimukh like Raghunãth-Dãs would not feel it. When Rãmãnand Swãmi left his body, all the satsangis began to cry, but Raghunãth-Dãs was not at all upset. Instead, he wandered around, laughing and talking to others. Therefore, only an outcast or a vimukh would not feel hurt when a bhakta of Bhagvãn encounters some sort of misery; but a bhakta of Bhagvãn would definitely become distressed by the suffering of other bhaktas.” 60.7 Continuing, Shreeji Mahãrãj said, “The shãstras state that if a bhakta of Bhagvãn is being killed or harassed by someone, then a person who stands in defence of that bhakta of Bhagvãn – and in doing so dies or becomes wounded himself – is totally freed from the five great sins. Such is the glory of defending a bhakta of Bhagvãn. However, if a person is hurt by the words of the bhaktas of Bhagvãn – as if he has been shot in the heart by some arrows – and if a grudge develops from that hatred to such an extent that it is not resolved as long as he lives, then such a person is like an outcast. Even if such a person possesses qualities such as dharma and tyãg, or performs tap, it is all worthless. In fact, even if he performs a million other activities, his jeev will not attain kalyãn. 60.8 “In society, if a woman has equal love for her husband as she does for another man, then she is looked upon as being immoral – like a prostitute. Similarly, if a person in this world believes, ‘As far as I am concerned, all sãdhus are equal. Who is good and who is bad?’, then even if he is considered to be a satsangi, he should be known to be a vimukh. In addition, in case a person feels, ‘If I say something inappropriate, my own friends will criticise me,’ he listens as someone speaks unkindly of a bhakta of Bhagvãn in order to preserve his respect. He should also be known to be a vimukh, even though he may be considered to be a satsangi. 60.9 “Therefore, a person should be absolutely loyal to a bhakta of Bhagvãn – just as he is loyal to his relatives and his mother and father. If ever some sort of difficulty does happen to arise with a bhakta of Bhagvãn, only a person who does not develop a grudge, but settles the difference and reunites with that bhakta – like a line drawn in water – can be called a true bhakta of Bhagvãn.” 60.10 Having said this, Shreeji Mahãrãj finally added, “I am very compassionate – like Dattãtrey, Jadbharat, Nãrad, and Shukji. In fact, once while I was travelling in the east, I came across a group of tyãgis. They ordered me: ‘Go and pick some green spinach’. I replied, ‘I will not pick it, because it too contains a jeev’. Hearing this, one of them drew a sword and threatened me. Nevertheless, I did not pick the spinach. This is the extent of my compassionate nature. However, if a person looks angrily at a bhakta of Bhagvãn, then even if that person is a relative of mine, I feel like tearing his eyes out; and if he should hurt a bhakta of Bhagvãn with his hands, I feel like cutting his hands off. Such is the hatred I experience; and in those cases, I do not show any compassion. Only a person who has such loyalty for a bhakta of Bhagvãn can be called a complete bhakta of Bhagvãn.”

61.1 In the Samvat year 1881, on Shrãvan vad 7 [17th August 1825], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a decorated bedstead in the eastern veranda outside the west-facing rooms of Dãdã Khãchar’s darbãr in Gadhadã. He had tied a golden-bordered, white shelu around His head and had covered Himself with another white shelu. He was also wearing a white khes and a garland of mogrã flowers. A sabhã of paramhans, as well as haribhaktas from various places, had gathered before Him. 61.2 Then, Shreeji Mahãrãj said, “A person who possesses three characteristics can be called a firm satsangi. What are these three characteristics? The first is to strictly follow the niyams prescribed by his ishta-dev – to such an extent that he would never abandon those niyams even at the cost of his life. The second is to have extremely firm nishchay in Bhagvãn, so much so that he would never diverge from it even if others or his own mind was to raise doubts. The third is to be loyal to those Vaishnav bhaktas who worship their ishta-dev – just as parents are loyal to their children, a son is loyal to his father, and a wife is loyal to her husband. A person who possesses these three characteristics completely can be called a firm satsangi.” 61.3 Then continuing, Shreeji Mahãrãj said, “When someone comes and sits at the front of a sabhã of bhaktas, others think, ‘This person must be a great satsangi’. However, the test of a great satsangi is as follows: If he is a grahastha¬, he would surrender everything he has for Bhagvãn and His bhaktas; and if required to do so, he would even give his life for satsang; and the moment his ishta-dev gives an ãgnã for him to become a paramhans, he would immediately become a paramhans. If a bhakta of Bhagvãn possesses these characteristics, then whether he sits at the front of a sabhã of bhaktas, or at the back, he should be considered to be great amongst all bhaktas. Moreover, a tyãgi who remains unaffected and continues to firmly follow all of his niyams, despite encountering wealth and women in his travels to other regions, is considered to be great amongst all tyãgis. 61.4 “If a person with rajo-gun, who is considered to be reputable in society, comes to a sabhã, then he should be respected accordingly and given a seat at the very front of the sabhã. Such etiquette should be observed by those possessing gnãn, as well as by tyãgis. If they do not, then the consequences can be harmful. Consider the example of when Parikshit Rãjã went to the rushi’s ãshram. The rushi happened to be in samãdhi and so the king was not honoured. As a result, the king became angry and threw a dead snake around the rushi’s neck. Then, the rushi’s son cursed the king, leading to the king’s death seven days later. 61.5 “There is also the example of when Daksh prajãpati visited Brahma’s sabhã. There, Shivji neither stood up for Daksh, nor welcomed him verbally; therefore upsetting Daksh. He then cancelled Shivji’s share in the yagna he performed. Then, Nandishvar and Bhrugu Rushi cursed each other; because of that sin, Sati burnt to death in Daksh’s sacrifice. This prompted Virbhadra to cut off Daksh’s head and offer it in the fire, which resulted in Daksh receiving the head of a goat. 61.6 “Therefore, all of you grahasthas and tyãgis should abide by the following: Those who are considered to be respectable in society and worldly affairs should in no way be insulted in a sabhã. If they are dishonoured, it will definitely lead to problems and create obstructions in worship. For this reason, all satsangi grahasthas and tyãgis should firmly abide by this principle of mine.”

