VACHANAAMRUT

In Memory Of
Akshar-Nivaasi Mahant Puraani Swaami Shree Hari-Svarup-Daasji

Inspired By
H.H. Aachaarya 1008 Shree Koshalendra-Prasaadji Mahaaraaj

Published By
Shree Swaminarayan Mandir Bhuj

Samvat 2066 Vaishaak Sud 5
May 18th 2010

Shree Nar-Naaraayan Dev
Nutan Mandir Mahotsav

Shree Swaminarayan Mandir
Shree Swaminarayan Road
Bhuj-Kutch
Tel: +91 2832 250231
www.bhujmandir.org

Vachanaamrut

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Throughout His lifetime on Earth, Swaaminaaraayan Bhagvaan (Shreeji Mahaaraaj) educated the masses through His spiritual and philosophical discussions. The subject matter included svadharma aatmaa-gnaan, vairaagya, gnaan of Bhagvaan’s svarup, and bhakti coupled with Bhagvaan’s greatness. The great sants, Muktaanand Swaami, Gopaalaanand Swaami, Nityaanand Swaami, Brahmaanand Swaami, and Shukaanand Swaami catalogued thousands of these discussions word for word, so that future haribhaktas could have the fortune of Swaaminaaraayan Bhagvaan’s divine words. This compilation of discussions came to be known as the ‘Vachanaamrut’ - ‘vachan’ (speech) and ‘amrut’ (nectar). This shaastra contains the sweet words of Swaaminaaraayan Bhagvaan which are the nectar our jeev desires; like nectar they provide us with a way to eternal happiness in His Akshardhaam.

The Vachanaamrut is a shaastra of ‘upaasanaa’, whereas the Shikshaapatri is a shaastra of ‘aagnaa’. The Vachanaamrut is compiled of 273 sabhaas ranging from Vikram Samvat years 1876 to 1886. The talks of these sabhaas were carefully chosen by Swaaminaaraayan Bhagvaan Himself for inclusion in the Vachanaamrut. It is divided into eleven sections, based on the various villages in which the talks were delivered. Within each section, individual Vachanaamruts are arranged in chronological order, and are numbered. However, one Vachanaamrut is not related to the next, allowing them to be read in any order.

Prior to the 273 Vachanaamruts there is a section known as Parthaaro. It provides a meticulous description of Swaaminaaraayan Bhagvaan’s daily activities, His association with bhaktas, and details about His body and mannerisms. This description allows bhaktas to visualise Swaaminaaraayan Bhagvaan, and strengthen their devotion.

The Vachanaamrut is full of wonderful unique features which enable the reader and listener to move closer to Swaaminaaraayan Bhagvaan. In particular, a person is drawn to the intricate details contained in the first paragraph of each Vachanaamrut. The paragraph contains an exact description of the time and surroundings in which the sabhaa took place. It also depicts the exact position of Swaaminaaraayan Bhagvaan and His appearance. Not only does this authenticate the shaastra as being true, but it also allows haribhaktas to imagine themselves sitting in His sabhaas. The Vachanaamrut is such a profound shaastra, that in order to understand its contents it is vital that the reader and listener concentrate their mind on Swaaminaaraayan Bhagvaan Himself, and not only on the environment in which the discussion took place.

The issues raised in the Vachanaamrut are quite varied, ranging from deeply philosophical and theological subjects, such as the nature of Bhagvaan, creation of the universe, clarifications of the classical Hindu philosophies of aachaaryas, to more spiritually practical subjects such as the kalyaan of the jeev, good and bad company, and the means of attaining eternal happiness. Regardless of the subject, Swaaminaaraayan Bhagvaan had the gift of clearly and elegantly explaining complex concepts through simple examples. In fact, even the uneducated villagers sitting in the sabhaa were able to grasp profound philosophical concepts due to His use of simple language and meaningful examples.

Instead of opting for a monologue style of speaking, Swaaminaaraayan Bhagvaan delivered His talks in the form of a discussion, like the method used by the rushis in the Upanishads. At times, Swaaminaaraayan Bhagvaan would pose a question to the members of the sabhaa, or sometimes He would ask the sabhaa to pose a question to Him. On some occasions, members of the sabhaa would ask a question directly. In His sabhaas, all were free to question and even to counter-question, regardless of whether they were educated tyaagis or simple grahasthas. Even though the sabhaas was graced by many learned scholars, Swaaminaaraayan Bhagvaan was able to provide gratifying answers to the questions posed. Not only does this confirm His status as the Purushottam Naaraayan, but it also illustrates that whatever guidance we receive from the Vachanaamrut, it is from Swaaminaaraayan Bhagvaan Himself.

The authenticity of the Vachanaamrut is further demonstrated by Swaaminaaraayan Bhagvaan in Vachanaamrut Gadhadaa II – 28, in which He says, “I have delivered this talk to you after hearing and extracting the essence from the Veds, the six-shaastras, the Puraans, 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”. This illustrates that the talks delivered by Swaaminaaraayan Bhagvaan were not created in His mind, but as a result of His practical experiences, which He reveals in Gadhadaa III – 39: “I deliver these talks to you not from any imagination of my mind, nor to display any sort of skill. I have experienced all that I have spoken about. In fact, I speak in accordance to what I practice”.

Simply striving to understand the words of the Vachanaamrut does not lead to the true knowledge of its contents. This knowledge is revealed only by the grace of Swaaminaaraayan Bhagvaan. This grace is attained after constant reading of the Vachanaamrut. Just as it is difficult to obtain amrut, it is difficult to obtain the true knowledge of the Vachanaamrut. It is not a shaastra to be casually read like a book of fiction; it is a book to be lived with, and read over and over again. Each time a person thinks over the contents of the Vachanaamrut, new knowledge is revealed. Some people think it is a difficult shaastra to read and do not make any effort towards studying it. Ordinary books on philosophy and spirituality topics are difficult to read and only appeal to educated scholars. However, Swaaminaaraayan Bhagvaan has put the best of the spiritual knowledge in the simplest of forms.

Therefore, ‘Vachanaamrut’ is the perfect name for this shaastra, as it is amrut in the form of the words of Swaaminaaraayan Bhagvaan. Just as amrut has the distinct property of granting freedom from death (immortality), the words of Bhagvaan similarly grant freedom from the cycle of births and deaths to all those who strive for their wisdom, and immortality and eternal bliss in Akshardhaam.

The English Vachanaamrut

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The Vachanaamrut has been translated into English for the benefit of satsangis who find reading and understanding Gujarati difficult. The reader can rest assure that this translation has been made directly from an authenticated version of the Vachanaamrut published by Shree Swaaminaaraayan Mandir, Bhuj. However, as no translation can do true justice to the original text, we advise that the Gujarati Vachanaamrut should be read with this English Vachanaamrut being used as a reference where needed.

To translate this shaastra was truly a profound task. It was vital to ensure that the amrut vaani (divine words) of Swaaminaaraayan Bhagvaan were not lost in translation. Each sentence has been translated in the same order as the Gujaraati version to ensure that the true meanings of the talks are maintained accurately. However, certain concepts in the Vachanaamrut simply have no equivalent English words or phrases, so the original Gujaraati or Sanskrit words have been kept. The reader is advised to make full use of the glossary to understand the meanings of these words.

The glossary is a unique tool in assisting the reader to understand the essence of the Vachanaamrut. It not only contains an explanation of words that cannot be translated, but also words that can be translated but the English equivalent does not provide a true meaning. Also, the Sanskrit shloks have been transcribed and translated, and hyphens have been added in these shloks to aid in the reading of long Sanskrit words. Also, some complete shloks have been included at times in order to aid its translation.

Finally, to aid memory and understanding, paragraph breaks have been added, even though the original manuscripts of the Vachanaamrut did not have paragraph breaks at all. These paragraph breaks allow the reader to easily grasp and memorise concepts.

With the murti of Swaaminaaraayan Bhagvaan in our hearts, we have attempted to do justice to this powerful scripture. We apologise in advance for any mistakes we may have made along the way, as no version will ever be as good as the Gujarati Vachanaamrut, as only that version contains the divine words spoken directly by Swaaminaaraayan Bhagvaan Himself. We pray that He is pleased with our attempt to spread His amrut vaani in this modern era.

Mahant Puraani Swaami Shree Dharmanandan-Daasji Swaami

Parthaaro

Bhagvaan and His Akshardhaam

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In the midst of Golok is Bhagvaan’s Akshardhaam. It is full of light which is brighter than millions of suns, moons, and fire; it is divya and is extremely white. It is sachidaanand, and is called Brahmpur, Amrutdhaam, Parampad, Anant-Apaar, Brahm, and Chidaakaash. Such is Akshardhaam in which Shree Krishna Bhagvaan eternally resides.

Bhagvaan is known as Purushottam, Vaasudev, Naaraayan, Paramaatmaa, Brahm, Parbrahm, Ishvar, Parameshvar, and Vishnu. Bhagvaan is beyond the mortal and immortal beings, omniscient, all-doer, the lord of all, antaryaami, and the cause of all causes. He is nirgun, luminous, independent, and is worthy of worship by innumerable muktas.

The leelaas of Bhagvaan include the creation, sustenance, and destruction of countless brahmaands. He gives power to Prakruti-Purush, Kaal, Pradhaan-Purush, and mahaa-tattva. He is the lord of all brahmaands, and is in the eternal svarup of an adolescent, which is more beautiful than millions of Kaam-Devs.

His complexion is dark blue, like that of a fresh cloud. He is wearing exquisite clothes and jewellery, such as crocodile-shaped earrings and a beautiful crown encrusted with precious jewels.

His eyes are as beautiful as the petals of a lotus that flourish in the season of Sharad. Fragrant sandalwood paste has been applied to His body. He is playing a delightful melody on His bamboo flute, and Raadhikaaji and Lakshmiji are performing His sevaa.

He is holding a chakra, a padma, a gadaa, and a shankh, and is worshipped by countless paarshads, including Nand, Sunand, and Shreedaamaa. His murti is brighter than the light of millions of suns and moons. He possesses great powers, and immeasurable kalyaan-kaari gun, such as dharma, gnaan, and vairaagya. Also, the siddhis worship His lotus feet, and the four Veds praise His greatness and glory.

The Vishvarup form, the twenty-four four-armed svarups, and avataars such as Varaah, originate from Him. The great Shree Krishna Bhagvaan has taken birth on earth, in Kaushal-Desh, with all His powers, to spread ekaantik dharma; to protect and to give happiness to His ekaantik bhaktas, such as Dharma, Bhakti, and the rushis; to grant kalyaan to innumerable jeevs; and to eradicate adharma.

The Incarnation Of Shree Swaaminaaraayan Bhagvaan

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Once, Marichi and the other rushis went to Badrikaashram for darshan of Shree Nar-Naaraayan. After hearing of this, Dharma-Dev and Murti-Devi also went for darshan of Shree Nar-Naaraayan. After they had all performed darshan of Shree Nar-Naaraayan, they took their seats in the sabhaa, which consisted of many rushis and Uddhavji.

The rushis were describing to Shree Nar-Naaraayan the conditions of Bharat-Khand (Earth). Then, while Naaraayan was speaking to the sabhaa, everyone was listening to Him with full concentration.

At that time, Durvaasaa Rushi arrived from Kailaas to perform darshan of Shree Nar-Naaraayan. However, his arrival was not acknowledged, and he was not welcomed. Therefore, he cursed the entire sabhaa and said, “Those who have dishonoured me will be born on Bharat-Khand as humans and will suffer the torture that the demons thrust upon you”. Upon hearing this, Dharma-Dev tried to calm Durvaasaa Rushi. Durvaasaa Rushi then said, “I cursed you because I did not know that you were in a conversation with Shree Nar-Naaraayan, and because of this you, did not see me and welcome me. The curse cannot be retracted, but I will give you some relief. Dharma-Dev and Murti-Devi will be born into braahman families and Shree Naaraayan will be born to you as a son. He will free you and these rushis from my curse, and will protect you all from the demons”. Saying this, Durvaasaa Rushi returned to Kailaas.

Then, Shree Naaraayan said to everyone, “If it was my wish, I could have retracted this curse that you have received without any fault. However, at this time, the effects of Kali-Yug are prevalent on Bharat-Khand, and therefore the demons are in full force. In order to destroy them, I have accepted this curse. Therefore, as the son of Dharma-Dev, I shall destroy the demons and protect you all, and will establish ekaantik-dharma throughout Bharat-Khand. You should not worry, and should take birth as humans on Bharat-Khand”.

Hearing these words, everyone bowed to Shree Naaraayan and left the sabhaa to make preparations for their birth on earth.

Dharma-Dev and Bhakti-Devi

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In Kaushal-Desh there was a village known as Itaar. In the village lived a Sarvariyaa Saam-Vedi braahman named Baal-Sharmaa Paande and his wife Bhaagyavati. Dharma-Dev was born to them in Samvat year 1796, on the afternoon of Kaartik sudi 11. His father named him as Dev-Sharma on the twelfth day of his birth with full religious rites.

In Chhapaiyaa, there lived a Travaadi braahman named Krishna-Sharmaa and his wife Bhavaani. Murti-Devi was born to them in the Samvat year 1798, on the evening of Kaartik sudi 15 Punam. As she got older, her bhakti for Shree Krishna increased, and she was therefore known as Bhakti.

Krishna-Sharma arranged for his daughter Bhakti to be married to Dev-Sharma, son of Bal-Sharma. Krishna-Sharma kept his son-in-law at his house in Chhapaiyaa. Dev-Sharma and Bhakti-Devi followed the dharma of the grahastha aashram whilst offering loving bhakti to Shree Krishna. As Dev-Sharma was so strict in his dharma, he became known as Dharma-Dev.

Dharma-Dev and Bhakti-Devi were harassed immensely by demons. To ease this suffering, they went to Vrundaavan and prayed to Shree Krishna with the rushis. This pleased Bhagvaan, so He gave them darshan of Himself in the same svarup that He resides in Akshardhaam. He said, “Dharma-Dev and Bhakti-Devi. The demons that torture you now are the demons I had killed in my Krishna avatar. They desire revenge upon me. They know that you are my own, which is why they trouble you. To destroy these demons, I will be born to you as Naaraayan Rushi, with the name Hari-Krishna. I will protect you from them and free you from Durvaasaa Rushi’s curse. I will destroy the demons and adharma, and establish ekaantik dharma on earth”. The murti of Shree Krishna Bhagvaan then disappeared, and entered the heart of Dharma-Dev. Dharma-Dev and Bhakti-Devi returned to Chhapaiya with great happiness, and offered bhakti to Shree Krishna Bhagvaan. As Bhagvaan was extremely pleased with Dharma-Dev, he also became known as Hari-Prasaad.

After many months, Shree Krishna Bhagvaan was born to Hari-Prasaad and Bhakti-Devi in the Samvat year 1837, on the evening of Chaitra sudi 9 at 10.10pm. He was surrounded by a bright light. A grand celebration took place at the house of Hari-Prasaad. The devs came shouting “Jay! Jay!”, playing drums, and showering flowers. The apsaaraas came dancing, whilst the gandharvas sang songs, and the rushis offered blessings. The minds of devs and saadhus were extremely pleased, whilst the demons were in despair. The women of the village were singing auspicious songs, and were blessing Bhagvaan in the svarup of a newborn baby. A mild, fragrant, cool, and a gentle breeze was present in the air. The stars sparkled amidst the clear night sky. Also, due to the birth of Bhagvaan, Chhapaiyaa became like Akshardhaam. Then, Hari-Prasaad had the birth ceremony performed for his son by many braahmans, and he gave them various types of alms in return.

On the sixth day of the birth of the Bhagvaan, Kotraa (an evil witch) and other demons came to kill Bhagvaan in His infant svarup. However, when Bhagvaan looked at them, they were burnt and were driven away.

When Bhagvaan attained the tender age of three months and eleven days, Maarkandey Rushi went to the house of Hari-Prasaad. Hari-Prasaad welcomed him warmly and recognised him to be a great astrologer. He then said, “Please perform the naming ceremony of our son”.

Maarkandey Rushi happily said,“Hari-Prasaad. This son of yours will relieve you and His followers from all difficulties and troubles. As He was born in Kark Raashi, He shall be called Hari. Also, He your son shall be known as Krishna, as He has got a slightly dark complexion, He will always attract the minds of His followers, and He was born in the month of Chaitra. Though Hari and Krishna are two separate names, He will also have a third name Hari-Krishna, which is the union of Hari and Krishna.

“As your son will have the five gun of tyaag, gnaan, tap, dharma, and yog. He will be like Shivji, and will therefore be known as Nilkanth throughout the world. Your son has the mark of a padma on His palm, and vajra, urdhva-rekhaa and kamal on His feet, which shows that He will be the lord of millions of people. He will also possess countless kalyaan- kaari gun, and will protect you from all misery and suffering”.

Hari-Prasaad then offered money, costly new garments, and jewellery to Maarkandey Rushi. He stayed there for one day, and then left for pilgrimage to Prayaag. Hari-Prasaad and Bhakti-Maataa were very pleased to know the gun of their son.

Shree Hari pleased His parents and relatives through His leelaas, and grew like a crescent moon. Then, when He was five months old, Hari- Prasaad started to teach Him to sit. Then, when He was six months old, Hari-Prasaad started to teach Him to eat. Then, when He was seven months old, He had His ears pierced.

At the start of His third year, the chaul sanskaar ceremony was performed. On that same day, a demon named Kaalidatt appeared to kill Bhagvaan. However, Bhagvaan confused Kaalidatt by appearing in all directions. Whenever Kaalidatt tried to grab Bhagvaan, he collided with a tree. This ultimately caused His death. Hari-Prasaad then took his family from Chhapaiyaa to Ayodhyaa due to the suffering caused by the demons.

When Shree Hari reached the age of five, Hari-Prasaad taught Him to write His first word. Then, at the age of eight, He gathered pujaa items and alms from the braahmans, and performed the yagnopavit ceremony. Thereafter, Shree Hari, after receiving the yagnopavit from His father, observed the dharma of a naishtik brahm-chaari, and studied the Veds. By reading the shaastras and listening to the kathaas given by His father, He learnt the hidden meanings of the Veds, the Puraans, historical shaastras, and Dharma-Shaastras, and was able to understand each of these shaastras. He took the essence from of each shaastra. From the Shreemad Bhaagvat, He extracted the essence from the fifth and tenth skandh; from the Skand Puraan, He extracted the essence of the Vaasudev Mahaatmya; from the Mahaabhaarat, He extracted the Vidur-Niti, Vishnu- Sahasranaam, and the Bhagvad Geetaa; and from all the Dharma-Shaastras He extracted the Yaagnavalkya Smruti. Shree Hari then compiled a gutko of the essence of all these shaastras.

At the age of eleven, Shree Hari gave His mother, Bhakti-Maataa, the knowledge of bhakti coupled with dharma, gnaan, and vairaagya. As a result of this, Bhakti-Maataa attained Akshardhaam, and was therefore freed from Durvaasaa Rushi’s curse. After many months, He gave the same knowledge to His father, Hari-Prasaad, and also freed him from the curse of Durvaasaa Rushi. In this way, Hari-Prasaad and Bhakti-Devi attained Akshardhaam, and remain in the constant sevaa of Shree Hari.

Shree Hari On Van Vichran

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Shree Hari left the house with an excuse of going to bathe. However, due to His intense vairaagya, He abandoned His family and home, and travelled north to perform tap.

Shree Hari wore a small dhoti with a loin-cloth underneath (tied with a grass rope), a white yagnopavit, and a kanthi of tulsi beads around His neck, His long hair was tied in a bun, and He had the mark of the urdhva-pundra tilak and chaandlo on His forehead. He carried with Him deer-skin, a wooden T-shaped stick, a kamandalu, an alms-bowl, a piece of cotton to filter water, and a maalaa in His right hand. Around His neck, He tied a small case containing shaaligraam, and a murti of Baal- Mukund, and over His shoulder He carried the gutko which contained the essence of the shaastras. In this svarup, Shree Nilkanth Brahm-Chaari swam across the River Saryu, and headed north.

After walking for many days, He came to a large forest located in the valley of the Himaalay Mountains. After walking through the forest for many days, He eventually reached Mukti-Naath, in Nepal. Here, He performed severe tap in order to please Surya-Dev. Then, after many months had passed, He headed south. In the deep valleys of the Himaalay Mountains, Shree Nilkanth Brahm-Chaari came across another extremely dense forest, which He travelled through for twelve months.

Shree Nilkanth Brahm-Chaari then came across Gopaal Yogi, who was sitting under a banyan tree, and was performing tap. He stayed with Gopaal Yogi for twelve months and learnt the art of ashtaang-yog.Nilkanth Brahm-Chaari gave Gopaal Yogi the knowledge of His svarup and sent him to Akshardhaam.

Then, He headed north, passed through aadi -Varaah, and reached Sirpur, in Bengaal. The king of Sirpur, Siddh-Vallabh, was very religious. At the request of the king, Shree Nilkanth Brahm-Chaari stayed in Sirpur during the four months of the monsoon season. During this period, He destroyed the pride of evil people who worshipped Kaali and Bhairav, and protected Gopaaldaas, a servant of the king, from their black-magic.

In the town, there lived a braahman from the Telang region (part of Andhra-Pradesh and Tamil Nadu). He had originally studied Veds, the Puraans, and historical shaastras. He had accepted many alms, including an elephant from the king, which he did not deserve. As a result of this, his complexion turned from fair to dark. This braahman took the shelter of Shree Nilkanth Brahm-Chaari for the destruction of his sins. Shree Nilkanth Brahm-Chaari relieved him from his sins and he attained his original fair complexion.

Shree Nilkanth Brahm-Chaari later reached a village near the mandir of Kaamakshi Devi, where there lived a braahman. He was a worshipper of Mahaa-Kali, and was terrifying the braahmans and saadhus who came to visit the village. He was using his black-magic to make them his followers. He approached Shree Nilkanth Brahm-Chaari and tried to use his black-magic and sorcery on Him, but was unsuccessful. Instead, Shree Nilkanth Brahm-Chaari rid the braahman of his arrogance and made him a shishya.

Later, Shree Nilkanth Brahm-Chaari came to Nav-Lakhaa Mountain, where there were the seats of 900,000 yogis. In front of these yogis, there were 900,000 flames within a pool of water. Shree Nilkanth Brahm-Chaari gave His darshan to all the yogis, and descended the mountain.

Shree Nilkanth Brahm-Chaari then came down to a place called Baalvaa- Kund. From there, He reached the union between the River Gangaa and the Bay of Bengaal, called Gangaa Saagar. After bathing there, He crossed the bay with a small boat, and then went to Kapil AAshram. He stayed there for a month, where He daily received the darshan of Kapil-Dev.

Progressing onwards, He reached Jagan-Naath-Puri. After staying there for a few months, He destroyed many demons. With His powers, He made them fight amongst themselves in such a way that they killed each other. Then, Shree Nilkanth Brahm-Chaari headed south, reaching a place called AAdi-Kurma. He then crossed a dense forest, before arriving at Maanaspur. The king of Maanaspur, Satra-Dharma, became His aashrit. Through the king, Shree Nilkanth Brahm-Chaari destroyed many demons.

Shree Nilkanth Brahm-Chaari passed Venkantaadri, Shiv Kanchi, and Vishnu Kanchi, and later stayed at Shree-Rang-Kshetra for two months. Through His power and ability, He debated with Vaishnavs, and persuaded them to abandon their immoral behaviour.

Shree Nilkanth Brahm-Chaari then went to Setu-Bandh and stayed there for two months. Every day, He took a bath in the ocean and performed darshan of Raameshvar Mahaa-Dev. He also received the darshan of Vishnu in the svarup of Sunder-Raaj.

Moving forward, He came across a dense forest, where He kept walking for five days without food and water. On the sixth day, at around midday, He saw a water-well. He bathed with the water that He had taken out of the well using His kamandalu. He sat beneath a banyan tree and carried out His daily pujaa, including that of shaaligraam. He placed shaaligraam in a bowl and started to bathe it by pouring water from the kamandalu. The water did not gather in the bowl, but was absorbed by shaaligraam. Having emptied roughly seven kamandalus full of water, which was all absorbed by shaaligraam, He realised that shaaligraam had now quenched its thirst. He started to perform pujaa by applying sandalwood paste. At that time He thought, “Shaaligraam was very thirsty, and must also be hungry, yet I have nothing to offer to Him. What can I give Vishnu?”

At that time, Shivji and Paarvati arrived there, travelling on Nandishvar, in the disguise of tyaagis. They saw Shree Nilkanth Brahm-Chaari in His pujaa and offered Him saathvo and salt. He mixed the saathvo and salt with water, and offered it to Vishnu in the svarup of shaaligraam, and then ate it Himself as prasaad.

From there, He travelled to a place known as Bhut-Puri, where He stayed for the darshan and pujaa of Shree Raamaanuj-AAchaarya. Then, He went to Kumaarikaa, Padmanaabh, Janaardan, and then had the darshan of Vishnu in the svarup of Adi Keshav. Next, He went to Kulgiri, known as Malayaachaal, and stayed there for five days, receiving darshan of Vishnu in the svarup of Saakshi Gopaal. Shree Nilkanth Brahm-Chaari later went to Pandharpur and stayed there for two months, and received the darshan Vishnu as Vitthal-Naath.

Shree Nilkanth Brahm-Chaari then performed pradakshinaa of a place called Dand-Kaaranya. He continued His journey and reached Naasikpur, where He received darshan of Trambakeshvar. Shree Nilkanth Brahm- Chaari then crossed River Taapi, River Narmadaa, River Mahi, and River Saabarmati.Shree Nilkanth Brahm-Chaari then travelled through Bhal region and reached Bhim-Naath. Shree Nilkanth Brahm-Chaari received the darshan of Shiv in the svarup of Gop-Naath, and reached the port of Maangrol. In this way, while on yaatraa, He destroyed adharma and established ekaantik dharma every tirth He visited. He freed the people living there from the ties of worldly affairs by giving them His darshan and accepting food and water offered by them.

Shree Nilkanth Brahm-Chaari In Loj

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Shree Nilkanth Brahm-Chaari reached Lojpur in the Samvat year 1856, on Shraavan vad 6. He met Raamaanand Swaami’s shishya, Muktaanand Swaami, and many other saadhus. He acknowledged them as the loyal bhaktas of Shree Krishna Bhagvaan and recognised the characteristics of true saadhus. So, He stayed with them. After staying there for several months, He travelled in company of the saadhus to Piplaanaa, located near Mount Girnaar.

Shree Nilkanth Brahm-Chaari arrived in Piplaanaa in the Samvat year 1856, on Jyeshth vad 12. There, He met Raamaanand Swaami, who was staying at the house of Narsinh Mehtaa. Raamaanand Swaami was of a large build, had a fair complexion, and was wearing white clothes, which is suitable for a brahm-chaari. Shree Nilkanth Brahm-Chaari performed dandvat-pranaam before him, greeted him, and then sat beside him.Shree Raamaanand Swaami was pleased to see Shree Nilkanth Brahm- Chaari. Shree Raamaanand Swaami asked Shree Nilkanth Brahm-Chaari regarding His birthplace, family, parents, Ved, guru, and ishta-dev. Shree Nilkanth Brahm-Chaari explained His ideas on vairaagya, tyaag of His family, staying in the forest, various types of tap performed, attainment of ashtaang-yog, His yaatraa, and defeat of false gurus.

After hearing all these ideas, Shree Raamaanand Swaami was extremely pleased and said, “Brahm-Chaari. You are my own. Your father Dharma- Dev had taken bhaagvati dikshaa from me at Prayaag-Shetra. He had stayed in Kaushal-Desh under my aagnaa, and preached about dharma and bhakti of Shree Krishna to those that had the desire to learn. You are the son of the Dharma-Dev, and have more gun than your father”. Shree Nilkanth Brahm-Chaari was pleased to have heard this, and therefore stayed with Shree Raamaanand Swaami.

In the Samvat year 1857, Kaartik sud 11, Shree Nilkanth Brahm-Chaari was given bhaagvati dikshaa by Raamaanand Swaami, and was given the names Sahajaanand Swaami and Naaraayan Muni. He remained with Shree Raamaanand Swaami and served him with great love and admiration. Raamaanand Swaami realised that Naaraayan Muni was gifted with all the guns of a true sant and was extremely powerful. Therefore, he handed over the control of the Sampradaay to Him. Raamaanand Swaami then left his physical body in the Samvat year 1858, on Maagshar sud 13. He returned to Badrikaashram and became free from the curse of Durvaasaa Rushi.

Shree Sahajaanand Swaami performed the funeral rites of His guru and began to take care of the Sampradaay. He was watchful of all the saadhus, brahm-chaaris, and grahasthas. He achieved this by giving talks based on shaastras, which attracted their minds towards Him.

Sahajaanand Swami

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Shree Sahajaanand Swaami travelled through many regions, such as Sorath, Haalaar, Kutch, Zaalaavaad, Kathiyaavaad, Dandhaavya, Bhaal and Gujaraat, accompanied by His saadhus, brahm-chaaris, and grahasthas. He revealed His divinity to the people of these regions, and gave inspiring talks on dharma, gnaan, vairaagya, and bhakti. He also destroyed adharma, and purified the evil minds of the false gurus. In this way, the people of all these regions became His bhaktas, and began to worship Him.

Shree Sahajaanand Swaami sent His bhaktas into samaadhi in order to show them His powers and increase their gnaan. Some bhaktas saw Shree Krishna Bhagvaan giving darshan to Lakshmi, Raadhikaa, Shreedaamaa, and other paarshads, in Golok. Some bhaktas saw Vishnu giving darshan to Lakshmi, Nand, Sunand, and other paarshads in Vaikunth. Some bhaktas saw Mahaa-Purush giving darshan to the niranna-muktas in Shvet-Dvip. Some bhaktas saw Bhumaa-Purush giving darshan to Lakshmi and many paarshads in Avyaakrut. Some bhaktas saw Nar- Naaraayan giving darshan to the rushis in Badrikaashram. Some bhaktas saw Shesh-Shaayi-Naaraayan giving darshan to the bhaktas in Kshir-Saagar. Some bhaktas saw Hiranyamay-Purush giving darshan to Surya-Dev and his servants. Some bhaktas saw Yagna-Purush giving darshan to Agni-Dev and his servants. Some bhaktas heard the sound of pranav. Some bhaktas saw light equal to millions of suns. Some bhaktas saw Brahm, which is sachidaanand, and beyond jaagrat, svapna, sushupti. Some bhaktas saw Viraat-Purush, who is the supporter of the brahmaand. Some bhaktas saw the loks and powers of the devs. Some bhaktas saw the six chakras and their presiding devs, such as Ganesh.

Sahajaanand Swami also gave darshan to His bhaktas who were hundreds of miles away, and accepted the food that they had offered in their homes, which showed His greatness. He gave darshan to bhaktas who were going to Akshardhaam, and all the people in their village, even if they were not bhaktas. He also revealed His alokik powers to both bhaktas and kusangis everywhere. As the people were amazed by His divine grace, they abandoned their own gurus and sampradaays and joined satsang.

People from many sampradaays came to meet Sahajaanand Swami with the intention of defeating Him in a philosophical debate. However, after realising His greatness, they became humble before Him, and said, “Mahaaraaj. You are the avataar of Bhagvaan. Kindly give us your darshan, so that we can see the devs who we worship”.

On hearing this, Sahajaanand Swami sat them down and sent them into samaadhi. This caused their naadis and praans to stop, and their jeevs left their bodies, leaving the bodies lifeless. They all then saw their ishtha- devs in Sahajaanand Swami. The Vaishnavs and the followers of Maadhvi and Nimbaark saw Sahajaanand Swaami in the svarup of Shree Krishna surrounded by gopis in Vrundaavan. The followers of Raamaanuj saw Lakshmi-Naaraayan, surrounded by paarshads, such as Nand, Sunand, Vishvaksen, and Garud. The bhaktas of Shree Raam saw Him seated on a sinhaasan, surrounded by Sitaaji, Lakshmanji, and Hanumaanji. The followers of Shankar-AAchaarya saw light, and the followers of Shiv saw Shiv with Paarvati and Ganesh. The followers of Surya-Dev saw Surya- Dev and Hiranmay-Purush. The followers of Ganesh saw Mahaa-Ganpati. The followers of devis saw a devi. The Jains saw Tirthankar, and the Muslims saw Paigambar. In this way, they all saw their own ishta-dev in Sahajaanand Swami due to samaadhi, and realised that He was the cause of all the avataars. So, they all abandoned their sampradaays and became followers of Sahajaanand Swami.

Sahajaanand Swaami removed the darkness of ignorance by his extraordinary powers, and established the ekaantik dharma which had been completely destroyed on the earth. He set up alms-houses with the wealth of His rich grahastha bhaktas, and distributed free food. Also, He performed many yagnas, such as Vishnu-Yaag, Mahaa-Rudra and Ati-Rudra, without the sacrifice of animals. During these yagnas, He served rich foods, and gave alms to thousand of braahmans. He performed many pujaas of saadhu, braahmans, and devs, and served rich foods.

Sahajaanand Swaami destroyed adharma and hypocrisy. He had many mandirs built in different regions, and installed the various murtis, such as Nar-Naaraayan, Lakshmi-Naaraayan, Bhakti-Dharma, Hari-Krishna, and Raadhaa-Krishna. He displayed miracles through these murtis.

Wherever He went, He taught people about the dharma of their varna and ashram, gnaan of the aatmaa and Bhagvaan’s svarup, vairaagya, and bhakti coupled with Bhagvaan’s greatness. Sahajaanand Swaami gave bliss and joys to His bhaktas at all times.

Sahajaanand Swaami mainly stayed in Gadhadaa as He was attached to the bhakti of Abhay Raajaa and his son and daughters, who had all dedicated their lives to Sahajaanand Swaami. He celebrated Janamaashtmi, Raamnavmi, Prabodhini Ekaadashi, Holi, and Annkut festivals by serving rich foods. The paramhans, brahm-chaaris, and bhaktas of different places came to these festivals and offered gifts to Sahajaanand Swami, such as rich clothes, jewellery, flowers, and sandalwood. Sahajaanand Swami served them rich food and pleased the braahmans and saadhus.

The Tils and Chihns Of Sahajaanand Swami

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On the soles of the feet of Sahajaanand Swaami, there are urdhva-rekhaa (lines). These lines start between the first two toes. They are also found on the heels.

On the sole of the right foot there is the chihn of a jav on the big toe. There are also the chihn of a kamal, ankush, dhvaj, ashtakon, vajra, svastik, and a jaambu. On the nail of the big toe, there is a vertical red line, and on the outer side of the big toe there is a til. There is a til on the side of the second toe facing the big toe. There is also a til, close to the nail, on the outside of the last toe.

On the sole of the left foot, on the left side of the urdhva-rekhaa, there are two black chihn. Near the urdhva-rekhaa, at the base of the toe joint, there is the chihn of vyom. There are also the chihn of a dhanush, kalash, matsya, trikon, gaupad, and ardha-chandra.

The soles of both feet are pink. The nails are also pink, and they are luminous. There are fine hairs on the large toes of both feet. Between the large toe and the second toe, there are marks and scratches from wearing chaakhadis. On the outer ankles of both legs, there are marks from sitting on the floor. On the right leg, five inches above the ankle, there is a small til, and on the outer side of the thigh there is a large mark. There is a large til on the left leg, five inches above the ankle, and above that there is a small til. There is also a chihn on the outer side of the knee.

On both sides of the waist, there are chihns caused by wearing a dhoti. His belly, which is ever cool, folds in three lines. There are two tils on the sides of the deep, round navel. The til on the right is close to the edge of the navel, and the til on the left is slightly further away. There is a large til on right side of the waist, and a small til near the large til. Two inches above the navel there are three tils – two of them are on the sides, and one is in the middle – and there is a til two inches above the middle til. On the left side, above the waist there is vertical row of four big tils and on the outer side there is another vertical row of four small tils. There is also a vertical row of three tils under the armpit.

On His chest there is a chihn of Shrivatsa formed by hair. In the middle of chest there is a large and reddish chihn, in the shape of a moon. On the right side of His chest there is a slight bulge, and on its centre, but little on left side, there is a large til. On the left side of that til, at a distance of an inch, there is one til, and farther left, there is a til on the chest at a distance of two inches. Over the two breasts there are two branded chihns.

On the internal part of the upper right arm, there are four tils forming a vertical row. Three inches from the wrist there is a branded chihn. Beside that chihn, on the outer side, there are four small tils. Below the right elbow and above the wrist there are two tils. There is a small til, at a distance of quarter of an inch and above the root of the last finger.

There is a branded chihn three inches from the wrist of the left arm. There is a til on the outer side of the arm, two inches below the left elbow. There is a til between the index finger and the middle finger. There is a small til on the internal side of the nail of the index finger. There is a til on the wrist of the left hand.
The nails of both the hands are pink, bulging, and luminous. The front parts of the nails are very sharp. The palms of both the hands are pink. The lines on the palms are slightly dark. About eight inches up from the wrist, there are two branded chihns on both forearms. Both the elbows are dark.

There is a til in the cavity of neck, and near that til, there is another small til. There is a small til right below the chin. And there is a big til with hair on the back, at the distance of two inches below the left shoulder. There are two tils below that big one and with descending little distance between them. There is one til on right side of spinal cord, two inches below the neck, and four such tils in the centre of back towards right hand side of the spinal cord. Near the right side of nose here is one big til and little one above it but below the corner of the eye there is one smaller in size. There are two light scars of smallpox on the top of the nose.

There are fine wrinkles on the upper and lower eyelids of both the eyes. Inside the mouth on the right side there is a dark chihn on the first molar tooth. The tongue is pink as a lotus and has a black til on it. There is a black dot inside the left ear. The forehead is broad and has two lines in the shape of a tilak. On the right side of the forehead there is a mark below the hairline. There is a small til on the lobe of the right ear. There is a large til on the palate. There is a til a little in front of the sikhaa on the head while behind on the side of the sikhaa there are three tils. Apart from all these, there are some very small tils on his body.

The murti of Shreeji Mahaaraaj is beautiful, pleasant, strong, and charming. The murti is such that it attracts the minds and eyes of the bhaktas who perform His darshan. The murti is the colour of newly formed clouds, peaceful, and the same height as the murti of Shree Gopinaathji in Gadhadaa. The body of Sahajaanand Swaami is like the description in all the shaastras, but the chihns and tils have been described from memory.

Daily Routine Of Shree Hari

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Sahajaanand Swaami wakes up when there are three or four ghadis (72 to 96 minutes) remaining of the night, and brushes His teeth. After bathing, He wipes His body with a clean, thin piece of cloth. He then stands up and holds the wet cloth, that He was wearing, between His two thighs and twists it with both His hands to squeeze the water out. He then wipes and dries His thighs and legs, and puts on a clean, thin, white dhoti and keeps it very tight. He covers His upper body with another clean, thin, white piece of cloth. He prefers to wear white clothes. Then, after completing His morning pujaa, He wears His chaakhadis and goes for breakfast.

Shreeji Mahaaraaj takes His seat. He covers His head with a cloth, which He tucks it behind His ears. While eating, He faces north or east. He raises His right knee, and rests His right elbow on the knee. He has the habit of drinking water while He eats. If He finds a tasty item of food, He offers some to His best bhaktas. He also has the habit of moving His hand on the belly after belching.

Sometimes, when He is pleased with a bhakta, He offers His prasaad. When He wants to serve food to the saadhus, He keeps His khes on His left shoulder, and ties the ends around His waist. While serving, He repeatedly calls the names of the different foods and moves up and down the rows of the saadhus. He has great faith, respect, and happiness in feeding and serving food.

In Gadhadaa, during the seasons of Varshaa and Sharad, when He learns that the water of the River Ghelaa has become clear, He goes there to bathe with the saadhus and satsangis. Then, while praising the waters of the river and delighting the bhaktas, He plays with the bhaktas. When He dives into the water, He presses His ears, eyes, and nose with His thumbs and fingers. After diving into the water, He comes up to the surface after a long time. He gargles with water, and moves His right hand around His face. Sometimes, He stands in the middle of the river, and makes the saadhus sing kirtans while clapping, and also joins them in singing and clapping.

While entering the water for bathing or while coming out after bathing, He holds the hands of His bhaktas. When He sees the happy faces of the bhaktas that have performed His darshan, He comes out of the water and stands on the river bank. He wears a dry, thin, white dhoti and keeps it very tight. He then squeezes the water from the wet dhoti He was wearing before. Then, He ties a white feto on His head, with the cloth very close to His eyebrow, and keep a chhoglu hanging out of the top. He also puts a khes on His left shoulder, and ties the ends around His waist. Finally, He rides a beautiful horse, and returns to His residence while pleasing the eyes of thousands of surrounding bhaktas.

