1.1 In the Samvat year 1882, on Mahã vad 11 [4th March 1826], Swãmi Shree Sahajãnandji Mahãrãj was sitting facing west in the mandir of Shree Nar-Nãrãyan in Amdãvãd. He was dressed entirely in white clothes. Garlands of roses were hanging around His neck, bunches of roses had been placed upon His ears, and tassels of roses decorated His pãgh. A sabhã of munis, as well as haribhaktas, from various places had gathered before Him. 1.2 In the sabhã, Shreeji Mahãrãj sat in deep thought. He then opened His eyes, looked at the sabhã, and said, “I wish to talk to all of you about a particular type of dhyãn that has also been described in the Moksh-Dharma. I have seen many great people who have attained siddh-dashã through this type of dhyãn. In fact, even in my experience, among the countless types of dhyãn, there are none comparable to the particular type of dhyãn that I wish to tell you about now. Just as a mantra or medicine is naturally extraordinary, the type of dhyãn I wish to describe to you also has an intrinsically miraculous nature by which a person instantly attains siddh-dashã. 1.3 “Now, I shall describe that dhyãn. A person should perform dhyãn on the sun in the right eye and perform dhyãn on the moon in the left eye. Then, while performing dhyãn in this way, the sun and the moon begin to appear in the eyes exactly as they are in the sky. As a result, the right eye begins to heat up, and the left eye begins to cool down. Then, the sun should be envisioned in the left eye and the moon in the right eye. After visualising in this way, the sun, and the moon should be visualised within the hruday-ãkãsh. In addition, the svarup of his own jeev, the observer, should also be seen. He should also perform dhyãn upon Bhagvãn – who resides within the observer (within his own jeev). At that point, his body, which is full of worldly desires, is felt to rotate in the sky like a pulley mechanism used for drawing water from a well. 1.4 “Eventually, a person who performs dhyãn in this way attains the darshan of Bhagvãn’s Vishvarup form, within which he also sees the system of the fourteen loks. That svarup is not seen as being extremely large; it is seen in the same way that Mãrkandey Rushi saw the entire brahmãnd in the stomach of the child svarup of Bhagvãn sleeping on the leaf of a banyan tree. 1.5 “Having performed dhyãn in this way, a person is able to see everything that is described in the shãstras. Then, all remaining nãstik feelings within his jeevãtmã are resolved, and the jeev becomes extremely powerful. In addition, he develops a firm belief that whatever is stated in the shãstras is true. The eight extraordinary powers become accessible to a person who performs this dhyãn, and his vision reaches as far as the rays of the sun and moon. In this way, countless extraordinary powers appear before that person, but because he is a bhakta of Bhagvãn, he does not accept any of those powers. Instead, he performs dhyãn only on Bhagvãn. As a result, the performer of this dhyãn attains siddh-dashã like Nãrad, the Sanakãdik, and Shukji. Therefore, there are countless varieties of dhyãn, but only this form of dhyãn grants instant siddh-dashã.” 1.6 After Shreeji Mahãrãj concluded this description, Muktãnand Swãmi asked, “Is this dhyãn attained only by a person who practices the prãnãyãm of ashtãng-yog, or can it be attained by others as well?” 1.7 Shreeji Mahãrãj explained, “It does not matter whether a person practices prãnãyãm or not. Only if he practices this dhyãn and is an ekãntik bhakta of Bhagvãn can he perfect it. However, people are unable to walk this path. Therefore, for those who are eligible to perform this dhyãn, there is no alternative method for instantly becoming siddh other than the method of dhyãn that I have just described.”