62.1 In the Samvat year 1881, on Mãgshar sud 2 [22nd November 1824], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a decorated bedstead on the veranda outside the north-facing rooms of Dãdã Khãchar’s darbãr in Gadhadã. He was wearing a white khes and had tied a white pãgh around His head. Also, He had covered Himself with a white chofãl. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. 62.2 Shreeji Mahãrãj then summoned His nephews, Ayodhyãprasãdji and Raghuvirji, and said to them, “You may ask me questions.” 62.3 Then, Ayodhyãprasãdji first asked, “In life, a man may be engrossed in the entanglements of worldly affairs all day long, and during that time, he may well perform some moral as well as immoral karmas. Moreover, he may engage in worship for only half an hour or so. Is this enough to burn all of the sins he has committed during the day, or not? That is my question?” 62.4 Shreeji Mahãrãj replied, “Even if a person has spent the whole day in pravrutti, and regardless of whatever type of activities he may have been involved in, when he engages in the worship of Bhagvãn, if his indriyas, antah-karans, and jeev all unite and become engrossed in worship, then even if he does so for half an hour, or even for a few minutes, all of his sins will be burnt to ashes. However, if his indriyas, antah-karans, and jeev do not unite and engage in worship, then his sins cannot be burned by worshipping for such a short while. Such a person can attain kalyãn only by the grace of Bhagvãn. This is the answer to your question.” 62.5 Next, Raghuvirji asked a question, “Mahãrãj, what must a person do for the moksh of the jeev?” 62.6 Shreeji Mahãrãj explained, “If a person seeks kalyãn, he should place his body, wealth, home, family, and relations in the sevã of Bhagvãn. Furthermore, he should avoid any object that may not be of use in the sevã of Bhagvãn. A person who lives a life centred around Bhagvãn joins the ranks of Nãrad and the Sanakãdik in the dhãm of Bhagvãn and attains ultimate moksh after he dies, even if he is a grahastha. This is the answer to your question.” 62.7 Having answered their questions, Shreeji Mahãrãj then said, “Since the day I began thinking about it, I have noticed that there are three strengths which lead to kalyãn and which lead to extreme bliss. Of these, the first is the strength of intense ãtmã-nishthã, which is to believe a person’s true self to be the ãtmã and engage in worship of Bhagvãn, like Shukji. The second is like the strength of pati-vratã, which is to worship Bhagvãn as if He is his husband, just as the gopis did. The third is the strength of sevã, which is to worship Bhagvãn as His dãs, just like Hanumãnji and Uddhavji. Without these three strengths, there is no way in which the jeev can attain kalyãn. In fact, I, myself have firmly developed all three of these strengths. Even if a person possesses one of these strengths firmly, he becomes absolutely fulfilled. 62.8 “I shall now describe the characteristics of these three strengths individually. Firstly, the following are the characteristics of a person who has realised the ãtmã. On one side there is the ãtmã and on the other side is the crowd of Mãyã – the body, the indriyas, the antah-karans, the three gun, and the panch-vishays. The thought that rests between the two is full of gnãn. This thought remains steady, just as the tip of a flame remains steady in the absence of wind. It is this thought which prevents the body, indriyas, and antah-karans from becoming one with the ãtmã. In fact, even the thought itself does not become one with the ãtmã. 62.9 “When the jeev attains this thought, its vruttis, which once reached all the way to Kãshi, recede to reach only as far as Vadtãl. When that thought is strengthened, the vruttis then recede from Vadtãl to reach only as far as Gadhadã. Then, from reaching as far as Gadhadã, they recede and come into the vicinity of the body. From the body, the vruttis recede further and rest in the organs of the indriyas. From the organs of the indriyas, the vruttis of the indriyas turn inward towards the antah-karans. Finally, the vruttis of the indriyas and antah-karans become absorbed in the ãtmã. It is then that the jeev’s kãran body, which is full of worldly desires, is said to be destroyed. 62.10 “Furthermore, when this thought meets with the ãtmã, divine light is generated in the heart of the thinker, and he understands himself as being brahm-rup. In addition, he also has the realisation of Parbrahm Nãrãyan, who resides within that brahm. A person who has this realisation feels, ‘I am the ãtmã, and Paramãtmã eternally resides within me’. Such a sustained state is the highest level of ãtmã-nishthã. 