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