While walking, Shreeji Mahaaraaj moves His right arm; and sometimes holds a handkerchief in His right hand and places His left hand on His left hip. Sometimes, He places a thin, white cloth over His shoulder, and sometimes He puts a khes on His left shoulder, and ties the ends around His waist. He has the nature of walking very fast. He walks so fast that the bhaktas following Him are hardly able to keep pace with Him, and have to run to keep pace with Him. When He walks while wearing chaakhadis, the chaakhadis make a knocking sound on the ground. While standing when performing a task or while walking slowly, He has the habit of gently hitting His right thigh with His right fist. Sometimes, when there is a great crowd of people, and there is a lot of dust flying around, He covers His nose and His face with a handkerchief.

Sometimes, He sits on a decorated cot; sometimes He sits on a thin mattress covered with a bed sheet; sometimes, He sits on a thick cushioned seat; sometimes He sits on a square cushion; and sometimes He sits on a large, cylindrical pillow. Sometimes, He sits with His legs crossed, and sometimes He sits with His legs bent and tied with a cloth. Sometimes when He sits, He supports His back with a pillow, and has the habit of sitting with His legs stretched forward, with one leg crossed over the other. Sometimes, He moves a finger of His right hand along the urdhva-rekhaa of His left foot. Sometimes, He keeps His tongue pressed between His teeth on one side. While sitting, He twists His neck on both the sides and makes a cracking sound. Sometimes, He lies with a pillow under His chest, and has His back pressed by the bhaktas.

Shreeji Mahaaraaj turns a maalaa of tulsi beads wherever He sits; sometimes He playfully moves two beads at the same time; and sometimes He folds up the maalaa and rubs it between His two palms; and when He has no maalaa in the hand, and He counts the segments on the fingers.

Sometimes, He closes His eyes and performs dhyaan; sometimes He performs dhyaan with His eyes open; and sometimes He suddenly awakens from dhyaan. Sometimes, He performs dhyaan while the saadhus sing kirtans to the accompaniment of musical instruments. Sometimes, He joins the saadhus in singing, while snapping His fingers; nd sometimes when the saadhus sing kirtans while clapping, He joins them in singing while clapping. Sometimes, when the saadhus sing kirtans to the accompaniment of musical instruments, or the saadhus are reading kathaa before Him, or He is giving a spiritual talk, He gradually moves closer to them.

During the kathaa, He repeatedly says the word “Hare”. When He is carrying out some activity, and He recalls a talk from a kathaa, He says “Hare” and then when He realises that He is not listening to a kathaa, He gently smiles at the bhaktas near Him. Sometimes, if He is happily talking, or is listening to a kathaa, or is listening to kirtans, or is engrossed in some thought, and then someone comes and calls Him for dinner or comes perform His pujaa, He becomes very annoyed.

Sometimes, He sits in the sabhaa of His bhaktas and delivers talks about dharma, gnaan, vairaagya, and bhakti, and sometimes He explains the essence of Yog, Saankhya, Panch Raatra, Vedaant, and other shaastras. Sometimes, He raises both His hands and claps to silence the bhaktas and begins His talks. Sometimes, when there may be a very large sabhaa of bhaktas and He wishes to delivers a talk, He stands up so that He may be heard from a distance, and raises both His hands and claps to silence the bhaktas. Sometimes, He is so engrossed in the talk, that He does not notice when His upper garment is slipping. This is His nature.

Sometimes, in a sabhaa, Shreeji Mahaaraaj asks the saadhus and haribhaktas to begin a question and answer session. Then, if someone asks a difficult question and if no one able to answer it, He gives the reply to the delight of all. Sometimes, while delivering a talk, He crushes a bunch of flowers or a large flower with His hands. Sometimes, while delivering a talk He has the habit of twisting the end of His handkerchief.

He accepts the pujaa that is lovingly offered by bhaktas who have come from other regions to celebrate festivals. Sometimes, when the bhaktas come in large groups to perform His pujaa, He accepts their garlands with both His hands, or with His legs, or even with His stick. Sometimes, His darshan sends a person into samaadhi, and sometimes He awakens them from samaadhi immediately. Sometimes, when He wishes to call someone in a sabhaa, He makes a signal with His eyes, or He points at them with His index finger.

Sometimes, realising the cooling effect of the garlands of mograa, the fruits, like lemons, He repeatedly brings them near to His eyes. Sometimes, He listens to the kathaa, and sometimes He narrates the kathaa, and sometimes He asks for kirtans to be sung, and then sings the kirtans Himself.
Shreeji Mahaaraaj does not like to stay idle at any time by keeping away from good activities, such as constructing mandirs, and feeding saadhus and braahmans. He is very fast in completing any work of bhakti and dharma that He undertakes.

Whenever He wants to sneeze, He finds His handkerchief and holds it in front of His face, and sneezes so loudly that it is heard even at a distance. He sneezes two or three times. Whenever He yawns, He loudly says “Hare, Hare” while rubbing His eyes. Shreeji Mahaaraaj loves the sevaa performed by nishkaam bhaktas. Sometimes, He playfully laughs loudly, while covering His mouth with His handkerchief. Sometimes, He is so pleased to see bhaktas who have come from other regions, that He stands up and embraces them, and asks about the news of their villages and towns.

Sometimes, He happily embraces the saadhus, who have come to celebrate a festival, as they leave for other regions. Sometimes, when He is pleased with His bhaktas, He places His hands on their heads, and places His feet on their chests. Sometimes, when He is extremely pleased with a bhakta, He offers gifts, such as a garland of flowers, or string of flowers, or His clothes and jewellery. He is very generous. He immediately gives a highly valuable item to a good person, the moment He decides to do so, without any delay.

Sometimes, He cracks the knuckles of His hands and feet; and sometimes He the bhaktas sitting nearby to crack His knuckles. Sometimes, when He sees or hears of an animal suffering, He has the nature of saying “Ram, Ram” out of compassion. Sometimes, when He sees any person suffering, He offers food and clothes to ease this suffering, as He feels great compassion in His heart.

Sometimes, if a person is hitting someone, He would not tolerate this, and stops the person by yelling. Sometimes, if someone criticises a saadhu or a bhakta, He feels upset, and then scolds that person and is disrespectful. Sometimes, if He feels physically unwell, He examines the pulse of His right hand, with the fingers of His left hand.

When He concludes a sabhaa, He says “Jay Sachidaanand” or “Jay Swaaminaaraayan”. Then, after bowing down to the saadhus. He stands up. Sometimes, while riding a horse and travelling, He stretches one leg on the neck of the horse.

When He is going to sleep, He moves His fingers on His forehead as if He is making the tilak mark. He asks for His maalaa, and turns it in His right hand. While sleeping, He keeps His face open; and if anyone touches Him while He is in deep sleep, He wakes up suddenly, and asks “Who’s there?”

This description of the nature of Shreeji Mahaaraaj has been written from memory, and there are many more descriptions. He lived in Gadhadaa and delivered talks on five topics in order to remove the doubts of His bhaktas: svadharma aatmaa-gnaan, vairaagya, gnaan of Bhagvaan’s svarup, and bhakti coupled with Bhagvaan’s greatness. These talks, and many talks from Amdaavaad, Vadtaal and many other villages, have been written from memory to the best of our knowledge for the welfare of the bhaktas.

Shree Gadhadaa Pratham Prakaran

Gadhadaa I – 1
Constantly Engaging The Mind On The Svarup Of Bhagvaan

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In the Samvat year 1876, on the night of Maagshar sud 4 [20th November, 1819], Shreeji Mahaaraaj had come to the residential hall of the saadhus, in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of saadhus, as well as haribhaktas from various places, had gathered before Him.

Shreeji Mahaaraaj then asked, “What is the most difficult of all spiritual activities?”

The brahm-chaaris, saadhus, and grahasthas, answered according to their understanding, but no one could give a satisfactory reply.

Shreeji Mahaaraaj then said, “Allow me to answer. There is no spiritual activity more difficult than to continuously engage the mind on the svarup of Bhagvaan. The shaastras state that there is no greater achievement for a person whose mind’s vrutti is constantly focused on the murti of Bhagvaan. This is because the murti of Bhagvaan is like a chintaamani. Just as a person who possesses a chintaamani attains whatever he desires, a person whose mind’s vrutti is constantly focused on the murti of Bhagvaan can instantly see, if he so wishes, the svarups of jeev, ishvar, Maayaa, and Brahm. He can also see Vaikunth, Golok, Brahm-Mahol, and other dhaams of Bhagvaan. Therefore, there is no spiritual activity more difficult, nor is there any greater achievement, than to continuously engage the mind’s vrutti on the murti of Bhagvaan.”

Then, Sheth Govardhan-Bhaai asked Shreeji Mahaaraaj, “What is the nature of Bhagvaan’s maayaa?”

Shreeji Mahaaraaj replied, “Maayaa is anything that obstructs a bhakta of Bhagvaan, while he is performing dhyaan of Bhagvaan’s murti.”

Then, Muktaanand Swaami enquired, “When a bhakta leaves his physical body, which is composed of the five bhuts, and goes to Akshardhaam, what type of body does he attain?”

Shreeji Mahaaraaj answered, “A bhakta who has sought refuge in the Dharma-Kul will attain a brahmay body by the wish of Bhagvaan. When such bhaktas leave their body and go to Akshardhaam, some go by sitting on Garud, some go by sitting on a rath, and others go by sitting on a vimaan. This is how they reach the dhaam of Bhagvaan. Those who have mastered yog-samaadhi, can actually witness these events.”

Then, Harji Thakkar asked Shreeji Mahaaraaj, “Some have been practising satsang for quite some time, yet they do not have the intense love for satsang as they do for their own body and their relatives. What is the reason for this?”

Shreeji Mahaaraaj explained, “Such a person has not fully realised the greatness of Bhagvaan. When a sant, by whose association the greatness of Bhagvaan can be fully realised, talks to him about his svabhaav, the person is not able to change his behaviour. Instead, he develops hatred towards the sant that has advised him. It is due to this sinful act that he does not develop intense love for satsang. After all, sins committed elsewhere, are washed away by association with a sant. But sins committed against a sant, are washed away only by the grace of the sant himself, not by any other means. The shaastras also state:

anya-kshetre krutam paapam tirth-kshetre vina-shyati
tirth-kshetre krutam paapam 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.

“Therefore, if a person does not have hatred towards the sant, he develops intense love for satsang.”

End of Vachanaamrut Gadhadaa I || 1 ||

Gadhadaa I – 2
Uttam, Madhyam, And Kanishth Levels Of Vairaagya

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In the Samvat year 1876, on the night of Maagshar sud 5 [21st November, 1819], Shreeji Mahaaraaj had come to the residential hall of the saadhus, in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of saadhus, as well as haribhaktas from various places, had gathered before Him.

Then, Mayaaraam Bhatt asked Shreeji Mahaaraaj, “Mahaaraaj, please describe the characteristics of the three levels of vairaagya – uttam, madhyam, and kanishth.”

Shreeji Mahaaraaj then explained, “A person who has the uttam vairaagya, engages in worldly activities, either by the aagnaa of Bhagvaan, or as a result of his responsibilities; but like Janak Raajaa, he is not affected by those worldly activities. He may indulge in the most tempting of the five vishays (shabda, sparsh, rup, ras, and gandh) attained as a consequence of his responsibilities, but he does so unwillingly. Those vishays are unable to attract him, so his tyaag remains undiminished. He invariably views those vishays as flawed, and treats them like enemies. Moreover, he constantly remains in contact with saadhus, and shaastras, and remains in the sevaa of Bhagvaan. Even if he were to come across difficult desh, kaal, and sang, his understanding would not weaken. Such a person is said to possess uttam vairaagya.

“A person who has madhyam vairaagya, also indulges in the most appealing of the five vishays and remains unattached to them. However, if he were to encounter difficult desh, kaal, and sang, he would become attached to those vishays, causing his vairaagya to decline. Such a person is said to possess madhyam vairaagya.

“As for a person who has kanishth vairaagya, if he were to encounter ordinary or inferior vishays, he may indulge in them, but would not become bound by them. However, if he were to encounter and indulge in appealing vishays, he would become bound by them. Such a person is said to possess kanishth vairaagya.”

End of Vachanaamrut Gadhadaa I || 2 ||

Gadhadaa I – 3
Remembering The Leelaas Of Bhagvaan

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In the Samvat year 1876, on the night of Maagshar sud 6 [22nd November, 1819], Shreeji Mahaaraaj was sitting in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Shreeji Mahaaraaj then said, “Even a person who can constantly see the murti ofBhagvaan in his heart, should recall the leelaas performed byBhagvaan in His different avataars in different places. He should also maintain love for brahm-chaaris, saadhus and satsangis, and should always remember them. If at the time of death he forgets the murti ofBhagvaan, but remembers the leelaas performed by Him in the different places, or if he remembers satsangis, brahm-chaaris or saadhus, then he will also remember the murti of Bhagvaan. In this way, that person attains a high spiritual status and benefits greatly. That is why I perform grand Vishnu-yaags, annually celebrate Janamaashtmi, Ekaadashi, and other festivals, and gather brahm-chaaris, saadhus and satsangis on these occasions. Even a sinner who remembers these occasions at the time of death, can attain Akshardhaam.”

End of Vachanaamrut Gadhadaa I || 3 ||

Gadhadaa I – 4
Jealousy Like That Of Naaradji

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In the Samvat year 1876, on Maagshar sud 7 [23rd November, 1819], Shreeji Mahaaraaj was sitting in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of saadhus, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “Haribhaktas should not have jealousy amongst each other.”

AAnandaanand Swaami replied, “Mahaaraaj, even then jealousy still remains.”

Hearing this, Shreeji Mahaaraaj explained “If a person does hold jealousy within them, it should be like that of Naaradji. Once, both Naaradji and Tumbru went to Vaikunth for the darshan of Lakshmi- Naaraayan. There, Tumbru sang before them. Both Lakshmiji and Naaraayan were so pleased that they rewarded him with their clothes and jewellery. Seeing this Naaradji became jealous of Tumbru, and thought, ‘I shall also learn to sing like Tumbru, so I can please Bhagvaan’.

“Naaradji learned the art of singing, and sang before Bhagvaan. But Bhagvaan replied, ‘You do not know how to sing like Tumbru’. Then, Naaradji performed tap to please Shiv, and received his blessings tomaster the art of singing. However, when he sang again, Bhagvaan still was not pleased with his singing. So he practised his singing for seven manvantars. Despite this, Bhagvaan still was not pleased.

“Finally, Naaradji learned to sing from Tumbru himself, and then sang before Shree Krishna Bhagvaan in Dvaarikaa. Only then was Shree Krishna pleased, and rewarded Naaradji with His clothes and jewellery. Naaradji then abandoned his jealousy towards Tumbru.

“Therefore, if a person is to hold jealousy within themselves, then he should perceive the gun of the person that he is jealous of. He should also abandon his own avgun. If this cannot be done, then a bhakta should at least totally abandon any form of jealousy that would result in harming another bhakta.”

End of Vachanaamrut Gadhadaa I || 4 ||

Gadhadaa I – 5
Persistency In Dhyaan

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In the Samvat year 1876, on Maagshar sud 8 [24th November, 1819], Shreeji Mahaaraaj was sitting in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “A person should perform dhyaan upon Shree Krishna Bhagvaan together with Raadhikaaji. If he cannot hold the murti within the heart whilst performing dhyaan, he should not lose faith and stop the dhyaan like a coward. Those who are persistent in this way will earn the immense grace and darshan of Bhagvaan. Moreover, Bhagvaan will be bound by their bhakti.”

End of Vachanaamrut Gadhadaa I || 5 ||

Gadhadaa I – 6
A Person With Wisdom And A Person Without Wisdom

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In the Samvat year 1876, on Maagshar sud 9, [25th November, 1819], Shreeji Mahaaraaj was sitting in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “In satsang, a person who is wise, increasingly finds avgun within himself, and perceives gun in Bhagvaan and His bhakta. Moreover, when Bhagvaan and His sant utter harsh words of advice for his own benefit, he accepts them as beneficial, and is not hurt by them. Such a person steadily attains greatness in satsang.

“Conversely, a person who lacks wisdom, practices satsang and listens to talk about satsang, but continually perceives gun within himself. When Bhagvaan and His sant highlight his avgun and advise him, he misinterprets such advice due to his arrogance. He perceives avgun in the person advising him. Such a person steadily declines, and loses his reputation in satsang. Therefore, if a person abandons the pride of his own gun, and remains brave, and keeps faith in Bhagvaan and His sant, his ignorance is eradicated, and he attains greatness in satsang.”

End of Vachanaamrut Gadhadaa I || 6 ||

Gadhadaa I – 7
Anvay And Vyatirek

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In the Samvat year 1876, on Maagshar sud 9 [26th November, 1819], Shreeji Mahaaraaj was sitting in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “No one is able to understand the philosophical principles found in the shaastras. In fact, all are confused by them. Therefore, please listen as I explain those principles precisely as they are.

“When the jeev behaves as if united with the three bodies of sthul, sukshma, and kaaran, it is known as the anvay form of the jeev. When the jeev is distinct from these three bodies and described as eternal, it is known as the vyatirek form of the jeev.

“Ishvar, when together with its three bodies of viraat, sutraatmaa, and avyaakrut, is its anvay form. When ishvar is distinct from these three bodies and is described as eternal, it is known as the vyatirek form of ishvar.

“When Akshar-Brahm pervades Maayaa and the countless millions of brahmaands that evolve from Maayaa, it is said to be in its anvay form. When Maayaa is distinct from everything and has the attributes of sachidaanand, it is known as the vyatirek form of the Maayaa.

“When Shree Krishna Bhagvaan is the antaryaami and the controller of Akshar-Brahm, the ishvars, the jeevs, Maayaa and the brahmaands that evolve from Maayaa, it is said to be the anvay form of Bhagvaan. When He is distinct from all and resides amidst the light of Brahm in Golok, it is said to be the vyatirek form of Bhagvaan.

“These five entities – Purushottam Bhagvaan, Akshar-Brahm, Maayaa, ishvar, and jeev – are eternal.”

|| End of Vachanaamrut Gadhadaa I || 7 ||

Gadhadaa I – 8
Engaging The Indriyas In The Sevaa Of Bhagvaan And His Sant

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In the Samvat year 1876, on Maagshar sud 11 [27th November, 1819], Shreeji Mahaaraaj was sitting in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of saadhus, as well as haribhaktas from various places, had gathered before Him.

Shreeji Mahaaraaj then said, “If the indriyas are engaged in the sevaa of Shree Krishna Bhagvaan and His bhakta, then the antah-karans are purified and the sins, which have been attached to the jeev for eternity, are destroyed. On the other hand, if the vruttis of the indriyas are directed towards women and other vishays, then a person’s antah-karans become polluted and he falls from the path of kalyaan.

“Therefore, a person should indulge in the vishays only as prescribed in the shaastras, but should never indulge in them by disobeying the niyams that are described in the shaastras. Also, a person should keep the company of a sant and should avoid kusang. In this way, when a person avoids kusang and keeps the company of a sant, the sense of ‘I-ness’ that he has towards his body and the sense of ‘my-ness’ that he has towards his bodily relations, are destroyed. He also develops profound love for Bhagvaan, and vairaagya towards everything except Bhagvaan.”

Then, on that same day, three hours after sunrise, Swaami Shree Sahajaanandji Mahaaraaj was sitting in Daadaa Khaachar’s darbaar, facing the neem tree. A sabhaa of paramhans was seated underneath the neem tree. Grahastha satsangis were also seated in the sabhaa. Saankhya-yogi and female bhaktas were also seated in the sabhaa.

Shreeji Mahaaraaj then said, “Paramhans. Talk about your strengths in satsang; and if there is a weakness, then do no talk about it. Only talk about the strengths. Whoever has firm nishchay in Bhagvaan, should talk about that; and whoever has great knowledge about the aatmaa, should talk about that – ‘I am not a body; I am an aatmaa’. Also, those who have the strength of one of the five qualities – nirlobhi, or nishkaami, or nispruhi, or nisvaadi, or nirmaani – talk about your strength.”

Then, Shreeji Mahaaraaj happily said, “First, I will talk about my strength. Then, you will talk about your strength.”

Then, Shreeji Mahaaraaj said, “By the grace of Nar-Naaraayan, I know I am an aatmaa, I am achhedhya, I am abhedhya, and I am sachidaanand. My greatness is due to the strength of my own svarup, and upaasanaa of Nar-Naaraayan; it is not due to expensive clothes, valuable jewellery, chariots, paalkhi, elephants, and horses. Also, my greatness is not due to all the satsangi men and kings in the world standing before me with folded hands. If they were to leave satsang and become vimukhs, and if I do not have clothes to wear or a place to live, I will not feel inferior. My upaasanaa of Nar-Naaraayan is the cause of my greatness, and it is the reason that I know ‘I am brahm’, and how I know ‘I am an aatmaa’. If I try to leave my greatness, or if other devs try to reduce my greatness, it still will not diminish.

“My upaasanaa of the Nar-Naaraayan, who is Parbrahm and Paramaatmaa, is such that ‘This Bhagvaan has a saakaar murti’. If someone speaks of their experiences, or uses shaastras to convince me that Bhagvaan is niraakaar, I will never trust their talks. This is because, due to His grace, I can see the saakaar svarup of Bhagvaan in front of me.

“In my heart, I understand that those who sayBhagvaan is niraakaar, have not fully understood Him, have never had darshan of His svarup, and they do not understand the shaastras. In the shaastras, those who have written thatBhagvaan has a niraakaar svarup, have written this to show thatBhagvaan’s svarup is not like our maayik svarup. In Bhagvaan’s physical body, the features that can be destroyed – five bhuts, ten indriyas, four antah-karans – are not like those found in humans. It is for this reason that the shaastras have describedBhagvaan as niraakaar.

“The indriyas that are in Bhagvaan’s body cannot be destroyed. With his eyes, he looks towards Purush, who then looks towards Maayaa. This causes millions of universes to evolve from Maayaa. In these universes, the devs evolve, and in each universe, the sthaavar and jangam objects form. This proves that Bhagvaan has eyes.

“Then, when the universe and all the sthaavar and jangam objects are destroyed, and mahaa-pralay occurs, only Bhagvaan remains. The Veds then pray to Bhagvaan. Listening to these prayers, he creates the universe again. This proves that Bhagvaan has ears.

“In this way, there are fourteen indriyas, which are alokik and cannot be explained.

“Through physical svarups, such as Raam and Krishna, Bhagvaan comes to earth for the kalyaan of the jeevs. Due to his extreme compassion, he takes a svarup that can be seen by the jeev. Bhagvaan believes that if he does not take a physical svarup that can be seen, then how will the jeev perform dhyaan, smaran, and pujaa? For this reason, Bhagvaan takes a pratyaksha svarup that can be seen by all – both satsangis and kusangis.

“But, Bhagvaan is the way He is. His indriyas or body do not become maayik just because the jeev is able to see Him. For this reason, I can never believe anyone who claims that Bhagvaan is niraakaar.

“If all the females in the universe come to my sevaa, and if all the objects in the universe are offered to me, I will not become attached to them. This is due to the strength from my upaasanaa of Nar- Naaraayan. But, even if I do become attracted to these objects, I am not attached to them. This is due to the grace of my Bhagvaan, who allows me to have firm knowledge of my own svarup.

“I do not know how to give someone a son, give money, make the dead come alive, or kill someone. But, I do know how to give kalyaan to a jeev, and take that jeev to Akshardhaam. I shall not speak anymore. If I do speak, I will end up speaking more than I should.”

Saying all this, Mahaaraaj looked at all the paramhans, with cool eyes like the season of Sharad. He then said, “Now, talk about your own strengths in satsang.”

Mahaaraaj then said, “You and I have the same strengths. Therefore, my strengths are a part of you. Keep firm nishchay in everything I have said today.” In this way, Mahaaraaj explained his own strengths in satsang for the benefit of the bhaktas. In reality, He Himself is Purushottam Naaraayan.

|| End of Vachanaamrut Gadhadaa I || 8 ||

Gadhadaa I – 9
Desire For The Pratyaksha Svarup Of Bhagvaan

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In the Samvat year 1876, on Maagshar sud 12 [28th November, 1819], Shreeji Mahaaraaj was sitting in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “Suppose a person has developed nishchay in pratyaksha Shree Krishna Bhagvaan, offers bhakti to Him, and has His darshan. But, despite this, he still does not consider himself fulfilled, and instead, feels a deficiency within his antah- karans. He thinks, ‘As long as I have not seen the radiant svarup of this very same Bhagvaan in Golok, Vaikunth, and other dhaams, I have not attained ultimate kalyaan’. Talks about Bhagvaan should not be heard from a person with such ignorance.

“If a person has firm nishchay in pratyaksha Bhagvaan, believes himself to be fulfilled merely by His darshan and desires nothing else, then Bhagvaan Himself forcefully shows him His divine powers and murtis in His dhaams.

“Therefore, a person with firm nishchay in Bhagvaan, should desire nothing, except pratyaksha Bhagvaan.”

|| End of Vachanaamrut Gadhadaa I || 9 ||

Gadhadaa I – 10
The Ungrateful Sevak-Raam

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In the Samvat year 1876, on Maagshar sud 13 [29th November, 1819], Shreeji Mahaaraaj was sitting in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “Once, when I was travelling from Venkataadri to Setubandh Raameshvar, I came across a saadhu by the name of Sevak-Raam. He had studied Shreemad Bhaagvat and other Puraans. During his journey, he fell ill. With him, he had a thousand rupees worth of gold coins. However, as he had no one to nurse him, he began to cry. I consoled him, and said, ‘Do not worry about anything. I shall look after you’.

“On the outskirts of the village, there was a banana orchard, where there was a banyan tree that was home to a thousand ghosts. The saadhu had become extremely ill and was unable to walk any further. I felt extreme pity for him. So I prepared a bed of banana leaves one- and-a-half feet high under the banyan tree. As the saadhu was suffering from dysentery and was passing blood, I would wash him and attend to him.

“He would give me enough of his money to buy sugar, ghee, and grains for himself. I would bring the ingredients, cook them, andthen feed him. As for myself, I would go to the village for my meals. On some days, when I did not receive any food from the village, I had to do upvaas. Despite this, that saadhu never once said to me, ‘I have enough money. Cook for both of us so that you may dine with me’.

“After serving the saadhu for two months in this way he began to recover. Then, as we walked towards Setubandh Raameshvar, he made me carry his belongings weighing about twenty kilograms, whereas he walked with only a maalaa in his hand. By then, he was healthy and capable of digesting half a kilogram of ghee, yet he still made me carry his load while he walked empty-handed. In actual fact, my nature was such that I would not keep even a handkerchief with me. But respecting him as a saadhu, I walked carrying his belongings weighing twenty kilograms.

“Although I served that saadhu and helped him recover, he did not offer me even a single penny worth of food. Therefore, realising him to be ungrateful, I abandoned his company. In this way, a person who does not appreciate favours done by others should be known as a krutaghni.

“In addition, if a person has committed a sin but has performed the praayshchit for it as written in the shaastras, then whoever still considers him a sinner should himself be considered a sinner, just like a krutaghni.”

|| End of Vachanaamrut Gadhadaa I || 10 ||

Gadhadaa I – 11
Vaasnaa And Ekaantik Bhakta

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In the Samvat year 1876, on Maagshar sud 14 [30th November, 1819], Shreeji Mahaaraaj was sitting in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Brahmaanand Swaami asked, “Mahaaraaj, what is the nature of vaasnaa?”

Shreeji Mahaaraaj explained, “A desire within the antah-karans to enjoy vishays that have been previously seen, heard, or encountered, is called vaasnaa. Moreover, a desire within the antah-karans to enjoy vishays that have not previously been encountered, is also called vaasnaa.”

Then, Muktaanand Swaami asked, “Mahaaraaj, who can we call an ekaantik bhakta of Bhagvaan?”

Shreeji Mahaaraaj replied, “A person who has no vaasnaa other than Bhagvaan, and who thinks himself to be brahm-rup as he offers bhakti to Bhagvaan, is known as an ekaantik bhakta.”

|| End of Vachanaamrut Gadhadaa I || 11 ||

Gadhadaa I – 12
Creation And Destruction

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In the Samvat year 1876, on Maagshar sud Punam [1st December, 1819], Shreeji Mahaaraaj was sitting in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of saadhus, as well as haribhaktas from various places, had gathered before Him.

Shreeji Mahaaraaj then said, “When a person understands the nature of the causes of the entire creation, specifically Purush, Prakruti, Kaal, and the twenty-four tattvas, including maha-tattva, then he is released from the bondage of his avidyaa, and the twenty-four tattvas that evolve from avidyaa.”

Then, Muktaanand Swaami asked, “Mahaaraaj, how can their nature be known?”

Shreeji Mahaaraaj then said, “Their nature can be realised by knowing their characteristics. I shall now describe those characteristics.

“Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self- luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. Also, he has a divya body.

“Prakruti is composed of the three gun. She is both jad and chaitanya, eternal, nirvishesh, the kshetra of all the jeevs and all the elements, including maha-tattva. She is also the divine power of Bhagvaan.

“Maayaa is nirvishesh, and the three gun of Maayaa are normally in the state of equilibrium. That which disturbs Maayaa, is called Kaal.

“Now I shall describe the characteristics of maha-tattva and the other elements, so please listen.

“Chitt and maha-tattva should not be regarded as being different. The entire world resides in a small form within maha-tattva, which itself is unchanging, luminous, pure, peaceful, and full of pure sattva- gun.

“Ahankaar is composed of the three gun, and is the cause of the evolution of all bhuts, indriyas, antah-karans, their presiding devs, and the praans. It is peaceful, dense, and totally ignorant.

“The man is the place where all the desires for women and other objects are generated. It is subject to random thoughts, and is the controller of all the indriyas.

“Buddhi possesses the knowledge of all the objects. The specific knowledge which all the indriyas possess, is due to the buddhi. Its natural features are sanshay, nishchay, nindraa, and smruti.

“The characteristics of the ten indriyas – the ears (shrotra), the skin (tvak), the eyes (chakshu), the tongue (rasnaa), the nose (ghran), the voice (vaak), the hands (paani), the feet (paad), the anus (paayu), and the genitals (upastha) – is to connect themselves in their respective vishays.

“Shabda is the indicator of all objects. Shabda is the cause of all social interactions, and reveals the nature and class of the speaker. It dwells within aakaash, and is also the physical element of aakaash, and is perceived by the ears.

“Sparsh is the physical element of vaayu. Softness, hardness, cold, heat, and perception by the skin, are the characteristics of sparsh.

“Rup reveals the appearance of all objects. It resides in all objects in a small form, and changes as objects change. It is the physical element of tej, and is perceived by the eyes.

“The characteristics of ras are sweetness, spiciness, distastefulness, bitterness, sourness, and saltiness. It is the physical element of jal, and is perceived by the tongue.

“The characteristics of gandh are fragrance and stench. It is the physical element of pruthvi, and is perceived by the nose.

“Pruthvi supports all jeevs, and in the form of a physical body, the pruthvi is their home. It separates the other four bhuts, and gives a physical form to all life-forms.

“Jal binds pruthvi and other substances, and it also softens and moistens all objects. It satisfies and sustains all life-forms, it quenches thirst, and suppresses heat.

“Tej is luminosity, the cause of the digestion of food and absorbs liquids. It eliminates cold, is the cause of drying, creates hunger and thirst, and is the cause of burning wood and ghee.

“Vaayu causes trees to shake, and it gathers leaves and other small objects. It also carries the five vishays – shabda, sparsh, rup, ras, and gandh – to their indriyas. It is the vital force of all the indriyas.

“AAkaash provides space for all jeevs, and is the cause of the internal and external activities of the bodies. It is also where the praans, indriyas, and antah-karans reside.

“In this way, by knowing the characteristics of the twenty-four tattvas, Prakruti, Purush, and Kaal, a person is freed from ignorance. In addition to knowing the characteristics, a person should also know the process of their creation.

“While residing in His dhaam, Shree Krishna Bhagvaan impregnates the womb of Maayaa through Akshar-Purush, through whom countless millions of Pradhaan and Purush are produced. What are those Pradhaan-Purush pairs like? Well, they are the cause of the creation of countless millions of brahmaands. Of these, I shall now tell you about one Pradhaan-Purush pair – the cause of the creation of one brahmaand.

“Firstly, Purushottam Shree Krishna Bhagvaan, in the form of Purush, impregnated the womb of Pradhaan. From the Pradhaan, maha-tattva evolved. From maha-tattva, the three types of ahankaar evolved. Of these, from saattvik-ahankaar, the man and the presiding devs of the indriyas evolved; from raajas-ahankaar, the ten indriyas, the buddhi, and the praans evolved; and from taamas-ahankaar, the five bhuts and the five tanmaatras evolved. These tattvas were created in this way.

“Then, inspired by the will of Bhagvaan, each tattva with its own components, helped create the bodies of the ishvars and the jeevs. A particular ishvar’s bodies are known as viraat, sutraatmaa, and avyaakrut. A particular jeev’s bodies are known as sthul, sukshma, and kaaran.

“The body of ishvar, called viraat, has a lifespan of two paraardhs.Fourteen manvantars pass, during one of Viraat-Purush’s days, and his night is the same duration as the day. During his day, the lower ten loks of the brahmaand remain in existence; and after his night falls, they are destroyed. This is called nimit-pralay.

“When the two paraardhs of Viraat-Purush have passed, the body of Viraat is destroyed, along with Satya-Lok and the other loks. At that time, Pradhaan-Prakruti, Purush, and the twenty-four tattvas, including maha-tattva, are absorbed back onto Mahaa-Maayaa. This is called praakrut-pralay.

“When that Mahaa-Maayaa is absorbed by the divine light of Akshar- Brahm – like the night merges into the day – it is called aatyantik- pralay. Also, the day-to-day death of the bodies of individual devs, demons, and humans, is called nitya-pralay.

“In this way, by knowing the process of the creation, sustenance, and destruction, a person develops vairaagya towards the world, and bhakti towards Bhagvaan. Also, when all of those brahmaands are destroyed, all other jeevs lie dormant within Maayaa, whereas the bhaktas of Bhagvaan attain the dhaam of Bhagvaan.”

Again Muktaanand Swaami enquired, “What is the dhaam of Bhagvaan like?”

Shreeji Mahaaraaj replied, “The dhaam of Bhagvaan is without a beginning and without an end. It is infinite, indivisible, divya and sachidaanand. I shall describe it using an analogy.

“Imagine that this whole world, with all the mountains, trees, humans, animals, and all other life-forms, is made of glass. Also, imagine that all the stars in the sky are as bright as the sun. Then, just as the glass world would glow with extreme beauty amidst this radiance, the dhaam of Bhagvaan is similarly beautiful. Bhaktas of Bhagvaan see this in samaadhi and attain that luminous dhaam after death.”

|| End of Vachanaamrut Gadhadaa I || 12 ||

Gadhadaa I – 13
How Many Jeevs Are Within Each Body?

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In the Samvat year 1876, on Maagshar vad 1 [2nd December, 1819], Shreeji Mahaaraaj was sitting on a decorated bedstead under the neem tree near the mandir of Shree Vaasudev-Naaraayan, in Daadaa Khaachar’s darbaar in Gadhadaa. He was wearing a red survaal and a red dagli. He had tied a golden shelu around His head, and another golden shelu was tied around His waist. Pearl necklaces hung around His neck, and tassels of pearls were dangling from His paagh. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Nityaanand Swaami asked, “Within each body, is there only one jeev, or many? If you say there is only one jeev, then when the branches of a banyan, a pipal, or other trees are cut and planted elsewhere, exactly the same type of trees grows there as well. Has that one jeev been dissected into two, or has another jeev entered the new tree? If you say it is the same jeev, then how has a jeev been divided? A jeev is said to be whole and indivisible.”

Hearing this, Shreeji Mahaaraaj said, “I shall answer the question. Purush and Prakruti are the two powers of Shree Krishna Bhagvaan. He is the cause of the creation, sustenance, and destruction of this universe. Through His two powers of Purush and Prakruti, He assumed the form of Viraat. Then, during the first braahm-kalp, Bhagvaan gave all beings, from Brahmaa to the smallest blade of grass their bodies, through His own body in the form of Viraat.

“Then, during the paadma-kalp, Bhagvaan gave Marichi and others their respective bodies, through the form of Brahmaa. Then, through Kashyap and Daksh, He gave the devs, demons, humans, animals, and all the sthaavar and jangam life-forms, their bodies. That Shree Krishna Bhagvaan, along with His powers in the form of Purush and Prakruti, resides as antaryaami in all jeevs, and grants each jeev a body according to its past karmas.

“That jeev, in its past lives, has performed many karmas – some with sattva-gun predominating, some with rajo-gun predominating, and some with tamo-gun predominating. As a consequence of those karmas, Bhagvaan grants that jeev a body of the udbhij type, or the jaraayuj type, or the svedaj type, or the andaj type. Bhagvaan also grants the jeev the rewards of its karmas in the form of happiness and misery.

“In addition, Bhagvaan makes the body of that jeev give birth to another body, according to its own karmas. Just as Bhagvaan created various life-forms from the bodies of Kashyap and the prajaapatis, that same Bhagvaan, while residing in all jeevs as antaryaami, creates other bodies from one body by methods appropriate to that particular body. However, the jeev, through which other bodies are created, does not itself multiply into many forms. Bhagvaan grants birth to a jeev, through the body of another jeev, according to the relation of the karmas between the two jeevs.”

|| End of Vachanaamrut Gadhadaa I || 13 ||

Gadhadaa I – 14
Grahastha And Sant Qualities Of A Daas Of Bhagvaan

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In the Samvat year 1876, on Maagshar vad 2, [3rd December, 1819], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a decorated bedstead under the neem tree opposite the mandir of Shree Vaasudev- Naaraayan, facing south, in Daadaa Khaachar’s darbaar in Gadhadaa. He had tied a white paagh around His head. He was also wearing a white khes, and had covered Himself with a chaadar. Also, tassels of yellow flowers decorated His paagh. Bunches of yellow flowers had been placed above both of His ears, with roses decorating those bunches. He was wearing garlands of yellow flowers around His neck. With His right hand, He was playing with a white sevati flower. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Shreeji Mahaaraaj then asked the munis, “Suppose there are two bhaktas of Bhagvaan. One is a tyaagi, and has abandoned worldly life. Although he does not have intense vairaagya, he physically abides by the vartmaans thoroughly. However, he still has a slight desire for worldly life in his mind, but he overcomes this by a thought process. He also has firm nishchay in Bhagvaan. Such is the tyaagi. In contrast, there is another bhakta, a grahastha. He also has firm nishchay in Bhagvaan. Even though he has remained a grahastha by Bhagvaan’s aagnaa, he is disinterested in worldly life. He has the same intensity of worldly desires as the tyaagi. Of these two bhaktas of Bhagvaan, who is better?”

Muktaanand Swaami replied, “The tyaagi bhakta is better.”

Then, Shreeji Mahaaraaj said, “The tyaagi abandoned worldly of his own accord, out of frustration – so how can he be better? On the other hand, the grahastha has stayed at home because of Bhagvaan’s aagnaa – so how can he be inferior?”

Muktaanand Swaami attempted to answer Shreeji Mahaaraaj’s question in many ways, but was unable to give a satisfactory response. Then, he said, “Mahaaraaj, please answer the question yourself.”

Then, Shreeji Mahaaraaj said, “If a tyaagi who is weak-minded receives rich foods to eat, then desires for worldly life will be revived within his heart. Or, if he encounters many hardships, the desires for worldly life will be revived. Compared to such a tyaagi, a grahastha is much better, because whenever a grahastha encounters times of extreme hardship or even times of great pleasure, he is always cautious, just in case he becomes attached to these pleasures. With this awareness, he remains disinterested in worldly life. Therefore, a true tyaagi is a person who has no desires for worldly life after he has abandoned it.

“But keep in mind that a grahastha is much better than a tyaagi with worldly desires, only if he follows the dharma prescribed for grahasthas. The grahastha’s dharma is extremely difficult to follow because countless occasions of good and bad times are encountered. Despite this, a true grahastha’s mind does not waver from serving sant or from following his dharma. He also realises ‘The profound association of the sant that I have attained is like a magnificent chintaamani and a kalp-vruksh. My wealth, property, sons, and daughters, are merely like a dream. The deep association of the sant that I have attained is the only true benefit of life’. Moreover, he does not become disheartened amidst any type of hardship that may come his way. Such a grahastha is by far the better of the two. Therefore, of all things, becoming a bhakta of Bhagvaan is very difficult; and to attain the association of the bhaktas of Bhagvaan is very rare indeed.”