62.11 “Secondly, the strength of a person with pati-vratã should be like that of the gopis of Vraj. For example, from the day the gopis touched the holy feet of Shree Krishna Bhagvãn, all the pleasures of this world became like poison to them. In this way, if a pati-vratã wife sees a man who is as handsome as Indra, or who is like a dev or some king, then she would withdraw her eyes, just as when a person sees a rotting dog or some faeces and becomes extremely disgusted and looks away. This is the highest level of pati-vratã. Therefore, if a person attaches his vruttis to Bhagvãn just as a pati-vratã wife does with her husband, his mind would never become pleased upon seeing anyone else. 62.12 “Thirdly, a person who has a strength of offering bhakti with sevã would like the darshan only of his ishta-dev; he would like to hear talks only about Him; he would like His ishta¬dev’s nature; and he would also prefer to stay only with Him. However, even though he has such love, for the sake of serving his ishta-dev and earning His pleasure, he wishes day and night, ‘If my ishta-dev were to command me, I would follow that command most happily’. If his ishta-dev was to give a command that would force him to stay far away, he would stay there happily, but in no way would he be disheartened. In fact, he finds supreme bliss in following the command itself. This is the highest level of sevã. Today, Gopãlãnand Swãmi and also Muktãnand Swãmi have the strength of offering bhakti with sevã. 62.13 “Among the bhaktas of Bhagvãn who possess one of these three strengths, there are three levels – uttam, madhyam, and kanishth. Those who are not found in any one of these categories can only be called wretched. Therefore, it is only proper to die after a person has thoroughly developed one of the three strengths; it is not appropriate to die if a person has not completely developed any single one of the three. Instead, it would be better if a person lives five days longer to dispel his misunderstandings and strengthen at least one of these three inclinations, and then die.” 62.14 Continuing, Shreeji Mahãrãj added, “The nature of the jeev is such that when a person is a grahastha, he would prefer to abandon worldly life; but once he has abandoned the world, he has desires for the pleasures of worldly life once again. This is the rebellious nature of the jeev. Therefore, a person who is a firm bhakta of Bhagvãn should worship Bhagvãn after discarding such a rebellious nature as well as all of his personal likes and dislikes. Moreover, it is only appropriate to die after eradicating all desires other than those of Bhagvãn. 62.15 “However, if a person does not have intense love for Bhagvãn, he should strengthen only ãtmã-nishthã by thought. This is because a bhakta of Bhagvãn should either possess firm ãtmã-nishthã or extremely deep love for Bhagvãn. If a person is not firm in either one of these two strengths, he should strictly abide by the niyams of this satsang. Only then will he be able to remain a satsangi; otherwise he will fall from satsang. 62.16 “When a bhakta of Bhagvãn experiences difficulties of any kind, it should be known that the source of those miseries is not Kãl, karma, or Mãyã. In actual fact, it is Bhagvãn Himself who inspires difficulties to fall upon His bhaktas in order to test their patience. Then, just as a man hides behind a curtain and watches, Bhagvãn hides in the heart of His bhakta and from there He observes the bhakta’s patience. Also who are Kãl, karma, and Mãyã that they could harm a bhakta of Bhagvãn? So, realising it to be Bhagvãn’s wish, a bhakta of Bhagvãn should remain cheerful.” 62.17 Upon hearing this, Muktãnand Swãmi asked a question: “Mahãrãj, the talk in which you have just described the three strengths is very subtle and difficult to put into practice. Only a few can understand it and only a few can actually live by it; not everyone can do so. However, there are hundreds of thousands of people in satsang, and it would be difficult for all of them to understand this principle. So, how can they progress?” 62.18 Shreeji Mahãrãj explained, “If a person behaves as a dãs of the dãs of a bhakta who possesses one of these three strengths, and if he also follows his ãgnã, then despite not understanding anything else, he would certainly become a pãrshad of Bhagvãn after this very life, and would therefore become fulfilled. 62.19 “In this world, the glory of Bhagvãn and His bhaktas is indeed very great. After all, no matter how sinful or insignificant a person may be, if he seeks the refuge of Bhagvãn and His bhaktas, that person will become absolutely fulfilled. Such is the greatness of Bhagvãn and His bhaktas. Therefore, a person who has received the opportunity to serve the bhaktas of Bhagvãn’s should remain fearless.” 62.20 Finally, Shreeji Mahãrãj said, “I have delivered this talk about the three strengths mainly for the sake of Muktãnand Swãmi because I have a great deal of love for him. So, bearing in mind that Muktãnand Swãmi is suffering from an illness, I spoke today to be sure that no form of deficiency remains in his understanding.” 62.21 In reply, Muktãnand Swãmi said, “Mahãrãj, I also felt that you delivered this talk for me.”