2.1 In the Samvat year 1882, on Fãgan sud 11 [20th March 1826], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a mattress with a cylindrical pillow that had been placed on a wooden bedstead on a square platform in front of the mandir of Shree Nar-Nãrãyan in Amdãvãd. He was wearing a white khes and had covered Himself with a white chofãl. He had also tied a pink feto around His head, with tassels of roses dangling from it. Also, two bunches of roses adorned His neck. In addition to this, bãjubandh and gajarã of roses had been tied around His arms. In this way, His entire body had been decorated with roses. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. 2.2 Then, addressing all the paramhans, Shreeji Mahãrãj said, “I would like to ask you a question. Suppose there is a bhakta of Bhagvãn who behaves above the influence of jãgrat, svapna, and sushupti. He has shed the influence of polluted rajo-gun, tamo-gun, and sattva-gun, and acts within pure sattva-gun. That is how he worships Bhagvãn. Another bhakta behaves under the influence of the three gun but he does have intense love for Bhagvãn. Of these two bhaktas, who is better?” 2.3 Then, the sãdhus replied, “The bhakta with love for Bhagvãn is better.” 2.4 Shreeji Mahãrãj then questioned, “Now, consider the following: One person performs pujã of Bhagvãn after washing, bathing, and becoming pure; and another performs pujã in an impure state. Of these two, who is better?” 2.5 The munis replied, “The person who performs pujã after becoming pure is better.” 2.6 Hearing this, Shreeji Mahãrãj said, “You claim that the person who worships Bhagvãn after overcoming mãyik influences is inferior, and the person who expresses love for Bhagvãn with mãyik influences is superior. But, how is he superior?” 2.7 Since no one could answer the question, Shreeji Mahãrãj said, “Of the four types of bhaktas (ãrta, jignãsu, arthãrthi, and gnãni) described in the Geetã, Shree Krishna Bhagvãn had called the only bhaktas possessing gnãn His own ãtmã. Therefore, the person who becomes brahm-rup after having discarded mãyik influences, and then worships Bhagvãn, is the best bhakta. 2.8 “This is because nitya-pralay is the jeev’s sushupti state. Nimit-pralay is Brahmã’s sushupti state. Prãkrut-pralay is when all the entities that have evolved from Prakruti merge back into Prakruti. In ãtyantik-pralay, which is gnãn-pralay, everything up to and including Prakruti is hidden by the light of Brahm. Furthermore, in nitya-pralay, all of the jeev’s responsibilities are absorbed; and in prãkrut-pralay, all of Purush’s responsibilities are absorbed. However, when the creation process is initiated, all three are again engulfed by their respective responsibilities. 2.9 “However, a person who has overcome mãyik influences by way of ãtyantik-pralay, also called gnãn-pralay, is never engulfed by those responsibilities again. If at any time he does assume a physical body, then just like Bhagvãn assumes a body by His own will, he also assumes a body of his own will; he does not assume a body due to Kãl, karma, or Mãyã. 2.10 “Therefore, the person who worships Bhagvãn after becoming brahm-rup is definitely superior. Only a person who is a faithful bhakta of Bhagvãn and possesses the characteristics of an ekãntik bhakta can understand this fact.”

3.1 In the Samvat year 1882, on Fãgan vad 2 [25th March 1826], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a decorated bedstead that had been placed on the platform facing the mandir of Shree Nar-Nãrãyan in Amdãvãd. A pink pãgh, decorated with garlands of roses and chameli flowers, adorned His head. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. 3.2 Then, Shreeji Mahãrãj asked the entire muni-mandal, “All jeevs are dependent upon the panch-vishays. Either they physically indulge in them, or if physical association is not possible, they think of them within the antah-karans – but the jeev is unable to remain for even a moment without thinking about or indulging in the panch-vishays. 3.3 “Now, take the example of a banyan tree. Everyone knows that the roots of a banyan tree keep the tree green. Even if all of its roots, except for a few minor roots, are uprooted, the banyan tree will still remain green. In the same way, a person may have outwardly abandoned the panch-vishays, but if thoughts of them still remain, then those thoughts become a cause of births and deaths. The question is how can these panch-vishays not become a cause of births and deaths for a bhakta of Bhagvãn?” 3.4 Muktãnand Swãmi attempted to answer the question, but was unable to offer a satisfactory reply. 3.5 So, Shreeji Mahãrãj said, “Here, I shall answer the question. When a bhakta thinks about the murti of Bhagvãn while behaving as the ãtmã – independent of the qualities of the three bodies, which are engulfed in mãyã – then by the power of those thoughts of Bhagvãn, he behaves in a state of upsham. Then, due to the power of that upsham, the panch-vishays do not become a cause of births and deaths. 