Having spoken in this way, Shreeji Mahaaraaj then arranged for the singing of kirtans written by Muktaanand Swaami.

Then, Muktaanand Swaami asked, “The Shrutis state:

ante yaa matihi saa gatihi

Whatever a person’s mental state is like at the time of his death,

will also be the state of his jeev after his death.

“If a person’s mind is fixed on Bhagvaan at the time of death, he will attain a pleasant fate after death. Otherwise, he will not. This is the interpretation of the Vedic shlok. If this is so, then what is the significance of the bhakti a person has performed throughout his life?”

Shreeji Mahaaraaj explained, “A person who has been graced with pratyaksha Bhagvaan, never falls from the path of kalyaan, regardless of whether or not he is conscious and aware of his physical body at the time of death. He is protected by Bhagvaan.

“Conversely, a person who has turned away from Bhagvaan, does not attain kalyaan when he leaves his physical body, even if he is conscious. Instead, he is sent to Yampuri after death. There are many sinful butchers who die while still fully conscious and aware of their body. Will they attain kalyaan? Of course not. If a bhakta of Bhagvaan suffers an accidental death and does not remember Bhagvaan, he will still attain kalyaan.

“Therefore, that Vedic shlok should be interpreted as follows: ‘The outcome at the time of death is determined by the present state of mind’. Therefore, a bhakta who realises in his mind ‘My kalyaan is guaranteed’ will as a result certainly attain kalyaan after death. In comparison, a person who has not been graced with the company of a sant or the svarup of Bhagvaan, will feel in his mind ‘I am ignorant, and I will not attain kalyaan’. As a result, his state of mind will determine his fate after death.

“A person who is the daas of Bhagvaan has nothing left to do. In fact, other jeevs attain kalyaan by his darshan, so what is surprising about him attaining kalyaan? But to develop servitude towards Bhagvaan is very difficult indeed. This is because a daas of Bhagvaan has the following characteristics: he realises the physical body as asatya, and his own aatmaa as satya. He has no desires to indulge in objects that are intended for his master. Also, he never behaves against the wishes of his master. Such a person is called a true daas of Bhagvaan. However, a daas of Bhagvaan who behaves as the body, is a false bhakta.”

|| End of Vachanaamrut Gadhadaa I || 14 ||

Gadhadaa I – 15
Not Becoming Discouraged In Dhyaan

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In the Samvat year 1876, on Maagshar vad 3 [4th December, 1819], Shreeji Mahaaraaj was sitting in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Shreeji Mahaaraaj then said, “A person whose heart is filled with bhakti towards Bhagvaan, feels ‘I only want to act according to the aagnaa of Bhagvaan and His sant’. This is the spirit within his heart. Also, he never – not even by mistake – utters ‘I will only be able to follow certain aagnaa, but not others’.

“Furthermore, such a person remains determined to see the Bhagvaan’s murti in his heart. If, while performing dhyaan on that murti, it cannot be seen, he does not lose courage. Instead, he constantly maintains a new shraddhaa. While trying to see that murti, disturbing thoughts may arise, and despite his best efforts, they may not be suppressed. However, these disturbing thoughts can be overcome. The murti of Bhagvaan can then be seen within the heart by understanding the immense glory of Bhagvaan and by believing himself to be completely fulfilled. Even if this process takes ten years, twenty years, twenty-five years, or even a hundred years, he still does not become discouraged. He never abandon’s his attempts at seeing the murti of Bhagvaan within his heart. After all, Shree Krishna Bhagvaan has mentioned in the Geetaa: anek-janma-sansiddh-stato yaati paraam gatim A yogi who has become siddh after many lives, attains Akshardhaam.

“Therefore, a person who continues to try and see Bhagvaan in this way, is called an ekaantik bhakta.”

|| End of Vachanaamrut Gadhadaa I || 15 ||

Gadhadaa I – 16
Wisdom

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In the Samvat year 1876, on Maagshar vad 4 [5th December, 1819], Shreeji Mahaaraaj was sitting in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of saadhus, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “A wise bhakta of Bhagvaan, who can distinguish between sat and asat, perceives the avgun within himself and thoughtfully eradicates them. He also rejects any apparent avgun he perceives in a sant or a satsangi, and perceives their gun. Moreover, he never sees avgun in Bhagvaan. In addition, he accepts as the highest truth, whatever words of advice Bhagvaan and a sant offer and does not doubt their words in any way. Therefore, when a sant tells him ‘You are distinct from the mind, body, indriyas, and praans; you are satya; you are the knower of the body, indriyas, and praans, which are all asatya’ he accepts this to be the truth. He then behaves as the aatmaa – distinct from them all – and never follows the instincts of his own mind.

“In addition, such a person perceives objects and kusang that may cause bondage, or raise deficiencies in the ekaantik dharma, and avoids them. He does not become bound by them. Also, he takes in thoughts that are positive, and avoids thoughts that are negative. A person, who behaves in this way, is known to possess wisdom.”

|| End of Vachanaamrut Gadhadaa I || 16 ||

Gadhadaa I – 17
Negative Influence In Satsang Never Speak Discouraging Words

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In the Samvat year 1876, on Maagshar vad 5 [6th December, 1819], Shreeji Mahaaraaj was sitting in a west-facing room of Daadaa Khaachar’s darbaar in Gadhadaa, while the kathaa was being read. He was wearing a white khes, and had covered Himself with a chaadar. He had tied a white paagh around His head, with a tassel of yellow flowers inserted into the paagh, and He was wearing a garland of yellow flowers. He was in a very pleasant mood.

At that time, Shreeji Mahaaraaj called for Muktaanand Swaami, Gopaalaanand Swaami and some other saadhus. Addressing them, Shreeji Mahaaraaj said, “A small element of negative influence still remains in our satsang, which I wish to eliminate today. I want to conduct this matter in a way that includes all satsangis, paramhans, saankhya-yogis, and karma-yogis.

“Now, what is this negative influence in satsang? Well, it is those who speak discouragingly about satsang. That is the negative influence in satsang. What do they say? They say, ‘Who can follow Bhagvaan’s aagnaa thoroughly? Who can possibly follow the vartmaans perfectly? No one. Therefore, we should follow only as much as we can. After all, Bhagvaan is adham-udhaaran, and so He will grant kalyaan to us as well’.

“They also say, ‘Attempting to see Bhagvaan’s svarup in the heart is not possible by a person’s own efforts. It is only seen by those whom Bhagvaan helps out of compassion’. With such proud words, they discourage others from practicing dharma, gnaan, vairaagya, bhakti, and other spiritual activities that please Bhagvaan.

“Therefore, from this day onwards, no one in our satsang should ever utter such discouraging words. Instead, always speak with courage. Those who do speak such words should be known as napunsak. In fact, on days when a person speaks such discouraging words, he should keep an upvaas.”

|| End of Vachanaamrut Gadhadaa I || 17 ||

Gadhadaa I – 18
Denouncing The Panch-Vishays

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In the Samvat year 1876, on Maagshar vad 6 [7th December 1819], three hours before sunrise, Swaami Shree Sahajaanandji Mahaaraaj was sitting on a decorated bedstead, in the courtyard in front of the veranda outside the west-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes.

After calling the paramhans and satsangis, Shreeji Mahaaraaj sat engrossed in thought for quite some time. Then, He said, “I wish to tell all of you something, so please listen.” He then said, “In my mind I feel that I should not talk about this matter. However, I have the understanding that you are all mine, so I shall tell you. The matter is such that only a person who understands it and acts exactly according to it, will become a mukta. Otherwise, even by listening to or studying and understanding the meanings of the four Veds, six shaastras, eighteen Puraans, and the Mahaabhaarat and other historical shaastras, a person cannot become a mukta. I shall now talk about the matter, so please listen.

“Regardless of the attractive objects which may appear before me, if there is no desire for them in my mind, I am not worried. Also, my nature is such that even if the slightest desire of an object were to arise within me, I only feel at ease after shunning it.

“For this reason, I thought about what actually causes disturbances within the hearts of Bhagvaan’s bhaktas. I considered the man, buddhi, chitt, and ahankaar as possible causes. However, the antah-karans are not the cause of these disturbances. The only fault of the antah- karans is the satisfaction that it has, due to either the power of its nishchay in Bhagvaan or the strength derived from knowledge of the aatmaa. Due to this satisfaction, it feels, ‘I have found Bhagvaan, and so I have nothing left to do’.

“Actually, the greater fault lies with the five gnaan-indriyas, which I shall now elaborate in detail. Of the many varieties of foods that a person eats, each has differing tastes and differing natural qualities. When he eats that food, the natural qualities of the food pervade and affect the antah-karans as well as the entire body. For example, even a bhakta of Bhagvaan, after drinking bhaang, loses awareness of his vartmaans and the worship of Bhagvaan, due to the stimulation caused by that bhaang. Similarly, the natural qualities of the countless types of food are of a countless variety, like bhaang. So much so, that they seem endless.

“In the same way, a person also hears a countless variety of sounds with his ears. Those sounds also have a countless variety of natural qualities. Consequently, the qualities of whatever sounds he listens to, pervade and affect his antah-karans. For example, there may be an armed and violent person, an adulterous person, a prostitute, or a person who disobeys the rules of the Veds and society. Listening to the talks of such vicious persons is like drinking bhaang or alcohol – such talks pollute the antah-karans of the listener and make him forget the worship of Bhagvaan and His vartmaans.

“Similarly, there are countless varieties of touch sensations. They too have countless varieties of natural qualities. The touch of a sinful person also has an effect like that of bhaang and alcohol. Therefore, even if a bhakta touched such a person, that bhakta will lose all of his gun.

“There are also countless varieties of things to see. They too have countless varieties of natural qualities. If a person looks at an immoral person, the effect is just as damaging as drinking bhaang or alcohol. Therefore, looking at an immoral person definitely pollutes his mind and causes harm.

“In the same way, there are countless varieties of smells, with countless varieties of natural qualities. If a person smells the fragrance of a flower or some sandalwood paste from the hands of a sinful person, it pollutes his mind in the same way as drinking bhaang.

“Conversely, just as the mind is polluted by association with an immoral person, association of Bhagvaan or His sant purifies the mind. Even if the mind is polluted, it is purified by listening to the words of Bhagvaan and His sant. The mind is similarly purified by their touch. However, if a person is unable to touch such a great sant due to the restrictions of his vartmaans, then merely touching the dust of his holy feet to his head makes him pure. Likewise, a person is purified by the darshan of a great sant. However, he should have darshan while respecting his vartmaans. A person is also purified by eating prasaad, but the prasaad should be taken in accordance with the niyams of his varna and aashram as set by Bhagvaan. If a person is unable to take prasaad, he should offer saakar and take that as prasaad. In the same way, smelling the fragrance of the flowers and sandalwood paste offered to the great sant also purifies the mind.

“On the other hand, if a person indulges in the five vishays thoughtlessly, without distinguishing good from bad, then even if he is great as Naarad and the Sanakaadik, his mind will surely become polluted. What is so surprising about the mind of a person who believes himself to be the body becoming polluted? Therefore, if he gives freedom to the five indriyas without understanding the difference between suitable and unsuitable, his antah-karans will become polluted. On the other hand, if a person indulges only in pure vishays through the five indriyas, then his antah-karans become pure. If the antah-karans become pure, he will be able to constantly remember Bhagvaan.

“However, if the objects of indulgence of even just one of the five indriyas are impure, the antah-karans will also become impure. Therefore, the sole cause of any disturbance experienced by a bhakta of Bhagvaan during worship is the vishays of the five indriyas, not the antah-karan.

“Another factor that determines the nature of a person’s antah- karans is the type of company he keeps. If he sits in a sabhaa of materialistic people in a lavish seven-storey mansion decorated with beautiful mirrors and comfortable seats, and if those materialistic people are seated wearing various types of jewellery and fine clothes, and they are exchanging alcohol amongst themselves, with prostitutes performing vulgar dances to the accompaniment of various musical instruments – then the person’s antah-karans will unquestionably be harmfully affected. On the other hand, if a person sits in a sabhaa where a paramhans is seated on a torn mattress in a grass hut and talks of Bhagvaan, dharma, gnaan, vairaagya and bhakti are in progress – then the person’s antah-karans will surely be favourably affected.

“Therefore, if a person thoughtfully examines the influence of satsang and kusang on the antah-karans, their effects can be realised. However, a fool cannot realise this. Indeed, this fact will not be understood by those who behave irresponsibly like animals. In comparison, a person who has even a little wisdom and has sought at least some refuge in Bhagvaan will immediately understand. Therefore, all paramhans, saankhya-yogis and karma-yogis should not associate with evil people.

“Regardless of how evil a person may be before joining the satsang, he should be accepted into satsang after he takes the appropriate niyams. However, if after joining the satsang, that person retains his evil nature, he or she should be removed from satsang. If he or she is not removed, then great harm will result. For example, if a person’s finger is bitten by a snake, or if it develops gangrene, and if the affected part is not immediately removed, the results would be damaging. Similarly, if a person is recognised as evil, you should immediately shun him.

“In conclusion, remain wise enough to accept these words of mine. If you do so, I shall consider it to be equivalent to you having served me in every way. I will also bless all of you and be extremely pleased with you. This is because you will have justified my efforts. Moreover, all of us will stay together in the dhaam of Bhagvaan. However, if you do not behave in this way, we will be greatly distanced. onsequently, you will reborn as a ghost or a demon, and you will have to suffer. Of course, the fruits of whatever bhakti you may have previously offered to Bhagvaan will be rewarded eventually, but only after great misery. Even then, you will become a mukta and go to Akshardhaam only by behaving as I have described.

“Furthermore, if anyone attempts to imitate me, he will definitely suffer. This is because Nar-Naaraayan resides within my heart. Moreover, I am an eternal mukta. I have not become a mukta through the preaching of others. I exercise complete control over my man, buddhi, chitt, and ahankaar. In fact, I seize my antah-karans just as a lion clutches a goat, whereas others cannot even see their antah- karans. Therefore, imitating me, and believing that a person can remain pure even amidst attractive pleasures is just not possible, even for the likes of Naarad and the Sanakaadik. So what can be said of others?

“A countless number have become muktas, and countless more will become muktas. Amongst them, none have been able to indulge in pleasures of the senses and yet remain uninfluenced by them; none will be able to do so in the future; nor is there anyone like that presently. Even a person who has made an effort for countless millions of years is incapable of remaining uninfluenced amidst temptations. Therefore, if you behave as I have described, you will benefit.”

Continuing, Shreeji Mahaaraaj said, “When I lovingly call someone near, it is for the benefit of their jeev. When I look at someone lovingly, or eat the tasty meals they have prepared, or sit on a decorated bedstead, or accept clothes, jewellery, garlands of flowers, and other
offerings – it is all for the good of their jeev, but not for the sake of my personal enjoyment. In fact, I vow on Raamaanand Swaami that I do not accept those objects for my personal pleasure. Therefore, realising this, none of you should imitate me.

“Also, keep the activities of your five indriyas extremely pure. Please accept this aagnaa of mine without fail. This fact is simple in that it is comprehensible to all; so all of you will immediately understand it. Moreover, if you extensively announce it throughout satsang, I shall be very pleased indeed.”

Having delivered this talk, Shreeji Mahaaraaj bid “Jay Sachidaanand” to all and returned to His residence.

|| End of Vachanaamrut Gadhadaa I || 18 ||

Gadhadaa I – 19
Aatmaa-Nishthaa, Bhakti, Vairaagya, And Svadharma

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In the Samvat year 1876, on the evening of Posh sud 1 [18th December, 1819], Shreeji Mahaaraaj was sitting in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of paramhans, as well as and haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “In this satsang, those bhaktas who seek their own aatyantik kalyaan cannot fulfil that aim by aatmaa-nishthaa alone; nor can they fulfil that aim by lovingly offering the nine types of bhakti alone; nor can they fulfil that aim by vairaagya alone; nor can they fulfil that aim by svadharma alone. Therefore, all four qualties – aatmaa-nishthaa, bhakti, vairaagya, and svadharma – should be perfected since all are dependent upon each other. Now, please listen as I describe how these four qualities are interdependent.

“If a person has aatmaa-nishthaa, but does not have love towards Bhagvaan, then he does not attain the compassion of Bhagvaan, which can only be attained by love. Such compassion results in the achievement of the desirable and great divine power of not being overpowered by the gun of Maayaa. On the other hand, if a person does have love for Bhagvaan, but has not attained aatmaa-nishthaa, then due to the belief that he is the body, that love cannot be perfected. Also, a person may have both aatmaa-nishthaa and love for Bhagvaan, but if he lacks firm vairaagya, then the desires for worldly five vishays will prevent the perfection of aatmaa-nishthaa and love for Bhagvaan.

“Then again, a person may have vairaagya, but if he lacks aatmaa-nishthaa and love for Bhagvaan, he does not experience the profound bliss associated with the svarup of Bhagvaan. Also, a person may have svadharma, but if love for Bhagvaan, aatmaa-nishthaa and vairaagya are absent, then he will not be able to rise above Bhur-Lok, Bhuvar-Lok, and all the other loks up to Brahmaa’s Svarg-Lok. That is to say, he will not be able to rise above the brahmaands and attain Bhagvaan’s Akshardhaam, which is greater than the darkness of Maayaa. On the other hand, a person may have the three qualities of aatmaa-nishthaa, love for Bhagvaan, and vairaagya; but if svadharma is lacking, the three cannot be perfected.

“In this way, aatmaa-nishthaa and other three qualities are dependent upon each other. A bhakta, who has extremely firmly established these four qualities within himself through the profound association with Bhagvaan’s ekaantik bhaktas, has completed all spiritual activities. Only he should be known as an ekaantik bhakta. Therefore, a bhakta having any deficiency in these four qualities should overcome that deficiency by serving and profoundly associating with the ekaantik bhakta of Bhagvaan.”

|| End of Vachanaamrut Gadhadaa I || 19 ||

Gadhadaa I – 20
An Ignorant Person Does Not See His Own Svarup

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In the Samvat year 1876, on Posh sud 2 [19th December, 1819], Shreeji Mahaaraaj was seated on a decorated bedstead on the veranda outside the east-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He had tied a white paagh around His head, and a tassel of yellow flowers had been placed in the paagh. A garland of yellow flowers had been placed around His neck, and bunches of white and yellow flowers had been placed above His ears. He had also covered Himself with a white chofaal and was wearing a khes with a black border. The kathaa was being read. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then, Swaami Shree Sahajaanandji Mahaaraaj said, “Please listen, I wish to ask all of you a question.”

Hearing this, all the haribhaktas said with folded hands, “Please do ask.”

Shreeji Mahaaraaj then asked, “Who is the most ignorant of all ignorant people?”

Everyone pondered over the question, but no one was able to reply. So, Shreeji Mahaaraaj said, “Here, I shall answer myself.”

Hearing this, everyone was pleased and said, “Mahaaraaj, only you will be able to give a precise answer, so please explain.”

Shreeji Mahaaraaj then began, “The jeev, which resides within the body, observes both the attractive and the unattractive. It witnesses childhood, youth, and old age, as well as a countless number of other things. However, the observer (jeev) fails to observe its own svarup. The jeev looks at objects externally, but it does not look at its own svarup. Therefore, it is the most ignorant of the ignorant.

“Furthermore, just as the jeev indulges in a countless variety of sights with the eyes, it similarly indulges in and knows the pleasures of the other vishays with the ears, skin, tongue, and nose. However, it does not indulge in the bliss of its own svarup and nor does it know its own nature. For this reason, it is the most ignorant of the ignorant, the most senseless of the senseless, the most foolish of fools, and the vilest of the vile.”

At that point, Shuk Muni raised a doubt. He asked, “Is it truly in a person’s own hands to see his own svarup? If it is, why does the jeev remain ignorant?”

Shreeji Mahaaraaj replied, “For a person who has attained satsang, darshan of his jeevaatmaa lies in his own hands. In fact, when has he attempted to see his own svarup and failed to see it? Having become dependent on and made helpless by maayaa, that jeev draws within, and enters the svapna and sushupti states, but never does it draw within of its own accord to see its own svarup. On the other hand, a person who thinks about the greatness of Bhagvaan and draws within himself sees his own svarup as extremely pure and luminous. In the midst of the luminance, he beholds the murti of Purushottam Bhagvaan, and experiences bliss in the way of Naarad and the Sanakaadik. Therefore, all deficiencies in a bhakta are due to his own laziness.”

|| End of Vachanaamrut Gadhadaa I || 20 ||

Gadhadaa I – 21
Svadharma The Two Forms Of Akshar

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In the Samvat year 1876, on the evening of Posh sud 3 [19th December, 1819], Shreeji Mahaaraaj was sitting on a decorated bedstead on the veranda outside the east-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He was wearing a khes with a black border, and had covered Himself with a white cotton cloth. He had also tied a white paagh around His head. A sabhaa of saadhus, as well as haribhaktas from various places, had gathered before Him. Some of the saadhus were singing kirtans to the accompaniment of a jhaanjh and pakhvaaj.

Shreeji Mahaaraaj quietened the sabhaa and said, “Please listen, I wish to tell you something.” Having said this, He sat in deep thought with His eyes closed for quite some time.

Then, He said, “A haribhakta, who in his mind desires to intensely please Bhagvaan, can do so by the following means: unshakeable determination in abiding by the dharma of his varna and aashram; firm aatmaa-nishthaa; dislike for all objects except Bhagvaan; and bhakti which is without any desires for rewards, and which is accompanied with an understanding of Bhagvaan’s greatness. Bhagvaan is extremely pleased by these four spiritual activities. These spiritual activities are collectively known as ekaantik dharma. At present, there are many bhaktas in our satsang, who possess ekaantik dharma.

“A bhakta of Bhagvaan should think of the murti of Bhagvaan while eating, drinking, bathing, washing, walking, sitting, and all other activities. He should particularly think of Bhagvaan and continuously think of His murti when there is no mental disturbance within. However, when there is some internal disturbance due to random thoughts, he should realise his own self to be distinct from the body, the indriyas, the antah-karans, and the vishays, and their presiding devs. Only when those disturbing thoughts diminish, should he think of the murti of Bhagvaan.

“The body should not be believed to be a person’s true self, nor should a person’s bodily relations be regarded as his true relations. This is because the jeev has previously taken birth in each of the 8.4 million life-forms. In fact, the jeev has taken birth in the wombs of all females in this world; it has also taken birth numerous times in the wombs of all the dogs, cats, monkeys, and other types of life-forms in the cycle of 8.4 million life-forms. Also, of all the different types of females in this world, which has it not previously made its wife? All have been its wife at one time or another. Similarly, with numerous female bodies, that jeev has also made all the different forms of males, its husband.

“Therefore, just as a person does not believe the relations of those previous 8.4 million life-forms to be his true relations, and just as he does not believe the bodies of those 8.4 million to be his true relations, and just as he does not believe the bodies of those 8.4 million life-forms to be his true body, in the same way, a person should not believe this present body to be his true self, nor should he believe the relations of this body to be his true relations.

“Therefore, a person should offer bhakti to Bhagvaan day by day, and should also constantly keep the company of a saadhu, while regarding all possessions and all objects as asatya, while having realised himself to be distinct from the body, indriyas, and antah-karans, and while following his own dharma.

“A person who does not have this understanding – who identifies himself with the body, and who has an ordinary attitude – should be thought of as an animal, even if he is presently in satsang. Yet, in this satsang, even animals attain kalyaan by the intense grace of Bhagvaan. So, what is so special about humans attaining kalyaan? However, such a person cannot be called a true ekaantik bhakta of Bhagvaan. Only a person possessing the understanding previously described can be called an ekaantik bhakta. After such an ekaantik bhakta leaves his body and becomes free of all influences of maayaa, he attains Akshardhaam via the archimaarg.

“Akshar has two forms. One, which is formless and pure chaitanya, is known as Chidaakaash or Brahm-Mahol. In its other form, Akshar remains in the sevaa of Purushottam-Naaraayan. A bhakta who has reached Akshardhaam attains qualities similar to those of Akshar, and forever remains in the sevaa of Bhagvaan. Furthermore, Shree Krishna Purushottam-Naaraayan is forever seated in that Akshardhaam. The countless millions of muktas, who have attained Akshardhaam, behave as the daas of Bhagvaan. Purushottam-Naaraayan Himself is the master of them all, and the master of the kings of all the countless millions of brahmaands.

“Keeping this in mind, all of our satsangis should develop the following singular belief: ‘We also wish to sit beside the akshar-rup muktas, and we wish to go to Akshardhaam, and forever remain in the sevaa of Bhagvaan. We have no desire for the temporary and maayik worldly pleasures, and nor do we wish to be tempted by them in any way’. Keeping such a firm belief, a person should offer ekaantik bhakti to Bhagvaan.

“By thoroughly understanding the greatness of Bhagvaan, a person should eradicate his desires for women, wealth, and all objects other than Bhagvaan. If desires for objects other than Bhagvaan are to remain, then if on the path to Akshardhaam he is tempted by these objects, he will abandon Bhagvaan and be lured by those objects instead. This would prove to be a major disaster. Therefore, a person should worship Bhagvaan after overcoming desires for all objects.”

|| End of Vachanaamrut Gadhadaa I || 21 ||

Gadhadaa I – 22
Remember Bhagvaan During All Activities

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In the Samvat year 1876, at noon on Posh sud 4 [20th December, 1819], Shreeji Mahaaraaj was seated on a decorated bedstead on the veranda outside the east-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A tassel of flowers had been inserted in His paagh, and bunches of flowers had been placed above both of His ears. He was also wearing a garland of guldaavadi flowers around His neck. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him. The paramhans were singing kirtans.

Shreeji Mahaaraaj then said, “Please listen. I wish to tell you something.”

Hearing this, the paramhans stopped singing and prepared themselves to listen.

Shreeji Mahaaraaj continued, “If a person does not remember Bhagvaan while singing kirtans to the accompaniment of a mrudang, a saarangi, a sarodaa, and other musical instruments, then that singing is as good as not having sung at all. There are many people in the world who sing and play instruments without remembering Bhagvaan, but they do not attain peace of mind. Therefore, whichever activity a person performs – whether it is singing kirtans, reciting Bhagvaan’s name, or singing the Naaraayan dhun, – he should only perform that activity while remembering the murti of Bhagvaan.

“If a person specifically attempts to engage himself in bhajan, he may only be able to focus his vrutti on Bhagvaan. However, after completing those acts of bhajan if he does not keep vrutti in Bhagvaan while performing daily duties, his vrutti will not be steady on the murti of Bhagvaan even if he attempts to engage in bhajan again. Therefore, a person should practice maintaining his vrutti on the svarup of Bhagvaan while walking, eating, and drinking – in fact, during all activities. If he does this, his vrutti becomes fixed on Bhagvaan when he engages in bhajan as well. Moreover, when his vrutti begins to remain on Bhagvaan, it remains so even during other work. If a person is stupid and ignorant, then he will not be able to keep vrutti in Bhagvaan, even when he does bhajan. Therefore, a bhakta of Bhagvaan should carefully practice maintaining his vrutti on the murti of Bhagvaan.”

Having said this, Shreeji Mahaaraaj requested, “Now please sing kirtans.”

|| End of Vachanaamrut Gadhadaa I || 22 ||

Gadhadaa I – 23
The Nature Of A Bhakta With Strong Sthiti

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In the Samvat year 1876, on Posh sud 5 [21st December, 1819], Shreeji Mahaaraaj was sitting on a decorated bedstead on the veranda outside the east-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He had tied a white feto around His head and was wearing a white angarkhu and white survaal. He had also tied a deep orange shelu around His waist. A sabhaa of paramhans, as well as satsangis from various places, had gathered before Him.

Out of compassion, Shreeji Mahaaraaj then began to speak to the paramhans, “The Vaasudev Mahaatmya shaastra is extremely dear to me, as it describes all the methods of how bhaktas of Bhagvaan should worship Him.”

Shreeji Mahaaraaj then continued, “There are two types of bhaktas of Bhagvaan: One bhakta has complete nishchay in Bhagvaan, yet worships Bhagvaan identifying himself with the body. The other, believes his own svarup to be chaitanya, and beyond the influence of the three mental states (jaagrat, svapna, sushupti) and the three bodies (sthul, sukshma, and kaaran). This bhakta worships Bhagvaan while seeing Bhagvaan’s murti within his own svarup. As a result, he sees his own svarup, which is beyond the three mental states and the three bodies, as being extremely full of divine light. Within that light, he sees the murti of Bhagvaan, just as it is in its pratyaksha svarup, as being extremely luminous. Such is the sthiti of this bhakta.

“As long as a person has not attained this sthiti, he is subject to obstacles, even if he is a bhakta of Bhagvaan. For example, Shivji did not have this sthiti and was therefore enticed by the beauty of Mohini. Brahmaa also did not have this sthiti, and therefore became attracted to the svarup of Sarasvati. Naaradji also did not have such sthiti, and consequently had a desire to marry. Others like Indra and Chandra, who were not behaving with this sthiti, also had their reputations blemished due to their mistakes.

“Furthermore, if a person has not developed this sthiti, he will identify worldly characteristics even in Bhagvaan, even if he himself is a bhakta of Bhagvaan. Parikshit Raajaa was not such a bhakta who had this sthiti, and so he raised doubts about the divinity of Shree Krishna Bhagvaan after hearing of the raas-leelaa. On the other hand, because Shukji was such an elevated bhakta, he had no doubts whatsoever. Such a bhakta firmly realises ‘If no flaws can affect me or bind me in any way, how can there possibly be any maayik flaws in Bhagvaan, by whose worship I have become like this?’ A bhakta with this sthiti firmly realises this.

“When such a bhakta of Bhagvaan focuses his vrutti on the svarup of Bhagvaan, that vrutti is divided into two. Of these, one vrutti focuses on the svarup of Bhagvaan, while the other focuses within the worshipper himself. The vrutti that is fixed on Bhagvaan’s svarup is applied lovingly, whereas the vrutti that is fixed on the worshipper himself is full of thoughts. This vrutti that is full of thoughts neutralises all other thoughts and desires – except those of worshipping Bhagvaan – that may arise in the worshipper himself. In this way, the vrutti of such a bhakta constantly remains on Bhagvaan.

“A person who at times worships Bhagvaan with a concentrated mind, and at other times indulges in worldly thoughts, does not develop this sthiti. For example, consider a pot that is filled with water and emptied somewhere. If another pot of water is subsequently emptied at the same place on the following day or the day after that, a pool of water will not collect there. This is because the water poured on the first day dried up on that very day, and water poured after also dries up on that same day. On the other hand, if a trickle of water were to flow continuously, a large pool of water will soon be formed. Therefore, while eating, drinking, walking, and engaging inany activity whatsoever – whether it is pure or impure – in fact, at all times, a person should constantly keep his vrutti of Bhagvaan. While maintaining his vrutti constantly on Bhagvaan in this way, he attains strong sthiti.”

|| End of Vachanaamrut Gadhadaa I || 23 ||

Gadhadaa I – 24
Sthiti Attained By Gnaan The ‘Sourness’ Of Bhagvaan’s Greatness

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In the Samvat year 1876, on the evening of Posh sud 6 [22nd December, 1819], Shreeji Mahaaraaj was sitting on a decorated bedstead on the veranda outside the east-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He had tied a white feto around His head, and was wearing a white khes. Also, He had put on a warm, red dagli and had covered Himself with a white chofaal. A sabhaa of paramhans, as well as satsangis from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said to the paramhans, “I shall explain how sthiti can be attained by gnaan. What is this gnaan like? Well, it is greater than Prakruti and Purush. When sthiti is attained by this gnaan, Prakruti-Purush and their actions do not come into view. This is known as gnaan-pralay. A person, who has attained this sthiti, sees only pure chaitanya, within which only the murti of Bhagvaan resides, with no other forms remaining. At times, a person cannot even see the murti of Bhagvaan within that divine light; only the light is seen. At other times however, both the divine light and the murti of Bhagvaan are seen. This is known as sthiti attained by gnaan. Such sthiti is attained by constantly maintaining the vrutti on the visible murti of Bhagvaan.”

Continuing, Shreeji Mahaaraaj said, “The extent to which a person has understood the greatness of Bhagvaan determines the intensity ofboth the divine light experienced in the heart, and the divine sounds of praanav that are heard. Furthermore, the extent of a person’s nishchay and understanding of the greatness of Bhagvaan determines the extent to which vicious thoughts are diminished. Therefore, when a person develops absolute nishchay in Bhagvaan and thoroughly understands His greatness, all of his vicious thoughts are eliminated.

“For example, if a person has sucked a slice of lemon, his teeth become a little sensitive, but he is still able to chew soft chickpeas. However, if he has sucked a whole lemon, he is unable to chew chickpeas, and will even have difficulty chewing mung beans. If he has sucked many lemons, he would be unable to chew cooked rice. In the same way, when a person has developed ‘sourness’ (nishchay) in Bhagvaan and an understanding of His greatness, his gums as the four antah-karans and the ten indriyas, become sensitised. In that state, with its gums as the man, the jeev is unable to chew chickpeas (thoughts for the vishays). With its gums as the chitt, the jeev becomes incapable of thinking of the vishays. With its gums as the buddhi, the jeev becomes incapable of developing a determination for the vishays. With its gums as the ahankaar, the jeev becomes incapable of developing any form of consciousness related to the vishays. Similarly, the jeev, with its gums as five gnaan-indriyas and five karma- indriyas, becomes incapable of chewing chickpeas (vishays).

“However, the indriyas and the antah-karans of a person who does not have absolute nishchay in Bhagvaan and who has not fully realised the greatness of Bhagvaan, do not withdraw completely from their vishays.”

Shreeji Mahaaraaj then explained, “The svarup of Bhagvaan is greater than Maayaa and its gun, and is free of all types of flaws; but, it is for the sake of the kalyaan of jeevs that He appears to be like a human. In fact, Bhagvaan does not have any of the flaws that foolish people assign to Him. However, the intellect of the person who describes Bhagvaanwith such flaws will never be freed of those flaws that he assigns to Bhagvaan. Specifically, a person who believes Bhagvaan to be full of kaam will himself become intensely full of kaam; a person who believes Bhagvaan to be full of krodh will himself become intensely full of krodh; a person who believes Bhagvaan to be full of lobh will himself become intensely full of lobh; and a person who believes Bhagvaan to be full of irshyaa will himself become intensively full of irshyaa. In fact, whatever types of flaws a person assigns to Bhagvaan will ultimately cause misery to the person himself – just as a fistful of sand thrown at the sun falls back into the eyes of the thrower.

“On the other hand, if a person understands Bhagvaan to be absolutely flawless, then regardless of his own svabhaavs, he himself becomes absolutely flawless as well.”

Then, Brahmaanand Swaami asked, “Suppose there is a person whose indriyas are not drawn towards any of the vishays, nor do vicious thoughts arise in his antah-karans. He also has absolute nishchay in Bhagvaan. Despite this, a feeling of dissatisfaction remains, and he feels hopeless within. What can be the reason for this?”

Shreeji Mahaaraaj replied, “That is a major deficiency in the bhakta. Despite the fact that his mind has become stable and that he has firm nishchay in Bhagvaan, he still fails to experience intense happiness in his heart. In particular, he does not feel, ‘I am extremely fortunate and completely fulfilled, whereas others in the world are constantly being troubled by kaam, krodh, lobh, moh, mad, matsar, aashaa, trushnaa. They are subject to the three types of sufferings day and night. As for me, Purushottam Bhagvaan has compassionately revealed His own svarup to me. He has also freed me from kaam, krodh, and all the other vicious natures. He has also placed me in the company of saadhus similar to Naarad and the Sanakaadik. Indeed, I am very fortunate’.

“Failing to think in this way and failing to remain extremely delighted throughout the day is a major deficiency. In fact, such a bhakta can be compared to a child who has been given a chintaamani in its hand, but derives no happiness from it as the child does not realise the chintaamani’s value. Similarly, the major flaw in that bhakta is that despite having attained Purushottam Bhagvaan, he does not feel constant delight within by realising, ‘I am completely fulfilled’.

“Moreover, when a fault is noticed in a haribhakta, a person should think, ‘His svabhaav is such that it is not suitable in satsang; nevertheless, he has attained satsang. Regardless of what he is like, he has still remained in satsang. Then, surely his sanskaars from past lives or from this very life must be extremely favourable for him to have attained this satsang’. With this understanding, he should highly appreciate even such a person’s gun.”

After this talk, Shreeji Mahaaraaj bid “Jay Sachidaanand” to everyone and returned to His residence.

|| End of Vachanaamrut Gadhadaa I || 24 ||

Gadhadaa I – 25
Atmaa-Nishthaa Knowledge Of Bhagvaan Leads To Fulfilment

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In the Samvat year 1876, on the morning of Posh sud 7 [23rd December, 1819], Shreeji Mahaaraaj arrived at the residence of the paramhans in Daadaa Khaachar’s darbaar in Gadhadaa. He was wearing a white khes and had covered Himself with a white chofaal. He had also tied a white feto around His head. He was sitting facing east on the western veranda. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Out of compassion, Shreeji Mahaaraaj then said, “A bhakta of Bhagvaan, who follows only svadharma, does not feel completely fulfilled within his heart. That feeling of fulfilment can only be attained by aatmaa- nishthaa and the knowledge of Bhagvaan’s greatness. Moreover, absence of these two qualities, determines the extent of the deficiency in this experience of fulfilment. Therefore, a bhakta of Bhagvaan should firmly develop these two qualities.

“The deficiency remaining in these two factors also determines the extent of the difficulty experienced during samaadhi. Recently, I granted samaadhi to a haribhakta in which she saw intense divine light. Seeing the light, she began to scream, and she shouted, ‘I’m burning!’ Therefore, even those who experience samaadhi, require knowledge of the aatmaa. If a person does not realise his own svarup to be the aatmaa, and instead believes his svarup to be the body, the deficiency will remain.

“I explained to that bhakta, ‘Your svarup is the aatmaa, not the body. You are not this Laadkibai of the Bhaat sub-caste; instead, your svarup is the aatmaa, which is achhedhya and abhedhya’. I then placed her into samaadhi again and told her, ‘Go to the four-petalled kamal at the site of Ganpati, and look at your svarup there’.

“When a person in samaadhi enters the site of Ganpati, that person hears divine sounds and sees divine light. When he enters the higher place of Brahmaa, he hears louder sounds and sees brighter light. When he enters the still higher place of Vishnu, he hears even louder sounds and sees even brighter light. In this way, as he enters higher and higher locations, he hears increasingly louder sounds and sees increasingly brighter light. As a result of the intense divine light seen in samaadhi, and the loud thunderous sounds that occur, even the most strong-minded become fearful.

“For example, despite being a bhakta of Bhagvaan and despite being extremely brave, Arjun was incapable of beholding Bhagvaan’s Vishvarup form. He therefore pleaded, ‘O Mahaaraaj! I am incapable of beholding this svarup of yours. Please grant me darshan of your former svarup’. Similarly, in samaadhi, when thundering noises like those of an entire brahmaand exploding are heard, and masses of intense light like overflowing oceans are seen, even the brave lose their patience. Therefore, a person should understand his own svarup to be distinct from the body.

“Samaadhi experienced in this way is achieved in two ways. One is by controlling the praans through praanaayam, whereby the chitt is also controlled. The other is by controlling the chitt, whereby the praans are also controlled. When is control over the chitt achieved? It is achieved when a person’s vruttis are detached from everything else and focused only on Bhagvaan. However, these vruttis can be focused on Bhagvaan only when desires for everything else are overcome and only a singular desire for the svarup of Bhagvaan remains. Then, those vruttis will not be deflected from Bhagvaan’s svarup by any means whatsoever. For example, if twenty pails of water were drawn from a water-well, and the flow of water from each pail flowed in separate directions, then there would be little force in each flow. However, if the flows of all twenty pails of water are combined, then the resultant flow would become extremely powerful – like that of a river – and would not be able to be diverted by any means whatsoever. Similarly, when a person’s vruttis have become free of worldly desires, his chitt focuses only on Bhagvaan’s svarup.

“Conversely, when a person has desires in his chitt for the pleasures of the world, his vrutti is widely dispersed among thousands of different types of sounds heard via the ear; the vrutti of the skin is dispersed among thousands of different types of touch sensations that are felt; the vrutti of the eyes is dispersed among thousands of different types of things that are seen; the vrutti of the tongue is dispersed among thousands of different types of tastes; the vrutti of the nose is dispersed among countless types of smells. In the same way, the vruttis of his karma-indriyas are dispersed among their respective vishays in thousands of different ways. In this way, via the ten indriyas, his antah-karans are dispersed in thousands of different ways. Only when his chitt thinks about Bhagvaan, and his man generates thoughts of Bhagvaan, and his buddhi establishes the nishchay in the svarup of Bhagvaan, and his ahankaar thinks ‘I am the aatmaa, and a bhakta of Bhagvaan’, can his desire for Bhagvaan be known to have become singular.