63.1 In the Samvat year 1881, on Mãgshar vad 2 [8th December 1824], Swãmi Shree Sahajãnandji Mahãrãj was sitting in His place of residence in Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. Bhajanãnand Swãmi was reading the Shreemad Bhãgvat before Shreeji Mahãrãj, and a sabhã of paramhans, as well as haribhaktas from various places, had also gathered before Him. 63.2 Then, Muktãnand Swãmi asked, “The thought which rests between the drashtã and the drashya keeps the drashtã and drashya separated. In this, what should be understood as the consciousness of the jeev and what should be understood as the consciousness of the antah-karans?” 63.3 Shreeji Mahãrãj replied, “It seems to me that if a person’s jeev has become extremely powerful, then the vruttis of his antah-karans are in the vruttis of his jeev. These vruttis seem to be divided into four categories, according to the four respective functions of the antah-karans. Therefore, the awareness in the indriyas and antah-karans is that of the jeev itself. Therefore, the jeev allows the indriyas and antah-karans to apply themselves wherever it is appropriate to do so and restricts them from doing as they please where it is inappropriate to do so. In fact, if a person’s jeev has become very powerful, he would not even have impure dreams. On the other hand, if a person’s jeev is lacking in strength, then he should follow the principle of Sãnkhya and behave only as the ãtmã (drashtã); but, a person should not associate with his indriyas and antah-karans. By behaving as the ãtmã in this way, his jeev gains great strength. 63.4 “However, there is an even greater method than this to gain strength. If a person has love for Bhagvãn and His sant, possesses intense shraddhã in serving them, and also engages in the nine types of bhakti, then his jeev will instantly gain strength. Therefore, for making the jeev stronger, there is no method comparable to that of serving Bhagvãn and His bhaktas. 63.5 Shreeji Mahãrãj then said, “I shall now tell you a personal principle of mine. When I became ill in the year of Samvat 1869, I saw Kailãs and Vaikunth, and I also saw myself riding on Nandishvar and riding on Garud. However, I did not find any pleasure in those powers. Then, I began to behave only as the ãtmã, at which point all disturbances decreased. However, then I thought, ‘Much better than behaving as the ãtmã is to stay within the company of Bhagvãn and His bhaktas’. I then become afraid, ‘What if by behaving as the ãtmã, I cannot return to this body again?’ Therefore, to stay within the company of Bhagvãn and His bhaktas and to be able to serve them in whichever way possible, is indeed the very best spiritual activity.” 63.6 Then, Shreeji Mahãrãj explained, “Countless types of mental and physical suffering arise during the final moments of a person’s life. But, when a person has the darshan of Bhagvãn and His sant, all those miseries are expelled. This is the greatness of Bhagvãn and His bhaktas. In actual fact, the bhaktas of Bhagvãn are indeed nothing but a murti of brahm. That is why a person should never perceive human traits in them. 63.7 “In addition, with the bhaktas of Bhagvãn a person should behave in the same way as family members do amongst themselves. For example, even if a person lectures his own family members out of love, or if they happen to lecture him, grudges still do not develop in their hearts. With bhaktas of Bhagvãn, a person should behave in the same way. On the other hand, if a person does develop a grudge with Bhagvãn or His bhaktas, I do not even like to look at him. In fact, my anger with such a person never subsides. Moreover, those in this world who commit the five great sins can still be redeemed someday, whereas a person who spites bhaktas of Bhagvãn can never be redeemed. 63.8 “Therefore, there is no reward greater than that of serving bhaktas of Bhagvãn, and there is no sin greater than that of spiting bhaktas of Bhagvãn. Therefore, if a person wishes to make his jeev powerful, then he should sincerely serve Bhagvãn and His bhaktas by thought, word, and deed.”

