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.”