“Alternatively, the control of the chitt by controlling the praans is achieved by ashtaang-yog, which comprises of eight stages: yam, niyam, aasan, praanaayam, pratyaahaar, dhaaran, dhyaan, and samaadhi. This ashtaang-yog is the method, and its gift is the nirvikalp samaadhi of Bhagvaan. When this nirvikalp samaadhi is achieved, the chitt is controlled by controlling the praans. On the other hand, if the chitt focuses on Bhagvaan after becoming free of worldly desires, then the praans are controlled by control of the chitt.

“Therefore, just as the chitt is controlled by mastering ashtaang-yog, similarly, the chitt can also be controlled by focusing on the svarup of Bhagvaan. A bhakta whose chitt’s vrutti becomes focused on the svarup of Bhagvaan, masters ashtaang–yog without even attempting to master it. Therefore, the spiritual activities of aatmaa–nishthaa and the knowledge of Bhagvaan’s greatness that I have just described should be firmly practiced.

“Furthermore, a person’s vartmaan dharma – which are Bhagvaan’s aagnaa – should certainly be followed. For example, the dharma of a braahman is to bathe, lead a pure life, and never drink even water from a shudra’s house. Similarly, a satsangi should never falter in following Bhagvaan’s aagnaa. This is because Bhagvaan will be pleased with him if he behaves accordingly.

“Moreover, a person should very firmly maintain both the knowledge of Bhagvaan’s greatness as well as the knowledge of the aatmaa coupled with vairaagya. He should also feel fulfilled by realising, ‘Now I have no deficiencies remaining’. With this understanding, he should constantly offer bhakti to Bhagvaan. Having said this, he should not get carried away in the joy of this understanding, and nor should he feel unfulfilled. If he does feel unfulfilled, then the blessings that have been showered upon him by Bhagvaan can be considered as not having germinated – like a seed sown in saline soil. Conversely, if he gets carried away and begins to behave disobediently, then that is like having thrown a seed into a fire, which burns it. Therefore, if a person understands as I have explained, then no form of deficiency will remain.”

After saying this, Shreeji Mahaaraaj returned to His seat.

|| End of Vachanaamrut Gadhadaa I || 25 ||

Gadhadaa I – 26
A True Rasik Bhakta The Nirgun State

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In the Samvat year 1876, on the afternoon of Posh sud 11 [27th December, 1819], Shreeji Mahaaraaj was sitting on a decorated bedstead on the veranda outside the east-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He had tied a white paagh around His head. He was wearing a white khes and had covered Himself with a white chofaal. Two large guldaavadi flowers had been placed upon His ears, and a tassel of flowers had been inserted in His paagh. A sabhaa 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 pakhvaaj.

Shreeji Mahaaraaj then said, “Please stop singing, and listen as I sing a kirtan in the form of talks.”

The paramhans said, “Very well, Mahaaraaj. Please do.”

Shreeji Mahaaraaj then said, “If a person is attracted only by Bhagvaan’s svarup while singing rasik kirtans, then that is fine. But, being attracted to anything other than Bhagvaan’s svarup signifies a major deficiency. This is because just as that bhakta develops affection for and is attracted by sounds related to Bhagvaan, he also develops affection for and is attracted by worldly songs, musical instruments, and talks related to women. Such a bhakta should be known to lack wisdom. Therefore, a person who is attracted equally by the words of Bhagvaan and His sant, and by worldly speech, should abandon such foolishness. Having abandoned such foolishness, he should experience happiness through sounds and speech related only to Bhagvaan. Such a person is a true rasik bhakta.

“Furthermore, just as that rasik bhakta wishes for sounds related only to Bhagvaan, he desires only the touch of Bhagvaan. When he realises that other types of touch are like touching a black cobra or a blazing fire, he is a true rasik bhakta. Similarly, if a person experiences extreme bliss on seeing Bhagvaan, and realises everything else to be like a pile of filth or a dead dog, then he is true rasik bhakta. Similarly, if a person experiences extreme bliss after tasting the prasaad of Bhagvaan, and not from enjoying other various types of tastes, then he is a true rasik bhakta.

“Furthermore, such a bhakta experiences profound bliss on smelling tulsi, garlands of flowers, and many varieties of small fragrant items like perfume and sandalwood that have been offered to Bhagvaan. He is not pleased on smelling the perfume, sandalwood, or garlands of flowers worn by people. In this way, a person who has intense love for panch-vishays related to Bhagvaan and an intense dislike for worldly panch-vishays is a true rasik bhakta.

“On the other hand, a person who becomes a rasik bhakta, but still derives the same pleasure from other types of shabda, sparsh, rup, ras, and gandh as he does from Bhagvaan–related vishays, is a false rasik bhakta. This is because he experiences the same type of joy from vishays as he does from Bhagvaan. Therefore, such affection and mode of worship should be abandoned. This is because it is not Bhagvaan who is at fault – it is the rasik bhakta’s attitude that is at fault, as he has believed Bhagvaan to be exactly like other objects. As a result, his bhakti and affection are flawed.

“Now, just as I have described caution in indulging in the five types of vishays for the sthul body in the jaagrat state, similarly, subtle vishays exist for the sukshma body in the svapna state. A bhakta may experience happiness from shabda, sparsh, rup, ras, and gandh related to Bhagvaan on seeing the svarup of Bhagvaan in his dream, but if he also derives exactly the same pleasure on seeing other vishays in his dream, then that bhakta’s affection is false. On the other hand, if a person in his dream experiences happiness only by association with Bhagvaan and feels a dislike for other vishays as if they were vomited food, then he can be said to be a true rasik bhakta. However, if he does not have a dislike for the other vishays, then although the svarup of Bhagvaan seen in his dream is true, that bhakta’s understanding is flawed. This is because he has equal love for Bhagvaan and for other vishays. Therefore, true understanding is to remain attracted only towards the svarup of Bhagvaan, and not towards other vishays.

“In this way, when only thoughts of Bhagvaan remain while thinking, the mind becomes completely void, with the exception of the murti of Bhagvaan, and that bhakta does not identify the body or the brahmaand at all. Then, while seeing the murti of Bhagvaan within that void, divine light is generated, and the murti of Bhagvaan is seen within that light. So, love towards only the svarup of Bhagvaan in this way, is called pati-vrataa bhakti.”

In conclusion, Shreeji Mahaaraaj added, “When you sing rasik kirtans, I also close my eyes and think about just this. These thoughts of mine may be simple, but nothing is able to persist in those thoughts except Bhagvaan. In fact, my thoughts are so powerful that if any vishay were to come in the way of the rasik love that I have for Bhagvaan’s svarup, its head would be cut off. Just as you prepare a kirtan to sing, I prepared this kirtan in the form of a talk, which I have shared with you all today.”

In this way, using Himself as an example, Shreeji Mahaaraaj delivered these talks for the benefit of His bhaktas.

|| End of Vachanaamrut Gadhadaa I || 26 ||

Gadhadaa I – 27
The Power Of Bhagvaan Bhagvaan Resides In The Heart Of A Sant

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In the Samvat year 1876, before sunrise on Posh sud 12 [28th December, 1819], Shreeji Mahaaraaj arrived at the residential hall of the paramhans in Daadaa Khaachar’s darbaar in Gadhadaa. There, He sat on a platform facing west. He had tied a white feto around His head, and he was wearing a khes. He had also covered Himself with a white chofaal. A sabhaa of paramhans had gathered before Him.

After a few minutes of deep thought, Shreeji Mahaaraaj said, “Everyone wishes to worship Bhagvaan, but their understanding differs. Bhagvaan fully resides in the heart of a person who possesses the following understanding: ‘The earth remains stable and trembles; the stars remain steady in the sky; the rains fall; the sun rises and sets; the moon appears and disappears, and it waxes and wanes; the vast oceans remain constrained within their boundaries; a drop of liquid develops into a human possessing hands, feet, a nose, ears, and the rest of the ten indriyas; the clouds, through which lightning strikes, float unsupported in the sky – these and a countless variety of the other wonders are only due to the Bhagvaan that I have attained’. With this understanding, he has the belief that no one except the pratyaksha svarup of Bhagvaan is the cause of these wonders. He realises, ‘The countless wonders which have occurred in the past, those which are currently taking place, and those which will occur in the future, are all only due to the pratyaksha svarup of Bhagvaan that I have attained’.

“Moreover, he also understands that ‘Even if someone were to throw dust on me, or were to humiliate me in any way, or were to seat me on a donkey after cutting off my nose and ears, or even if someone were to honour me by seating me on an elephant – all these situations would be equal for me’. Such a bhakta views a beautiful young woman with equality, he treats a heap of gold and a pile of stones with equality, and he also possesses countless glorious qualities, such as gnaan, bhakti, and vairaagya. Bhagvaan eternally resides in the heart of such a bhakta.

“Consequently, by the grace of Bhagvaan, that bhakta attains countless types of power, and gives kalyaan to countless beings. Despite these powers, he tolerates the praises and insults of other people. This itself is also a great achievement, because to tolerate insults, despite being so powerful, is not easy for others to achieve. Therefore, a person who tolerates in this way should be considered to be extremely great.

“The powers of such a person are such that Bhagvaan sees through his eyes, which empowers the eyes of all the beings in the brahmaand; and since it is Bhagvaan who walks through his legs, he is also capable of giving the strength to walk to the legs of all the beings in the brahmaand. Therefore, since it is Bhagvaan who resides in all the indriyas of such a sant, that sant us able to give power to the indriyas of all the life-forms in the brahmaand. Therefore, such a sant sustains the world. His greatness lies in the fact that he tolerates the insults delivered even by insignificant people. Only those who are forgiving in this way should be considered to be extremely great.

“On the other hand, those who threaten and frighten those who are more humble than themselves, and believe ‘I have become great’, are not truly great. In fact, those people in this world who frighten others by showing extraordinary powers, should not be considered
to be bhaktas of Bhagvaan. Instead, they are jeevs lost in maayaa, and are only suitable for Yampuri. Their greatness is limited to the worldly life. For example, in society, a person with one horse is considered to be greater than someone with no horses at all, whereas a person with five horses is considered to be greater than someone with only one horse. In this way, the wealthier a person is, the greater he is considered to be in society. However, such a person is not great in worshipping Bhagvaan.”

Continuing, Shreeji Mahaaraaj said, “A grahastha or saadhu who believes, ‘This woman is very beautiful; these clothes are extremely fashionable; this medi is very nice; and this utensil is very lovely’, has little knowledge. Then, you may ask, ‘Will such people attain kalyaan or not?’ Well, in this satsang, even the wretched attain kalyaan. However, the people described never develop the qualities of a saadhu, or the glorious qualities of the sant previously described. This is because they have not become suitable for such nobility.”

After delivering these talks, Shreeji Mahaaraaj bid “Jay Sachidaanand” to all, and returned to His residence in Daadaa Khaachar’s darbaar.

|| End of Vachanaamrut Gadhadaa I || 27 ||

Gadhadaa I – 28
The Nature Of A Person Who Will Fall From Satsang

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In the Samvat year 1876, on Posh sud 14 [30th December, 1819], Shreeji Mahaaraaj was sitting on a decorated bedstead on the veranda outside the room in line with the room of Shree Vaasudev-Naaraayan, in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. At that time, the saadhus had sat down to eat in His presence.

Shreeji Mahaaraaj then said, “When a satsangi is likely to fall from satsang, vicious desires steadily flourish within him. At first, he begins to perceive avgun in all satsangis day by day. In his heart, he feels, ‘All of these satsangis lack understanding; only I have true understanding’. In this way, he considers himself to be superior to all. Such a person remains constantly uneasy, day and night. He cannot sit peacefully anywhere during the day; nor can he sleep at night. Moreover, his anger never subsides. In fact, he constantly smoulders like a half-burnt log. A person who behaves in this way should be known to be on the verge of falling out of satsang. No matter how many days he spends in satsang, he will never experience peace in his heart. Therefore, he will fall from satsang.

“Conversely, when a person is likely to advance in satsang, pure desires steadily flourish within him. Day by day, he perceives only gun in all satsangis; he views all bhaktas as superior to himself and considers himself to be insignificant. Moreover, he experiences the bliss of satsang in his heart twenty-four hours a day. Such characteristics indicate that pure desires have flourished. In fact, the more such a person practices satsang, the more he benefits. Eventually, he attains extreme greatness.”

Having delivered this talk, Shreeji Mahaaraaj bid “Jay Sachidaanand” to all and returned to His seat.

|| End of Vachanaamrut Gadhadaa I || 28 ||

Gadhadaa I – 29
Intensifying Dharma, Gnaan, Vairaagya, And Bhakti Praarabdha, Grace, And Effort

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In the Samvat year 1876, on the evening of Posh sud Punam [31st December, 1819], Shreeji Mahaaraaj was sitting on a decorated bedstead on the veranda outside the west-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He was wearing a white khes and had
covered Himself with a white chofaal. He had also tied a white paagh around His head. He was wearing garlands of white flowers, and a tassel of white flowers was hanging from His paagh. A sabhaa of saadhus, as well as haribhaktas from various places, had gathered before Him.

Shreeji Mahaaraaj then said, “Please ask a question.”

Then, Gopaalaanand Swaami asked, “How can the force of bhakti coupled with dharma, gnaan, and vairaagya be intensified?”

Shreeji Mahaaraaj replied, “There are four means to accomplish this: The first is a pure desh, the second is a pleasant kaal, the third is spiritual kriyaa, and the fourth is the sang of a sat-purush. Of these, the influence of desh, kaal, and sang are more powerful than kriyaa. This is because, if a desh is pure, and kaal is pure, and a person also keeps the sang of sant like yourself, then kriyaa will naturally be pure as well. Conversely, if a desh is impure – like the region of Sindh, if the kaal is impure, and if a person also keeps the sang of prostitutes and perverted people, or of those who consume alcohol and meat, then kriyaa will certainly be impure as well. Therefore, a person should stay where there is a pure desh, and should abandon a place where the kaal has become unpleasant. A person should keep the sang of a bhakta of Bhagvaan, as well as the sang of a sant who abides by the panch-vartmaan. As a result, a haribhakta’s bhakti for Bhagvaan gains tremendous energy. This is the answer to your question.”

Then, Muktaanand Swaami asked, “Mahaaraaj, initially a haribhakta may be very impure at heart, but he later becomes extremely pure. Is this due to his previous sanskaars, the grace of Bhagvaan, or the bhakta’s personal efforts?”

Shreeji Mahaaraaj explained, “The good or bad that occurs due to person’s previous sanskaars is apparent to everyone in the world. For instance, the cause of Bharatji becoming attached to a deer can be understood to be due to praarabdha. Or, if a poor person were to receive a large kingdom, then everyone would come to know of it. That should be known as praarabdha.”

Then, narrating His own story, Shreeji Mahaaraaj continued, “Considering the spiritual activities I have performed, it is unimaginable that my body has survived such strictness, yet even in those circumstances it did survive. That can be considered to be due to praarabdha. What were those circumstances? Well, while staying in Purushottam-Puri, I spent many months surviving merely on air. On one occasion, I allowed my body to be carried away by a river that was four to five miles wide. During the winter, summer, and monsoon, I stayed without shelter, wearing only a loincloth. I also used to wander in the jungle amongst wild animals such as tigers, elephants, and wildebeests. I travelled in many frightful conditions, yet my body did not perish. In these situations, a person should consider praarabdha to be responsible.

“Now, consider the son of the braahman named Saandipani whose son was saved from Narak, and when five-year-old Dhruvji prayed to Bhagvaan, the meanings of the Veds and other shaastras were spontaneously revealed to him. In these situations – as well as when a person’s mind is purified by the wish of Bhagvaan or by His grace, or by the grace of His ekaantik saadhu who has been pleased by a person’s extremely pure sentiments – the influence of Bhagvaan’s grace should be considered to be responsible.

“If a person keeps the sang of a devout saadhu and becomes virtuous through his own thoughts, then that is known as purush-prayatna.”

Having said this, Shreeji Mahaaraaj bid “Jay Sachidaanand” to the sabhaa and returned to His seat laughing.

|| End of Vachanaamrut Gadhadaa I || 29 ||

Gadhadaa I – 30
The Influence Of The Gun Of Maayaa

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In the Samvat year 1876, on the evening of Posh vad 1 [1st January, 1820], Shreeji Mahaaraaj was sitting on a decorated bedstead on the veranda outside the room facing north, in line with the mandir of Shree Vaasudev-Naaraayan, in Daadaa Khaachar’s darbaar in Gadhadaa. He was wearing a white khes and had covered Himself with a white chaadar. He had also tied a white feto around His head, with tassels of white flowers hanging from it. He was wearing a garland of white flowers, bunches of white flowers were placed above His ears. He was also wearing berkhaa of white flowers around His wrists. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him. Some of the munis were singing kirtans.

Shreeji Mahaaraaj then requested, “Please begin a question-answer discussion.”

Dinaa-Naath Bhatt then asked, “At times, thousands of thoughts arise, yet they do not leave a lasting impression in the mind. At other times, only an irrelevant thought arises, yet it leaves a strong impression in the mind. What is the reason for this? Also, by what means can a bhakta eliminate such disturbing thoughts?”

Shreeji Mahaaraaj answered, “The reason is the influence of the gun.Thoughts occurring when tamo-gun is predominant, induce a state similar to that of sushupti. Therefore, those thoughts do not leave a lasting impression in the mind. When sattva-gun prevails, a person experiences a state of awareness. Therefore, any disturbing thoughts that occur at that time, are dispelled by thinking. Therefore, those thoughts do not leave a lasting impression either. However, thoughts that arise when rajo-gun is prevalent, leave a lasting impression in the mind. Therefore, the reason some thoughts do leave a lasting impression in the mind and others do not, is due to the prevalence of the different gun.

“If an intelligent person reflects on this matter and examines his thoughts whenever they arise, he will be able to recognise which gun is predominant in him at that particular time. However, subtle thoughts that arise repeatedly from moment to moment cannot be grasped by anyone. At the most, someone intelligent like yourself may be able to distinguish two, three, or four of the more superficial thoughts that arise during the course of a day.

“So, if a person examines the predominant gun under whose influence his thoughts arise, and thinks about the spiritual talks which takes place in satsang, then the power of satsang is such that any disturbing thoughts, which arise under the influence of the gun, are dispelled. Then, becoming free from all doubts, he is able to continuously concentrate on the svarup of Bhagvaan.

“Without satsang, even if a person carries out millions of spiritual activities, disturbing thoughts and the influence of rajo-gun and the other gun will not be eradicated. Therefore, if someone sincerely practices satsang and reflects upon the talks relating to Bhagvaan, then his vile thoughts will be eradicated. In this way, the influence of satsang is extremely powerful. In fact, no other spiritual activity can compare with satsang. Therefore, a person who wishes to rid the mind of thoughts related to rajo-gun, should sincerely practice satsang by thought, word, and deed. As a result, disturbing thoughts will be eradicated due to the power of satsang.”

|| End of Vachanaamrut Gadhadaa I || 30 ||

Gadhadaa I – 31
The Person With Bhakti Is Best

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In the Samvat year 1876, on the evening of Posh vad 2 [2nd January, 1820], Shreeji Mahaaraaj was sitting on a mattress with a large, cylindrical pillow that had been placed on the east-facing veranda outside His residence in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes.

At that time, Yogaanand Muni asked, “Mahaaraaj, suppose there are two bhaktas of Bhagvaan. One bhakta follows nivrutti and does not hurt anyone verbally. The other, is constantly serving Bhagvaan and His bhaktas, by offering food, clothes, and flowers. However, in doing so, he may occasionally hurt someone verbally. Of these two bhaktas, who is better?”

Shreeji Mahaaraaj did not answer the question. Instead, He called for Muktaanand Swaami and Brahmaanand Swaami. He had them listen to the question, and then requested, “Please answer this question.”

Both Muktaanand Swaami and Brahmaanand Swaami then answered. “The bhakta who may verbally hurt someone, but serves Bhagvaan and His sant, is better. The bhakta who follows nivrutti and does not hurt anyone, and is therefore unable to serve Bhagvaan and His sant, should therefore be known to be feeble. The bhakta who serves others can be described as having bhakti. Therefore, the bhakta with bhakti is the better of the two.”

Shreeji Mahaaraaj confirmed, “The answer you have given is correct.” He then added, “It is a major weakness if a person notices a small avgun in someone who possesses this bhakti and completely abides by Bhagvaan’s aagnaa, and then develops hatred for him. A person who perceives avgun in this way may also perceive avgun in Bhagvaan, who has assumed a human form for the purpose of granting kalyaan to the jeevs. He may also perceive avgun in the profoundly great bhaktas of Bhagvaan.

“Moreover, just because such a person alleges such faults in Bhagvaan or His sant, does that mean the avataars of Bhagvaan or sant are incapable of granting kalyaan? They are indeed capable of granting kalyaan. However, a person whose intellect is distorted, always negatively misinterprets things. For example, Shishupaal always said,‘The Paandavs are from a different cast. They are immoral because all five of them have the same wife. Krishna is also a scoundrel, because from the moment He was born, He first killed a woman, then He killed a crane, and then He killed a calf. He is known as Madhusudan not because He killed a demon named Madhu, but because he destroyed honeycombs. Just because those Paandavs worship Him, does that make Him Bhagvaan?’ In this way, Shishupaal, with his demonic intellect, identified avgun in Bhagvaan and His bhaktas. However, the bhaktas of Bhagvaan did not do so in any way. Therefore, a person who perceives avgun should be known to have a demonic intellect.”

Hearing this, Yogaanand Muni said, “Mahaaraaj, we do not perceive avgun in the great bhaktas of Bhagvaan, but we do perceive avgun in ordinary bhaktas.”

Shreeji Mahaaraaj replied, “A bhakta’s greatness or smallness is not measured the way you seem to understand it. Greatness is due to a person’s nishchay in the pratyaksha svarup of Bhagvaan and by following His aagnaas. However great a person may be in worldly matters, if he lacks these two characteristics, then he is still ordinary.

“The greatness which I have just described is present today in all the bhaktas in our satsang. This is because all the bhaktas here realise, ‘We have found pratyaksha Purushottam Bhagvaan, who is greater than even Akshar. Therefore, we are completely happy’. Realising this, they offer bhakti to pratyaksha Bhagvaan, while following His aagnaas. Therefore, on seeing some irrelevant personal abnormality in such a bhakta, a person should not perceive avgun in him. If a person does have a habit of doing so, then his intellect becomes demonic.”

|| End of Vachanaamrut Gadhadaa I || 31 ||

Gadhadaa I – 32
A Bhakta Always Rests In The Murti Of Bhagvaan

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In the Samvat year 1876, on the morning of Posh vad 3 [3rd January, 1820], Shreeji Mahaaraaj was sitting on a decorated bedstead on the veranda outside the west-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He was wearing a white khes and had tied a white paagh around his head. He had also covered Himself with a white chaadar, and His forehead had been smeared with sandalwood paste. He was wearing a garland of white flowers, and a tassel of white flowers was hanging from His paagh. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him. Some of the munis were singing kirtans.

Shreeji Mahaaraaj then said, “Please listen, I have a question to ask.”

The munis and haribhaktas replied, “Mahaaraaj, please ask.”

After thinking for quite some time, Shree Mahaaraaj said, “In this world, a materialistic individual who is attached to the five vishays, cannot survive without indulging in them. Moreover, just as that vimukh indulges in the five vishays, a bhakta of Bhagvaan also indulges in five vishays. So, how are the two different? In what way? Well, the materialistic person enjoys worldly vishays without Bhagvaan. However, for a bhakta of Bhagvaan, listening to kathaas of Bhagvaan is the only vishay for his ears; touching the charanaavind of Bhagvaan or touching the holy dust from the holy feet of a sant is the only vishay for his skin; having darshan of Bhagvaan or His sant is the only vishay for his eyes; taking the prasaad of Bhagvaan and singing His praises are the only vishays for his tongue; and scents of flowers and other objects which have been offered to Bhagvaan is the only vishay for his nose. In this way, there is a difference between the vishays that a vimukh indulges in and those that a bhakta indulges in.

“Furthermore, just as a bhakta cannot stay without indulging in the vishays, even eternally liberated muktas, such as Naarad and the Sanakaadik, cannot stay without indulging in them. Although they remain in samaadhi for long periods of time, after emerging from samaadhi, they also indulge in vishays in the form kathaas, kirtans, and talks of Bhagvaan.

“For example, birds leave their nests to gather food, but after gathering their food, they always return to their nests at night to rest. They never forget their own nests and return to another bird’s nest. Similarly, after feeding on kathaas, kirtans, and talks of Bhagvaan, bhaktas of Bhagvaan also return to their own nest (Bhagvaan’s svarup) to rest. Also, animals, birds, and in fact, all creatures, return to their own homes to rest after feeding. People also travel far and wide for their work, but only when they return to their own home do they rest peacefully.

“Now, based on the analogies that I have just narrated, I ask all the haribhaktas a question: Just as a vimukh is attached to the five vishays and is unable to live without them for even a single moment, have you becoming firmly attached to the vishays in the form of the kathaas, kirtans, and talks of Bhagvaan, or not? I also ask another question: Just as a bird returns to its nest after feeding, do all of you also return to rest in your nest (Bhagvaan), after feeding on kathaas, kirtans, and talks of Bhagvaan? Or, do you rest elsewhere?

“Additionally, domesticated cattle return to their post in the evening after grazing on the outskirts of the village, whereas stray cattle do not return to their post. A stray cow, after grazing in someone’s field, sits wherever it wishes. There, someone may beat it, or it may even be attacked by a tiger. Now, do you return to your post like the domesticated cattle, or do you sit down to rest anywhere after grazing in someone else’s field like the stray cattle? Those who are senior amongst you, think about your answer to these questions.”

Then, all the munis and bhaktas replied individually, “Mahaaraaj, we have indeed become attached to kathaas, kirtans, and talks related to Bhagvaan. Except for the nest and post (Bhagvaan’s murti), we do not stay anywhere else.” Hearing their reply, Shreeji Mahaaraaj became extremely pleased.

On that same day, towards the end of the afternoon, Shreeji Mahaaraaj was seated on a large decorated bedstead under the neem tree in the centre of Daadaa Khaachar’s darbaar, facing the mandir of Shree Vaasudev- Naaraayan. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him. Some of the munis were singing kirtans.

Shreeji Mahaaraaj then requested, “Now, please begin a question- answer discussion.”

Dinaa-Naath Bhatt and Brahmaanand Swaami asked, “At times, a bhakta of Bhagvaan is able to blissfully engage in bhajan and smaran of Bhagvaan, and is able to concentrate on His murti. At other times, he is disturbed within and is unable to experience the bliss of bhajan and smaran. What is the reason for this?”

Shreeji Mahaaraaj replied, “He has not learned the technique of visualising the murti of Bhagvaan.”

Hearing this, Muktaanand Swaami asked, “What is that technique?”

Shreeji Mahaaraaj explained, “The technique is as follows: Different gun enter the antah-karans at different times. When sattva-gun prevails, the antah-karans are pure, and a person can pleasantly engage in bhajan and smaran of Bhagvaan’s murti. When rajo-gun prevails, the antah-karans become polluted and many disturbing thoughts arise, making it difficult to engage in bhajan and smaran. When tamo-gun prevails, no thoughts arise in the antah-karans at all. Therefore, a person engaged in bhajan should learn to recognise the prevailing gun and should perform dhyaan upon the murti of Bhagvaan whenever sattva-gun prevails. When tamo-gun prevails, no thoughts arise at all, and a person experiences a feeling of emptiness. A person should not attempt to perform dhyaan upon Bhagvaan in such conditions. When rajo-gun prevails, many disturbing thoughts arise. Therefore, a person should not attempt to perform dhyaan upon Bhagvaan at that time either. On such occasions, a person should think, ‘I am distinct from these thoughts, and I am an aatmaa. In fact, I am the knower of these thoughts. Furthermore, Purushottam Bhagvaan is forever present within me as antaryaami’. Only when the force of rajo-gun decreases should a person perform dhyaan upon the murti of Bhagvaan.

“However, a person should not become unhappy on noticing the many thoughts which arise when rajo-gun prevails. After all, the antah-karans are like a small child, or a monkey, or a dog, or like a person who plays with a child. The nature of the antah-karans are such that it remains restless for no reason whatsoever. Therefore, a person who wishes to perform dhyaan upon Bhagvaan should not become disheartened on seeing the disturbing thoughts that arise in the antah-karans. Moreover, the thoughts arising in the antah-karans should be regarded as being distinct from himself. Therefore, a person should engage in the bhajan of Bhagvaan, while believing the aatmaa to be distinct from himself.”

|| End of Vachanaamrut Gadhadaa I || 32 ||

Gadhadaa I – 33
Blind Faith, Love, And Understanding

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In the Samvat year 1876, on the evening of Posh vad 5 [5th January, 1820], Shreeji Mahaaraaj was sitting facing east on a decorated bedstead on the veranda outside the room next to the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was wearing a white khes and had covered Himself with a white chaadar. He had also tied a reto, with deep orange ends, around His head. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Muktaanand Swaami then asked, “The shaastras have described countless spiritual activities that please Bhagvaan. Amongst them all, which one is so powerful that it alone earns as much bliss of Bhagvaan, as is earned by performing all spiritual activities combined? Please reveal it to us.”

Shreeji Mahaaraaj replied, “Please listen as I tell you the one spiritual activity by which Bhagvaan can be pleased.” He then continued, “Accepting the firm refuge of Bhagvaan is the single, greatest activity amongst all spiritual activities for pleasing Bhagvaan. However, that refuge must be extremely firm and without any flaws.

“There are three types of refuge. One way of having the refuge of Bhagvaan is with blind faith. If a person has intense blind faith, then even if someone such as Brahmaa were to attempt to deflect him from his refuge, he would not be deflected.

“The second type is firm refuge of Bhagvaan that is created out of love.Whoever has intense love for Bhagvaan, cannot even forcibly be attracted to any object other than Bhagvaan. This is known as firm refuge produced out of intense love.

“The third type is refuge with understanding. A person who has great intelligence understands the sagun-nirgun and anvay-vyatirek aspects of Bhagvaan. He understands entities that have been created by Bhagvaan’s Maayaa, as well as the ways Bhagvaan takes avataars on earth. He also understands how, at the time of creation of the universe, Bhagvaan behaves as Akshar, how Bhagvaan behaves as Prakruti-Purush, how Bhagvaan behaves as Viraat-Purush, how Bhagvaan behaves as Brahmaa and other prajaapatis. He also understands how Bhagvaan works through those like Naarad and the Sanakaadik, for the purpose of granting kalyaan to the jeevs. He understands all these methods.

“Moreover, he realises that Purushottam Bhagvaan is greater than everything and is absolutely unaffected. He who has such an understanding is said to have a firm refuge of Bhagvaan using his intelligence. If someone tries to discourage him, or even if he tries to discourage himself, such refuge never fades away. Also, regardless of whether Bhagvaan – assuming a human svarup – displays His divine power or acts powerless, such a person’s intellect would not hold any doubts.”

Then, Shreeji Mahaaraaj said, “If you allow me, I wish to ask a question.”

Muktaanand Swaami replied, “Mahaaraaj, please do ask.”

Shreeji Mahaaraaj then asked, “Of the three characteristics I have just described to you, which is your strength? Although a combination of all three is found in all bhaktas of Bhagvaan, the characteristic that is strongest, is said to be the strength they posses. So, of the three – blind faith, love, and understanding – which is your strength?”

Muktaanand Swaami and Brahmaanand Swaami both replied, “Our characteristic is of understanding.”

Then, the other saadhus also stated their own strengths.

||End of Vachanaamrut Gadhadaa I || 33 ||

Gadhadaa I – 34
Love Is The Maayaa Of Bhagvaan
Do Not Disobey The Aagnaa Of Bhagvaan

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In the Samvat year 1876, on the morning of Posh vad 11 [11th January, 1820], Shreeji Mahaaraajwas sitting facing south on a decorated bedstead on the veranda outside the west-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He was wearing a white khes and had covered Himself with a white chofaal. He had also tied a white paagh around His head, and was wearing garlands of flowers. Tassels of flowers and silken threads were hanging from His paagh, and bunches of flowers had been placed above both of His ears. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him. Some of the munis were singing kirtans to the accompaniment of musical instruments.

Then, Shreeji Mahaaraaj said, “Please stop the kirtans, and begin a question-answer discussion.”

Then, Brahmaanand Swaami asked, “Bhagvaan is the cause of all bliss, and He is greater than everything, yet the jeev’s vrutti does not become attached to Him. Instead, its vrutti becomes attached to worldly objects that are worthless and perishable. What is the reason for this?”

Muktaanand Swaami attempted to give an answer, but was unable to do so adequately.

So Shreeji Mahaaraaj said, “Please listen as I answer that question. Since the day Bhagvaan created this world, He has set it in motion in such a way that he will not have to make an effort again. In fact, He has devised it in such a way that procreation occurs automatically. Men naturally develop affection for omen, women naturally develop affection for men, and both naturally develop affection for their children. That is Bhagvaan’s maayaa in the form of affection.34.6 “The vrutti of a person who is not swept away by the flow of that maayaa, remains focused on the svarup of Bhagvaan. So, a bhakta of Bhagvaan develops vairaagya by maintaining a dislike for worldly objects. Furthermore, knowing Bhagvaan to be absolutely blissful, he keeps his vrutti focused on Bhagvaan. However, if a person does not develop vairaagya towards worldly objects and becomes distanced from the svarup of Bhagvaan, then even great muktas, such as Shiv, Brahmaa, and Naarad, would be swept away by those worldly objects. For this reason, if a person abandons Bhagvaan and keeps the company of worldly objects, then his vrutti will most certainly become attached to those worldly objects. Therefore, a bhakta of Bhagvaan should not keep affection for anything other than Bhagvaan.”

Shreeji Mahaaraaj then said, “Now, it is Muktaanand Swaami’s turn to ask a question, so please ask.”

Muktaanand Swaami then asked, “It is extremely difficult for a person to attain Bhagvaan. Moreover, there is no greater benefit and no greater bliss than attaining Bhagvaan. Then, why do people abandon such immense bliss and struggle painfully for worthless objects? That is the question.”

Shreeji Mahaaraaj said, “Here, I shall answer that. A person suffers when he ignores the aagnaa of Bhagvaan and beings to stray away from them. On the other hand, if he acts according to those aagnaa, he will experience the true bliss of Bhagvaan. So, a person suffers only to the extent that he disobeys the aagnaa of Bhagvaan. Therefore, tyaagis should live according to the aagnaa that have been prescribed for tyaagi, and grahasthas should live according to the aagnaa that have been prescribed for grahasthas.

“A person suffers to the extent that he lapses in following these aagnaa. Only when a tyaagi follows the eight types of tyaag of women, is his vow of brahm-chaarya considered complete. He suffers to the extent that he deviates from this. Brahm-chaarya has also been prescribed for grahasthas. For them, brahm-chaarya constitutes shunning all women except their wives, abstinence from sexual relations with his wife on days of religious occasions, and engaging in sexual relations only during appropriate times. Whoever deviates from these and other niyams that have been prescribed for tyaagis and grahasthas, will suffer accordingly.

“Therefore, the happiness and misery experienced by a vimukh is determined by his own karmas. As for a bhakta of Bhagvaan, whatever misery he suffers is due to the negligence in following Bhagvaan’s aagnaa for the sake of worthless objects. Whatever happiness he does experience, is a result of following the aagnaa of Bhagvaan.”

|| End of Vachanaamrut Gadhadaa I || 34 ||

Gadhadaa I – 35
Krodh, Maan, Irshyaa, And Kapat
Leads To A Demonic Intellect

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In the Samvat year 1876, on Posh vad 12 [12th January, 1820], Swaami Shree Sahajaanandji Mahaaraaj was sitting facing east on a decorated bedstead under the neem tree in front of the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Addressing the munis, Shreeji Mahaaraaj said, “Either you ask me a question, or I shall ask you a question.”

The munis said, “Mahaaraaj, please ask.”

Shreeji Mahaaraaj then said, “Suppose there is a person who does not falter when it comes to protecting his own kalyaan, despite having little intelligence. On the other hand, there is another person who is very intelligent – to the extent that he can point out mistakes even in great men. But, he does not walk on the path of kalyaan. What is the reason for this?”

The munis attempted to answer, but as Shreeji Mahaaraaj raised doubts, they were unable to provide a precise answer.

Shreeji Mahaaraaj then said, “Allow me to answer. Such a person may be highly intelligent, but his intelligence is polluted. As a result, he is unable to walk on the path of kalyaan. For example, suppose there is some sweet, tasty buffalo-milk. If a snake’s venom were to fall in it, then that milk and sugar would become poisonous. Whoever drinks it, would die. Similarly, such a person may be highly intelligent, but he has identified avgun in a great sant or Bhagvaan. The avgun that has entered his mind is equivalent to the snake’s venom. So, how can he possibly walk on the path of kalyaan? In fact, even if someone were to listen to his talks, the listener’s mind would also fall back from satsang.

“A person possessing such a polluted intelligence in this way, perceives avgun in Bhagvaan and His bhaktas, wherever he takes birth. On the other hand, a person who does not have a polluted intelligence, but has little intelligence, does not falter in protecting his kalyaan.”

Muktaanand Swaami then asked, “Mahaaraaj, can a person with such a polluted intellect ever turn towards Bhagvaan?”

Shreeji Mahaaraaj replied, “No, he never turns towards Bhagvaan.”

Muktaanand Swaami asked, “Mahaaraaj, please tell us how we can avoid developing such a demonic intellect.”

Shreeji Mahaaraaj explained, “If a person does not keep the following four svabhaavs with Bhagvaan and His sant, then his intellect will never become demonic: krodh, maan, irshyaa, kapat. If he keeps even one of these four, then his intellect will become demonic, just like Jay and Vijay. Despite being wise, their intellect became demonic, because they showed maan towards the Sanakaadik. As a result, they both fell from Vaikunth.

“Furthermore, when a person’s intellect becomes demonic, even the gun of Bhagvaan and His bhakta appear as faults to him. Wherever such a person takes birth, he becomes an attendant of Shiv or the king of demons, and does bhajan of Bhagvaan with hatred.”

|| End of Vachanaamrut Gadhadaa I || 35 ||

Gadhadaa I – 36
A Tyaagi Must Only Have Love For Bhagvaan

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In the Samvat year 1876, on Posh vad 13 [13th January, 1820], Shreeji Mahaaraaj was sitting on a decorated bedstead on the platform under the neem tree in front of the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes, with garlands of white and yellow flowers adorning His neck. Bunches of white flowers were placed on both of His ears, and a tassel of yellow flowers was hanging from His paagh. A chhoglu made from red karnikaar flowers had also been placed in His paagh. Also, He was playing with a ball of white flowers with His right hand. To the joy of His bhaktas, He was sitting in a charming fashion. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Shreeji Mahaaraaj then said, “How should a person view a person who has abandoned worldly life and accepted the clothing of a tyaagi, yet still has affection for useless objects? He should be viewed to be like a poor person beside a wealthy person. Suppose there is a poor person who has no clothes to wear and feeds himself by scavenging for scraps of food from piles of waste, not only does he consider himself to be a sinner, but other wealthy people also consider him to be a sinner. They presume, ‘He must have committed many sins, which is why he has no food or clothes’.

“Similarly, after becoming a tyaagi, a person who collects nice clothes and other pleasant objects with a strong craving for them, but does not have affection for dharma, gnaan, vairaagya, and bhakti, is considered by the great ekaantik sant to be a sinner just like the poor person. As he is a sinner, he does not have love for dharma, gnaan, vairaagya, and bhakti. Instead, he has affection for objects other than Bhagvaan.

“However, for a true tyaagi both dirt and gold are equal. Also, a tyaagi never makes distinctions by thinking, ‘This object is pleasant, and this object is unpleasant’. He never has such an understanding. Instead, he has love only towards Bhagvaan. Only such a person is a true tyaagi.”

|| End of Vachanaamrut Gadhadaa I || 36 ||

Gadhadaa I – 37
Detachment From Birthplace And Relatives

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In the Samvat year 1876, on Posh vad 14 [14th January, 1820], Shreeji Mahaaraaj was sitting facing west on a decorated bedstead under the neem tree in front of the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was wearing a white paagh, from which hung a tassel of yellow flowers. Bunches of white flowers had also been placed upon both of His ears, and a garland of yellow and white flowers adorned His neck. He had covered Himself with a white chaadar, and was wearing a white khes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “A person who lacks understanding cannot abandon his feelings of affection for his birthplace even though he has abandoned the world.” So saying, He showed everyone the scar on His thigh where He had been injured by the broken branch of a tree during His childhood. Shreeji Mahaaraaj then continued, “Whenever I see this scar, I remember the tree and the lake. Therefore, it is extremely difficult to forget your birthplace and relatives. I would like those amongst you, who do not remember your birthplace and relations, to confess. For those of you, who do not speak up out of shame, take oath on the name of Nar-Naaraayan.”