64.1 In the Samvat year 1881, on Posh sud 7 [27th December 1824], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a mattress with a large, cylindrical pillow that had been placed on a decorated bedstead on the veranda outside the mandir of Shree Vãsudev-Nãrãyan in Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. 64.2 Then, Svayamprakãshãnand Swãmi asked, “Mahãrãj, are all avatãrs of Bhagvãn equal, or are there distinctions among them?” 64.3 Shreeji Mahãrãj explained, “After listening to and analytically thinking about all the shãstras written by Vyãsji, the conclusion I have reached regarding the avatãrs of Bhagvãn, such as Matsya, Kurma, Varãh, and Nrusinh, is that Shree Krishna Bhagvãn is the source of them all. That is to say, Shree Krishna Bhagvãn is not an avatãr like the other avatãrs, but is Himself the source of all avatãrs. That very Shree Krishna Bhagvãn is our ishta-dev. His divya charitras are narrated in the tenth skandh of the Shreemad Bhãgvat Purãn. I have also considered it as a great authority in our Uddhav Sampradãy. 64.4 “As all other avatãrs are also of Shree Krishna Bhagvãn, we should respect those avatãrs and all shãstras which describe those avatãrs. Nevertheless, we should primarily respect only Shree Krishna Bhagvãn and the shãstras which describe Him.” 64.5 Then, Purushottam Bhatt asked a question, “Bhagvãn created this world for the kalyãn of the jeevs. But, would it not have been possible for Bhagvãn, without creating this world, to grant kalyãn to the jeevs while they were dormant in the womb of Mãyã? Instead, why does He take the trouble of creating this whole world? That is the question.” 64.6 Shreeji Mahãrãj replied, “Bhagvãn Shree Krishna Purushottam is the supreme ruler and is eternal. He is forever present on His sinhãsan in His Akshardhãm. Countless millions of brahmãnds reside within the refuge of that Akshardhãm. For example, a king who rules over the whole world owns innumerable villages; and of those, if one or two were to become deserted, or if one or two became populated, he would not even take notice. Similarly, Shree Krishna Bhagvãn is the lord of countless millions of brahmãnds. However, the brahmãnds are not destroyed all at once. Therefore, if one or two brahmãnds are destroyed, Bhagvãn would not even take note of it. 64.7 “In addition, the birth of that Shree Krishna Bhagvãn from Devki is only for the sake of narration, because in actual fact, He is forever beyond birth. 64.8 “Furthermore, the Akshardhãm of Shree Krishna Bhagvãn is beyond Prakruti and Purush by its vyatirek nature, and it pervades everywhere by its anvay nature – just as ãkãsh is present everywhere by its anvay nature, and is beyond the four bhuts by its vyatirek nature. This is Shree Krishna Bhagvãn’s Akshardhãm. 64.9 “Moreover, Shree Krishna Bhagvãn forever dwells within that dhãm. However, despite being present in Akshardhãm, He also grants darshan to whomever, wherever, and in whichever way it is necessary. He speaks to whomever it is necessary to speak to, and even touches whomever it is necessary to touch. Just as a person who has attained siddh-dashã can see for thousands of miles while remaining in one place, and hear talks from thousands of miles away, similarly, despite being in His Akshardhãm, Bhagvãn also reveals Himself in the countless millions of brahmãnds wherever there is a need to be revealed. Nevertheless, He Himself is still always present in His Akshardhãm. The fact that He remains in one place and yet reveals himself in countless places is a demonstration of his extraordinary powers – just as during the rãs-leelã, when He assumed as many svarups as there were gopis. This use of Bhagvãn’s extraordinary powers to remain in one place and at the same time to appear in countless places is itself His pervasive svarup. However, unlike ãkãsh, he does not pervade without possessing a svarup. 64.10 “Moreover, by the extraordinary powers of Bhagvãn, the five hundred million yojan surface of the pruthvi becomes the size of a sub-atomic particle at the time of destruction. Then, at the time of creation, from being sub-atomic in size, the pruthvi again becomes five hundred million yojans large. Also, thunder, lightning, and dense clouds of rain appear in the monsoon season. These and all other such wonders are all due to the extraordinary powers of Bhagvãn. 64.11 “That Shree Krishna Bhagvãn is worthy to be worshipped by a mumukshu in every way. While the other avatãrs possessed the greatness of maybe one or two powers, Shree Krishna Bhagvãn possesses all powers. After all, Shree Krishna Bhagvãn is not only rasik, He is also a tyãgi; He possesses gnãn and is also the sovereign ruler; He is a coward as well as brave; He is extremely compassionate and is a master of all extraordinary powers; and He is very strong as well as very deceptive. In this respect, only Shree Krishna Bhagvãn possesses all powers. 64.12 “It is in Shree Krishna Bhagvãn’s Akshardhãm that the countless millions of brahmãnds are supported forever. Of those, when the hundred year lifespan (the lifespan of Brahmã) of a particular brahmãnd ends, that brahmãnd is destroyed. From this, it is clear that not all brahmãnds are destroyed as the same time. So, if other brahmãnds are still present at the time of destruction, why should Bhagvãn grant kalyãn to the jeevs at that time? This is the answer to the question.” 64.13 In this way, Shreeji Mahãrãj indirectly revealed Himself as Purushottam. Upon hearing this, all the bhaktas realised that the same Shree Krishna Purushottam is in actual fact Shreeji Mahãrãj, the son of Dharma and Bhakti.