3.6 “Consider the following analogy: When rivers like the Mahi or the Sãbarmati are in full flow between their two banks, even elephants, horses, and trees are all carried away; nothing is able to remain stationary. Similarly, for a person in the upsham state, regardless of how attractive the objects presented before the indriyas are, when he focuses his attention within, they are forgotten, just as those vishays seen in past lives are forgotten in this life. Such behaviour of a bhakta is known as upsham. 3.7 “Such upsham is indeed extremely important. Suppose an ignorant man and woman, who are engaged in worldly life and who have intense love for each other before marriage, are then married and made to stay awake and walk continuously for three days and nights. Then, when they are united, due to their fatigue, they will be incapable of enjoying the pleasure of each other’s beauty or touch. Even if they embrace each other, they would sleep like logs tied together, but would not experience any enjoyment from the panch-vishays. So, if they have no awareness of the vishays due to upsham attained ignorance during sushupti, then how can the panch-vishays bind a person with siddh-dashã who attains the state of upsham by performing dhyãn upon Bhagvãn’s murti? They certainly do not bind him. Therefore, the panch-vishays are not a cause of births and deaths for a person who has attained upsham.” 3.8 Then, Nityãnand Swãmi commented, “The method you have described for attaining the state of upsham (performing dhyãn upon Bhagvãn after ãtmã-nishthã) is very difficult. Please tell us if there is another, easier method apart from that.” 3.9 Shreeji Mahãrãj said, “A bhakta of Bhagvãn who deeply understands the greatness of Bhagvãn, and performs darshan of Bhagvãn, and serves Him and His bhaktas with extremely intense shraddhã, attains that upsham state. 3.10 “However, it appears to me that a servant with mãn will not be liked by anyone. To have a servant with mãn serve a person is like when even the rich survive by eating kodrã during a famine; having a servant with mãn to serve a person is similar to this. The master is not as pleased with a servant with mãn as much as he is with a humble servant. Therefore, a person who does whatever pleases the master is a true servant.” 3.11 Shuk Muni then asked, “How can a person without wisdom and understanding please his master?” 3.12 Shreeji Mahãrãj replied, “Even though Mulji Brahm-Chãri and Ratanji are not extremely intelligent, they have an intense yearning for kalyãn. So, they do indeed know how to do whatever pleases Bhagvãn. 3.13 “Also, currently, even the paramhans and the sãnkhya-yogi and karma-yogi satsangis do not behave in a way that pleases me, like the bhaktas of Ayodhyã men and women. This is because the bhaktas of Ayodhyã have totally dedicated their lives for satsang. Therefore, nobody knows how to please Bhagvãn like the bhaktas of Ayodhyã. Moreover, these bhaktas of Ayodhyã are extremely trusting; a cunning person can cheat them. Therefore, if they wish to begin any activity, they should be allowed to do so only after consulting the senior paramhans and senior satsangi grahasthas. However, they should not be allowed to do that activity based on the word of a single person. In this way, the tyãgis and grahastha satsangis should look after the bhaktas of Ayodhyã. This is my ãgnã.”

4.1 In the Samvat year 1882, on Fãgan vad 3 [26th March 1826], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a mattress with a cylindrical pillow placed on a decorated bedstead upon a square platform facing the mandir of Shree Nar-Nãrãyan in Amdãvãd. He was dressed entirely in white clothes. A pink pãgh had been tied around His head, and tassels of roses were dangling from that pãgh. Bunches of roses had also been placed upon His ears. In addition to this, several garlands of roses were hanging around His neck, and bãjubandh and gajarã of roses had been tied around His arms. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. 4.2 Then, Shreeji Mahãrãj said to the muni-mandal and the bhaktas, “Everyone, please listen to what I have to say. A person should first develop a firm belief of the svarup of Bhagvãn. What is Bhagvãn like? Well, by His own wish, He takes birth for the kalyãn of the jeevs. However, having taken birth, He is still beyond birth. Despite having to die, Bhagvãn is still beyond ageing and death. He is also niranjan, and He has no blemish of Mãyã. In addition, He possesses a definite murti and is svayam-prakãsh; He is Parbrahm, antaryãmi, the supporter of countless millions of brahmãnds; and He is also beyond Akshar. His assuming and discarding of a human body is merely an illusion – like the magic of a magician. Furthermore, He is the controller of the countless muktas, including Akshar. He is also the lord of all. That Shree Purushottam Nãrãyan, after first taking birth from Dharma-Dev and Murti, performs tap in Badrikãshram in the svarup of Nar-Nãrãyan. 