Then, all the munis revealed what was true for them.

After listening to them, Shreeji Mahaaraaj said, “If a person believes himself to be the aatmaa, where is the birthplace of that aatmaa? Who are the relatives of that aatmaa? Of what gender is that aatmaa? Moreover, if you wish to maintain relationships with your relatives, then you should also maintain relationships with all the relatives that you have had throughout your previous lives in the cycle of 8.4 million life-forms. Furthermore, if a person wishes for the kalyaan of his relatives, then he should wish the same for all. However, just as upon beginning this human life the parents of the previous 8.4 million life-forms have all been forgotten due to ignorance, similarly the parents of this human body should be forgotten through knowledge.

“As for me, I have no affection towards any of my relatives. Moreover, a person may be serving me, but if there is no bhakti for Bhagvaan in his heart, I cannot develop a liking for him – even if I try. Even if he is as virtuous as Naaradji, if he lacks bhakti for Bhagvaan, I do not like him.

“On the other hand, there is a person who has bhakti for Bhagvaan in his heart. He understands that the way in which pratyaksha Bhagvaan resides on this earth, and the way in which the bhakta of Bhagvaan remains in the vicinity of Bhagvaan, is exactly how they remain when aatyantik-pralay occurs. He also understands that Bhagvaan and His bhakta is eternally saakaar, but never does he understand them to be niraakaar, regardless of any Vedaant shaastra he may hear. Furthermore, he realises that no one besides Bhagvaan sustains the world, and he also realises that without Bhagvaan, even a dry leaf cannot be stirred.

“A person with such firm belief that Bhagvaan is saakaar, even an ordinary person, is still dear to me. Kaal, karma, and Maayaa are unable to use their power over him. In fact, Bhagvaan Himself instructs any punishment that he is to receive, but no one else has any authority over him. On the other hand, I have no respect for a person without such a belief, even if he happens to have the qualities of tyaag and vairaagya. However, a person with firm belief in Bhagvaan in his heart never loses his belief that Bhagvaan is saakaar, nor does he ever understand Bhagvaan to be niraakaar like a mass of light, regardless of how many shaastras he may hear or the company he may keep. A sant with such a belief is so highly respected by me that even I place the dust on his holy feet on my head. In my mind, I am afraid of harming him, and I also long to have his darshan.

“A person without this belief attempts to attain kalyaan using the strength of his own spiritual activities, but he does not strive for it by relying on the grace of Bhagvaan. Such a senseless person is as foolish as someone wishing to cross the ocean without the aid of a ship, by his own efforts. Conversely, a person who wishes for kalyaan through the grace of Bhagvaan is wise, like a person who wishes to cross the ocean with the help of a ship.

“After leaving their body, all those with such knowledge of Bhagvaan’s svarup attain a murti of chaitanya in the home of Bhagvaan and forever remain in His sevaa in His presence. But if a person has attempted to attain kalyaan without having such a belief, then he will go to dwell in the loks of other devs.

“In fact, the darshan of such a true bhakta of Bhagvaan is equivalent to the darshan of Bhagvaan Himself. He is so great that his darshan alone can redeem countless wretched jeevs.”

Having delivered these talks, Shreeji Mahaaraaj requested, “Now please sing a kirtan.”

|| End of Vachanaamrut Gadhadaa I || 37 ||

Gadhadaa I – 38
Remove Vaasnaa Before You Perform Bhakti

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In the Samvat year 1876, on the evening of Mahaa sud 1 [16th January,1820], Shreeji Mahaaraaj was sitting on a small mattress which had been placed on the veranda outside the stables in Daadaa Khaachar’s darbaar in Gadhadaa. He was wearing a white khes and had tied a white, red-bordered feto around His head. He was also wearing a richly embroidered angarkhu and had covered Himself with a white chofaal. A sabhaa of saadhus, as well as haribhaktas from various places, had gathered before Him.

After glancing at all the haribhaktas, Shreeji Mahaaraaj thought for some time and then said, “Please listen, as I have something to say.”

He then continued, “From the time a satsangi enters the satsang, he should examine his mind by thinking ‘In the first year, my mind was like this, then it was like this. Previously, I had this much desire for Bhagvaan and this much desire for the world’. In this way, he should repeatedly reflect on his yearly total of desires and always attempt to gradually, yet constantly eradicate all worldly desires that remain in the mind. However, if he does not assess himself constantly, and allows those desires to accumulate, then they will never be overcome. Consider the analogy of opening an account with a merchant: If a person settles the debts regularly on a monthly basis, then it will not be difficult to repay the debt. But, if he waits until the end of the year to repay the debt, it will be extremely difficult to settle the account. Likewise, a person should assess himself constantly.

“In reality, the mind is saturated with desires for the world. In the way that sesame seeds are permeated with scent by padding them between alternating layers of flowers, the mind should be saturatedwith flowers in the form of the constant remembrance of Bhagvaan’s charitra, together with an understanding of His greatness. These charitras and thoughts of Bhagvaan should be entangled within the mind. As one thought subsides, another should be visualised. In this way, the mind should not be left idle.” Saying this, Shreeji Mahaaraaj narrated a story of a ghost.”

He then continued, “Even if a person begins to recall the charitras, talks, and darshan of Bhagvaan of just one day, there would be no end to them. If that is so, then there would certainly be no end to them for someone who has passed ten to fifteen years in satsang.

“These charitras should be recalled in the following way: ‘In this way, Mahaaraaj and the paramhans held sabhaa in this village; in this way, pujaa was offered to Mahaaraaj; in this way, talks were done’. Those charitras of Bhagvaan should be recalled over and over again. Moreover, for a person who does not have much understanding, this is certainly the best method for them. In fact, there is no other method like it.

“Then, you may say, ‘We wish to take very little food and wish to keep many fasts’. But, I do not emphasise those methods. A person should abide by those methods as best as he can in accordance with his given niyams. But, what I have just described to you is what should truly be done.”

Then, Shreeji Mahaaraaj said, “I believe that the mind should be free of worldly desires. No matter how much pravrutti a person may do physically, if his mind is pure, then he cannot be seriously harmed – even though outwardly, in society, a person engaged in pravrutti appears to be dishonourable. On the other hand, if a person’s mind is full of worldly desires and he superficially behaves as if he is practicing nivrutti, then he may appear respectable in society, but his jeev will suffer severely. This is because at the time of death, it is those thoughts that are in a person’s mind that spring forth, just like the child of a deer sprang forth in Bharatji’s mind during his last moments. As a result, he became a deer in his next life, even though he had originally given up a kingdom and Rushabh-Dev Bhagvaan was his father. Therefore, to remain mentally free of worldly desires is my belief. By keeping fasts, the mind does become weak along with the body; but, when the body becomes strong again, the mind also becomes strong. Therefore, mental tyaag is required along with physical tyaag. In fact, a person whose mind holds thoughts of Bhagvaan but not thoughts relating to the world should be considered important in our satsang. Conversely, those who do not do this are inferior.

“Furthermore, a grahastha should engage in worldly activities physically, but mentally he should also remain free of worldly desires, just like the tyaagi, and should think of Bhagvaan. Also, he should engage in social activities according to the aagnaa of Bhagvaan. Moreover, if mental tyaag is not genuine, then what about Janak Raajaa, whose mind was like that of a great yogi master, despite ruling a kingdom? Therefore, only tyaag which is developed mentally, is appropriate.”

Shreeji Mahaaraaj then explained, “If impure thoughts arise in a person’s mind, he should reveal them. But, as the saying goes, ‘Only a dog will lick a dog’s face’, or ‘When a snake is a guest to another snake, the host-snake will have nothing to offer, so the guest-snake lick’s the host-snake’s face’, or when a married woman goes to a widow, the widow says, ‘Come, lady. May you also become like me’. Similarly, to reveal impure thoughts to someone who also experiences impure thoughts is like the examples mentioned.

“Then, to whom should a person reveal his impure thoughts? Well, he should reveal them to a person who is so strong-willed, that no impure thoughts relating to the world arise in his mind. However, there may be many who do not experience such thoughts. So, out of those, a person should reveal his impure thoughts to a person who criticises those thoughts after listening to them and who continues to criticise them in all of his activities – while eating, drinking, sitting, standing – until they are eradicated from his mind. Moreover, that person should have the same determination to eradicate others’ impure thoughts as he has to remove his own. A person should reveal his impure thoughts to such a person. But, if the person to whom he reveals his impure thoughts does not give advice in this way and is himself careless, then what can someone gain from him? Therefore, after revealing impure thoughts in this way and eradicating them, a person should continuously hold thoughts only of Bhagvaan and become free from all desires for the pleasures of the world.”

Then, Shreeji Mahaaraaj said, “What are the characteristics of keeping a fast on a day of Ekaadashi? Well, the ten indriyas and the mind, the eleventh, should be withdrawn from their respective vishays and attached to Bhagvaan. That is considered as having kept an Ekaadashi fast. In fact, bhaktas of Bhagvaan should engage in this continuously. In comparison, if a person whose mind is not free from worldly desires in this way physically engages in vrat and tap, he does not benefit very much. Therefore, following his own dharma and understanding Bhagvaan’s greatness, a bhakta of Bhagvaan should maintain a constant effort to free his mind of worldly desires.”

Shreeji Mahaaraaj then explained, “A true tyaagi is a person whose mind never thinks about a desire for objects that he has already given up. Just as a person has no desire for faeces once they have been excreted, in the same way, no desire arises for rejected objects. Naaradji narrated to Shukji:

tyaja dharmama-dharma cha

The essence of the shlok is: ‘A person should abandon all objects except the aatmaa; he should behave only as the aatmaa and worship Bhagvaan’. Such a person can be called a perfect tyaagi. Furthermore, grahastha

haribhaktas should behave like Janak Raajaa, who said, ‘Although my city of Mithilaa is burning, nothing of mine is burning’, as stated in the following shlok:

mithilaayaam pradeep-taayam na me dahyati kinchana

A grahastha haribhakta with this type of understanding, even though he may possess a house, is a true haribhakta. A person who is not such a tyaagi or grahastha is called a false bhakta, whereas a person who behaves as described above should be known as an ekaantik bhakta.”

Then, Motaa AAtmaanand Swaami asked Shreeji Mahaaraaj, “What are the characteristics of the jeevaatmaa, which is distinct from the body, the indriyas, the antah-karans, and their presiding devs?”

Shreeji Mahaaraaj replied, “I shall answer that question in brief. The jeev is the speaker that explains the nature of the body and the indriyas, and explains their natures separately to the listener. That speaker is the knower of everything, and is distinct from all the above – that is called the jeev. Also, the listener, which understands the forms of the body and the indriyas as being distinct, which knows them, and which is distinct from them all, is also known as the jeev itself. This is the method of understanding the nature of the jeev.” Shreeji Mahaaraaj spoke in this way.

|| End of Vachanaamrut Gadhadaa I || 38 ||

Gadhadaa I – 39
Nirvikalp Or Savikalp Samaadhi

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In the Samvat year 1876, on Mahaa sud 3 [18th January, 1820], Shreeji Mahaaraaj was sitting on a decorated bedstead on the platform under the neem tree in front of the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was wearing a white khes and had covered Himself with a white chaadar. He had tied a white paagh around His head, from which tassels of yellow flowers were dangling. Bunches of white and yellow flowers had been placed above His ears, and He was wearing garlands of yellow flowers around His neck. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Shreeji Mahaaraaj then asked a question to a vedaanti braahman who was sitting in the sabhaa, “You claim that only Brahm exists. Furthermore, you say that with the exception of that Brahm, jeevs, ishvars, Maayaa, the world, the Veds, six-shaastras, and the Puraans, are all false. I can neither understand this concept of yours, nor can I accept it. Therefore, please answer what I ask you, and do so by citing only the Veds, the six-shaastras, the Puraans, the Smrutis, or other historical shaastras. However, if you reply quoting the words of some inauthentic shaastra, then I will not accept your answer. But, since I have absolute faith in the words of Vyaasji, I will be able to accept your answer if you reply quoting his words.”

The vedaanti then attempted to reply using various arguments, but as Shreeji Mahaaraaj had raised doubts, the question remained unanswered.

Then, Shreeji Mahaaraaj said, “Please listen as I answer that question myself. There are two different states of those who have become muktas by worshipping Bhagvaan. For example, a person standing on top of Mount Meru clearly sees everything in the vicinity of Meru – the other mountains, trees, as well as the ground that supports the mountains and the trees. Similarly, those enlightened muktas who have attained savikalp samaadhi, see jeevs, ishvars, Maayaa, and their supporter (Brahm), as being separate from each other. A person standing on top of Mount Lokaa-Lok, sees everything in the vicinity of Mount Lokaa-Lok, but sees the other mountains and trees, as being one with the ground. He does not see them as being separate. Similarly, those great muktas who have attained nirvikalp samaadhi see jeevs, ishvars, and Maayaa as Brahm, but they do not see them as separate entities.

“In this way, there are two differing states of muktas, and it is due to their differing states that everything is viewed as being either satya or asatya. The words of those who have attained the savikalp state are noted in the Veds, the six-shaastras, and the Puraans, and they describe all of those entities as being satya. However, the words of those who have attained the nirvikalp state describe all of those entities as asatya. In reality, they are not asatya. They are only described as being asatya because they cannot be seen due to the influence of the nirvikalp state.

“For example, there is no night for a person sitting in the chariot of Surya. But, for those on earth, there is both day and night. Similarly, from the viewpoint of a person who has attained the nirvikalp state, all the things do not exist, whereas according to others, they do exist. So, if a person interprets ‘Brahm’ in this way, then there will never be any irregularities in the statements of the shaastras. But, if a person does not, then irregularities will arise. Furthermore, if a person – without having understood these inconsistencies and without having attained that nirvikalp state, relying solely on words learned from the shaastras – promotes the existence of Brahm alone, claiming that the guru, the shishya, jeevs, ishvars, Maayaa, the world, the Veds, the Puraans, and the shaastras, are all imaginary, then he is extremely foolish. Ultimately, such a person will be sent to Narak.”

Having answered the question, Shreeji Mahaaraaj ended by asking the braahman, “Now, if you have any doubts in what I have just said, please say so.”

Then, the vedaanti braahman replied, “O Mahaaraaj, O Prabhu, O Swaami! You are Bhagvaan, and you have incarnated for the kalyaan of the entire world. The explanation you have given is of course precise. There is no room for any doubt.” So saying, he became extremely pleased, and after abandoning his misconceptions, he became an aashrit of Shreeji Mahaaraaj.

|| End of Vachanaamrut Gadhadaa I || 39 ||

Gadhadaa I – 40
The Characteristics Of Bhakti And Upaasanaa

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In the Samvat year 1876, in the early hours of Mahaa sud 4 [19th January, 1820], Shreeji Mahaaraaj was sitting on a decorated bedstead under the neem tree in front of the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was wearing a white khes and had covered Himself with a white chaadar. He had tied a white paagh around His head, with a tassel of yellow flowers hanging from it. He was wearing a garland of yellow flowers around His neck. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Muktaanand Swaami then asked Shreeji Mahaaraaj, “What is savikalp samaadhi, and what is nirvikalp samaadhi?”

Shreeji Mahaaraaj answered, “If a person who has sthiti in the svarup of Bhagvaan does not have any impure desires, but does have some pure desires. For example, ‘I wish to become like Naarad, the Sanakaadik and Shukji’, or ‘I wish to go to the aashram of Nar-Naaraayan and stay with the munis there to perform tap’, or ‘I wish to go to Shvet-Dvip and become like a mukta of Shvet-Dvip by performing tap’ – then such a person is said to be in savikalp samaadhi. On the other hand, a person who does not have such thoughts, has attained the characteristics of Akshar- Brahm, and remains engaged only in the murti of Bhagvaan, is said to be in nirvikalp samaadhi.”

Then, Muktaanand Swaami asked again, “Mahaaraaj, what is the difference between bhakti and upaasanaa?”

Shreeji Mahaaraaj replied:

shravanam kirtanam vishnoha smaranam paad-sevanam

archanam vandanam daasyam sakhyam aatma-nivedanam

Nine ways of offering bhakti to Bhagvaan: shravan, kirtan, smaran , paad sevan,

archan, vandan, daasya, sakhya, aatma-nivedan.

“To worship Bhagvaan in these nine ways is known as bhakti.

“Upaasanaa can be defined as having a firm belief that Bhagvaan’s svarup is saakaar. Even if a person becomes brahm-rup, that belief never disappears. Moreover, even if he happens to listen to shaastras proposing the view that Bhagvaan is niraakaar, he would still understand Bhagvaan to always be saakaar. Regardless of what is mentioned in the shaastras, he would only promote Bhagvaan’s svarup as saakaar, never allowing his own upaasanaa to be disproved. A person who has such a firm understanding is considered to possess upaasanaa.”

|| End of Vachanaamrut Gadhadaa I || 40 ||

Gadhadaa I – 41
Purushottam Bhagvaan Resides In All

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In the Samvat year 1876, on the evening of Mahaa sud 5 [20th January, 1820], Shreeji Mahaaraaj was sitting on a decorated bedstead on the platform under the neem tree near the mandir of Shree Vaasudev- Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. He was also wearing garland of yellow flowers. Bunches of yellow flowers had been placed above His ears, and tassels of yellow flowers were dangling from His paagh. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “Please engage in a question-answer discussion.”

Nrusinhaanand Swaami then said,

ekoham bahu shyaam prajaayeya

“Many pandits and vedaantis in the world interpret this Vedic shlok to mean: ‘The one Bhagvaan present at the time of destruction, Himself takes the form of all jeevs and ishvars by His own will’. But this belief can only be accepted by someone who is a fool. We have accepted your refuge, so this belief does not make sense in our minds. Our understanding is that Bhagvaan is achyut, and that he does not divide and assume the svarups of various jeevs and ishvars. Therefore, we can only fully understand the meaning of this shlok if you explain it to us.”

Shreeji Mahaaraaj then explained, “The meaning of that Vedic shlok is not as they interpret it to be. In fact, it has a different meaning altogether. In the Ved-Stuti, it is stated:

svakruta-vichitra-yonishu vishan-niva hetutayaa

taratam-tash-cha-kaastyanala-vatsva krutaanu-krutihi

This means: ‘Purushottam Bhagvaan creates and enters the various types of life-forms as their cause, He is antaryaami, and He inspires them to a greater or lesser degree’.

“More specifically, at the time of creation, Purushottam Bhagvaan, who is greater than even Akshar, looks towards Akshar. As a result, Purush incarnates from Akshar. After entering Akshar, Purushottam enters Purush, and in the form of Purush, inspires Prakruti. In this way, as Purushottam successively entered the various entities, the activities of creation took place. Then, Pradhaan-Purush were produced from Prakruti-Purush. From Pradhaan-Purush, maha-tattva was produced. From maha-tattva, the three types of ahankaar were produced. From ahankaar, the bhuts, the vishays, the indriyas, the antah-karans, and their presiding devs were produced. From those,

Viraat-Purush was produced, and from the lotus extending from his naval, Brahmaa was produced. From that Brahmaa, Marichi and other prajaapatis were produced. From them, Indra and other devs, the demons, and all the sthaavar and jangam creatures were produced.

“Purushottam Bhagvaan enters and dwells in all the above as their cause, and is antaryaami. However, He does not reside in Prakruti- Purush to the extent that He resides in Akshar. He does not reside in Pradhaan-Purush to the extent that He resides in Prakruti-Purush. He does not reside in maha-tattva and the rest of the twenty-four tattvas to the extent that He resides in Pradhaan-Purush. He does not reside in Viraat-Purush to the extent that He resides in the twenty-four tattvas. He does not reside in Brahmaa to the extent that He resides in Viraat-Purush. He does not reside in those like Marichi to the extent that He resides in Brahmaa. He does not reside in Kashyap to the extent that He resides in Marichi. He does not reside in Indra and the other devs to the extent that He resides in Kashyap. He does not reside in human beings to the extent that He resides in Indra and the other devs. He does not reside in animals and birds to the extent that He resides in human beings. In this way, Purushottam Bhagvaan resides in all – to a greater or lesser degree – as their cause, and is antaryaami.

“For example, fire resides within wood. Large fire resides in large pieces of wood, long fire resides in a long piece of wood, and bent fire resides in a bent piece of wood. In a similar way, Purushottam Bhagvaan resides in various entities with varying degrees of power according to the task to be accomplished through that entity.

“Purushottam Bhagvaan also resides in those like Akshar and Prakruti- Purush, and is antaryaami. However, because of the difference in the abilities of those entities, there is a difference in their power. So, there is only one Purushottam Bhagvaan, and it is He who enters all and resides in them as antaryaami. But, He Himself does not become the jeevs and ishvars by assuming many svarups. This is how that Vedic shlok should be interpreted.”

|| End of Vachanaamrut Gadhadaa I || 41 ||

Gadhadaa I – 42
Vidhi And Nishedh

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In the Samvat year 1876, on Mahaa sud 6 [21st January, 1820], Shreeji Mahaaraaj was sitting facing west on a decorated bedstead on the platform under the neem tree in front of the mandir of Shree Vaasudev- Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He had tied a white paagh around His head. He had also covered Himself with a white chaadar and was wearing a white khes. Bunches of yellow flowers had been placed above both of His ears. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Seated in the sabhaa, were some vedaanti braahmans. Seeing them, Shreeji Mahaaraaj said, “Those who study or listen to the Vedaant shaastras claim, ‘The vidhi and nishedh are false; Svarg and Narak, which are attained by following them, are also false; the disciples who attain them are false; and the guru is false as well. Brahm pervades everything and it alone is satya’. But, those who speak in this way, with what understanding do they propose this?

“In actual fact, the aachaarya of all vedaantis, Shankar-AAchaarya, had his own disciples keep a cane and a kamandalu. He also enforced, ‘A person should recite the Bhagvad Geetaa and the Vishnu-Sahasranaam; a person should perform pujaa of Vishnu; those who are young should bow down to those who are senior in age; and a person should beg for alms only from the house of a religious and pure braahman’. So, because Shankar-AAchaarya proposed the following of various vidhi and nishedh in this way, can you claim that he did not have complete gnaan? Have those who claim to have recently attained gnaan, and have falsified the following of these vidhi and nishedh, become greater than Shankar- AAchaarya? Actually, it seems as if they are speaking out of absolute foolishness.

“In reality, those vidhi and nishedh that have been falsified in the shaastras, can be understood through the following example: If a large ship sets out to sea for a year, then neither the shoreline ahead nor the shoreline behind can be seen. In fact, even huge mountains on either shoreline cannot be seen, so how can trees or people possibly be seen? Wherever a person looks, only water can be seen; but besides water, nothing else is visible. If he looks up, the enormous waves of the ocean rising up will be seen. So even above, only water is visible. In this situation, people sitting in the ship would claim that there is only water, and nothing else exists. The principle behind this example is that a person who has attained a nirvikalp state in the form of Brahm claims, ‘There is only Brahm; besides that everything else, such as jeevs, ishvars, and Maayaa, is false’. Hearing words written in the shaastras supporting this view, a person who has not even attained that state, claims all vidhi and nishedh are false. He thinks of his wife and children, and carries out all social activities while believing them to be true. Therefore, he believes the vidhi and nishedh, which are written in the shaastras, to be false. Those who preach such gnaan in this world should be known as extremely sinful and naastiks.

“After all, it was because of the uneasiness that such a naastik nature may creep into people’s hearts, that Shankar-AAchaarya composed many shloks in the praise of Vishnu, such as:

bhaja govindam bhaja govindam govindam bhaja mudhamate

O fool! Worship Bhagvaan...Worship Bhagvaan...Worship Bhagvaan.

“He also composed several shloks praising Shivji, Ganpati, Surya, and many other devs. After hearing these shloks, all the devs appear to be satya. It was with this intention in mind that Shankar-AAchaarya composed shloks in praise of all these devs. Despite this, scholars of today falsify them. In addition, they claim, ‘Regardless of how severe a sin a person with gnaan may commit, it would not affect him’. But, they say this out of foolishness.

“Also, consider this: From all those tyaagi paramhans, Jadbharat is the best. In fact, the story of Jadbharat has been noted in each of the Puraans and all the Vedaant shaastras. That great Jadbharat was also the son of Rushabh-Dev Bhagvaan in his previous life. He gave up his kingdom, and went to live in the forest. There, he developed affection for a deer. Although that was merely out of compassion, this mistake caused him to be reborn as a deer. Like that deer, he attained four legs, a short tail, and small horns on his head.

“In comparison, the gopis of Vraj were attached to Shree Krishna Bhagvaan out of lust. Despite this, they were still able to overcome Bhagvaan’s maayaa, and attain the nirgun Akshardhaam of Bhagvaan after becoming gunaatit. The reason for this was that Shree Krishna Bhagvaan was Purushottam, and He was a gunaatit divya murti. So, because the gopis developed love for Him, either knowingly or unknowingly, they became gunaatit as well. However, Bharatji became a deer because he had developed affection for the deer out of compassion. Therefore, no matter how great a person may be, kusang only leads to harm. Conversely, regardless of how great a sinner a person may be, if he maintains profound association with Bhagvaan, who is satya, then that person also becomes absolutely pure and attains kalyaan. Of course, if Shree Krishna Bhagvaan was not gunaatit himself, then His bhaktas, the gopis, would not have attained the gunaatit state. But, because they did attain the gunaatit state, Shree Krishna Bhagvaan was most certainly flawless, gunaatit, and divya.

“Vedaantis also claim, ‘Everything is pervaded by Brahm’. Just as the gopis developed love for Shree Krishna Bhagvaan, all women develop love for their husbands, and all men develop love for their wives. However, they do not attain what the gopis attained. Instead, they attain gloomy Narak. Therefore, those who prescribe that vidhi and nishedh are indeed true, not false; and whoever falsifies them, will be consigned to Narak.”

Having said this, Shreeji Mahaaraaj bid “Jay Sachidaanand” to everyone, and returned to His residence.

|| End of Vachanaamrut Gadhadaa I || 42 ||

Gadhadaa I – 43
The Four Types Of Mukti

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In the Samvat year 1876, on the evening of Mahaa sud 7 [22nd January, 1820], Shreeji Mahaaraaj was sitting on a decorated bedstead on the veranda outside the east-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He had tied a white paagh around His head. He had covered Himself with a white chaadar and was wearing a white khes as well. Tassels of yellow flowers were dangling from His paagh, and garlands of yellow flowers adorned His neck. Also, bunches of yellow flowers had been placed above both of His ears. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Looking at all the bhaktas with a compassionate gaze, Shreeji Mahaaraaj said, “I wish to ask a question, so please listen.” He then began, “The Shreemad Bhaagvat Puraan states, ‘Those who are bhaktas of Bhagvaan do not desire any of the four types of mukti’. Other great bhaktas of Bhagvaan also say, ‘Bhaktas of Bhagvaan do not wish for the four types of mukti’. What are the four types of mukti? The first type is to reside in the dhaam of Bhagvaan; the second type is to stay near Bhagvaan; the third type is to assume a svarup similar to Bhagvaan; and the forth type is to attain powers similar to Bhagvaan. These are the four types of mukti. A bhakta of Bhagvaan does not wish for any of these. Instead he only wishes to serve Bhagvaan. Now, my question is, ‘Why does that bhakta not wish for the four types of mukti?’ Please answer according to your ability.”

All the paramhans attempted to answer the question, but were unable to do so adequately.

Then, Shreeji Mahaaraaj said, “Here, I shall answer the question. A person who maintains a desire for the four types of mukti after becoming a bhakta of Bhagvaan is known as a ‘sakaam bhakta’. In contrast, a person who has no desires regarding the four types of mukti, and who only desires to serve Bhagvaan, is known as a ‘nishkaam bhakta’. In fact, the Shreemad Bhaagvat states:

mat-sevaya prateetam cha saalokyaadi chatushtayam

nechhanti sevaya puranahaa krutonyat-kaalaviplutam

If those who are only fulfilled by serving me do not desire the four types of
mukti, such as a place in my dhaam, which are attained by serving me – then
why would they desire anything that is ultimately perishable?

saalokya saarshti saameepya saarupyaika-tvamapyut

deeyamaanam na gruhnanti vinaa mat-sevanam janaahaa

Even if granted a place in my dhaam, powers similar to mine, my closeness, a
svarup similar to mine, or oneness with me, nishkaam bhaktas would not
accept them without my sevaa.

“This means that a nishkaam bhakta of Bhagvaan does not wish for the four types of mukti, if the sevaa of Bhagvaan is not included. He only wishes to serve Bhagvaan. In turn, Bhagvaan keeps this nishkaam bhakta in His own sevaa. Bhagvaan also insists on granting such a bhakta with His divine powers and bliss, even though the bhakta does not wish for them. Kapil-Dev Bhagvaan has also said:

atho vibhutim mama maayaa-vinastaa-maishvaryam-ashtaangama-nupravruttam

shriyam bhagavateem va spruhayanti bhadram parasya me teshnuvate tu loke

Even though my nishkaam bhaktas have no wish for the material wealth of the
loks up to and including the lok of Brahmaa, for the eight extraordinary powers,
or for the auspicious wealth of Bhagvaan, they still enjoy all these in my dhaam.

“In the Geetaa, such a nishkaam bhakta has been referred to as a bhakta with gnaan. A sakaam bhakta, on the other hand, has been referred to as materialistic. Therefore, a bhakta should not wish for anything except the sevaa of Bhagvaan. After all, wishing for anything other than the sevaa of Bhagvaan is considered to be a flaw. It should be overcome by extreme association with the nishkaam ekaantik bhakta of Bhagvaan.”

|| End of Vachanaamrut Gadhadaa I || 43 ||

Gadhadaa I – 44
The Characteristics Of Love

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In the Samvat year 1876, on the morning of Mahaa sud 8 [23rd January, 1820], Shreeji Mahaaraaj was sitting facing west on a decorated bedstead on the platform under the neem tree in front of the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was wearing a white khes, and had covered Himself with a white chaadar. Also, He had tied a white feto around His head, and had tied a bokaani with one end of the feto. A garland of white flowers decorated the feto. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Shreeji Mahaaraaj then asked, “What is the characteristic of having love towards Bhagvaan?”

Brahmaanand Swaami attempted to describe the characteristic of love, but was unable to do so adequately.

Hearing his reply, Shreeji Mahaaraaj commented, “You have not even come close to describing love. You say it is remaining detached from the body and the brahmaand, but that is not the characteristic of love. That is the characteristic of vairaagya. In actual fact, love is constantly remembering Bhagvaan’s murti. That is called love.

“A bhakta with total love for Bhagvaan, never has any thoughts other than those of Bhagvaan. The extent to which he holds desires other than those of Bhagvaan, is the extent to which he lacks in his love. If, whether knowingly or unknowingly, some thoughts other than remembering Bhagvaan’s murti were to arise in a person who has true love for Bhagvaan, it would be as distressful for him as someone throwing a handful of pebbles and sand into a delicious meal he is eating, or as painful as being branded on his forehead by a red-hot branding iron. A person who feels this way should be known to have love for Bhagvaan. So now, if all of you examine your hearts, you will realise how much love you have for Bhagvaan.”

Brahmaanand Swaami then asked, “By what means can a person develop such intense love for Bhagvaan?”

Shreeji Mahaaraaj replied, “Only by keeping profound association with the sat-purush can a person develop intense love for Bhagvaan.”

At this point, Somlaa Khaachar questioned, “But, we are intensely engaged in such profound association, yet why does such intense love not develop?”

Shreeji Mahaaraaj explained, “It is true that you engage yourselves in such profound association, but as well as associating with me, you also associate with the world. As a result, intense love for Bhagvaan does not develop.”

Then, a braahman named Vaalo Dhruv, from Vaso, asked a question. “Mahaaraaj, how can the feelings of ‘I-ness’ and ‘my-ness’ towards the body and its relations, be eradicated?”

Shreeji Mahaaraaj replied, “The jeev has a misconception that it does not believe itself to be the jeevaatmaa, and distinct from the body. Instead, it believes itself to be the body. To illustrate how the body clings to the jeevaatmaa, consider a person who wears a dagli after having it sewn by a tailor. That person then begins to believe, ‘The tailor is my father, and the tailor’s wife is my mother’. Such a person would be considered a fool. In the same way, the jeevaatmaa is given a dagli in the form of this body. That body is born sometimes to a braahman couple, or sometimes to a low-caste couple, or in any of the other 8.4 million life-forms. Therefore, a person who believes the body to be his true self and believes the parents of that body to be his own parents, is called a fool. He should be considered to be like an animal.

“Moreover, out of those 8.4 million life-forms previously undertaken, there is not a single mother, sister, daughter, or wife who keeps the pati vrataa vow any longer. So, how can a person who believes these relations to be his true relations, ever overcome the feelings of ‘I- ness’ and ‘my-ness’? Therefore, without such understanding, to eradicate attachment for a person’s birthplace and native land, is very difficult indeed.

“Therefore, as long as a person believes the body to be his true self, his entire understanding is totally useless. As long as he continues to hold pride in his varna and aashram, he will never see qualities of a saadhu. So, after discarding the feelings of ‘I-ness’ and ‘my-ness’ for the body and its relations, believing the aatmaa to be brahm-rup, and after abandoning all worldly desires, if a person worships Bhagvaan while following svadharma, he should be known as a saadhu. No distance remains between Purushottam Bhagvaan and a person who has acquired such qualities of a saadhu. Everything else may be possible, but to acquire such qualities of a saadhu is extremely difficult. In fact, I am such a saadhu, because I do not have even the slightest pride in my varna and aashram.”

Shreeji Mahaaraaj spoke in this way for the purpose of enlightening His bhakta. In reality, He Himself is Purushottam Naaraayan.

|| End of Vachanaamrut Gadhadaa I || 44 ||

Gadhadaa I – 45
Bhagvaan Is Saakaar And The Light Is Niraakaar

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In the Samvat year 1876, on the evening of Mahaa sud 10 [24th January, 1820], Shreeji Mahaaraaj was sitting facing south on the platform in front of the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was wearing a white khes and had covered Himself with a white chaadar. He had also tied a white paagh around His head. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Gopaalaanand Swaami then asked, “Mahaaraaj, many vedaantis claim that Bhagvaan is niraakaar, and does not possess a svarup. Moreover, they quote Vedic shloks that support only that belief. On the other hand, bhaktas of Bhagvaan, such as Naarad, Shukji, and the Sanakaadik, claim that Bhagvaan is saakaar. Of the two, who is correct?”

Shreeji Mahaaraaj replied, “Purushottam Bhagvaan is eternally saakaar, and that murti is extremely luminous. The all-pervasive Brahm, which is antaryaami and sachidaanand, is actually the divine light of Purushottam Bhagvaan, but He Himself possesses a definite murti. The Shrutis also mention, ‘Bhagvaan looked towards Maayaa’. Now, if Bhagvaan sees, does that mean that He has only a pair of eyes and nothing else? He also has hands and feet. This proves that He is saakaar.

“Take the example of water. Its corresponding dev, Varun, is saakaar in his own home, while water itself is described as niraakaar. Also, the flames of a fire are described as niraakaar, while their corresponding dev, Agni, is saakaar in his own home. Sunlight is also described as being niraakaar, while Surya-Dev, who resides in his home, is saakaar. Similarly, sachidaanand Brahm is niraakaar, while Purushottam Bhagvaan is saakaar. Furthermore, that all-pervasive sachidaanand Brahm, is the divine light of Purushottam Bhagvaan.

“Someone may claim that the Shrutis propose that Bhagvaan is all pervasive and perfect, and is without features like hands and feet. But, those Vedic shloks that disprove the features like hands and feet, are actually disproving the maayik hands and feet. In reality, Bhagvaan’s murti is divya, not maayik.

“When a mirror is placed in front of the sunlight, the reflection is just like the sunlight. In this way, the light of Purushottam Bhagvaan, which is sachidaanand Brahm and pervades everything, can also be seen as saakaar, like Purushottam Bhagvaan, by the pure antah-karans acting like a mirror.

“In the same way, Purushottam Bhagvaan is always saakaar. He is not niraakaar. Those who do believe Him to be niraakaar, just do not understand.”

|| End of Vachanaamrut Gadhadaa I || 45 ||

Gadhadaa I – 46
The Creation And Destruction Of Aakaash

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In the Samvat year 1876, on the evening of Mahaa sud 11 [25th January, 1820], Shreeji Mahaaraaj was sitting facing south on the platform near the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was wearing a white khes and had covered Himself with a white chaadar. He had also tied a white paagh around His head. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, a vedaanti braahman by the name of Maheshvar Bhatt asked Shreeji Mahaaraaj, “Everything is merged during the state of samaadhi, but how does aakaash become merged?”

Shreeji Mahaaraaj replied, “Please listen carefully as I explain the characteristics of aakaash in detail. AAkaash is the name given to vacant space. All objects that exist, reside only within that vacant space. Moreover, aakaash pervades and resides within all of those objects. In fact, there is not a single object in which there is no aakaash. It even exists in the smallest particle of pruthvi. If we cut that particle into millions of pieces, aakaash will exist within those pieces as well.

“So, when a person looks from the viewpoint of aakaash, the other four bhuts cannot be identified; only aakaash can be identified. Everything is dependent on that aakaash. The three types of bodies, sthul, sukshma, and kaaran, stay within aakaash. This brahmaand also resides within aakaash, along with its creator, Prakruti and Purush. But that aakaash also resides within Prakruti-Purush and their creations, the body and the brahmaand. AAkaash resides externally as their supporter. Therefore, this aakaash is never merged, neither during the state of sushupti nor during samaadhi.

“Someone may argue, ‘The five bhuts have evolved from tamo-gun, so how can that aakaash be called the supporter of Prakruti and Purush? Also, how can it be said to pervade them all?’ Well, if Prakruti did not contain aakaash in the form of vacant space, then how could maha- tattva – which emerges from Prakruti in the way fruits and flowers emerge from a tree, and a calf emerges from a cow’s womb – emerge at all? Therefore, aakaash does reside within Prakruti. Furthermore, ahankaar also emerges from maha-tattva, so aakaash resides within maha-tattva as well. The three gun emerge from ahankaar, so aakaash resides within ahankaar as well. The five bhuts emerge from tamo- gun, so aakaash resides within tamo-gun as well. However, the aakaash that has evolved from tamo-gun is subject to change, whereas the aakaash that is the support of everything is not subject to change and is eternal. It is this aakaash that is known as Brahm and as Chidaakaash, and is the supporter of all. Moreover, it is within this aakaash that Purush and Prakruti undergo the states of expansion and contraction.

“How is this so? When Purush gazes at Prakruti – just as children are born to a man and woman – with Purush as the husband and Prakruti as the wife – children in the form of maha-tattva are produced. In this way, Prakruti takes the form of the twenty-four tattvas as well as the form of the body and the brahmaand. This is her state of expansion. Purush pervades all entities that evolve from that Prakruti, with his powers. This is his state of expansion.

“In time, when all the entities that have evolved from Prakruti are destroyed, and Prakruti appears to remain absorbed in Purush’s body, that is Prakruti’s state of contraction. When Purush reverts within his own self – at the time when all the entities that have evolved from Prakruti are destroyed – that is known as Purush’s state of contraction. For example, when a tortoise expands, all of its limbs emerge from its shell; and when it contracts, it withdraws all of its limbs back into its shell and remains totally motionless. That states of expansion and contraction of Prakruti and Purush are similar to this.

“Also, it is only Purush, and not the all-supporting Chidaakaash, which has an anvay-vyatirek relationship with Prakruti and the entities evolved from her. After all, how can something that is all-supporting ever be vyatirek from anything? On the contrary, Purush always resides in everything.

“This brahmaand is surrounded on all four sides by the Lokaa-Lok mountains, just like a fort. Beyond the Lokaa-Lok mountains is AAlok; beyond AAlok are the seven barriers; beyond that is nothing but darkness; beyond that darkness, there is divine light, which is known as Chidaakaash. Above, the brahmaand extends up to Brahm-Lok; above which are the seven barriers (jad prakruti); above which there is darkness (Maayaa); above which there is again divine light, which is known as Chidaakaash.