65.1 In the Samvat year 1881, on Posh sud 11 [1st January 1825], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a decorated bedstead near the mandir of Shree Vãsudev-Nãrãyan in Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. 65.2 Then, Shreeji Mahãrãj said, “Please listen, as I wish to speak about Bhagvãn.” 65.3 The sãdhus, who were singing kirtans to the accompaniment of a pakhvãj, stopped singing. They then folded their hands and settled down to listen. 65.4 Then, Shreeji Mahãrãj began, “When Bhagvãn takes birth on earth for the kalyãn of the jeevs as an avatãr, such as Rãm and Krishna, He is not infatuated by anything in this world, which is the result of Mãyã. In fact, due to His alokik majesty, He behaves absolutely fearlessly. However, for the sake of accepting the bhakti of His bhaktas, He also thoroughly indulges in the panch-vishays. Seeing this, those people in the world who are over-wise, perceive faults in Bhagvãn. They think, ‘He may be called Bhagvãn, but He has more attachment to this world than we do’. Thinking this, they consider Bhagvãn to be human, just like themselves, but they do not realise His alokik greatness. This in itself is Bhagvãn’s Mãyã. 65.5 “In fact, even a sãdhu who has realised the ãtmã and has become brahm-rup is not infatuated upon seeing any object of this world. So, what is surprising about Shree Krishna Bhagvãn – who is Parbrahm, and who is greater than Brahm – being able to remain uninfluenced by Mãyã and the result of Mãyã? He certainly can.” 65.6 Having said this, Shreeji Mahãrãj said, “A sãdhu who has attained ãtmã-nishthã also possesses intense vairãgya. Due to both of these qualities, he will not become attached to anything in any way. However, if he does not possess bhakti towards Bhagvãn, it is as good as preparing many different types of food dishes but not adding salt; all would be tasteless. In the same way, without the bhakti of Bhagvãn, ãtmã-nishthã and vairãgya alone are simply useless; a person can never attain kalyãn through them. 65.7 “Realising this, Shukji studied the Shreemad Bhãgvat and offered great bhakti to Shree Krishna Bhagvãn, despite having already become brahm-svarup. Therefore, it is a great deficiency of a person who has ãtmã-nishthã to not have bhakti towards Bhagvãn. 65.8 “In the same way, if a person has bhakti towards Bhagvãn, but does not have ãtmã-nishthã and vairãgya, then just as a person has love towards Bhagvãn, he will also develop love towards other things. Therefore, this is a major deficiency for those following the path of bhakti. 65.9 “Now, a perfect bhakta of Bhagvãn has thoroughly realised Bhagvãn’s greatness; so, everything except Bhagvãn seems worthless to him. That is why he is not infatuated by anything. Therefore, when a person possesses all three qualities of ãtmã-nishthã, vairãgya, and bhakti towards Bhagvãn, he can be said to have no deficiencies whatsoever. Such a person is called a bhakta with gnãn, an ekãntik bhakta, and a loyal bhakta of Bhagvãn.”

66.1 In the Samvat year 1881, on Posh vad 1 [5th January 1825], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a mattress with a large, cylindrical pillow that had been placed on a decorated bedstead on the veranda outside the east-facing rooms of Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. Garlands of yellow flowers and red guldãvadi flowers were hanging around His neck, and a tassel of yellow flowers decorated His pãgh. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him in a sabhã. Some of the sãdhus were singing a vishnupad to the accompaniment of a sarodã and dukad. 66.2 After the kirtans had finished, Shreeji Mahãrãj said, “Today, I wish to ask all the senior sãdhus some questions.” Having said this, He directed His first question to Ãnandãnand Swãmi. He said, “Suppose there is a person who recognises his own faults and does not look at the avgun of other bhaktas, despite having little intelligence; instead, he looks only at their gun. On the other hand, suppose there is another person who is very intelligent, but he does not see his own avgun. Moreover, he overlooks the gun of other bhaktas and looks only at their avgun. Why is it that the person with little intelligence finds avgun in himself, whereas the person with much intelligence cannot realise his own avgun? That is the question.” 66.3 Ãnãnd Swãmi answered to the bet of his ability, but he was unable to give a satisfactory reply. 66.4 So, Shreeji Mahãrãj explained, “The answer to that is as follows: It is because that person has offended some great bhakta of Bhagvãn either in this life or in a past life. As a result of that sin, his intellect has become corrupted. That is why he perceives avgun in bhaktas without being able to realise avgun in himself. This is the only answer to that question.” 66.5 Next, Shreeji Mahãrãj asked Nityãnand Swãmi a question, “Is there only one method to attain Bhagvãn, or are there many? You may say that Bhagvãn can be attained by four methods – gnãn, vairãgya, bhakti, and dharma. However, if Bhagvãn is attained by these four methods, then the principle that kalyãn can be attained exclusively by seeking the refuge Bhagvãn is invalid.” 