4.3 “That same Shree Nar-Nãrãyan assumes the svarup of Matsya, Kurma, Varãh, Vãman, Rãm, and Krishna on the earth for the fulfilment of particular tasks. Then, using His own body, He helps other people eradicate their belief of being the body and accept the belief of being the svarup of brahm. In this way, He makes His body and the bodies of other people appear to be the same. For example, just as after a thorn is used to remove another thorn, both thorns are discarded, similarly, Bhagvãn discards His body like other jeevs discard theirs. This event is explained in the Mahãbhãrat through the story of Nrusinhji. When He wished to leave His body, Nrusinhji, through His antaryãmi powers, inspired Shiv within his heart to take the svarup of a sharabh. Then, both Nrusinhji and the sharabh fought a battle in which Nrusinhji died. Therefore, Bhagvãn independently, by His own wish, accepts a human body and abandons that human body. 4.4 “After hearing the charitras of Rushabh-Dev being burnt in a forest fire, and Shree Krishna Bhagvãn being killed by an arrow striking his foot, the minds of those with a nãstik belief, and those who are not bhaktas of Bhagvãn become confused. They then allege that Bhagvãn too passes through birth and death just like themselves, and He receives a human body according to His karmas, and then leaves the human body by His karmas as well. They also declare that only when Bhagvãn performs karmas that do not cause attachment will He be released of His karmas and attain kalyãn. 4.5 “On the other hand, those who have an ãstik mind, and those who are bhaktas of Bhagvãn, realise the understanding of the nãstiks to be wrong. They know the body of Bhagvãn to be eternal; and that the birth, childhood, youth, old age, and death of Bhagvãn, as well as whatever other bodily qualities He may display, are merely an illusion. This is because Kãl and Mãyã are not powerful enough to have any sort of influence on Bhagvãn’s body. In fact, all changes that do appear to occur in Bhagvãn’s body are all due to His extraordinary powers. Those who are bhaktas of Bhagvãn are not misled by this; whereas the minds of those who are not bhaktas become confused, just like worldly people become confused on seeing a magician’s acts. However, those who are aware of the magician’s techniques are not confused. Similarly, Purushottam Shree Nar-Nãrãyan also assumes many different bodies and discards them like the magician. Therefore, this Shree Nar-Nãrãyan is the cause of all avatãrs. 4.6 “Those who assume death upon Shree Nar-Nãrãyan will themselves have to undergo countless births. The suffering of passing through the cycle of 8.4 million different life-forms and the torments of Yampuri are indeed endless. Conversely, those who realise Shree Nar-Nãrãyan to be beyond ageing and death will be released from their karmas and the consequent cycle of births and deaths in the 8.4 million life-forms. Therefore, all satsangis and sãdhus of our Uddhav Sampradãy should not assume death upon the murtis of Bhagvãn – those that have occurred in the past, the current murti, or those that will occur in the future. This principle should be noted by all.” 4.7 In this way, Shreeji Mahãrãj revealed Himself as the pratyaksha murti of Bhagvãn. All who heard this talk strengthened their nishchay in Shreeji Mahãrãj in this same way.

5.1 In the Samvat year 1882, on Fãgan vad 4 [27th March 1826], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a mattress with a cylindrical pillow placed on a decorated bedstead on top of a square platform north of the mandir of Shree Nar-Nãrãyan in Amdãvãd. He was dressed entirely in white clothes. Around His neck was a large garland of roses, and tassels of flowers were hanging from His pãgh. With His right hand, He was turning a mãlã made from tulsi beads. A sabhã of senior munis, as well as haribhaktas from various places, had gathered before Him. 5.2 Then, Chhadidãr Kuber Sinh asked, “Mahãrãj, what is the most extraordinary characteristic of Shree Purushottam Nãrãyan?” 5.3 Shreeji Mahãrãj replied, “No one except Shree Purushottam Nãrãyan can control the nãdis and prãns of innumerable beings and grant them instant samãdhi; nor can anyone else influence hundreds of thousands of people by having them abide by niyams; and nor does anyone else have the power to control Akshar and the muktas. These are the extraordinary characteristics of Purushottam Nãrãyan.” 5.4 Then, Kuber Sinh asked a second question: “Mahãrãj, there are countless millions of brahmãnds. In this brahmãnd, the avatãr of Bhagvãn is present in Bharat-Khand, in Jambu-Dvip. But, please explain how Bhagvãn gives kalyãn to the countless beings of the other brahmãnds.” 5.5 Shreeji Mahãrãj explained, “The very Bhagvãn that resides in this brahmãnd is also the lord of all. It is Bhagvãn who assumes a body in each brahmãnd for the sake of the kalyãn of countless beings. These beings seek His refuge and consequently attain the holy feet of Shree Purushottam Nãrãyan in Akshardhãm. That is the answer to your question.” 5.6 Kuber Sinh then asked again, “Mahãrãj, what please identify what satsangis should abandon and what they should accept.” 