“Below, brahmaand extends down to the seventh Paataal; below which are the seven barriers (jad prakruti); below which there is darkness (Maayaa); below which there is again divine light, which is known as Chidaakaash. In this way, Chidaakaash is present on all four sides of the brahmaand, as well as within the brahmaand. When a person’s vision reaches the perspective of that all-supporting Chidaakaash, it is given names like dahar-vidyaa or akshi-vidyaa. However, they are all called brahm-vidyaa.

“That Chidaakaash is extremely luminous and eternal. It is neither created nor destroyed. Whenever there is any mention of the creation and destruction of aakaash, it is with reference to the aakaash that has evolved from tamo-gun, and which is full of darkness. This aakaash can be merged, but the all-supporting Chidaakaash is never merged. This is the answer to your question. If anyone still has any doubts please do ask.”

Then, the vedaanti braahman and all the haribhaktas replied, “None of us have any doubts at all now.”

|| End of Vachanaamrut Gadhadaa I || 46 ||

Gadhadaa I – 47
Characteristics Of Dharma, Bhakti, Gnaan, And Vairaagya

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In the Samvat year 1876, on the morning of Mahaa sud 12 [26th January, 1820], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a decorated bedstead on the platform under the neem tree in front of the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, after snapping the fingers of His right hand, Shreeji Mahaaraaj said, “Everyone please listen with attention, as I have something to tell you. What I have to say is simple, but you will only be able to grasp its meaning if you listen carefully. Otherwise, you will not.”

All the haribhaktas said, “Please do tell us, Mahaaraaj.”

Shreeji Mahaaraaj then said, “Of Bhagvaan’s bhaktas, some have strength in dharma-nishthaa, some have strength in aatmaa-nishthaa, some have strength in vairaagya-nishthaa, and some have strength in bhakti- nishthaa. Although a person may have one strength, they also possess all the other types, but to a lesser extent.

“A bhakta, whose main strength is following bhaagvat-dharma, lovingly engages himself in performing the basic sevaa of Bhagvaan and His bhaktas. He also abides by the rules, like ahinsaa and brahm- chaarya, which are related to the dharma of his varna and aashram. The bhakta also enjoys building mandirs for Bhagvaan, and working in His gardens. He enjoys offering different varieties of food to Bhagvaan, and also enjoys hand-plastering and sweeping the mandirs of Bhagvaan and the residential halls of saadhus. In addition, he offers bhakti to Bhagvaan by listening to kathaas and singing kirtans without any form of pretence. Moreover, such a bhakta who is strong in following dharma intensely enjoys listening to and reading shaastras describing bhaagvat-dharma.

“A bhakta, whose main strength is aatmaa-nishthaa, always behaves as the aatmaa, which is beyond the three bodies and the three mental states, and is described as eternal. He understands that his ishta-dev, pratyaksha Shree Krishna Paramaatmaa, is beyond everything, has an extremely pure svarup, and forever possesses a divya murti. In addition, he talks about and listens to talks describing the pure nature of his own aatmaa, as well as talks about Paramaatmaa. He also enjoys shaastras that contain such talks. His nature is such that he is unable to tolerate anything that obstructs him from behaving as an aatmaa.

“A bhakta, whose main strength is vairaagya-nishthaa, has a persistent dislike for all worldly objects, but not towards Bhagvaan’s murti. Realising those objects to be asatya, he never remembers his home, his family, or any other object that he has given up – in the same way that he never remembers faeces once they have been excreted. Such a bhakta only keeps the company of bhaktas who are tyaagis. In addition, he offers bhakti to Bhagvaan in a way that does not conflict with his tyaag. His talks are always about tyaag, and he has a liking for shaastras that propose tyaag. Moreover, he has an extreme dislike for tasty foods, beautiful clothes, and for all worldly objects related to the five vishays that may interfere with his tyaag.

“A bhakta, whose main strength is bhakti-nishthaa, has intense love only for Bhagvaan’s svarup. Apart from that svarup of Bhagvaan, he is unable to focus his mind’s vrutti towards worldly objects. Yet, he lovingly offers rich clothes and jewellery to Bhagvaan. He also enjoys listening to the human-like charitras of Bhagvaan and also greatly enjoys listening to any shaastra that describes Bhagvaan’s svarup. In addition, he only develops love towards those bhaktas who have love for Bhagvaan. Besides them, he never develops love towards even his own son or relatives. Such a bhakta is always engaged in some activity that is related to Bhagvaan.

“Now, after reflecting upon this talk, which describes the characteristics of bhaktas possessing these four strengths, all of you please reveal which of these is your strength. In actual fact, this talk is rather like a mirror, as it reveals a person’s own true strength as it is. Furthermore, those who are Bhagvaan’s bhaktas are never without a strength. However, as they may have not recognised it, they find that they cannot intensify it. As long as it is not strengthened, it will continue to fluctuate according to the talks a person hears. So, after thinking over this talk, please reveal your strengths as they are.”

All the haribhaktas then revealed their respective strengths.

Shreeji Mahaaraaj then requested, “Those who have similar strengths, please stand up together.” Then, those bhaktas with similar strengths, stood up in turn, after which Shreeji Mahaaraaj asked all of them to sit down again.

Nityaanand Swaami then asked, “Do those four types of bhaktas, with their strengths, have any gun or avgun in their strengths?”

Shreeji Mahaaraaj replied, “Yes, they do have gun and avgun. Please listen as I describe them. The extent to which bhaktas with those four strengths behave according to the characteristics I have described earlier, is their gun. The extent to which they cannot behave according to those characteristics, is their avgun.”

Finally, Muktaanand Swaami asked, “Of the four types of bhaktas, is one superior to the others, or are they all equal?”

Shreeji Mahaaraaj replied, “As long as each one adheres to his strength, then all four are equal. However, if a person adheres to all four strengths, then he is superior to all. When one person is strong in all four, he is known as param-bhaagvat, and only he can be called an ekaantik bhakta.”

|| End of Vachanaamrut Gadhadaa I || 47 ||

Gadhadaa I – 48
Protection Against The Four Types Of Kusangis

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In the Samvat year 1876, on the evening of Mahaa sud 13 [27th January, 1820], Swaami Shree Sahajaanandji Mahaaraaj was sitting facing west on a decorated bedstead on the platform under the neem tree in front of the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him. Two oil-lamps were lit in front of Him after the sandhyaa aarti of Shree Vaasudev-Naaraayan, and the Naaraayan dhun had finished.

After that, Mahaaraaj said “Everyone listen very carefully. I wish to speak to you.”

Then, the munis and haribhaktas said, “Mahaaraaj, please tell us.”

Then, Shreeji Mahaaraaj said, “It is my wish, that all haribhaktas receive a murti of Nar-Naaraayan Dev printed on paper, for you to perform pujaa. This pujaa is accepted by all shaastras. The Shreemad Bhaagvat states that there are eight types of murtis, including a printed murti. Therefore, pujaa can be performed upon a printed murti. This is my wish.

“In the morning, all haribhaktas should bathe and then perform pujaa of Nar-Naaraayan. Then, you should do pradakshinaa and sashtaang pranaam. Then, you should ask, ‘Please protect me from the influence of kusangis’.”

Shreeji Mahaaraaj then elaborated, “There are four types of kusangis: the kudaa-panthis, the shakti-panthis, the shushka-vedaantis, and the naastiks. If a person associates with kudaa-panthis, they will cause him to falter in his vartmaans and make him impure. If a person associates with shakti-panthis, he will be forced to consume meat and alcohol, which will deflect him from following his svadharma. If a person associates with a shushka-vedaanti, a person will fall from bhakti and upaasanaa, because such people claim that the dhaam of Bhagvaan and the murti Bhagvaan are all false. Finally, if a person associates with naastiks, they promote that only karmas are real, and deny the existence of Shree Krishna Bhagvaan, and therefore leads a person astray from the path prescribed by the eternal, sacred shaastra.

“Therefore, a person should request from Bhagvaan, ‘May I never encounter the company of these four types of people’. He should also pray, ‘Mahaaraaj. Please protect me from the inner enemies of kaam, krodh, lobh, moh, ahankaar, irshyaa, and the belief that I am the body. Also, forever keep me in the company of your bhaktas’. A person should daily pray to Bhagvaan in this way, and always be wary of such kusangis and inner enemies.

“All haribhaktas should not think, ‘How can the picture on the paper protect us from kusang?’ A person should never bring this thought into the mind. If all of you listen to me and perform the pujaa of Nar- Naaraayan, I can communicate with Nar-Naaraayan, as I am a sat-purush. I will say to Nar-Naaraayan, ‘Mahaaraaj. Please remain in the murti that I have given, if the haribhaktas abide by the panch-vartmaan, and perform pujaa of the murti’.

“I will keep Nar-Naaraayan Dev by force in the murti, and tie him with a rope in the form of love. So, please keep faith that the murti on paper is truly Nar-Naaraayan Dev. Knowing this, never leave a murti without having performed pujaa. In the morning, after bathing, you should perform pujaa of Bhagvaan. Then, you should attend to your daily duties. As long as you follow the panch-vartmaan, and perform pujaa of Nar-Naaraayan Dev, He will remain in this murti. This is my aagnaa, which you all should believe with firm faith.”

The haribhaktas accepted everything that was said by Shreeji Mahaaraaj.

|| End of Vachanaamrut Gadhadaa I || 48 ||

Gadhadaa I – 49
Antar-Drashti

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In the Samvat year 1876, on the evening of Mahaa sud 14 [28th January, 1820], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a decorated bedstead on the platform under the neem tree in front of the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. Two small oil lamps were lit in front of Him. He was wearing a garland of yellow flowers around His neck, and strings of yellow flowers decorated both wrists. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Shreeji Mahaaraaj then said, “Please begin a question-answer discussion.”

Then, Brahmaanand Swaami asked, “Why is it that our vrutti remains on Bhagvaan only as long as we forcibly keep it there, whereas it remains on worldly objects without the slightest effort?”

Shreeji Mahaaraaj replied, “The vrutti of Bhagvaan’s bhakta never remains on anything except Bhagvaan. In fact, his only concern is ‘It will be very difficult for me to keep my vrutti on worldly objects’. Therefore, Bhagvaan’s bhakta finds it difficult to keep his vrutti on any worldly objects, while a worldly person finds it difficult to keep his vrutti on Bhagvaan. A person whose vrutti does not remain fixed on Bhagvaan, is not a bhakta of Bhagvaan. Nevertheless, if he attends satsang, he will gradually become a bhakta by listening to the talks of the saadhus.”

Brahmaanand Swaami then asked further, “By what means can aperson keep his vrutti on Bhagvaan?”

Shreeji Mahaaraaj explained, “The way to achieve that is antar-drashti. Antar-drashti is to constantly look towards the murti of pratyaksha Bhagvaan that a person has attained. Besides that murti, even if he sees the six chakras, or Golok, or Vaikunth, or other dhaams of Bhagvaan, it should not be considered to be antar-drashti. Therefore, to look at Bhagvaan’s murti that a person has seen within his heart, or to look at the murti of Bhagvaan visible externally, is known as antar-drashti. However, wherever a person’s vrutti strays apart from Bhagvaan’s murti, it is called baahya-drashti.”

Shreeji Mahaaraaj then told the paramhans, “Please arrange yourselves into pairs, and begin a question-answer discussion.”

Then, the paramhans carried out a question-answer discussion amongst themselves for quite some time, through which Shreeji Mahaaraaj examined their intelligence.

|| End of Vachanaamrut Gadhadaa I || 49 ||

Gadhadaa I – 50
A Person With A Sharp Intellect

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In the Samvat year 1876, in the early hours of Mahaa vad 1 [31st January, 1820], Shreeji Mahaaraaj was sitting in front of the veranda outside Daadaa Khaachar’s medi in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Shreeji Mahaaraaj then asked the munis, “A person who possesses a sharp intellect attains Brahm. Can the intellect of a person who is skilled in the managing of worldly affairs be called sharp, or not? Also, can the intellect of a person who is very skilled in interpreting the shaastras and the Puraans be called sharp, or not?”

The munis attempted to answer the question, but were unable to do so adequately.

Shreeji Mahaaraaj then explained, “Some people may be extremely skilled in worldly affairs, yet they do nothing at all to safeguard their own kalyaan. Others know the precise meanings of the various shaastras, Puraans, and other historical shaastras, yet they too do nothing to safeguard their kalyaan. Therefore, they cannot be said to possess a sharp intellect. Instead, they possess a blunt intellect. On the other hand, a person who safeguards his kalyaan, even though he may possess only a limited intellect, should be considered to have a sharp intellect. So, a person who pays more attention to worldly affairs, even though he possesses a sharp intellect, should be considered to possess a blunt intellect.

“This is stated in the Bhagvad Geetaa:

yaa nishaa sarva-bhootaanaam tasyaam jaagrati sayami

yasyaam jaagrati bhutaani saa nishaa pashyato munehe

“This shlok explains that while worshipping Bhagvaan, all worldly people behave as if their mind is covered in darkness, like the night. Therefore, they do not worship Bhagvaan. On the other hand, Bhagvaan’s bhaktas are awake in worshipping Bhagvaan. Therefore, they are constantly engaged in worshipping Bhagvaan. Furthermore, everyone’s mind is awake with respect to the five vishays – shabda, sparsh, rup, ras, and gandh – and they continuously indulge in the vishays. In contrast, the minds of the Bhagvaan’s bhaktas, are covered in darkness with regards to indulging in the vishays. Therefore, they do not indulge in them.

“Therefore, only a person who remains alert regarding his own kalyaan can be said to possess a sharp intellect. As for others, they are all mere fools.”

|| End of Vachanaamrut Gadhadaa I || 50 ||

Gadhadaa I – 51
Nishchay In Bhagvaan Can Only Be Developed Through Bhagvaan

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In the Samvat year 1876, on the night of Mahaa vad 2 [1st February, 1820], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a decorated bedstead on the veranda outside the west-facing rooms in front of the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was wearing a white survaal and a white angarkhu. He had also tied a white paagh around His head. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “Please ask a question.”

Purnaanand Swaami then asked, “The ten indriyas are produced from rajo-gun, and the four antah-karans are produced from sattva-gun. Therefore, all the indriyas and antah-karans are maayik. However, Bhagvaan is beyond Maayaa. So, how can a person develop nishchay in Bhagvaan through the maayik antah-karans? Also, how can a person see Bhagvaan with his maayik indriyas, like the eyes?”

Shreeji Mahaaraaj replied, “Maayik objects can be realised by maayik means, and if a person has realised Bhagvaan through the same maayik antah-karans and indriyas, then it implies that Bhagvaan must also be maayik. Is that your question, or not?”

Purnaanand Swaami and all the munis confirmed, “Yes Mahaaraaj. That is our question. You have clarified it for us.”

Then, Shreeji Mahaaraaj explained, “The answer to that is as follows: The surface area of the pruthvi is 500,000,000 yojans. On the pruthvi, there are various objects such as trees, mountains, pots, and clothes. That pruthvi exists within all of those objects, and it also exists distinctly on its own. So, if a person looks from the perspective of pruthvi, then it appears that pruthvi has taken the form of all of those objects, and that no object exists apart from pruthvi. However, pruthvi itself has been produced from a small portion of jal. This jal is below the pruthvi, around it, as well as above it. In fact, jal totally pervades the pruthvi. If a person looks from the perspective of jal, only jal exists, and there is no pruthvi at all. Furthermore, that jal has been produced from a small portion of tej. If a person looks from the perspective of tej, only tej exists, and there is no jal at all. This tej, has been produced from a small portion of vaayu. If a person looks from the perspective of vaayu, only vaayu exists, and there is no tej at all. This vaayu has been produced from a small portion of aakaash. If a person looks from the perspective of aakaash, the other four bhuts, the entities evolved from them (the body and the brahmaand) are not apparent at all. It appears as if only aakaash exists everywhere.

“This aakaash has been produced from a small portion of taamas- ahankaar. That taamas-ahankaar, along with raajas-ahankaar, saattvik- ahankaar, the bhuts, the indriyas, and antah-karans, and their presiding devs, have been produced from a small portion of maha- tattva. So, if a person looks from the perspective of maha-tattva, the three types of ahankaars, the bhuts, the indriyas, the antah-karans, and their presiding devs, do not exist – only maha-tattva exists. So, if a person looks from the perspective of maha-tattva, the three types of ahankaars, the bhuts, the indriyas, the antah-karans, and their presiding devs, do not exist – only maha-tattva exists. That maha- tattva has been produced from a small portion of Pradhaan-Prakruti. Therefore, if a person looks from the perspective of Prakruti, maha- tattva does not exist – only Prakruti exists. However, during the period of destruction, Prakruti is absorbed into a small portion of Purush, and at the time of creation, she is produced again from a small portion of Purush. Therefore, if a person looks from the perspective of Purush, only Purush exists – there is no Prakruti.

“Countless millions of Purush are produced from a small portion of Mahaa-Maayaa. So, if a person looks from the perspective of Mahaa- Maayaa, only Mahaa-Maayaa exists – there is no Purush. Mahaa-Maayaa itself is produced from a small portion of Mahaa-Purush. So, if a person looks from the perspective of Mahaa-Purush, only Mahaa-Purush exists – there is no Mahaa-Maayaa. That Mahaa-Purush, rose from a small region of Akshar – the dhaam of Purushottam Bhagvaan. Therefore, if a person looks from the perspective of Akshar, neither Mahaa-Purush nor anything else exists – there is only Akshar. But, above that Akshar is Purushottam Bhagvaan, who is even greater than Akshar. That Purushottam Bhagvaan is that all-doer – responsible for the creation, sustenance, and destruction of everything – and is also the cause of all.

“Now, a cause always pervades its effect, and at the same time, also remains distinct from it. Therefore, if a person looks from the perspective of Purushottam Bhagvaan, the cause of all, then nothing else appears to exist – except Purushottam Bhagvaan.

“It is this very Bhagvaan who, out of compassion for the kalyaan of the jeevs, gives darshan in a pratyaksha svarup to all the people on this earth. At that time, if a person realises this greatness of Purushottam Bhagvaan by intense association with a sant, then all of his indriyas and antah-karans become divya, just like Purushottam Bhagvaan’s indriyas and antah-karans. Then, through those indriyas and antah- karans, he can develop nishchay in Bhagvaan. For example, a diamond can only be cut by another diamond; it can never be cut by anything else. Similarly, the nishchay in Bhagvaan can only be developed through Bhagvaan. In the same way, the darshan of Bhagvaan is also possible only through Bhagvaan, but it is not possible through the maayik indriyas and antah-karans.”

Having delivered this talk, Shreeji Mahaaraaj bid “Jay Sachidaanand” to all and returned to His residence.

|| End of Vachanaamrut Gadhadaa I || 51 ||

Gadhadaa I – 52
Realising Bhagvaan Through The Four Shaastras

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In the Samvat year 1876, on Mahaa vad 3 [2nd February, 1820], Shreeji Mahaaraaj was having kathaa read on the veranda outside Daadaa Khaachar’s medi in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

During the kathaa, a reference was made to the fact that a person who understands Bhagvaan’s svarup through the four sets of shaastras – Saankhya, Yog, Vedaant, and Panch-Raatra – should be known to be completely enlightened.

Hearing this, Muktaanand Swaami asked, “Mahaaraaj, please explain how a person can realise Bhagvaan through those four sets of shaastras? Also, what deficiency remains in a person who does not realise Bhagvaan in that way?”

Shreeji Mahaaraaj replied, “The Saankhya shaastras propose Bhagvaan as being the twenty-fifth tattva. Also, just as the twenty-four tattvas are incapable of doing anything without Bhagvaan, jeev and ishvar are also incapable of doing anything without Bhagvaan. Therefore, jeev and ishvar are also included in the twenty-four tattvas. These twenty- four tattvas, which include jeev and ishvar, are called kshetra. Bhagvaan, the twenty-fifth tattva, is called kshetragna.

“The Yog shaastras propose Bhagvaan as being the twenty-sixth tattva, and as possessing a definite murti. They describe jeev and ishvar as the twenty-fifth tattva, and describe the twenty-four tattvas as being distinct from them. They prescribe that a person should perform dhyaan upon Bhagvaan, realising his aatmaa to be distinct from those tattvas.

“The Vedaant shaastras describe Bhagvaan as pervading all, as being the cause of all, as the supporter of all, as nirgun, advait, and niranjan, and as the non-doer despite being the all-doer. They also describe Him as possessing only divya qualities and not any worldly qualities.

“The Panch-Raatra shaastras describe that there is only one Bhagvaan, who is Shree Krishna Purushottam Naaraayan. He incarnates into the four svarups of Vaasudev, Sankarshan, Aniruddha, and Pradyumna. It is also He who assumes an avataar on this earth. A person who offers the nine types of bhakti to Him, attains kalyaan.

“These are the various descriptions of Bhagvaan as given in those four scriptures. A person who thoroughly understands them, should be known to be completely enlightened.

“However, a discrepancy would arise if a person were to try to understand Bhagvaan’s svarup using only the Saankhya shaastras, while leaving the other three shaastras aside. The Saankhya shaastras do not describe jeev and ishvar as being distinct from the twenty-four tattvas. Therefore, when the followers of Saankhya reject the twenty- four tattvas and believe their jeevaatmaa to be distinct from them, they would understand their jeevaatmaa as the twenty-fifth tattva, but not Bhagvaan.

“There is a weakness in trying to understand Bhagvaan’s svarup from the Yog shaastras alone. They believe that Bhagvaan possesses a definite murti, but the followers of Yog consider Him to have limitations. They do not understand Him to be the antaryaami of all, and absolutely perfect.

“There is also a weakness in trying to understand Bhagvaan’s svarup from the Vedaant shaastra alone. They believe that Bhagvaan – who is the cause of all, pervades all, and is nirgun – is niraakaar. They do not realise that Bhagvaan’s eternal svarup possesses divya limbs, not maayik arms and legs.

“There is also a weakness in trying to understand Bhagvaan’s svarup from the Panch-Raatra shaastras alone. They offer bhakti to Bhagvaan, but they see Bhagvaan’s avataars with human traits. Also, they understand Bhagvaan to be present in only one place at any one time, and not as being the antaryaami of all and absolutely perfect.

“These are the types of weaknesses that arise when a person does not realise Bhagvaan using a combination of all four sets of shaastras. However, if a person attempts to realise Bhagvaan using all four sets of shaastras together, then the weakness raised from the understanding of one set of shaastras, is corrected by the understanding of another. Therefore, a person who understands Bhagvaan using all four sets of shaastras, is known as being completely enlightened.

“If he ignores one set of shaastras, he is known as being three-quarters enlightened. If he ignores two sets of shaastras, he is known as being half-enlightened. If ignores three sets of scriptures, he is known as being a quarter enlightened. If he acts according to his own fictional interpretations of the shaastras while ignoring all four sets of shaastras, then even if he is a vedaanti or a person with upaasanaa, he is lost. He cannot be said to have found the path of kalyaan. Therefore, such a vedaanti’s gnaan is hypocritical, and a person with such upaasanaa is a hypocritical bhakta.”

|| End of Vachanaamrut Gadhadaa I || 52 ||

Gadhadaa I – 53
Progression And Regression In Satsang

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In the Samvat year 1876, on Mahaa vad 9 [8th February, 1820], Shreeji Mahaaraaj was sitting facing west on a decorated bedstead on the veranda outside the west-facing rooms in front of the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was wearing a white survaal and a white angarkhu. He had tied a rich, orange shelu with a silken border around His waist. He had also tied a rich, orange reto with a silken border around His head, with tassels of flowers hanging from it. He was also wearing garlands of flowers around His neck. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Shreeji Mahaaraaj then requested, “Someone please ask a question.”

Muktaanand Swaami then asked, “There are those in satsang who progress day by day. There are also those who seem to fall back day by day, despite being in satsang. What is the reason for this?”

Shreeji Mahaaraaj explained, “A person who perceives avgun in a great saadhu, gradually falls back in satsang. Conversely, a person who perceives gun in that saadhu progresses, and his bhakti towards Bhagvaan flourishes. Therefore, a person should not perceive avgun in a saadhu. Instead, should only perceive his gun.

“A person should perceive an avgun in that saadhu only if he breaks any of the vartmaans prescribed by Bhagvaan. However, even if the saadhu has no flaws in following his vartmaans, on seeing some small irregularity in the saadhu’s nature, a person may feel that is improper. Therefore, they focus only on the saadhu’s avgun, and ignore his many gun. This causes the person’s own glorious gun, like of gnaan and vairaagya, to diminish.

“Therefore, only if there is a flaw in the following of the vartmaans, should a person find avgun; he should not find avgun in a bhakta of Bhagvaan for any other reason.

“Moreover, if a person does not find flaws, his glorious gun will begin to flourish day by day.”

|| End of Vachanaamrut Gadhadaa I || 53 ||

Gadhadaa I – 54
Upholding Bhaagvat-Dharma The Gateway To Moksh

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In the Samvat year 1876, on Mahaa vad 11 [9th February, 1820], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a mattress with a large, cylindrical pillow on the veranda outside the west-facing rooms in front of the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was wearing a white khes and had covered Himself with an orange reto that had a border of interlocked golden and silver threads. He had also tied a feto around His head using a sky-blue silken cloth. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Muktaanand Swaami then asked, “Through the discussion between Janak Raajaa and the nine Yogeshvars, the eleventh skandh of the Shreemad Bhaagvat describes the nature of a bhaagvat-dharma. How is the bhaagvat-dharma sustained? Also, how can the gateway to moksh be opened for the jeev?”

Shreeji Mahaaraaj replied, “Bhaagvat-dharma is sustained by maintaining intense love towards an ekaantik saadhu of Bhagvaan, who possesses the qualities of svadharma, gnaan, vairaagya, and bhakti coupled with knowledge of Bhagvaan’s greatness. Maintaining intense love towards such a saadhu also opens the gateway to moksh for the jeev. Kapil-Dev Bhagvaan has said to Devhuti:

prasanga-majaram paasha-maatmanaha kavayo viduhu

sa eva saadhushu kruto moksha-dvaarama-pavrutam

“This means: ‘If a person maintains intense love towards an ekaantik sant of Bhagvaan just as strongly as he maintains intense love towards his own relatives, then the gateway to moksh is open for him’.”

Shuk Muni then asked, “By what characteristic can someone recognise a person who would never lapse in following his dharma, even under the most difficult circumstances?”

Shreeji Mahaaraaj replied, “A person whose nature is such that he is strict in obeying the aagnaa of Bhagvaan, and who would never disobey any aagnaa, however minor or major, will never fall back from following dharma, irrespective of the circumstances. Therefore, determination in dharma is found only in those who strictly follow Bhagvaan’s aagnaa, and their satsang also remains strong.”

|| End of Vachanaamrut Gadhadaa I || 54 ||

Gadhadaa I – 55
Bhajan, Smaran, Vartmaan

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In the Samvat year 1876, on Mahaa vad 11 [10th February, 1820], Shreeji Mahaaraaj was sitting on the east-facing veranda of His own residence in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of sants, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “Please begin a question-answer discussion.”

Muktaanand Swaami then asked, “Why is a person unable to remain determined in bhajan, smaran, and the vartmaans?”

Shreeji Mahaaraaj explained, “A person’s determination does not remain steady due to the influence of unpleasant desh, kaal, kriyaa, and sang. There are three levels of this determination: uttam, madhyam, and kanishth. If there are extremely unpleasant desh, kaal, kriyaa, and sang, then even the uttam level determination is dissolved. Then, what can be said of the madhyam and kanishth levels of determination?

“However, if a person’s determination remains exactly the same, despite the influence of extremely unpleasant desh, kaal, kriyaa, and sang, then the force of good deeds and merits previously performed by him must be extremely powerful. On the other hand, a person’s intellect may become polluted despite extremely pleasant desh, kaal, kriyaa, and sang. This is because he must have committed a great sin, or must have insulted a great bhakta of Bhagvaan, either in a past life or in this life. Therefore, despite association with pleasant desh, kaal, kriyaa, and sang, his mind has still become polluted.

“If a person serves a great sant attentively, his sins will be burnt and reduced to ashes. On the other hand, if a person associates with a great sinner, then his own sins increase, and any religious deeds that he may have performed, will also be destroyed. Also, a person who puts his arms around the necks of prostitutes drinking alcohol, and then blames Bhagvaan by thinking, ‘Why did Bhagvaan not keep my mind stable?’ should be known as an utter fool.”

|| End of Vachanaamrut Gadhadaa I || 55 ||

Gadhadaa I – 56
A Bhakta With Gnaan Knowledge Of The AAtmaa Upaasanaa

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In the Samvat year 1876, on the evening of Mahaa vad 12 [11th February, 1820], Shreeji Mahaaraaj was sitting on a decorated bedstead on the veranda outside the west-facing rooms in front of the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was wearing a white khes, and had covered Himself with an orange reto, interlaced with gold and silver threads. He had also tied a reto, with a deep orange border, around His head. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him. After singing the ‘Naaraayan’ dhun, some munis were singing kirtans to the accompaniment of a jhaanjh and mrudang.

Shreeji Mahaaraaj then said, “Please conclude singing kirtans, and let us conduct a question-answer discussion for a while.” Having said this, Shreeji Mahaaraaj said, “Let me ask a question.”

He then began by saying, “Shree Krishna Bhagvaan mentions four types of bhaktas in the Geetaa. Of these, the bhaktas with gnaan are described as being the best. However, if all four have an equal level of nishchay in Bhagvaan’s svarup, how is the bhakta with gnaan superior?”

The munis attempted to answer that question, but were unable to give a satisfactory answer.

Shreeji Mahaaraaj then explained, “The bhakta possessing gnaan behaves as brahm-svarup and thoroughly realises the greatness of Bhagvaan. As a result, no desires remain in his mind except for those of Bhagvaan’s svarup. However, the other three types of bhaktas do not fully realise the greatness of Bhagvaan, despite having nishchay in Bhagvaan. This means that desires, other than those for Bhagvaan, still continue. That is why they do not come equal to those bhaktas possessing gnaan. Therefore, if any desires, other than those related to Bhagvaan, remain in a bhakta, it is a serious flaw.

“Another major flaw is when a person who has no worldly desires at all and has intense vairaagya, behaves arrogantly on account of that vairaagya. Also, he may have the intense force of knowledge of the aatmaa, or may have the force of intense bhakti towards Bhagvaan. However, if out of arrogance, he is unable to bow before humble bhaktas or is unable to address them humbly, then that is also a serious flaw in him. As a result of that flaw, his strength in satsang does not flourish.

“Consider the analogy of a stone-cutter digging a well. If the stone underneath sounds hollow when he strikes it, he predicts, ‘There will be plenty of water in this water-well’. However, if the stone sounds solid on the surface, and sparks fly when he strikes it, then the stone- cutter assumes, ‘If there is going to be any water in this water-well at all, there will be very little’. In the same way, a person who remains arrogant due to the pride of his gnaan, vairaagya, and bhakti, may be called great, but his greatness will be very limited, as he does not perceive the gun of humble bhaktas. Therefore, whoever wishes to please Bhagvaan should not become arrogant due to the pride of his gnaan, vairaagya, and bhakti, or due to any other glorious gun he may have. As a result, pratyaksha Shree Krishna Naaraayan will become pleased, and will reside in his heart.”

Muktaanand Swaami then asked, “Mahaaraaj, by which method can a person overcome the pride which arises due to gnaan, vairaagya, bhakti, and other glorious gun?”

Shreeji Mahaaraaj replied, “While realising the greatness of Bhagvaan’s bhaktas, if he physically bows down to them, serves them, recognises thoughts of pride when they arise in his heart, and maintains the force of thought, then pride is eradicated.”

Shreeji Mahaaraaj then continued, “A bhakta’s great, loving bhakti for Bhagvaan may be so intense, that Bhagvaan does as that bhakta wishes. However, if that bhakta develops pride in his heart due to that bhakti, it presents a serious flaw on his part. Also, a bhakta may be arrogant due to his knowledge of the aatmaa or due to his vairaagya, but that arrogance only serves to strengthen his belief of being the body. Therefore, bhaktas of Bhagvaan should not hold on to any form of pride whatsoever. That is the only means to please Bhagvaan.

“Furthermore, if great bhaktas of Bhagvaan examine themselves and look inwards towards their own hearts when even a little pride arises, they would notice an expression of disgust on the murti of Bhagvaan residing within their hearts. Conversely, when they behave humbly, Bhagvaan’s murti residing within their hearts would appear to have an extremely pleased expression. Therefore, using the force of thought, a bhakta of Bhagvaan should not allow any sort of pride to arise.

“However, if pride does exist with gnaan, vairaagya, and bhakti, it is rather like impurities added to gold. If impurities are added to twenty-four carat gold, it becomes twenty-two carat. Adding more impurities renders it eighteen-carat. Adding even more impurities renders it twelve-carat gold. In the same way, as impurities (pride) mix with that bhakta’s gnaan, vairaagya, and bhakti, the purity of all three gradually decreases. Therefore, gnaan, vairaagya, and bhakti without pride, are like twenty-four carat gold.

“If a person is arrogant, the qualities of gnaan, vairaagya, and bhakti may make him appear virtuous from the surface, but he does not have any inner-strength. For example, this pruthvi, with a surface area of 500,000,000 yojans, supports the oceans, the mountains, and all forms of life, and so it appears very strong. However, because the pruthvi floats on jal like a dung-cake, jal appears to be much stronger than pruthvi. Likewise, tej appears to be much stronger than jal, and vaayu appears to be even stronger than tej. Finally, although it appears to have no strength at all, aakaash is the strongest of them all since it supports all the other four. Similarly, the qualities of gnaan, vairaagya, and bhakti of a bhakta who has no pride, are as powerful as aakaash. He may not outwardly appear to be powerful, but such a humble bhakta is superior to all.

“Moreover, just as a child never has any feelings of pride, in the same way, no matter how much praise or respect he encounters, a saadhu should always behave without pride – just like a child.”

Muktaanand Swaami then asked another question: “The jeev is distinct from the indriyas, antah-karans, and praans. It is also distinct from the three mental states of jaagrat, svapna, and sushupti, and the three bodies of sthul, sukshma, and kaaran. After hearing this in satsang, a firm belief of this has been developed. So why does the blissful jeevaatmaa, while engaged in the bhajan and smaran of Paramaatmaa, still associate with the indriyas, antah-karans, praans, the three mental states, and the three bodies, causing it to become miserable due to the influence of disturbing thoughts?”

Shreeji Mahaaraaj replied, “Many people become siddh, many become sarvagna, and many become devs. Therefore, they attain countless types of greatness, including Akshardhaam. All this is achieved through the force of the upaasanaa of Bhagvaan, and without upaasanaa nothing can be accomplished. Therefore, the distinction between aatmaa and non-aatmaa cannot be realised by merely understanding the distinction as given in the shaastras, nor can it be realised by listening to talks from senior saadhus and deciding in the mind, ‘I shall now distinguish between aatmaa and non-aatmaa’. Instead, it is the extent of a person’s nishchay in his ishta-dev that determines how much distinction he develops between aatmaa and non-aatmaa. In fact, without using the strength of his ishta-dev, no spiritual activities can be fulfilled.

“In contrast, a person who has loving bhakti for Bhagvaan, like the gopis, has completed all spiritual activities. However, if a person does not have such love, then he should understand the greatness of Bhagvaan in the following way: ‘Bhagvaan is the master of Golok, Vaikunth, Shvet-Dvip, and Brahm-Mahol. Although He appears to be like a human for the purpose of granting happiness to His bhaktas, His murti in His dhaams like Golok and Vaikunth, radiates with the brilliance of millions and millions of suns from each part of His body. However, in Mrutyu-Lok, humans serve Him, and He becomes visible only when a small oil lamp is lit in front of Him. Nonetheless, it is He who provides light to those like the sun and the moon. That Bhagvaan is such that Radhikaa, Lakshmi, and His other bhaktas constantly serve Him in His dhaams. Following the destruction of the brahmaands, it is only this pratyaksha Bhagvaan who remains. Also, it is this same Bhagvaan who, at the time of creation, creates countless millions of brahmaands through Prakruti and Purush’.

“Thinking of Bhagvaan’s greatness in this way, is the only method for understanding the distinctions between aatmaa and non-aatmaa. In addition, the extent of that bhakta’s nishchay in Bhagvaan, coupled with the knowledge of Bhagvaan’s greatness, also determines the amount of vairaagya that develops in that bhakta’s heart. Therefore, after abandoning the dependence on the strength of other spiritual activities, a person should rely exclusively on the strength of Bhagvaan’s upaasanaa.

“Such a bhakta believes, ‘However great a sinner a person may be, if at the end of his life, he utters ‘Swaaminaaraayan’, he will be redeemed of all sins and will reside in Brahm-Mahol. Then, how can there be any doubt about a bhakta, who has taken refuge in that Bhagvaan, attaining the dhaam of Bhagvaan?’ That is how he understands the greatness of Bhagvaan. Therefore, a bhakta of Bhagvaan should increase the strength of their upaasanaa of Bhagvaan day by day, by practicing satsang.”

|| End of Vachanaamrut Gadhadaa I || 56 ||

Gadhadaa I – 57
The Most Extraordinary Method To Attain Moksh

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In the Samvat year 1876, on Faagan sud 2 [15th February, 1820], Shreeji Mahaaraaj was sitting in the residential hall of the saadhus in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of saadhus, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “Those of you who know how to engage in a question-answer discussion, may ask one question each.”

Muktaanand Swaami then asked, “Mahaaraaj, what is the most extraordinary means of attaining moksh?”

Shreeji Mahaaraaj replied, “The knowledge of Bhagvaan’s svarup and the knowledge of Bhagvaan’s greatness are the two most extraordinary means to attain moksh.”

Muktaanand Swaami then asked another question, “What is the nature of love towards Bhagvaan?”

Shreeji Mahaaraaj answered, “The nature of true love is that it should not be developed by logical thinking. However, if a person develops love by logically thinking of Bhagvaan’s gun, then perceiving avgun in Bhagvaan will cause his love to be broken. Therefore, it is best to leave such love as it was originally, rather than repeatedly establishing it and then raising doubts about it. Instead, a person should develop love towards Bhagvaan with blind faith. After all, love developed by logically thinking of Bhagvaan’s gun cannot be trusted. Therefore, a person should develop the same type of love towards Bhagvaan as he has for his bodily relations. This love is known as love due to blind faith. However, having said this, love developed by realising Bhagvaan’s greatness is of a totally different nature altogether.”

Shivaanand Swaami then asked, “Although a person has an intense yearning to stay in the satsang, why is it that some inappropriate svabhaavs are still not eradicated?”

Shreeji Mahaaraaj explained, “If a person has not developed a dislike for the svabhaav that is holding him back in satsang, how can he be said to have an intense yearning for satsang? And how can he be said to have realised that svabhaav to be his enemy? For example, if a friend of yours were to kill your brother, your friendship with him would no longer remain. Instead, you would be prepared to cut off his head. This is because the relationship with a brother is closer than that with a friend. Likewise, a person may have a svabhaav that causes him to break his vartmaans and fall from satsang. Despite this, if he still does not have any feeling of hatred towards it and does not develop bitterness towards it, then he does not have total love for satsang. On the other hand, if his love for satsang is like the love he has for his brother, then he would shun that negative svabhaav immediately. After all, the jeev is extremely powerful. The mind and indriyas are all merely the kshetra, whereas the jeev is their kshetragna; the jeev can achieve whatever it attempts.”

|| End of Vachanaamrut Gadhadaa I || 57 ||

Gadhadaa I – 58
The Body, Kusang, And Past Sanskaars

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In the Samvat year 1876, at the time of the sandhyaa aarti on Faagan sud 5 [18th February, 1820], Shreeji Mahaaraaj was sitting in the residential hall of the paramhans in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Shreeji Mahaaraaj then said, “Please ask a question.”

Then, Muktaanand Swaami asked, “Mahaaraaj, when a bhakta of Bhagvaan engages in bhajan and smaran of Bhagvaan, he is disturbed by the forces of rajo-gun and tamo-gun in his heart. As a result, he is unable to experience the bliss of bhajan and smaran. So, how can a person overcome the force of rajo-gun and tamo-gun?”

Shreeji Mahaaraaj explained, “The influence of the gun is due to three factors – the body, kusang, and past sanskaars. Of these, the gun that arise due to the body are overcome by reflecting upon the aatmaa and the non-aatmaa. Gun that have arisen due to kusang are eradicated by keeping the company of a saadhu. Should these two methods fail to eradicate the force of rajo-gun and tamo-gun, then the problem lies in the influence of some unpleasant sanskaars of the past; they are very difficult to eradicate.”

AAnandaanand Swaami then asked, “How can such unpleasant sanskaars of the past be eradicated?”