66.6 Nityãnand Swãmi tried to answer the question in many different ways, but was unable to do so satisfactorily. 66.7 So, Shreeji Mahãrãj said, “Kalyãn is only attained by the refuge of Bhagvãn. However, Bhagvãn is very powerful; even the devs live under His ãgnã. In fact, out of fear of Bhagvãn, even the causes of all the brahmãnds, such as Kãl and Mãyã, faithfully follow His ãgnã. Therefore, a bhakta of Bhagvãn should also strictly follow Bhagvãn’s ãgnã; that is the very characteristic of a bhakta of Bhagvãn. For this reason, all other spiritual activities should also be performed strictly. Therefore, kalyãn is possible only through Bhagvãn, whereas those spiritual activities are for the purpose of pleasing Bhagvãn. That is the only answer to the question.” 66.8 Then, Shreeji Mahãrãj asked Brahmãnand Swãmi, “Is the jeev that dwells within the body, sãkãr, or is it nirãkãr?” 66.9 Brahmãnand Swãmi replied, “It possesses a svarup.” 66.10 Hearing this, Shreeji Mahãrãj replied, “If the jeev did possess a svarup, then that would mean it has hands, feet, and other limbs. However, a shlok in the tenth skandh of the Shreemad Bhãgvat states, ‘Bhagvãn created the buddhi, indriyas, man, and prãns to enable the jeev to attain kalyãn’. If the jeev itself did possess a svarup, then what would be the need of creating the buddhi, indriyas, man, and prãns for it? Therefore, after seeing such words in the shãstras, a person can only conclude that the jeev is sachidãnand. 66.11 “That jeev also possesses the kãran body, which is the embodiment of eternal ignorance. Just as a magnetic rock attracts iron and then sticks to the iron, similarly, the jeev has a nature of sticking. Therefore, the jeev sticks to the two mãyik bodies – the sthul body and the sukshma body. Then, due to its ignorance, the jeev believes those bodies to be its own. In reality, the jeev is not at all like those bodies.” 66.12 Then, Brahmãnand Swãmi asked, “After the ignorance of the jeev is removed by the bhakti of Bhagvãn, the association between the jeev and the three mãyik bodies (sthul, sukshma, and kãran) no longer remains. So, when the jeev attains the dhãm of Bhagvãn, with what type of svarup does it stay there?” 66.13 Shreeji Mahãrãj replied, “When the jeev’s ignorance is dispelled, its association with the three mãyik bodies is broken. Then, the jeev remains pure and composed of chaitanya. Then, by Bhagvãn’s will, the jeev receives a body composed of chaitanya prakruti – which is distinct from the eight types of jad prakruti of Bhagvãn. Then, with that body, the jeev stays in Bhagvãn’s Akshardhãm. This is the answer to your question.” 66.14 Then, Shreeji Mahãrãj asked Gopãlãnand Swãmi a question; “It is due to the grace of Bhagvãn and His sant that a person can master ashtãng-yog or see the ãtmã. Then, why is it that even though Bhagvãn and His sant are the cause of these, they become secondary; and instead, a person’s interest in yog and ãtmã-nishthã increases?” 66.15 Gopãlãnand Swãmi replied, “After practicing ashtãng-yog, when a person actually masters it, he develops a little pride. As a result, he becomes somewhat less interested in Bhagvãn.” 66.16 To this, Shreeji Mahãrãj commented, “When a yogi attains siddh-dashã, he also becomes brahm-rup, and no form of pride is possible in brahm. Therefore, your answer is not correct.” 66.17 Gopãlãnand Swãmi then said, “Mahãrãj, I cannot understand this. Please be compassionate and explain it to me.” 66.18 So, Shreeji Mahãrãj said, “It should be understood in the following way: When a person wishes to eradicate his faults, he should eradicate them after seeking advice of a great sant. For example, if a person has some worldly task to perform, and he wants to accomplish that job extremely well, he should seek the advice of some experts. Similarly, such advice is also necessary for eradicating faults. For example, even though Shukji had become brahm-svarup, he studied the Shreemad Bhãgvat with great enthusiasm. In fact, even to this very day, he engages in the bhakti of Bhagvãn. Also, the eighty-eight thousand rushis, including Shaunak, had become brahm-svarup; but, they too listened to the kathãs related to Bhagvãn from Sutpurãni. Therefore, a person should take guidance from such words to strengthen his bhakti. 66.19 “For the faults that a person cannot recognise, he should pray to Bhagvãn: ‘Mahãrãj, please be compassionate and destroy whichever faults I may have’ – just as when a man has been accused of something and has no witnesses to disprove the allegation, he proves his innocence by holding a red-hot iron ball. Similarly, if a fault cannot be realised, he should pray to Bhagvãn for the eradication of that fault, which amounts to holding the iron ball. A person should eradicate his faults in this way. That is the answer to your question.” 