5.7 Shreeji Mahãrãj answered, “They should abandon all desires for worldly objects. Instead, they should develop desires related to Bhagvãn. If they do have desires for wealth, they should think, ‘If we worship Bhagvãn, we will attain gold coins, diamonds, rubies, jewels, and other invaluable things in the dhãm of Bhagvãn’. However, in no way should they have desires for worldly objects. If they have lustful desires, they should think, ‘If we look lustfully towards another woman, we will have to pass through the cycle of 8.4 million life-forms and suffer extensively. Even dogs and donkeys indulge in this, whereas I have attained the pratyaksha svarup form of Purushottam. It will be a great loss for me if He is displeased’. After thinking in this way, they should abandon such lustful desires and should desire happiness that is related to Bhagvãn. If they have love for the relatives of the body, they should also abandon it. Instead, they should develop love towards the Bhagvãn’s sant. They should accept this much. 5.8 “On the other hand, satsangis should abandon the sense of ‘I-ness’ towards the body and develop an attitude of a dãs towards Bhagvãn. If Bhagvãn or His sant have become displeased in any way or have disapproved of a person, then he should discard all cruel feelings that he may have developed towards Bhagvãn or His sant. Moreover, he should realise his own mistake and accept the gun of Bhagvãn and His sant. In this way, a person should always think positively, but never think negatively. That is the answer to your question.” 5.9 Then, Kuber Sinh asked another question: “Mahãrãj, please explain the nature of dharma, arth, kãm, and moksh.” 5.10 Shreeji Mahãrãj smiled gently and said, “The nature of arth is to accumulate wealth or to fulfil a person’s aim of moksh. That is the nature of arth. The nature of dharma is to use that wealth in satsang for the purpose of dharma; but, not spend it for other purposes. That is the nature of dharma. The nature of kãm is to have only one wife, to have physical relations with her only at the appropriate time, to reject all women in the world by regarding them as a mother, sister, or daughter. That is the nature of kãm. Finally, the nature of moksh is to attentively follow all the niyams of satsang and keep unfaltering nishchay in Bhagvãn. That is the nature of moksh. That is the answer to your question.” 5.11 Shreeji Mahãrãj then retired to sleep.

6.1 In the Samvat year 1882, on Fãgan vad 6 [29th March 1826], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a mattress with a cylindrical pillow that had been placed on a decorated bedstead on top of a square platform facing the mandir of Shree Nar-Nãrãyan in Amdãvãd. He was dressed entirely in white clothes. Garlands of roses were placed around His neck, and tassels of chameli flowers were hanging from both sides of His pãgh. Bunches of roses had been placed upon both of His ears. In addition to this, Shreeji Mahãrãj had taken a large bunch of roses in His hand and was gently rubbing it around His face. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. 6.2 Then, after the evening ãrti, Kuber Sinh asked Shreeji Mahãrãj a question: “Mahãrãj, please reveal how nishchay in Bhagvãn that a person has firmly established in his heart would never falter.” 6.3 Shreeji Mahãrãj first commented, “Everyone should hear the answer to this question, so please listen attentively.” He then said, “If a person knows the greatness of the pratyaksha svarup of Bhagvãn, then his belief never falters. I shall now explain that greatness. 6.4 “All the avatãrs of Bhagvãn emerge from the very Bhagvãn that is present in this satsang. He is the cause of all the avatãrs and is the antaryãmi of all. It is Bhagvãn in Akshardhãm, who is radiant, full of countless powers, and eternally has a svarup. He is also the lord of all the lords of the countless brahmãnds; He is even the cause of Akshar-Brahm. When that Bhagvãn takes birth on earth and adopts the behaviour of Rushabh-Dev, He is known as Rushabh-Dev; when He accepts the divine ways of the avatãr of Rãm, He is known as Rãm-Chandra; and when He performs the charitras of Shree Krishna, He is known as Shree Krishna. In this way, whichever behaviour of the avatãrs can be seen in Bhagvãn, it should be understood that all the previous avatãrs of Bhagvãn have emerged from Him, and that He is the ultimate cause of them all. If a person understands this, his belief never falters. But, if he does not understand this, his belief may falter. That is the answer to your question.” 6.5 Shreeji Mahãrãj then added, “Furthermore, that same Shree Krishna Bhagvãn took birth as Shree Nar-Nãrãyan from Dharma and Bhakti. Therefore, realising this Shree Nar-Nãrãyan to be my svarup, I have installed His murti for the first time here in Shree-Nagar. Therefore, no one should perceive even the slightest difference between Shree Nar-Nãrãyan and myself. It is He who is the dweller of Akshardhãm.” 6.6 Hearing Shreeji Mahãrãj say this, Kuber-Sinh asked further, “Mahãrãj, what is that Akshardhãm like? Please describe it and the bhaktas of Bhagvãn that reside there.” 