Shreeji Mahaaraaj answered, “If an extremely great sant becomes pleased upon a person, then regardless of how unpleasant the person’s sanskaars may be, they are all destroyed. Moreover, if a great sant is pleased, a beggar can become a king. No matter how unpleasant a person’s praarabdha may be, it becomes pleasant. Also, he avoids any terrible hardships that lie ahead.”

Aanandaanand Swaami asked further, “How can a person please such a great sant?”

Shreeji Mahaaraaj explained, “First of all, he must be honest with a great sant. He must also abandon kaam, krodh, lobh, moh, mad, matsar, aashaa, trushnaa, ahankaar, and irshyaa. Moreover, he should behave as a daas of a sant, and maintain a constant effort to eradicate pride from his heart. While doing so internally, he should physically continue to bow to everyone as well. As a result, the great sant will become pleased with him.”

Mahaanubhavaanand Swaami then asked, “Mahaaraaj, while staying in satsang, how can a person eradicate all of his faults? Also, how can a person’s bhakti towards Bhagvaan continue to flourish day by day?”

Shreeji Mahaaraaj replied, “The more a person continues to perceive the gun of the great sant, the more his bhakti begins to flourish. If he realises the truly great sant to be completely nishkaami, then even if he has as much kaam as a dog, he will also become nishkaami. Conversely, if he perceives the avgun of kaam in the great sant, then no matter how nishkaam he may be, he becomes full of intense kaam. In the same way, if a person views the great sant to be full of krodh or lobh, then he will also become full of krodh and lobh. Therefore, if a person understands the great sant to be absolutely free of kaam, lobh, svaad, maan, and sneh, he will also become free of all of those evil natures and become a faithful bhakta.

“What are the characteristics of such a faithful bhakta? Well, just as he has a natural dislike for objects that cause misery, similarly he has a natural dislike for the attractive five vishays (shabda, sparsh, rup, ras, and gandh). Moreover, he has firm nishchay in Bhagvaan alone. Such a person should be known as a faithful haribhakta.

“The only way of becoming such a faithful bhakta, is by behaving as a daas of the daas of Bhagvaan, and by realising, ‘All these bhaktas are great, and I am inferior compared to them all’. Realising this, he behaves as a daas of the bhaktas of Bhagvaan. All the evil natures of a person who behaves in this way are destroyed; and day by day, glorious qualities, such as gnaan, vairaagya, and bhakti, continue to flourish within him.”

|| End of Vachanaamrut Gadhadaa I || 58 ||

Gadhadaa I – 59
Unique Love For Bhagvaan

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In the Samvat year 1876, on Faagan sud 14 [27th February, 1820], Shreeji Mahaaraaj was sitting facing west on a decorated bedstead on the veranda outside the west-facing rooms in front of the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was wearing a white khes and had covered Himself with a white chaadar. He had also tied a white cloth, with a border of silken thread, around His head. His forehead had been smeared with sandalwood paste. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Shreeji Mahaaraaj then said, “Please begin a question-answer discussion.”

Muktaanand Swaami then asked, “Mahaaraaj. How can unique love towards Bhagvaan be developed?”

Shreeji Mahaaraaj replied, “A person should have the following understanding: Firstly, the belief of Bhagvaan – ‘He who I have attained is undoubtedly Bhagvaan Himself’. He should also have the attributes of an aastik. Furthermore, he should realise the divine powers of Bhagvaan – ‘This Bhagvaan is the master of Brahm-Mahol, Golok, Shvet-Dvip, and all other dhaams. He is the master of countless millions of brahmaands and is the all-doer’. He should never believe Purush, Kaal, karma, Maayaa, the three gun, the twenty-four tattvas, or Brahmaa and the other devs, to be the creators of this brahmaand.

Instead, he should realise only Purushottam Bhagvaan to be the creator, and the antaryaami of all. Such an understanding, along with nishchay in pratyaksha Bhagvaan, is the only way to develop a unique love for Bhagvaan.”

Muktaanand Swaami asked further, “Despite having realised the greatness of Bhagvaan, why does a person still not develop a unique love for Bhagvaan?”

Shreeji Mahaaraaj explained, “If he has realised the greatness of Bhagvaan in this way, then he indeed does have a unique love for Bhagvaan, but he does not realise it. For example, Hanumaanji possessed immense strength, but he did not realise it until someone else revealed it to him. Also, when Baldevji abducted Pralamb-AAsur, Baldevji possessed tremendous strength, but he himself was unaware of this fact. He only became aware of his strength when he was informed by a divine voice from the sky. In the same way that bhakta does indeed have unique love for Bhagvaan, but he is simply not aware of it.”

Muktaanand Swaami asked further, “How can the strength of the love be realised?”

Shreeji Mahaaraaj answered, “A person realises that he has a unique love for Bhagvaan, by practicing satsang and by listening to the sacred shaastras.”

Muktaanand Swaami then asked another question. “Desh, kaal, and kriyaa become either pleasant or unpleasant. Is this due to sang, or due to some other factor?”

Shreeji Mahaaraaj explained, “All desh are a part of the earth, and so they are the same everywhere. Kaal is also the same everywhere. However, wherever there is an extremely powerful person, unpleasant desh, unpleasant kaal, and unpleasant kriyaa, all become pleasant by his influence. Conversely, by associating with an extremely vile sinner, even pleasant desh, pleasant kaal, and pleasant kriyaa, become unpleasant. Therefore, the person is the governing factor in determining whether desh, kaal, and kriyaa are pleasant or unpleasant.

“If that person is extremely powerful, he will influence desh, kaal, and kriyaa, according to his nature, throughout the whole world. A person of slightly less power will be able to influence only one region. A person who is even less powerful will be able to influence only one village. A person of even less power than that will be able to influence only a neighbourhood or his own household. In this way, the pleasant and unpleasant influences of desh, kaal, and kriyaa are dependent upon the purity and impurity of these two types of people.”

|| End of Vachanaamrut Gadhadaa I || 59 ||

Gadhadaa I – 60
Following Ekaantik Dharma Eradicating Worldly Desires

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In the Samvat year 1876, on Faagan vad 1 [29th February, 1820], Shreeji Mahaaraaj was sitting in the residential hall of the paramhans in Daadaa Khaachar’s darbaar in Gadhadaa. He was wearing a white khes and had covered Himself with a white chaadar. He had also tied a white paagh around His head, which was decorated with tassels of white flowers. Garlands of white flowers were hanging around His neck. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Shreeji Mahaaraaj then said, “Of all spiritual activities, the activity of eradicating worldly desires, is the greatest. A person can do this by bearing in mind his craving for the vishays – shabda, sparsh, rup, ras, and gandh – and by thinking, ‘Is my desire for Bhagvaan equal to my desires for the world? Is it greater? Or is it less?’ A person should examine himself in this way. For example, if a person’s ears are drawn to worldly talks just as much as they are drawn to talks related to Bhagvaan, then he should realise, ‘My desire for Bhagvaan is equal to my desire for the world’. He should examine all the other vishays in this way.

“While examining himself in this way, if a person gradually decreases his worldly desires and increases his desire for Bhagvaan, he begins to develop an understanding where he views all vishays equally. After such calmness has developed, honours and insults will appear to be the same to him. Moreover, pleasant and unpleasant types of touch will appear to be the same; attractive sights and unattractive sights will appear to be the same; a girl, a young lady and an old woman will appear to be the same; gold and rubbish will appear to be the same as well. Similarly, pleasant and unpleasant tastes and smells will also appear to be the same. When a person can instinctively behave in this way, it should be known that his worldly desires have been overcome.

“In fact, to behave above the influence of worldly desires, is the dharma of a person who is ekaantik. But, if some desires do remain, then even in a person is able to attain samaadhi and control his naadi and praans, those desires will draw him back out of samaadhi. Therefore, only a person who overcomes worldly desires is an ekaantik bhakta.”

Muktaanand Swaami then asked, “What are the means to eradicate worldly desires?” Shreeji Mahaaraaj replied, “Firstly, a person requires firm aatmaa-nishthaa. Secondly, he should realise the insignificance of the five vishays. Thirdly, he should realise the profound greatness of Bhagvaan, and think, ‘Bhagvaan is the master of all dhaams – Vaikunth, Golok, Brahm- Mahol. So, having attained that Bhagvaan, why should I have affection for the pleasures of the vishays, which are useless?’ A person should think of Bhagvaan’s greatness in this way.

“He also thinks, ‘If I become unworthy of going to the dhaam of Bhagvaan, due to some deficiency remaining while worshipping Bhagvaan, and He were to place me in Indra-Lok or Brahm-Lok, there is still a million-fold more bliss there, in comparison to this world’. With such a thought, a person should become free of all desires for the insignificant pleasures of the world. So, by realising Bhagvaan’s greatness in this way, he becomes free of worldly desires. Then, he feels, ‘I never did have any desires. It was all like some kind of illusion. In reality, I have always been free of desires’. This is what a person experiences.

“This ekaantik dharma can only be attained by following the aagnaa of a sant who is free of worldly desires, and who has love for Bhagvaan. It cannot be attained merely by reading shaastras. Even if a person were to attempt to repeat those talks exactly, having merely heard them, he would not be able to do so properly. Therefore, a person can attain ekaantik dharma only from someone who has already attained the state of ekaantik dharma.”

|| End of Vachanaamrut Gadhadaa I || 60 ||

Gadhadaa I – 61
The Importance Of Upaasanaa At The Time Of Death Bhagvaan Becomes Bound To His Bhakta

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In the Samvat year 1876, on Faagan vad 3 [3rd March, 1820], Shreeji Mahaaraaj was sitting on a decorated bedstead on the platform under the neem tree in front of the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He had tied a white cloth, with a border of silken thread, around His head. He was wearing a white khes, and had covered Himself with a white pachhedi. He was wearing garlands of white flowers around His neck, and tassels of white flowers were hanging from the left side of His paagh. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Muktaanand Swaami then asked, “How can a person remain calm even under the influence of lust, anger, greed, and fear?”

Shreeji Mahaaraaj replied, “A person who has firm aatmaa-nishthaa and believes ‘I am not the body, but I am the aatmaa, which is distinct from the body, and is the knower of all’, never loses his calmness. On the other hand, a person without aatmaa-nishthaa may try many other means, but he cannot remain calm.”

Brahmaanand Swaami then asked, “To what extent does aatmaa-nishthaa actually help a person at the time of death?”

Shreeji Mahaaraaj replied, “When faced with the task of crossing a river, a person who knows how to swim, can easily cross it. On the other hand, a person who is unable to swim will be left standing. However, when faced with the task of crossing an ocean, both require the aid of a ship. Similarly, a river (cold and heat, hunger and thirst, honour and insult, happiness and misery) may be crossed by a person with aatmaa-nishthaa. However, death is like an ocean and both a person with aatmaa-nishthaa and a person without it, require the help of a ship (nishchay) in Bhagvaan. Therefore, only the firm refuge of Bhagvaan is helpful at the time of death. AAtmaa-nishthaa alone is of no use whatsoever at the time of death. For this reason, a person should firmly develop nishchay in Bhagvaan.”

Muktaanand Swaami then asked, “It is said that siddhis are shown to the bhaktas of Bhagvaan. Does this fact apply only to those whose nishchay in Bhagvaan is fickle, or also to those who have firm nishchay?”

Shreeji Mahaaraaj explained, “Siddhis only appear before those whose nishchay in Bhagvaan is continuous. For others, they are very difficult to attain. In fact, those siddhis are inspired by Bhagvaan Himself to test His bhaktas – ‘Does he have more love for me or for the siddhis?’ Bhagvaan tests His bhaktas in this way.

“If the bhakta happens to be completely devoted and desires nothing except Bhagvaan, is free of worldly desires, and is an ekaantik bhakta, then Bhagvaan Himself becomes bound by that bhakta. For example, Vaamanji seized Bali Raajaa’s kingdom, which comprised of the Svarg- Lok, Mrutyu-Lok and Paataal, and covered all fourteen loks with His first two steps. Bali Raajaa then offered his own body for Vaamanji to place the third step. In this way, Bali Raajaa devoutly offered everything to Bhagvaan. Also, despite the fact that Bhagvaan deceived Bali Raajaa without any fault of his own, Bali still did not falter from His bhakti. On seeing such perfect bhakti for Him, Bhagvaan ultimately became bound by Bali. Although Bhagvaan bound Bali Raajaa only for a moment, in the process, Bhagvaan himself became bound by ropes (Bali’s unique bhakti). To this very day, Bhagvaan is forever standing at Bali’s gate, never out of Bali Raajaa’s sight, not even for a fraction of a second.

“Likewise, after abandoning all other worldly desires and offering everything to Bhagvaan, we should also remain as the daas of Bhagvaan. In the process, if Bhagvaan happens to inflict more misery upon us, then Bhagvaan Himself will become bound by us. This is because He loves His bhaktas, and is an ocean of kindness. He becomes bound by anyone who offers great bhakti to Him. As a result, the mind of a bhakta who has such loving bhakti, becomes so bound to Bhagvaan, that Bhagvaan is unable to free Himself from His bhakta.

“Therefore, we should become more pleased as Bhagvaan puts us through more severe hardships, bearing in mind, ‘The more misery Bhagvaan inflicts upon me, the more bound He will become to me, so He will not be away from me for even a moment’. With such understanding, a person should become increasingly pleased as Bhagvaan imposes more and more hardships. However, he should never become disheartened in the face of misery or for the sake of bodily comforts.”

|| End of Vachanaamrut Gadhadaa I || 61 ||

Gadhadaa I – 62
Acquiring The Qualities Of Bhagvaan Never Insult A Humble Bhakta

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In the Samvat year 1876, on Faagan vad 4 [4th March, 1820], Shreeji Mahaaraaj was sitting on a decorated bedstead in the middle of the courtyard of Daadaa Khaachar’s darbaar in Gadhadaa. He was wearing a white khes and had covered Himself with a white chaadar. On His head, He was wearing a white paagh that was decorated with garlands and tassels of white flowers. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Svayamprakaashaanand Swaami then asked, “The Shreemad Bhaagvat states:

satyam shaucham dayaa kshanti-stayaa-gaha santosh aarjavam

shamo dama-stapaha saamyam titikshop-ratiha shrutam

gnaanam virakti-raishvarya sauryam tejo balam smruti

svatantryam kaushalam kaanti-dhairya-mardav-meva cha

praagala-bhyam prashnaya shilam shaha ojo balam bhagah

gaambhirya sthairya-maastikyam kirtimaarno-naham-kruti

“These thirty-nine kalyaan-kaari qualities forever dwell in the murti of Bhagvaan.
How can these qualities be acquired by a saadhu?”

Shreeji Mahaaraaj replied, “If a saadhu develops the perfect nishchay in Bhagvaan, then he will acquire these kalyaan-kaari qualities of Bhagvaan.

What is that nishchay? Well, he realises that Bhagvaan is not like Kaal, not like karma, not like svabhaav, not like Maayaa, and not like Purush. He realises Bhagvaan to be distinct from everything, their controller, and their cause. But despite being their cause, He is beyond their influence. A person, who has developed a nishchay in pratyaksha Bhagvaan in this way, will never be deflected. Even if he hears misleading shaastras, or if he hears the talks of misleading philosophers, or even if his own antah-karans raises doubts within himself, his nishchay in Bhagvaan never weakens in any way.

“A person with such a nishchay in Bhagvaan is said to have a relationship with Bhagvaan. Moreover, he naturally acquires the qualities of whomever he has a relationship with. For example, when our eyes meet with an oil lamp, the light of that oil lamp enters our eyes, which expel the darkness around them. In the same way, a person who has developed a relationship with Bhagvaan by having a firm nishchay in Him, acquires the kalyaan-kaari qualities of Bhagvaan. As a result, just as Bhagvaan is unattached in all respects and is capable of doing as He chooses, such a bhakta also becomes extremely capable and unattached.”

Nirvikaaraanand Swaami then asked, “Despite having the nishchay in Bhagvaan, glorious qualities are still not acquired. Instead, maan and irshyaa are increasing day by day. What can be the reason for this?”

Shreeji Mahaaraaj explained, “Even if a person offers amrut, or shingadiyo vachhnaag, or dudh-paak with sugar, or opium, in Bhagvaan’s thaal, the natural qualities in each will still remain the same. They will not change in any way. Similarly, a person who is demonic and extremely undeserving, will still not abandon his own svabhaav even if he comes into contact with Bhagvaan. Furthermore, if he happens to insult some humble bhakta of Bhagvaan, then the demonic person will suffer as a result. This is because Bhagvaan is present in everyone as antaryaami, and He displays His divine powers whenever and however He wishes. Therefore, insulting such a bhakta is equal to insulting Bhagvaan. As a result, the offender suffers severely. For example, Hiranyakashipu was so powerful that he had conquered Svarg, Mrutyu-Lok, and Paataal. However, as he harassed Prahlaadji, Bhagvaan appeared from a pillar in the svarup of Nrusinh, and killed Hiranyakashipu.

“Bearing this in mind, a bhakta of Bhagvaan should strive to develop humility and should never insult anyone, as Bhagvaan also dwells in the hearts of those who are humble. Therefore, He will punish anyone who insults humble bhaktas. Realising this, a person should never hurt even the smallest of beings. However, if a person indiscriminately mistreats others out of abhimaan, then Bhagvaan, who is the destroyer of abhimaan and who pervades all as antaryaami, is unable to tolerate this. He will appear in one form or another to thoroughly destroy the abhimaan of that person. Therefore, remaining fearful of Bhagvaan, a saadhu should not retain even the slightest abhimaan, nor should he hurt even the smallest of beings. This is the dharma of a nirmaani saadhu.”

|| End of Vachanaamrut Gadhadaa I || 62 ||

Gadhadaa I – 63
Perfect Nishchay The Greatness Of Bhagvaan

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In the Samvat year 1876, on Faagan vad 7 [7th March, 1820], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a decorated bedstead on the platform outside the west-facing rooms in front of the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was wearing a white khes and had covered Himself with a white chaadar. He had also tied a white cloth, with a border of silken thread, around His head. Garlands of white flowers adorned His neck, and tassels of roses had been inserted in His paagh. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Nrusinhaanand Swaami then asked, “What kind of thoughts arise in a person who has a deficiency in his nishchay in Bhagvaan?”

Shreeji Mahaaraaj replied, “A person with a deficiency in nishchay would become extremely overjoyed on seeing Bhagvaan displaying some of His powers. However, when he sees no such display of divine powers, he would become disheartened. Despite trying, if he is unable to eradicate impure thoughts from his heart, he then has a dislike towards Bhagvaan. He would feel, ‘I have bent over backwards practicing satsang for so long, yet Bhagvaan still has not eradicated my impure thoughts’. In this way, he perceives an avgun in Bhagvaan.

“Despite much effort, if he is unable to free his mind from the objects he cherishes, he then perceives that very same avgun in Bhagvaan. Specifically, he believes, ‘Just as I have vicious natures, such as kaam and krodh, Bhagvaan also has the same natures. The only difference is that Bhagvaan is regarded as being great’. A person who has such doubtful thoughts within his heart, should be known to have a deficiency in nishchay; his nishchay cannot be called perfect.”

Paramchaitanyaanand Swaami then asked, “Mahaaraaj, what are the thoughts of a person with perfect nishchay in Bhagvaan?”

Shreeji Mahaaraaj replied, “A person with perfect nishchay feels within, ‘I have attained all there is to attain. Wherever pratyaksha Bhagvaan resides, that itself is the highest dhaam. All these saadhus are like Naarad and the Sanakaadik; all satsangis are like Uddhav, Akrur, Vidur, Sudaamaa, and the cow-herds of Vrundaavan, and female haribhaktas are like the Gopis, Draupadi, Kuntaaji, Sitaa, Rukmani, Lakshmi, and Paarvati. Now I have nothing more to achieve. I have attained Golok, Vaikunth, and Brahmpur’. A person with perfect nishchay has such thoughts and experiences extreme joy in his heart. A person who experiences such feelings should be known to have perfect nishchay.”

Shreeji Mahaaraaj continued, “A person who has perfectly understood the svarup of Bhagvaan, has nothing left to realise. Please listen as I now explain the method of realising this. Hearing this, a person develops firm nishchay in Bhagvaan.

“Firstly, he should realise the greatness of Bhagvaan. To illustrate this, consider the analogy of a great king. If even his servants and maids stay in seven-storey mansions, and their gardens, horses, carriages, jewellery, and other luxuries make their houses appear as magnificent as Dev-Lok, then imagine how magnificent the darbaar and its luxuries of that king must be. Similarly, consider the loks of the devs of this brahmaand – Brahmaa and the other devs – who follow the aagnaas of Shree Purushottam Bhagvaan. If there is no limit to those loks and their magnificence, then how can a person possibly comprehend the extent of the magnificence of Viraat-Purush, from whose navel Brahmaa was produced? Furthermore, the master of countless millions of these Viraat-Purush is Purushottam Bhagvaan, whose dhaam is Akshar. Within that dhaam, countless millions of such brahmaands float like mere atoms in each and every hair of Akshar. Such is the dhaam of Bhagvaan. In that dhaam, Purushottam Bhagvaan Himself resides eternally with a divya svarup. Moreover, countless divya objects exist in that dhaam. So, if this is the greatness of Akshar, then how can a person possibly comprehend the extent of Bhagvaan’s greatness? A person with nishchay understands Bhagvaan’s greatness in this way.

“Besides, that which is greater than another is more subtle than the other, and is also its cause. For example, jal is greater than pruthvi, is the cause of that pruthvi, and is more subtle than it as well. In turn, tej is greater than jal, vaayu is greater than tej, and aakaash is greater than vaayu. In the same way, Akshar, Prakruti-Purush, Pradhaan- Purush, maha-tattva, and ahankaar are all progressively greater than each other, the cause of each other and more subtle than each other.
They also possess a svarup.

“In comparison, Bhagvaan’s Akshardhaam is extremely large. Countless millions of brahmaands float like mere atoms in each of its hairs. Just as an ant moving on the body of a huge elephant appears insignificant, everything else appears insignificant before the greatness of that Akshar. For example, an ant appears large amidst small mosquitoes; a scorpion appears large amidst ants; a snake appears large amidst scorpions; a kite appears large amidst snakes; a bull appears large amidst kites; an elephant appears large amidst bulls; a mountain such as Girnaar appears large amidst elephants; and Mount Meru appears large amidst Girnaar. In turn, Mount Lokaa-Lok appears extremely large amidst a mountain such as Meru. The pruthvi appears very large in comparison to Mount Lokaa-Lok. In turn, jal, the cause of pruthvi, is larger than it and is more subtle than it. In the same way, tej is the cause of jal, vaayu is the cause of tej, aakaash is the cause of vaayu, ahankaar is the cause of aakaash, maha-tattva is the cause of ahankaar, Pradhaan-Purush are the cause of maha-tattva, and Mul-Prakruti and Brahm are the causes of Pradhaan-Purush. The cause of all of these is Akshar-Brahm, which is the dhaam of Purushottam Bhagvaan.

“That Akshar does not have any states of contraction or expansion; it forever remains in the same state. That Akshar also possesses a svarup, but because it is so vast, its svarup cannot be visualised. For example, the brahmaand, which has evolved from the twenty-four tattvas, is known as Viraat-Purush. That Viraat-Purush possesses features like hands and feet, but because his murti is extremely vast, he is beyond visualisation. Brahmaa walked for a hundred of his own years (one year of Brahmaa is equivalent to 315,360,000 human years) on the stalk of the lotus that emerged from Viraat-Purush’s navel, but was still unable to reach its end. So, if the end of the lotus cannot be reached, how can Viraat-Purush possibly be measured? Therefore, the svarup of Viraat-Purush cannot be visualised. In the same way, despite having a definite svarup, Akshardhaam cannot be visualised. This is because countless brahmaands float within its each and every hair.

“It is within that Akshardhaam, that Purushottam Bhagvaan Himself resides eternally. By His antaryaami powers, He resides in His anvay svarup in Akshardhaam, in the countless millions of brahmaands, and also in the ishvars of those brahmaands. Also in that Akshardhaam, countless millions of muktas, who have acquired qualities similar to those of Bhagvaan, remain in Bhagvaan’s sevaa. Also, divine light, equivalent to that of millions and millions of suns, radiates from each and every hair of those sevaks of Bhagvaan. Therefore, if those sevaks are so great, how can the greatness of their master, Purushottam Bhagvaan, possibly be described?

“That extremely powerful Bhagvaan, enters Akshar and assumes the svarup of Akshar. He then assumes the svarup of Mul-Prakruti- Purush, and then the svarup of Pradhaan-Purush. Then, He enters the twenty-four tattvas produced from Pradhaan, and assumes that svarup. He then enters Viraat-Purush produced from those tattvas, and assumes that svarup. He then enters Brahmaa, Vishnu, and Shiv, and assumes their svarups.

“In this way, that Bhagvaan, who is extremely powerful, extremely luminous, and extremely great, contains His own spiritual powers and divine light with Himself and becomes like a human being for the kalyaan of jeevs. He assumes a svarup that allows people to have His darshan, perform His sevaa, and offer worship to Him. For example, a tiny thorn that has pricked an ant’s leg cannot be removed with a spear or a pin. It can only be removed using an extremely fine needle. In the same way, Bhagvaan limits His own greatness within Himself, and assumes an extremely modest svarup. Just as Agni constrains his own light and flames to assume a human svarup, similarly, Bhagvaan also suppresses His own powers and acts as a human for the kalyaan of jeevs. However, a foolish person thinks, ‘Why does Bhagvaan not manifest any powers?’ But, he does not realise that Bhagvaan deliberately conceals His powers for the sake of the kalyaan of jeevs. After all, if He were to manifest His own greatness, then even the brahmaand would diminish into insignificance. Then, what can be said of jeevs?

“Kaal, karma, and Maayaa are incapable of binding a person who has developed such firm nishchay, coupled with an understanding of Bhagvaan’s greatness, in his heart. Therefore, he who understands Bhagvaan perfectly in this way, has nothing left to achieve.”

Then, Nityaanand Swaami asked, “When Bhagvaan assumes a human svarup, does He always do so sequentially in the order described, or can He also assume a human svarup directly?”

Shreeji Mahaaraaj replied, “For Bhagvaan, the sequential order is not necessary. For example, a person who takes a dives into a pond can emerge from wherever he wishes – either at the same entry point of the dive, or at the banks, or anywhere nearby. Similarly, if He so wishes, Purushottam Bhagvaan can take a ‘dive’ in His Akshardhaam and directly assume a human svarup, or if He wishes, He can assume a human svarup following the sequential order.”

Following this explanation, Shreeji Mahaaraaj continued, “I shall now briefly explain the characteristics of a person with extremely firm nishchay, so please listen attentively. Firstly, a person with perfect nishchay will do anything asked of him on the path of pravrutti, without ever backing away, even if he has intense tyaag. Moreover, he does not do it reluctantly; he does it willingly. The second characteristic is that regardless of any svabhaav he may possess, even if it cannot be eradicated by a million ways, if he senses Bhagvaan’s insistence in abandoning that svabhaav, he abandons it immediately. The third characteristic is that despite his own avgun, he is unable to live without the talks, kirtans, and the sant of Bhagvaan, even for a moment. He finds avgun only within himself and thoroughly perceives the gun of a sant. He also understands the great glory of the talks and kirtans of Bhagvaan, as well as of the sant of Bhagvaan. Aperson with such understanding should be known to have perfect nishchay. Furthermore, if a person with this nishchay were to disobey the vartmaans due to praarabdha, he would still not fall from the path of kalyaan. In comparison, regardless of how great a tyaagi a person may be, without this nishchay his kalyaan is not guaranteed.”

|| End of Vachanaamrut Gadhadaa I || 63 ||

Gadhadaa I – 64
The Relationship Between Sharir And Shariri

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In the Samvat year 1876, on Faagan vad 9 [9th March, 1820], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a decorated bedstead on the platform outside the east-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He was wearing a white khes and had covered Himself with another black-bordered khes. He has also tied a white cloth with a border of silken thread around His head. Around His neck, He was wearing a new kanthi made from tulsi beads. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Shreeji Mahaaraaj then asked the munis, “The Shrutis mention that the aatmaa and Akshar are the sharir of Purushottam, who is Bhagvaan. That aatmaa and Akshar are not subject to change, and are beyond the influences of maayaa. Moreover, like Bhagvaan, the aatmaa and Akshar are greater than Maayaa. Then, how can that aatmaa and Akshar be described as the sharir of Bhagvaan? This is because the sharir of a jeev is totally different from the jeev itself and is subject to change, whereas the jeev inside the body, is not subject to change. Therefore, just as the body of the jeev and the jeev itself are totally different, similarly, there should be the same degree of difference between Purushottam, and the aatmaa and Akshar, which are the sharir of Purushottam. Please explain how they are different.”

All the munis answered according to their understanding, but no one was able to provide a precise answer.

Shreeji Mahaaraaj then said, “Allow me to answer. The aatmaa and Akshar make up the sharir of Purushottam Bhagvaan, and they are pervaded, dependent, and powerless. In what way? Well, by means of His antaryaami powers, Bhagvaan pervades the aatmaa and Akshar, whereas the aatmaa and Akshar are the ones who are pervaded. Bhagvaan is independent, whereas the aatmaa and Akshar are dependent upon Bhagvaan. Furthermore, Bhagvaan is all-powerful, whereas the aatmaa and Akshar are totally powerless before Him. In this way, Bhagvaan is the shariri of both the aatmaa and Akshar, and these two are the sharir of Bhagvaan.

“That shariri, Purushottam Bhagvaan, possesses an eternal divya murti. With His antaryaami powers, Bhagvaan resides as the aatmaa of all the aatmaas. These aatmaas pervade their physical bodies, and are the drashtaa of these bodies. Bhagvaan also resides in all the physical bodies, which are pervaded in relation to the aatmaas. These physical bodies are the drashya of aatmaa. In this way, Purushottam Bhagvaan is the aatmaa of all. When referred to in the shaastras as the aatmaa of drashya, which has a svarup, Purushottam Bhagvaan is also described to have a svarup. When referred to in the shaastras as the aatmaa of the drashtaa, He is described as niraakaar. However, in reality Purushottam Bhagvaan is different from both the drashya, which has a svarup, and the aatmaa, which does not have a svarup. He eternally possesses a definite svarup, which is not an ordinary, worldly svarup. Moreover, despite possessing a definite svarup, He is the drashtaa of both the drashtaa and the drashya.

“Furthermore, Purushottam Bhagvaan is the inspirer of both the aatmaa and Akshar, is independent from them, and is their controller; He possesses all spiritual powers; He is greater than even Akshar, which is greater than everything. Out of compassion, that Purushottam Bhagvaan appears as a human being on this earth, for the kalyaan of jeevs. Understanding Him to eternally possess a divya svarup, a person who offers bhakti and upaasanaa to Him acquires qualities similar to those of Bhagvaan, as well as countless other spiritual powers.

“After such a person’s aatmaa has attained the state of brahm, he constantly remains in the sevaa of Purushottam Bhagvaan with love and great devotion. On the other hand, a person who performs dhyaan upon Bhagvaan and offers upaasanaa while believing Him to be niraakaar, is merged into brahm-sushupti. He never returns from this state, nor does he ever acquire any spiritual powers from Bhagvaan.”

Finally, Shreeji Mahaaraaj added, “I have delivered this talk having experienced it directly myself. Therefore, there is not a trace of doubt about it. Moreover, these facts can be understood only from a person who firmly believes that Bhagvaan is forever divya and saakaar. They can never be understood from others. Therefore, these facts should be thoroughly remembered by all.”

|| End of Vachanaamrut Gadhadaa I || 64 ||

Gadhadaa I – 65
Gnaan-Shakti, Kriyaa-Shakti, And Ichhaa-Shakti

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In the Samvat year 1876, on Faagan vad 14 [13th March, 1820], Shreeji Mahaaraaj was sitting on a mattress with a large, cylindrical pillow placed on the veranda outside His bedroom in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

While the kathaa was being read, Shreeji Mahaaraaj called the senior paramhans near Him. When the kathaa was completed, Shreeji Mahaaraaj said, “Now, all the senior saadhus seated here will answer each other’s questions. This will reveal their level of intelligence.”

Svayamprakaashaanand Swaami then asked Premaanand Swaami, “How is aakaash created, and how is it destroyed?”

Paramaanand Swaami attempted to answer the question, but was unable to provide a precise answer.

Shreeji Mahaaraaj then said, “When a child is initially in its mother’s womb and at the time of its birth, the cavities of its heart and other indriyas are small. But, as the child grows, those cavities develop; and the aakaash within increase as well. However, when the child becomes old, the cavities of its indriyas decrease in size, and the aakaash within also decrease. Similarly, when Viraat’s body is produced, aakaash appears to be created in the cavity of his heart and other internal organs. Also, when Viraat’s body is destroyed, the aakaash within appears to be destroyed as well. This is how aakaash is created and destroyed. However, just as Prakruti-Purush are eternal, the aakaash that is the supporter of all is also eternal. It is not subject to creation and destruction. However, aakaash is created and destroyed through samaadhi. A person who experiences samaadhi knows its method.”

Paramaanand Swaami then asked Svayamprakaashaanand Swaami, “How does the sushumnaa naadi reside within the body and outside of the body?”

Svayamprakaashaanand Swaami attempted to answer the question, but could not do adequately.

Shreeji Mahaaraaj then replied, “Whatever is present in this brahmaand, is also present within this body. The only difference is that in the body the scale is small, whereas in the brahmaand the scale is large. In fact, the arrangement of the brahmaand is the same as that of the body. For example, just as there are rivers in the brahmaand, similarly there are blood vessels in the body; just as there are oceans in the brahmaand, similarly water is present in the abdomen of the body; and just as the sun and the moon are present in the brahmaand, similarly the idaa naadi and pingalaa naadi house the sun and moon in the body. In the same way, just as other objects are present in the brahmaand, they are also present in the body.

“Also, the naadis of the indriyas in this body are coupled with those of the brahmaand. When a person acquires control over the tongue, he attains Varun-Dev; when a person acquires control over speech, he attains Agni-Dev; when a person acquires control over the skin, he attains Vaayu-Dev; when he acquires control over the genitals, he attains Prajaapati; and when a person acquires control over the hands, he attains Indra. In the same way, when a person controls the brahm-randhra – the end portion of the sushumnaa naadi located in the heart – he reaches the arrogant dev by the name of Vaishvaanar Agni, which resides in the shishumaar chakra. It is then that he sees the uninterrupted path of light from the brahm-randhra to Prakruti- Purush. That path of light is known as sushumnaa. This is how the sushumnaa naadi resides in the body and in the brahmaand.”

Paramaanand Swaami asked Svayamprakaashaanand Swaami another question, “Which state is destroyed first – the jaagrat state, the svapna state, or the sushupti state?”

As Svayamprakaashaanand Swaami was unable to answer that question, Shreeji Mahaaraaj replied, “When a person focuses on the svarup of Bhagvaan with love in the jaagrat state, the jaagrat state is destroyed first, then the svapna state, and finally the sushupti state. When the mind thinks of and focuses on the murti of Bhagvaan in the svapna state, the svapna state is destroyed first, then the jaagrat state, and finally the sushupti state. Furthermore, when a person attains the state of upsham, while concentrating on the svarup of Bhagvaan, the sushupti state is destroyed first, then the jaagrat state, and finally the svapna state.” Shreeji Mahaaraaj answered the question in this way.

Svayamprakaashaanand Swaami then asked Paramaanand Swaami another question, “How should a person understand the ‘ichhaa- shakti’, ‘gnaan-shakti’, and ‘kriyaa-shakti’ of Bhagvaan?”

Laughing, Shreeji Mahaaraaj said, “Even you probably do not know the answer to that question.” He then began to give the answer Himself. “When sattva-gun is predominant, the rewards of any karmas performed by a jeev are experienced in the jaagrat state. When rajo- gun is predominant, the rewards of any karmas performed are experienced in the svapna state. When tamo-gun is predominant, the rewards of any karmas performed are experienced in the sushupti state.

“When a jeev enters the state of jaagrat, it becomes inert like a slab of stone, and retains no type of consciousness, such as, ‘I am a pundit, or I am a fool; I have done this task, or I want to do this task; this is my gender, or this is my varna, or this is my aashram; this is my name, or my appearance is like this. Am I a dev, or am I a human? Am I a child, or am I old? Am I good, or am I a sinner?’ and so on. No such consciousness is retained. When a jeev enters this state, Bhagvaan awakens it from unconsciousness through His gnaan-shakti and makes it aware of its actions. This is known as gnaan-shakti, the power of understanding. Furthermore, whatever action a jeev engages in, it does so with the support of what is known as Bhagvaan’s kriyaa-shakti, the power of application. Finally, whatever object is desired by the jeev, is acquired with the help of what is known as Bhagvaan’s ichhaa- shakti, the power of free will.

“Moreover, the three states of jaagrat, svapna, and sushupti experienced by a jeev are not due to the consequences of its own karmas alone. They are experienced only when Bhagvaan, the giver of the rewards of karmas, allows the jeev to do so. When a jeev, indulging in the rewards of the jaagrat state, wishes to enter the svapna state, it cannot do so independently. This is because Bhagvaan, restrains its vrutti. Similarly, if it wishes to enter the jaagrat state from the svapna, it is unable to do so; nor can it enter the sushupti state or emerge from it to enter the svapna or jaagrat sates. It is only when Bhagvaan allows it to indulge in the rewards of the karmas of the particular state that it is able to indulge in them. However, a jeev cannot indulge in the rewards of its karmas according to its own will or as a direct consequence of karmas. This is how a person should understand the gnaan-shakti, kriyaa-shakti, and ichhaa-shakti of Bhagvaan.”

Shreeji Mahaaraaj answered the question in this way, out of compassion.

|| End of Vachanaamrut Gadhadaa I || 65 ||

Gadhadaa I – 66
Misinterpreting The Words Of The Shaastras The Four Avataars Of Bhagvaan

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In the Samvat year 1876, on Faagan vad Amaas [14th March, 1820], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a large decorated bedstead on the platform outside the east-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He was wearing a khes with a black border, and had covered Himself with a white pachhedi. He had also tied a white feto around His head. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Shreeji Mahaaraaj then said, “The Shreemad Bhaagvat describesVaasudev, Sankarshan, Pradyumna, and Aniruddha – four avataars of Bhagvaan. In some places they are described as sagun, whereas in others places they are described as nirgun. The term nirgun is used in reference to Vaasudev Bhagvaan, and the term sagun is used in reference to Sankarshan, Aniruddha, and Pradyumna. However, when described as nirgun, the minds of the listener and the reader are confused, and they draw the conclusion that Bhagvaan does not possess a svarup. However, this is their misunderstanding.

“Besides, the words of the shaastras cannot be understood in their true context by anyone except an ekaantik bhakta. These are words such as, ‘Bhagvaan is niraakaar, luminous, nirgun, and all-pervading’. On hearing these descriptions, a fool concludes that the shaastras describe Bhagvaan as being niraakaar. On the other hand, an ekaantik bhakta realises, ‘When the shaastras describe Bhagvaan as being niraakaar and nirgun, they are referring to the fact that He does not possess a maayik svarup or maayik characteristics. In reality, His svarup is forever divya, and He possesses countless kalyaan-kaari qualities’.

“There is also a reference to Bhagvaan being an immense mass of divine light. However, if there is no murti, then there can be no light either. Therefore, that light must definitely be from that murti. For example, take the murti of Agni. When flames radiate from his murti, only the flames – not the murti of Agni – are seen. However, a wise man realises that the flames are definitely radiating from Agni’s murti. Similarly, water radiates from the murti of Varun. Although only the water – not the murti of Varun – is visible, a wise man realises that the water radiates from Varun’s murti. In the same way, the divine light, which has the intensity of millions of suns and is like brahm-sattaa, is the light of the murti of Purushottam Bhagvaan.

“The shaastras also state, ‘A thorn is used to remove a thorn, and then both are discarded. Similarly, Bhagvaan assumes a physical body to relieve the earth of its burdens. Then, having relieved the earth of its burden, He discards the physical body’. Hearing such words, the foolish people are misled into the understanding that Bhagvaan is niraakaar, and they fail to realise the murti of Bhagvaan as being divya.