66.20 Then, Shreeji Mahãrãj asked Muktãnand Swãmi a question: “Suppose a bhakta of Bhagvãn has thoroughly realised Bhagvãn, but Bhagvãn does not show him any miracles. Now, if some other performer of magical spells does show him a miracle, then upon seeing this, would the mind of that bhakta sway from Bhagvãn, or not?” 66.21 Muktãnand Swãmi replied, “Mahãrãj, if a person has absolute nishchay in Bhagvãn, then he would never have nishchay in anyone but Bhagvãn. On the other hand, if a person does have nishchay in someone else, then he does not have nishchay in Bhagvãn at all. Such a person is merely a false bhakta; he cannot be called a true bhakta of Bhagvãn.” 66.22 Hearing this, Shreeji Mahãrãj agreed, “That is the exact answer to the question.” 66.23 Finally, Shreeji Mahãrãj asked Shuk Muni, “If a bhakta of Bhagvãn has attained the understanding of Bhagvãn and His sant, then how does he benefit while he is alive, and how does he benefit after he dies?” 66.24 Shuk Muni said, “Mahãrãj, that question can be answered only by you.” 66.25 So, Shreeji Mahãrãj said, “While alive, a person who has attained Bhagvãn and His sant spends his days and nights engrossed in kathãs and kirtans related to Bhagvãn. He also has the direct realisation of his jeevãtmã, which is beyond the three mental states, as being brahm-rup. With the exception of Bhagvãn, he develops vairãgya for all other objects. Also, he discards adharma and abides by dharma. 66.26 “When that bhakta dies, Bhagvãn makes him just like Himself. In fact, Bhagvãn had blessed Brahma: ‘O Brahmã! By my grace, may you know me as I am, my glory as it is, and my qualities and actions as they are’. So, just as Bhagvãn has blessed Brahmã, He also grants the same blessings to all of His faithful bhaktas. In addition, just as Bhagvãn is free from Kãl, karma, and Mãyã, in the same way, these bhaktas of Bhagvãn also becomes free from Kãl, karma, and Mãyã. Also, he forever resides in the sevã of Bhagvãn. This is how that bhakta benefits after he abandons his body. That is the answer to the question.”

67.1 In the Samvat year 1881, on Mahã vad 3 [6th February 1825], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a mattress with a large, cylindrical pillow that had been placed on a decorated bedstead on the platform near the Gangãjaliyo well adjacent to His residence in Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him in a sabhã. Some of the sãdhus were singing a vishnupad to the accompaniment of a sarodã and dukad. 67.2 After thinking about the kirtans, Shreeji Mahãrãj said, “I wish to ask all the sãdhus the following question: A bhakta of Bhagvãn leaves his body, becomes brahm-rup, and attains the dhãm of Bhagvãn. Then, what is the difference between that bhakta and Bhagvãn, whereby the master-servant relationship between them still remains? After all, that bhakta of Bhagvãn then becomes independent, just like Bhagvãn. He also becomes free from the restraints of Kãl, karma, and Mãyã – just like Bhagvãn. Therefore, what difference remains so that the master-servant relationship is maintained? This is my question.” 67.3 The paramhans answered according to their understanding, but they could not give a precise answer to Shreeji Mahãrãj’s question. So, all the sãdhus said, “Mahãrãj, your question will only be answered when you yourself answer it.” 67.4 Then, Shreeji Mahãrãj explained, “The answer is as follows: In whatever way a bhakta of Bhagvãn has understood Bhagvãn –‘Bhagvãn possesses this many powers; He possesses this much charm; He is the embodiment of bliss’ – that is the extent to which he has understood the greatness of Bhagvãn. Then, when that bhakta leaves his body and goes to the dhãm of Bhagvãn, he attains charm and powers based on the extent to which he has realised the majesty of Bhagvãn. Despite this, that bhakta still feels Bhagvãn’s majesty (His powers and charm) to be much greater. He then realises, ‘Bhagvãn has granted me just as many divya powers and as much charm as I had realised in Him. Yet, Bhagvãn’s divya powers and charm appear to be totally limitless. Like me, countless others have also attained qualities similar to that of Bhagvãn, but no one is capable of becoming like Bhagvãn’. 67.5 “This is because not even Shesh, Shãrada, Brahmã, the other devs, or the four Veds can understand the vastness of Bhagvãn’s greatness, His qualities, His actions, His birth, His power, His charm, His blissful nature, or His countless other kalyãn-kãri. In fact, Bhagvãn Himself cannot understand the limits of His own greatness. Therefore, Bhagvãn, with all of His powers, is beyond all limits. 67.6 “By worshipping that Bhagvãn, countless millions of Vaishnavs have become like Bhagvãn. However, Bhagvãn’s majesty has not diminished even slightly. For example, even if there were an ocean filled with sweet water from which all humans, animals, and birds could drink as much as they wished, and from which vessels could be filled, the water would still not decrease because of the vastness of the ocean. Similarly, Bhagvãn’s greatness is infinite; there is no way in which it can either increase or decrease. For this reason, those bhaktas of Bhagvãn who become brahm-svarup, still behave as Bhagvãn’s servants and engage in His worship. In this way, bhaktas of Bhagvãn attain qualities similar to those of Bhagvãn; but, the master-servant relationship between them is maintained. That is the answer to the question.”