6.7 Shreeji Mahãrãj explained, “It is Akshardhãm which has become the dhãm of Shree Purushottam Nãrãyan to dwell in. That Akshardhãm in the svarup of the dhãm of Bhagvãn is eternal in comparison to all the other Akshardhãms (the muktas who have become like Akshar-Brahm). Within that Akshardhãm, there are several types of palaces. Each palace has various types of decorative balconies and terraces. There are also many different types of fountains and many different types of gardens. The gardens contain innumerable flowers of innumerable species, and each one is radiant. It is so beautiful that it cannot be compared to any other dhãm. It is also called Golok. In addition, its splendour is countless times more than the divine riches of countless other dhãms. 6.8 “That dhãm is also limitless. Just as there is no limit to ãkãsh, regardless of the direction in which a person looks, similarly, there is no limit to Akshardhãm. Whether a person looks above, below, or in the four directions, there is no boundary to the dhãm of Bhagvãn. This is because it is endless. If a person were to try to reach its end, he would realise that it is endless. Such is the vastness of Akshardhãm. 6.9 “Also, the objects within Akshardhãm are all divya and composed of chaitanya. Countless pãrshads, who are also radiant and have a divya svarup, reside in that dhãm. They are forever eager for the sevã of Bhagvãn, who is the antaryãmi of all life-forms. It is the same lord of that dhãm – the lord of Akshar and the muktas, Parbrahm Purushottam – who is present here in this satsang. Only a person who has such nishchay attains Akshardhãm.”

7.1 In the Samvat year 1882, on Fãgan vad 7 [30th March 1826], Swãmi Shree Sahajãnandji Mahãrãj was having the Vãsudev Mahãtmya read on the medi above the gate of the mandir of Shree Nar-Nãrãyan in Amdãvãd. Then, in the evening, He got up and sat facing east on a decorated bedstead under the neem tree near the gate. Around His head, He had tied a pink pãgh, and tassels of roses had been inserted into the pãgh. He was also wearing garlands of roses. In addition to this, He was wearing a white survãl and had covered Himself with a thin, white chofãl. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. 7.2 Then, Prãgji Davé asked, “Mahãrãj, by what means can a person’s mind become firmly fixed on you so that it does not become adulterous by straying elsewhere?” 7.3 Shreeji Mahãrãj began by saying, “Please listen as I answer your question.” He then continued, “By realising the greatness of Bhagvãn, a person’s mind becomes fixed on Him. Now, I shall explain how that greatness should be understood. 7.4 “I had previously asked Rãmãnand Swãmi at Lãdhã Brãhman’s house in Piplãnã, ‘Are you truly Bhagvãn, or are you merely called Bhagvãn?’ Rãmãnand Swãmi did not reply then. Later, in Samvat 1869, I had fallen ill. During my illness, I went to Kshir-Sãgar where Shesh-Shãyi Nãrãyan rests upon Shesh, and I saw Rãmãnand Swãmi there. He was wearing a white dhoti and had covered himself with a white pachhedi. I also saw many others sitting near the holy feet of Shesh-Shãyi Nãrãyan. I asked Nãrãyan, ‘Who is this Rãmãnand Swãmi?’ Nãrãyan replied, ‘He is a knower of Brahm’. After He said this, Rãmãnand Swãmi merged into the body of Nãrãyan, and I then returned to my physical body. 7.5 “Then, when I performed antar-drashti, I saw the source of the divine sound of pranav. While I was looking at it, Nandishvar, the bull, approached me. I mounted upon it and went to Shiv in Kailãs. There, Garud arrived. So, I mounted upon it and began to travel to Vaikunth and Akshardhãm. However, as Garud was unable to fly to Akshardhãm, I went alone to the dhãm of Shree Purushottam Nãrãyan, which is beyond everything. There, I saw that it was I who was Purushottam; I did not see anyone important, apart from myself. In this way, I travelled to these places, and then finally returned to my body. 7.6 “Then, when I looked within again, I realised that I am the creator, sustainer, and destroyer of all the brahmãnds. In those countless brahmãnds, it is by my divine light that countless Shivs, countless Brahmãs, countless Kailãs, countless Vaikunths, Golok, Akshardhãm, as well as countless millions of other loks, are radiant. 7.7 “What am I like? Well, if I were to shake the earth with the toe of my foot, the worlds of countless brahmãnds would begin to shake. It is also by my divine light that the sun, the moon, and the stars are radiant. So, if a person develops the belief of my svarup in this way, his mind becomes fixed on me – Bhagvãn – and would never stray anywhere else. Moreover, I will grant my supreme dhãm to all who come to my refuge and understand this. In addition, I will make them antaryãmi, and powerful enough to create, sustain, and destroy brahmãnds. However, after receiving such powers, a person should not think, ‘I alone my great’, and neglect and murti of Shree Nar-Nãrãyan. Instead, a person should realise ‘It is by compassion of Shree Nar-Nãrãyan that I have attained such greatness’.” 7.8 In this way, Shreeji Mahãrãj answered the question.

