1.1 In the Samvat year 1882, on Chaitra sud 2 [9th April 1826], Swãmi Shree Sahajãnandji Mahãrãj left Amdãvãd with great festivity and reached Ashlãli in the evening. There, He was accommodated in a mango grove north of the village and was seated on a platform. He was dressed entirely in white clothes. Also, He was wearing beautiful garlands of flowers around His neck, and tassels of flowers were hanging from His pãgh. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him. 1.2 Shreeji Mahãrãj then said to Muktãnand Swãmi, Brahmãnand Swãmi, and all the other sãdhus, “Please listen, I wish to say something. Whoever incompletely realises the nature of Bhagvãn suffers a great loss. That person cannot experience the true bliss of Purushottam Bhagvãn – who we also call Shree Krishna, Shree Vãsudev, Shree Nar-Nãrãyan, Parbrahm, and Shree Nãrãyan – nor can he become an ekãntik bhakta. Therefore, a person should strengthen his gnãn of Bhagvãn by great association with an ekãntik bhakta of Bhagvãn who has gnãn. This is because, without the true gnãn of Bhagvãn even the prajãpatis and other creators of the universe have to repeatedly take birth along with the creation, and then ultimately merge back into Mãyã. However, they do not attain Akshardhãm, the dhãm of Shree Purushottam Bhagvãn. The reason for this is a flaw in their understanding.” 1.3 Then, all the munis asked, “Mahãrãj, please explain this flaw in their understanding.” 1.4 Shreeji Mahãrãj said, “Very well. Please listen as I explain their flaws. First of all, they consider the strength of their own actions but not the strength of a person’s refuge in Bhagvãn to be instrumental in their kalyãn. Secondly, they do not realise that becoming akshar-rup and serving Shree Purushottam Nar-Nãrãyan is in itself kalyãn. Their third mistake is that they believe the innumerable avatãrs of Bhagvãn, such as Rãm and Krishna, to be a part of Bhagvãn. Fourthly, at the time of a previous death, they had a thought in their minds, ‘How are the brahmãnds created? It would be good to see for once’. Seeing their desire, Bhagvãn engaged them in the creation of the brahmãnds. They will only become brahm-rup and attain the dhãm of Bhagvãn when they realise true gnãn by great association with an ekãntik bhakta of Bhagvãn; and only then will they become eternally happy. Therefore, a bhakta of Bhagvãn should desire nothing but the sevã of Bhagvãn.” 1.5 Shreeji Mahãrãj then explained, “There are three types of bhaktas; and they can be recognised by their characteristics: A person who worships Bhagvãn with the intention of earning powers to create the world is known as aishvaryãrthi. He is a kanishth bhakta. A person who worships Bhagvãn only to experience the ãtmã is known as a kaivalyãrthi. He is a madhyam bhakta. However, a person who has a constant the singular determination for the sevã of the pratyaksha svarup of Purushottam Bhagvãn is known as a bhagvat-nishtãrthi. He is an uttam bhakta and best bhakta of all. As all of us have the belief of the pratyaksha svarup of Shree Nar-Nãrãyan, we are all undoubtedly the best.” 1.6 All who had gathered in the sabhã were overjoyed hearing these words of Shreeji Mahãrãj.