8.1 In the Samvat year 1882, on Fãgan vad 8 [31st March 1826], Swãmi Shree Sahajãnandji Mahãrãj was serving food to the sãdhus in their residential hall, north of the mandir of Shree Nar-Nãrãyan in Amdãvãd. He had tied a beautiful, white pãgh around His head and was wearing a white khes. He has also placed a khes over His left shoulder and had tied one of its ends around His waist. Also, a large garland of roses was hanging around His neck. 8.2 While serving lãdus to the sãdhus, Shreeji Mahãrãj said, “A sãdhu should abandon anger in all respects. What is anger like? Well, it destroys all noble qualities such as gnãn, the performance of tap, and the chanting of the name of Bhagvãn. 8.3 “Now, I shall identify the motives from which anger arises. Anger arises when sãdhus are engaged in a question-answer discussion amongst themselves, or if there is an argumentative discussion. It can also arise from the giving and taking of particular objects, or when lecturing someone, or when a person tries to maintain prejudice towards his shishya. Also, anger can arise when a person is insulted, out of jealousy, over where to sit or not to sit, or even because of the unequal distribution of Bhagvãn’s prasãd. In this way, there are many reasons for anger to arise. 8.4 “If a senior sãdhu or a junior sãdhu becomes angry, he should first perform dandvat pranãm to whomever he has expressed his anger upon, and then please that person by speaking pleasant words to him in a pleading, gentle, and sincere tone. This is my ãgnã. 8.5 “If anyone else, due to a cruel intellect, has an offensive thought towards a sãdhu, he should confess and voice his offensive thought by saying, ‘Mahãrãj, I have thought offensively of you’. Then, in order to be forgiven for that thought, he should fold his hands and pray for forgiveness. 8.6 “If a sãdhu becomes angry with a grahastha bhakta, then he should verbally pray and bow down to him from a seated position; but he should not perform dandvat pranãm before him. If sãnkhya-yogi women become angry amongst themselves or on karma-yogi women, they too should pray verbally and bow down from a seated position. On the other hand, sãnkhya-yogi men should do as the sãdhus do if they become angry upon anyone. 8.7 “In general, whenever we become angry with someone, we should realise that person to be a bhakta of our lord, Shree Nar-Nãrãyan, and instantly abandon our arrogance, bow down to Him, and pray. However, a person should never maintain an outward perspective by believing, ‘I am senior and better than him; whereas he is not senior but a mere junior’. A person should not entertain such a feeling. In fact, even our ishta-dev, Shree Nar-Nãrãyan, does not keep any arrogance or anger; so as His followers and the members of this Uddhav Sampradãy, we should abandon all forms of anger and arrogance. 8.8 “Shree Nar-Nãrãyan will be greatly pleased upon anyone who performs the prãyshchit that I have prescribed for becoming angry. As a result, that person’s antah-karans will be purified, and all of his vicious natures, such as kãm, krodh, abhimãn, lobh, mãn, and matsar, will be destroyed. Conversely, a person who does not perform prãyshchit for becoming angry should be thought of as a snake, not as a bhakta of Bhagvãn.”