“However, an ekaantik bhakta has the following understanding: ‘To fulfil Arjun’s pledge, both Shree Krishna Bhagvaan and Arjun left Dvaarikaa on his chariot to fetch the Braahman’s son. Crossing Mount Lokaa-Lok, they cut through Maayaa’s veil of darkness with the Sudarshan Chakra. Driving the chariot through that darkness, they entered a mass of light. There, they collected the Braahman’s son from Bhumaa- Purush before returning. This was only because Shree Krishna Bhagvaan’s murti was divya. Due to the power of that divinity, the wooden chariot and the horses – despite being composed of the five bhuts – all became divya and beyond Maayaa, like chaitanya. Had their murtis not become divya, they would never have been able to rise above Maayaa. After all, everything that has evolved from Maayaa ultimately merges into Maayaa, and can never reach Brahm, which is beyond Maayaa’. Therefore, it was due to the powers of Bhagvaan’s murti that the maayik objects become non-maayik. A fool has the understanding that Bhagvaan’s murti is maayik, whereas an ekaantik saadhu has the understanding that Bhagvaan’s murti is greater than Akshar. He also understands that Purushottam Bhagvaan possesses a definite murti, and is the aatmaa of countless millions of brahm-rup muktas, and also of Akshardhaam.

“Therefore, regardless of which shaastras are being read, if they describe Bhagvaan as being nirgun, a person should realise that they are merely praising the glory of Bhagvaan’s murti. However, Bhagvaan always possesses a definite murti. A person who realises this is known as an ekaantik bhakta.”

|| End of Vachanaamrut Gadhadaa I || 66 ||

Gadhadaa I – 67
Acquiring The Qualities Of A Sat-Purush

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In the Samvat year 1876, on Chaitra sud 7 [21st March, 1820], Swaami Shree Sahajaanandji Mahaaraaj was sitting in the residential hall of the munis in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Shreeji Mahaaraaj then asked the munis, “There is a sat-purush who has no love at all for the pleasure of this world. He has desires only for the dhaam of Bhagvaan and the svarup of Bhagvaan. He also wishes the same for whoever associates with him. He feels, ‘As this person has associated with me, it would be of great benefit to him if his desires for this world are eradicated, and his love for Bhagvaan is developed’. Furthermore, all the efforts that are made by the sat-purush, are only for acquiring bliss after attaining the dhaam of Bhagvaan after death. He never does anything for the sake of bodily comforts. So, with what understanding can a mumukshu acquire the qualities of such a sat-purush, and what understanding causes such qualities to not be acquired? That is the question?”

Muktaanand Swaami replied, “If a person views such a sat-purush, who has no desire for the pleasures of this world, and accepts whatever words are uttered by him, then that mumukshu will acquire the qualities of that sat-purush. A person who does not do so will not acquire those qualities.”

Shreeji Mahaaraaj then said, “That answer is correct, but please listen as I explain the method of understanding by which a mumukshu can acquire the qualities of the great sat-purush. A person perceives the qualities of such a sat-purush, who has no love for anything except Bhagvaan, by believing, ‘This sant is extremely great. Despite thousands of people standing before Him with folded hands, he does not have the slightest desire for the pleasures of the world. As for me, I am extremely insignificant, and I am solely attached to worldly pleasures. I do not understand anything at all about Bhagvaan. Shame on me’. In this way, he feels guilt and perceives the gun of the great sant. He also feels guilt after realising his own avgun. While repeating in thisway, vairaagya arises in his heart, and then, he acquires qualities similar to those of that sat-purush.

“Now, please listen as I describe the characteristics of a person in whose heart the qualities of the sat-purush are never acquired. Such a person believes, ‘The sat-purush is said to be great, yet he has no kind of common sense whatsoever. He does not even know how to eat and drink properly, nor does he know how to dress properly. Bhagvaan has given him abundant pleasures, yet he does not know how to enjoy them. Moreover, when he gives anything to anyone, he does so at random’. In this way, he perceives countless types of avgun in the sat-purush. Such a cruel person never acquires the qualities of a sat- purush.”

|| End of Vachanaamrut Gadhadaa I || 67 ||

Gadhadaa I – 68
Bhagvaan Resides In The Eight Types Of Murtis And In A Sant

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In the Samvat year 1876, on Chaitra sud 9 [23rd March, 1820], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a decorated bedstead under the neem tree in front of the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was wearing a white khes and had covered Himself with a white chaadar. Around His head, He had tied a white cloth with border of silken thread. A sabhaa of munis, as well as haribhaktas from various places had gathered before Him.

Shreeji Mahaaraaj then said, “Allow me to ask a question.”

The munis responded by saying, “Please do ask.”

Shreeji Mahaaraaj then said, “For one month during the famine of Samvat 1869, whenever I entered samaadhi, I felt I had gone to Purushottam-Puri, where I entered and resided in the murti of Shree Jagan-Naathji. That murti may appear to be wooden, but through its eyes I observed everything. I observed both the bhakti and the deceitful ways of the mandir’s pujaari. In the same way, those people in our satsang who have mastered samaadhi can also enter the bodies of others through samaadhi, and see and hear everything. The shaastras also mention that Shukji spoke through the body of a tree. Therefore, a great sat-purush or Bhagvaan can enter wherever they wish.

“Bhagvaan has given eight types of murtis for worship by His aagnaa – shaili (stone), daarumayi (wood), lauhi (metal), lepyaa (earth or sandalwood paste), lekhyaa (engraved or drawn), saikati (sand), manimayi (gems), and manomayi (mental). Bhagvaan Himself personally enters those murtis and resides within them. A bhakta of Bhagvaan, who worships those murtis, should maintain the same respect for them as he does for pratyaksha Bhagvaan.

“In the same way, Bhagvaan also resides in the heart of a sant. Therefore, a sant should also be respected. In spite of that, a bhakta totally fails to respect him. He considers a murti to be merely a painting or to be made of stone or other materials. Furthermore, he looks upon that sant as an ordinary human being. But Bhagvaan Himself has said, ‘I forever reside in the eight types of murtis and in a sant’. Still, that bhakta behaves disrespectfully before the murtis of Bhagvaan and before a sant, not at all fearing Bhagvaan. Does such a person have nishchay in Bhagvaan, or not? That is the question.”

The paramhans replied, “As he does not realise Bhagvaan to be antaryaami and fails to respect Him, such a bhakta oes not have nishchay in Bhagvaan at all. He does not have nishchay, so his bhakti is like that of a hypocrite.”

Shreeji Mahaaraaj then asked further, “Will such a bhakta attain kalyaan, or not?”

The saadhus replied, “No, he will not attain kalyaan.”

Shreeji Mahaaraaj then continued, “A person who develops such a naastik attitude towards the murtis of Bhagvaan and a sant, will not stop there. He will also develop naastik feelings towards the pratyaksha svarup of Bhagvaan whom he worships. He will also develop naastik feelings towards the dhaams of Bhagvaan, such as Golok and Brahmpur. Furthermore, he will come to believe that the creation, sustenance, and destruction of this universe are due to Kaal, Maayaa, and karma, but not due to the will of Bhagvaan. In this way, he will become a firm naastik.”

Muktaanand Swaami then asked, “Is this naastik attitude due to a person’s past karmas, or due to the influence of kusang?”

Shreeji Mahaaraaj explained, “The sole cause of the development of such a naastik attitude is listening to the shaastras of naastiks and keeping the company of a person who has faith in those shaastras. Furthermore, kaam, krodh, lobh, ahankaar, maan, and irshyaa also cause a naastik attitude to develop. A person who possesses any one of these svabhaavs, will not be able to believe the talks of even saadhus, such as Naarad and the Sanakaadik.

“When is such a naastik attitude overcome? Well, when a person listens to talks of the leelaas of Bhagvaan, such as the creation, sustenance, and destruction of the universe as described in aastik shaastras, like the Shreemad Bhaagvat, and also understands the greatness of Bhagvaan and a sant, the naastik attitude is overcome and an aastik attitude develops.”

|| End of Vachanaamrut Gadhadaa I || 68 ||

Gadhadaa I – 69
Non-Violence Never Think Cruelly Of Others Do Not Associate With A Naastik

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In the Samvat year 1876, on Chaitra sud 12 [26th March, 1820], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a decorated bedstead on the veranda outside the west-facing rooms in front on the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Following the sandhyaa aarti of Shree Vaasudev-Naaraayan and the ‘Naaraayan’ dhun, Shreeji Mahaaraaj asked the munis, “What exactly is dharma? Please base your reply on the shaastras. The question arises because even the kings of the past who indulged in violence, did not harm those who took their refuge, nor did they allow harm to others. So, is the sin committed by killing others, considered the same as the sin of killing a person who has sought his refuge?”

The munis attempted to reply according to their own understanding, but due to queries raised by Shreeji Mahaaraaj, no one was able to offer a satisfactory answer. All the munis then said, “Mahaaraaj, we would like to put the same question to you. Violence (hinsaa) performed on animals, as part of a sacrifice or some other ritual, is considered to be dharma. But, non-violence (ahinsaa) is also considered to be dharma. Please clarify this.”

Shreeji Mahaaraaj then explained, “Dharma involving violence is for the attainment of dharma, arth, and kaam. Moreover, the dharma which permits violence is for the purpose of limiting violence. Non- violence, on the other hand, is for the attainment of kalyaan – which is the dharma of a saadhu. Dharma involving violence is for fulfilling worldly desires, but it is not for the attainment of kalyaan, whereas non-violence is solely for the purpose of attaining kalyaan.

“Therefore, for both grahasthas and tyaagis only non-violence has been cited for the attainment of kalyaan. For example, Uparichar-Vasu Raajaa ruled over a kingdom and still followed a non-violent lifestyle. Therefore, a saadhu should not bear hatred towards anyone by thought, word, or deed. Neither should he keep any form of aggression. Instead, he should behave as a daas of a daas with all.

“In comparison, having an aggressive personality is the dharma of a wicked person, and behaving in a calm manner is the dharma of a saadhu. Someone may then ask, ‘How is it possible to maintain the characteristics of a saadhu, while trying to make thousands of people follow their niyams?’ Well, the reply to the question is that Yudhishthir Raajaa reigned over a kingdom stretching for thousands of miles, yet he managed to maintain the qualities of a saadhu. Conversely, there may be thousands like Bhimsen who intimidate others and are unable to change their ways despite being lectured. In fact, there is no shortage of people with such an aggressive nature; there are countless such people. However, to be a saadhu, is indeed very difficult.”

|| End of Vachanaamrut Gadhadaa I || 69 ||

Gadhadaa I – 70
Saved From Death By The Prick Of A Thorn

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In the Samvat year 1876, on Chaitra sud 15 [29th March, 1820], Shreeji Mahaaraaj was sitting on a decorated bedstead on the veranda outside the east-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He had tied a white cloth with a border of silken thread around His head. He was wearing a white khes and had covered Himself with a white chaadar. With His hand, He was turning a maalaa of tulsi beads. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “Senior paramhans, please ask questions amongst yourselves. If a grahastha has a question, he may ask the paramhans.”

Kaakaa-Bhaai, a bhakta from the village of Rojkaa, then asked Nityaanand Swaami, “Deep within a person’s heart, something signals him to indulge in the vishays, while something else says ‘no’ and discourages him from indulging in them. What is it that says ‘no’, and what is it that says ‘yes’?”

Nityaanand Swaami replied, “It is the jeev that says ‘no’, and it is the mind that says ‘yes’.”

Shreeji Mahaaraaj then said, “Allow me to answer that question. From the very day we began to understand and realise who our parents were, they taught us: ‘This is your mother and this is your father; this is your kaakaa and this is your brother; this is your maamaa and this is your sister; this is your maami and this is your kaaki; this is your maasi and this is your buffalo; this is your cow and this is your horse; these are your clothes and this is your house; this is your mansion, this is your farm, and this is your jewellery’. These words of kusangis have been imprinted in the mind. How are they imprinted? Well, it is like the small pieces of glass that women attach into works of embroidery, where the mind represents the embroidery, and the jeev represents the piece of glass. In this way, the words and the sights of those kusangis, along with the other types of vishays, have become imprinted in the mind.

“Then, after the person enters satsang, the sant talks about the glory of Bhagvaan, how to reject the vishays, and also explains that the world is perishable. In this way, the words and the sight of the sant dwell in the person’s mind.

“Take the example of two armies facing each other. In the battlefield of Kurukshetra, the armies of the Kauravs and the Paandavs stood facing each other and fought with arrows, spears, and various other types of weapons. Some fought with swords, some fought with maces, and some fought with their bare hands. In the process, some lost their heads, others injured their thighs, and many were slaughtered. Similarly, in the person’s antah-karans, there are forms of the kusangis standing armed with their weapons (five vishays). Opposite them, are also forms of the sant standing armed with weapons in the form of words such as, ‘Bhagvaan is satya, the world is perishable, and the vishays are false’. Therefore, a mutual conflict exists between these two sets of words. When the force of the kusangis prevails, a desire to indulge in the vishays arises. When the force of the sant prevails, the desire to indulge in the vishays disappears. In this way, there is a conflict within the antah-karans. There is a shlok:

yatra yogesh-varaha krushno yatra paartho dhanur-dharaha

tatra shreer-vijayo bhootir-dhruva neetir-matir-mama

“The meaning of this shlok is: Only where there is Yogeshvar, Shree Krishna Bhagvaan, and where there is the great archer Arjun, there is Lakshmi, victory, divine powers, and resolute morality exist’. Therefore, a person should have the firm belief that victory belongs to the person on whose side these saadhus happen to be.”

Kaakaa-Bhaai then asked further, “Mahaaraaj, by what means can the force of a sant increase and the force of the kusangis decrease?”

Shreeji Mahaaraaj replied, “The kusangis that reside internally and externally, are both one. Also, the sant residing within and the sant residing externally, are both one. The force of the internal kusangis increases with the encouragement of the external kusangis. In the same way, the force of the sant within increases with the encouragement of the sant residing externally. Therefore, by avoiding the company of external kusangis, and by keeping the company of only the sant residing externally, the force of the kusangis decreases and the force of the sant increases.” That is how Shreeji Mahaaraaj answered that question.

Again, Kaakaa-Bhaai asked, “Mahaaraaj, there is a person who has overcome the fight against kusangis, and for whom only the force of the sant is the strongest. There is another person whose conflict is still on-going. Of the two, when the first person dies, there is no doubt that he will attain the dhaam of Bhagvaan. But, please tell us what will be the fate of the second person, whose conflict is still on- going, when he dies?”

Shreeji Mahaaraaj explained, “In a battle, one person may face Vaaniyaas or someone from a weak social-caste. As a result, he may easily win. Another person is confronted by an army of Arabs, Raajputs, Kaathis, and Kolis, who are very difficult to conquer, and are certainly not as easy to defeat as the Vaaniyaas. Therefore, his fight continues. In the process of such fighting, if he wins, then all is well and good. But, if while fighting he does not give in to his opponents, despite their attempts, and if he were to die at that time, would his master not be aware of his courageous efforts? Would He not appreciate that, compared to the person who faced the easy opposition of the Vaaniyaas, this person faced frightening opposition that was difficult to overcome? The master would indeed be well aware of both situations. In the same way, Bhagvaan is sure to help such a person as you have described. He will believe, ‘This person is faced with the overwhelming force of fluctuating thoughts, yet he is still putting up a brave fight. Therefore, he deserves to be congratulated’. Realising this, Bhagvaan does help him. For this reason, a person should remain carefree and not worry in the least. He should continue to worship Bhagvaan in the same way, keep the sant the most important, and stay away from kusangis.” Shreeji Mahaaraaj replied joyfully in this way.

Jeevaa-Bhaai, from the village Jaskaa, then asked Nityaanand Swaami, “How can we develop unfaltering nishchay in Bhagvaan?”

Nityaanand Swaami replied, “If a person avoids the company of kusangis and constantly keeps the company of saadhus, then listening to the talks of those saadhus will lead to the development of unfaltering nishchay in Bhagvaan. However, if he keeps the company of kusangis, unfaltering nishchay will not develop.”

Again Shreeji Mahaaraaj said, “Allow me to answer that question. A person should develop nishchay in Bhagvaan for the sole purpose of the kalyaan of his jeev, but not out of a desire for some material object. For example, ‘If I practice satsang, my ill body will recover’, or ‘If I am childless, I will have a son’, or ‘If my sons are dying, they will live’, or ‘If I am poor, I will become rich’, or ‘If I practice satsang, I will regain my lost land’. A person should not practice satsang while keeping desires for material possessions. If a person does practice satsang with such desires, then he may become a very loyal satsangi if those desires are fulfilled. However, if his desires are not fulfilled, his nishchay will diminish. Therefore, a person should practice satsang solely for the kalyaan of his jeev, and should not have any desire whatsoever for any material objects.

“Also, if there are ten members in a household and all ten are faced with death, then is it a small feat if even one is saved? Or if a person was destined to have to beg for food but received a rotlo to eat instead, is that a small feat? In these cases, a person should believe that although everything was going to be lost, at least this much has been saved! In the same way, even if extreme misery is due to occur, that misery would certainly decrease slightly if a person were to keep the refuge of Bhagvaan. However, the jeev fails to understand this. Also, the refuge of Bhagvaan can save a person who is meant to be executed on a shuli with suffering a mere pinprick.

“There is a story that illustrates this: Many thieves lived in a village. One of the thieves often kept the company of a saadhu. Then one day, while the thief was on his way to visit the saadhu, a thorn pierced his foot. As a result, his foot became swollen and he was unable to accompany the other thieves in a robbery. The other thieves, who went to steal, broke into a king’s treasury and escaped with a great large amount of money, which they shared among themselves. Naturally, a lot of money came their way. On hearing this news, the parents, wife, and relatives of the thief who used to sit with the saadhu and who was injured, scolded him: ‘Because you went to the saadhu instead of going to steal, we lost out. The thieves who did go to steal returned with lots of money’. Meanwhile, the king’s army arrived, arrested all the thieves, and took them away to be executed on a shuli. The injured thief was also caught and sentenced to execution. However, all the villagers and the saadhu stood witness and said, ‘This man was not involved in the theft as he had been hurt by a thorn’. The thief was then released.

“In the same way, if a person who practices satsang were to face the suffering of being executed on a shuli, it would be reduced to the pain of a mere thorn-pick. After all, I have asked Raamaanand Swaami, ‘If your satsangi is destined to suffer the distress inflicted by the sting of one scorpion, may the distress of the stings of millions and millions of scorpions occur at each and every pore of my body, but no pain should distress your satsangi. Also, if the begging bowl is written in the praarabdha of your satsangi, may that begging bowl come to me, but on no account should your satsangi suffer from the lack of food or clothing. Please grant me these two vardaans’. I asked this of Raamaanand Swaami, and he happily granted it to me. Therefore, destined worldly miseries, do not fall upon a person practicing satsang.

“So, if a person practices satsang with desires for temporary material objects, then doubts will certainly cloud his nishchay. Therefore, other than the desire for the kalyaan of his own jeev, a person should practice satsang having no desire whatsoever. Only then will unfaltering nishchay develop.”

This is only a portion of the detailed talk delivered by Shreeji Mahaaraaj.

|| End of Vachanaamrut Gadhadaa I || 70 ||

Gadhadaa I – 71
Bhagvaan Incarnates With His Akshardhaam

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In the Samvat year 1876, on the evening of Chaitra vad 4 [2nd April, 1820], Shreeji Mahaaraaj was sitting with a large, cylindrical pillow on a decorated bedstead which had been placed on the platform in front of the west-facing medi in Daadaa Khaachar’s darbaar in Gadhadaa. He was wearing a white khes and had covered Himself with a white chaadar. He had also tied a white feto around His head. A sabhaa of saadhus, as well as haribhaktas from various places, had gathered before Him. Muktaanand Swaami and some saadhus were singing kirtans to the accompaniment of musical instruments.

Then, Shreeji Mahaaraaj said, “Please conclude the kirtans for now, and begin a question-answer discussion amongst yourselves.”

Somlaa Khaachar then asked, “Bhagvaan forgives all the mistakes of His bhaktas, but which one mistake does He not forgive?”

Shreeji Mahaaraaj replied, “Bhagvaan forgives all other mistakes, but He does not forgive the mistake of insulting a bhakta of Bhagvaan. Therefore, a person should never harm a bhakta of Bhagvaan in any way whatsoever. Furthermore, of all the mistakes made against Bhagvaan, to deny the svarup of Bhagvaan is a very serious mistake. A person should never make this mistake; and anyone who does make this mistake, commits a sin more serious than the five great sins.

“Denying the svarup of Bhagvaan is nothing more than understanding Bhagvaan, who eternally is saakaar, to be niraakaar. In fact, Bhagvaan who is Purushottam, forever resides with a divya svarup in His Akshardhaam, and His divine light is like that of millions of suns and moons. Countless millions of brahm-rup muktas serve the holy feet of that Bhagvaan. That Bhagvaan, also known as Parbrahm Purushottam, incarnates on earth out of compassion, for the kalyaan of the jeevs. When He incarnates, all tattvas that He accepts become brahm. The three bodies (sthul, sukshma, and kaaran), the three mental states (jaagrat, svapna, and sushupti), the ten indriyas, and the five praans, were all apparent in avataars such as Raam and Krishna. Although all of them appear to be like ordinary humans, in reality they are all brahm, not maayik. Therefore, a person should never deny the svarup of Bhagvaan.”

Maatra Dhaadhal then asked, “What is the characteristic of jealousy?”

Shreeji Mahaaraaj replied, “A person who is jealous of someone cannot tolerate that person benefiting in any way. He would be pleased if misery falls upon that person. That is the characteristic of jealousy.”

Then, Shreeji Mahaaraaj asked the munis, “A person who has nishchay in the pratyaksha murti of Bhagvaan, worships Bhagvaan, and behaves in accordance with the niyams of satsang, will attain kalyaan. That is the way of satsang. However, what are the methods of kalyaan according to the shaastras? The meanings of the Veds are indeed very difficult to understand, so they are not narrated in kathaas. However, the Shreemad Bhaagvat Puraan and the Mahaabhaarat contain the message of the Veds, and are easier to understand. Therefore, they are widely narrated in public kathaa. Please explain how a person can attain kalyaan as explained in the shaastras. Also, bear in mind that Shankar-AAchaarya has proposed that Bhagvaan is niraakaar, whereas Raamaanuj-AAchaarya and other aachaaryas have proposed that Bhagvaan is saakaar. Therefore, please base your answer on the principles of the shaastras.”

Using references from shaastras, the munis then disproved the view that Bhagvaan is niraakaar, and promoted the view that kalyaan is only possible by the worship of Bhagvaan with a saakaar murti.

Shreeji Mahaaraaj then commented, “I myself also accept that view, but I would like to ask you a question regarding this. Purushottam Bhagvaan is greater than the niraakaar Akshar-Brahm and He is eternally saakaar. If a person, who has found that Bhagvaan on this earth, still cherishes a desire to see Brahmpur, Golok, Vaikunth, Shvet- Dvip, and the other dhaams of Bhagvaan, can he be said to have nishchay in Bhagvaan, or not?”

The munis replied, “Despite having found Bhagvaan, a person who constantly feels in his mind, ‘Only when I see Akshardhaam and other dhaams, or see the light of millions and millions of suns, is my kalyaan attained,’ does not have absolute nishchay.”

Shreeji Mahaaraaj argued this by asking, “What sin has he committed in having a desire to see Brahmpur, the other dhaams and the svarup of brahm, that you disqualify his nishchay?”

The munis replied, “Why should a person who believes that kalyaan is attained by the mere darshan of pratyaksha Bhagvaan have a dislike for Brahmpur, Golok, and other dhaams? After all, they do belong to Bhagvaan. Also, without Bhagvaan, he would have no desire for them.”

Shreeji Mahaaraaj further questioned, “Those dhaams and the paarshads residing in them, are chaitanya and are beyond Maayaa. So, what flaw is there in them that a person should not desire to see them? Also, what about Bhagvaan who is pratyaksha on this earth? How do you view His paarshads, who are in fact perishable, and the houses He lives in, which can be destroyed?”

The munis replied, “We understand those houses to be like Brahmpur and the other dhaams, and we understand those paarshads to be brahm-rup.”

Shreeji Mahaaraaj then said, “Brahmpur and the paarshads of Bhagvaan residing in Brahmpur are immortal and imperishable, whereas the houses and paarshads of this Mrutyu-Lok are perishable. How can you possibly compare the two?”

Finally, Nityaanand Swaami requested, “Mahaaraaj, you will have to answer that question.”

Shreeji Mahaaraaj explained, “When Bhagvaan incarnates for the purpose of granting kalyaan to the jeevs, He is always accompanied by His Akshardhaam, His paarshads – who are chaitanya – and all of His divine powers. However, they are not perceived by others. Nevertheless, when a bhakta acquires an alokik vision during samaadhi, he does see divine light equivalent to countless millions of suns in the murti of Bhagvaan. Together with the murti, he also sees countless millions of muktas, and also Akshardhaam itself. Therefore, all of these do accompany Bhagvaan. Despite all of this, Bhagvaan only accepts the sevaa of His own, earthly bhaktas. He stays in the houses of His bhaktas, which are made of mud, clay, and stone. He lovingly accepts whatever those bhaktas offer Him, whether it is incense, an oil lamp, food, clothes, or anything else. He does so for the purpose of elevating those earthly paarshads to the ranks of divya paarshads. All the objects that a bhakta offers to Bhagvaan assume a divya form in the dhaam of Bhagvaan. Moreover, that bhakta also attains a divya svarup and attains those divya objects there. In this way, Bhagvaan accepts all the offerings offered by His earthly bhaktas in order to allow them to experience everlasting bliss. Therefore, a bhakta of Bhagvaan should realise that the svarup of Bhagvaan, along with His Akshardhaam, is present on this earth, and he should also explain this fact to others.”

|| End of Vachanaamrut Gadhadaa I || 71 ||

Gadhadaa I – 72
Nishchay Coupled With The Knowledge Of Bhagvaan’s Greatness

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In the Samvat year 1876, on Chaitra vad 11 [9th April, 1820], Swaami Shree Sahajaanandji Mahaaraaj was sitting facing east on a decorated bedstead on the veranda outside the north-facing rooms near the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Muktaanand Swaami said, “Mahaaraaj, yesterday you had a very nice talk with Daadaa Khaachar. All of us very much wish to hear that talk.”

Shreeji Mahaaraaj replied, “If a bhakta of Bhagvaan has nishchay in Bhagvaan coupled with the knowledge of His greatness, and also thoroughly realises the greatness of the saadhus and satsangis, then even if that bhakta’s karmas and kaal happen to be unpleasant, both kaal and karma combined are incapable of harming him due to the extreme force of his bhakti. On the other hand, a person lacking nishchay in Bhagvaan and His sant, does not benefit in any way, even if Bhagvaan wishes to do good for that person.

“A person who suppresses the humble, does not benefit in any way either. In fact, Bhishma-Pitaa has said to Yudhishthir Raajaa in the Mahaabhaarat, ‘If you suppress the humble, you and your descendants will be burnt to ashes’. Therefore, whether he is a bhakta of Bhagvaan or not, no humble person should even slightly be pained. Moreover, if a person does hurt the humble, not only does he not benefit in any way, but he also incurs a sin equivalent to the sin of killing a braahman.

“In the same way, the sin incurred by making false allegations against someone is also equivalent to killing a braahman. Even if the allegations happen to be true, a person should constructively advise the person in private, but in no way should he be publicly humiliated.

“Similarly, a person who forces the five categories of women to lapse in their dharma, also incurs the sin of killing a braahman. What are these five categories of women? First, a woman who has sought a person’s refuge; second, a person’s own wife who does not desire intimacy on days of vrat or on day of fasting; third, a woman who is a pati-vrataa wife; fourth, a widow; and fifth, a women who has placed her trust in a person. If a person commits adultery with these five categories of women, he incurs the sin of killing a braahman. Of these five categories, if a widow’s mind wavers towards immorality, she should be inspired to follow dharma.”

The munis began to sing rasik kirtans of Bhagvaan. Hearing them, Shreeji Mahaaraaj said, “When Bhagvaan assumes a body for the sake of the kalyaan of the jeevs, all of His actions are like those of humans. On seeing those actions, a bhakta of Bhagvaan understands them to be charitras, whereas a vimukh or a weak-minded bhakta perceives avgun. For example, when Shukji narrated the raas-leelaa, Parikshit Raajaa had a doubt, and so asked, ‘Bhagvaan had incarnated to establish the order of dharma. Then, why did he commit a breach of dharma by associating with the wives of others?’ In this way, Parikshit perceived avgun in Bhagvaan.

Shukji, on the other hand, thoughtfully began singing praises of Bhagvaan, explaining that Kaam-Dev has conquered Brahmaa and other devs and brought them under his control. This has greatly inflated Kaam-Dev’s arrogance. To vanquish that arrogance, Bhagvaan challenged Kaam-Dev. Just as a powerful king gives his own weapons to his enemy prior to fighting him, Bhagvaan also gave his enemy (Kaam -Dev), the necessary ‘ammunition’ for fighting. What was that ‘ammunition’? Well, the force of Kaam-Dev is revealed in the company of women, and that force is also greater during the nights of the monsoon season. In addition, romantic gestures of women, listening to seductive words, seeing the beauty of women, and touching women, greatly increase the force of Kaam-Dev. After giving all of this as ‘ammunition’ to Kaam-Dev, Shree Krishna Bhagvaan conquered Kaam- Dev and continuously remained an urdhva-retaa like a brahm -chaari. In this way, he vanquished Kaam-Dev’s arrogance. No one except Bhagvaan possesses such magnificent powers. It was after realising this immense power of Bhagvaan that Shukji celebrated the charitras of Bhagvaan. However, as Parikshit Raajaa failed to understand this, he perceived an avgun in Bhagvaan.

“However, someone may ask you, ‘Being paramhans, why do you sing such rasik kirtans?’ In that case, you should tell that person, ‘If we do not sing rasik kirtans, and instead perceive avgun in the rasik charitras of Bhagvaan, then we would also join the ranks of Parikshit Raajaa and other naastik vimukhs. However, we do not wish to join the ranks of vimukhs. After all, Shukji, who is considered to be the guru of all paramhans, himself celebrated the rasik charitras of Bhagvaan. Therefore, we must also certainly do the same’.

“Nevertheless, when Purushottam Bhagvaan, who is greater than both the perishable and the imperishable, assumes a human svarup and travels in the brahmaand for the kalyaan of the jeevs, His charitras are just like those of all humans. Just as humans possess maayik svabhaavs such as kaam, krodh, lobh, moh, mad, matsar, irshyaa, aashaa, trushnaa, abhimaan, defeat, victory, fear, and grief, Bhagvaan also exhibits the same svabhaavs Himself. However, they are all for the kalyaan of the jeevs. So, a true bhakta celebrates the charitras of Bhagvaan and attains Akshardhaam, whereas a vimukh perceives avgun in them.

“In fact, just as Bhagvaan is the aatmaa of the perishable, He is also the aatmaa of Akshar-Brahm, who is greater than Prakruti and Purush. With His own powers, Bhagvaan supports both the perishable and the imperishable, yet He Himself is distinct from them both. Furthermore, the greatness of Bhagvaan is such that within the pore of His each and every hair, countless millions of brahmaands appear as mere atoms. Only when that great Bhagvaan becomes like a human for the sake of the kalyaan of the jeevs, do they have an opportunity to do His sevaa. If He were to remain exactly the same size as He really is, then even the ruling devs of this brahmaand, like Brahmaa, would be incapable of having His darshan and performing His sevaa. Then, what can be said of mere humans?

“Consider the vadvaanal fire that dwells in the ocean. Despite consuming the waters of the ocean, it is so vast that even the water of the ocean cannot extinguish it. If we wished to light an oil lamp in our homes and that vadvaanal fire were to enter our homes, instead of enjoying the light of the oil lamp, we would all be burnt and reduced to ashes. However, if that same fire were to assume the form of an oil lamp, its light would provide joy, even though the oil lamp is the very same fire. The oil lamp is so weak that it could be easily extinguished by blowing on it or smothering it by hand. Nevertheless, only it can provide comfort to us, whereas the vadvaanal fire cannot.

“In the same way, Bhagvaan may appear to be as powerless as a human, but only through that svarup can countless jeevs attain kalyaan. The jeevs are incapable of even doing darshan of His murti, within who’s each and every hair reside countless millions of brahmaands. This makes kalyaan impossible through that murti. Therefore, all charitras Bhagvaan performs after assuming a human murti are worthy of being celebrated. A person should not doubt,‘Despite being Bhagvaan, why does He do this?’ In fact, to realise all of Bhagvaan’s charitras as kalyaan-kaari, is the very dharma of a bhakta. Only a person who understands this can be called a perfect bhakta of Bhagvaan.”

Kaakaa-Bhaai, of the village Rojkaa, then asked, “What are the characteristics of a person who merely has nishchay in Bhagvaan, without realising His greatness? Also, what are the characteristics of person who has nishchay in Bhagvaan coupled with the knowledge of His greatness?”

Shreeji Mahaaraaj replied, “A person with only nishchay still has the doubt, ‘Although I have attained Bhagvaan, will I attain kalyaan or not?’ On the other hand, a person with nishchay coupled with the knowledge of Bhagvaan’s greatness believes, ‘From the very day I had the darshan of Bhagvaan, my kalyaan has been guaranteed. In fact,kalyaan is also assured to anyone who devoutly has my darshan or accepts my advice. Then, how can there be any doubt regarding my own kalyaan? I am indeed absolutely fulfilled. Furthermore, whichever spiritual activity I do perform, I perform solely to please Bhagvaan’. A person with such understanding should be known to have nishchay in Bhagvaan coupled with the knowledge of His greatness.”

Again, Kaakaa-Bhaai asked, “What are the characteristics of the three types of bhaktas of Bhagvaan –uttam, madhyam, and kanishth?”

Shreeji Mahaaraaj replied, “The uttam bhakta believes himself to be the aatmaa, and distinct from his body. He does not associate the qualities of the body (jad, full of misery, perishable, impure) with the aatmaa, and nor does he associate the qualities of the aatmaa (achhedhya, abhedhya, avinaashi) with the body. He sees the jeevaatmaa residing in his body, as well as the Paramaatmaa dwelling within his aatmaa. Not only that, he sees the aatmaas residing in the bodies of the others as well. Despite having become so skilled, he realises Bhagvaan and His sant to be superior to aatmaa-nishthaa, and does not have even the slightest pride in the fact that he has attained aatmaa-nishthaa. A person with such characteristics is said to be an uttam bhakta.

“In comparison, a person who becomes jealous of bhaktas of Bhagvaan, despite having knowledge of the aatmaa and nishchay in Bhagvaan, should be considered to be madhyam bhakta. If Bhagvaan were to insult this person, he develops jealousy towards Bhagvaan, and feels, ‘Even though Bhagvaan is so great, why is He treating me this way, despite no fault of my own?’

“Finally, a person who has nishchay in Bhagvaan but no aatmaa-nishthaa, has love for Bhagvaan as well as for the affairs of this world, and experiences joy and grief in the affairs of this world, should be considered to be a kanishth bhakta.”

|| End of Vachanaamrut Gadhadaa I || 72 ||

Gadhadaa I – 73
Conquering Lust The World’s Greatest Brahm-Chaari

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In the Samvat year 1876, on the night of Chaitra vad Amaas [12th April, 1820], Swaami Shree Sahajaanandji Mahaaraaj was sitting on the veranda outside the north-facing room of His residence in Daadaa Khaachar’s darbaar in Gadhadaa. He was wearing a white khes and had covered Himself with a white chaadar. He had also tied a white feto around His head. At that time, four senior saadhus, including Muktaanand Swaami, and some fifty other haribhaktas, had gathered before Him.

Then, Gopaalaanand Swaami asked, “What is the nature of lust?”

Shreeji Mahaaraaj answered, “Semen alone is the nature of lust.”

Gopaalaanand Swaami then raised a doubt, “Semen is one of the seven basic constituents of the body – the seven basic constituents of the body are: ras (bodily fluids), rakta (blood), maans (muscle), med (fat), asthi (bones), majjaa (marrow), and shukra (semen). Then, how can semen alone be called the nature of lust? Also, how exactly is that semen produced?”

Shreeji Mahaaraaj explained, “The mind resides in the mano-vahaa naadi. Whenever a thought related to women arises in the mind, semen is churned from the body, and after collecting in the mano-vahaa naadi, it is discharged through the genitals – just as ghee surfaces from yoghurt when it is churned by a churning rod. A person whose semen is not discharged through the genitals is known as an urdhva-retaa and a perfect brahm-chaari. When Shree Krishna Bhagvaan associated with the gopis during the raas-leelaa, he did not allow the discharge of semen. For this reason, he was known as an urdhva-retaa brahm- chaari, and had therefore conquered lust. Therefore, semen alone is the nature of lust. A person who has conquered semen, has conquered lust.”

Gopaalaanand Swaami asked again, “When the body is burnt after death, its seven constituents are burnt along with it. Therefore, if semen alone is the nature of lust, then by the burning of semen along with the body, lust should also be burnt. Why then, does lust arise when the jeev enters another body?”

Shreeji Mahaaraaj replied, “Semen is retained in the sukshma body. Moreover, it is because of the sukshma body that the sthul body is produced. When a ghost, which is mainly composed of a sukshma body, enters into the sthul body of another man and associates with a woman, that woman conceives a child by that ghost. Therefore, semen is definitely retained in the sukshma body.”

Gopaalaanand Swaami questioned further, “Shivji was an urdhva-retaa, yet on seeing Mohini, semen was discharged. This implies that as long as there is semen in the body, it is sure to be discharged whenever a man associates with a woman in the jaagrat state or svapna state. So then, as long as there is semen in the body, how can a person be called a perfect brahm-chaari?”

Shreeji Mahaaraaj explained, “That can be said to be a fault in Shivji’s yogic powers. A person whose semen is discharged in the jaagrat state or svapna state by the thought of a woman, cannot be called a true brahm-chaari. That is why in this whole world, Nar-Naaraayan Rushi is the only one who has firm brahm-chaarya. Since we have accepted the refuge of that Nar-Naaraayan Rushi, by his grace and by worshipping him, we shall also gradually become nishkaami and perfect brahm-chaaris like Him.

“Yogis try to burn the semen, which remains in the body, with great effort. However, Shree Krishna Bhagvaan maintained perfect brahm- chaarya, even in the midst of the company of women. Such powers are only present in Bhagvaan. No one else is capable of remaining uninfluenced in this way. Therefore, other yogis should make an effort to avoid thinking of women in both the jaagrat state and the svapna state.”

Shuk Muni then asked, “In Dvaarikaa, Shree Krishna Bhagvaan had 16,108 wives. It is said that He had ten sons and one daughter by each wife. How should one understand this?”

Shreeji Mahaaraaj clarified, “The incidents of Dvaarikaa are one thing, and then incidents of Vraj are another. In Dvaarikaa, Shree Krishna Bhagvaan had adopted the philosophy of Saankhya. A follower of the Saankhya philosophy believes his own self to be distinct from the mind, body, and indriyas. While performing all actions, he does not regard himself as being the doer of those actions, nor does he experience either joy or grief from those actions. That was the principle adopted by Shree Krishna Bhagvaan. Therefore, He was said to be uninfluenced. The Saankhya philosophy adopted by Shree Krishna Bhagvaan in Dvaarikaa is the very same Saankhya philosophy followed by kings such as Janak, who worshipped Bhagvaan as grahasthas. In the same way, Shree Krishna Bhagvaan was also a grahastha, and was known as the king of Dvaarikaa. Therefore, because He followed the Saankhya philosophy, he remained uninfluenced as well.

“However, in Vrundaavan Shree Krishna Bhagvaan had adopted the philosophy of Yog, by which He maintained His vow of perfect brahm-chaarya, despite associating with women. At that time, He displayed the powers of Nar-Naaraayan Rushi within Himself. In the Shreemad Bhaagvat, Kapil-Dev explains to Devhuti, ‘No one, except Nar-Naaraayan Rushi, is capable of overcoming my maayaa in the form of women’. However, Shree Krishna Bhagvaan conquered lust while associating with women.

“Now, consider the following incident: When Durvaasaa Rushi came and Shree Krishna Bhagvaan began sending all the gopis with dishes filled with food for him, the gopis asked, ‘How shall we cross theYamunaaji River?’

“At that time, Shree Krishna Bhagvaan said, ‘Tell Yamunaaji that if Shree Krishna is forever a brahm-chaari, then make way for us’. When the gopis said this to Yamunaaji, she made way for them.

“After feeding Durvaasaa Rushi, all the gopis asked him, ‘Yamunaaji is in our way. How shall we return home?’

“Durvaasaa Rushi then asked, ‘How did you come?’

“The gopis explained, ‘We told Yamunaaji that if Shree Krishna is forever a brahm-chaari, then make way for us. So she made way for us. But how shall we return home now?’

“Durvaasaa Rushi then said, ‘Tell Yamunaaji that if Durvaasaa Rushi is forever fasting, then make way for us’. When the gopis said this to Yamunaaji, she made way for them. Seeing this, the gopis were extremely surprised. However, they were unable to realise the greatness of Shree Krishna Bhagvaan or Durvaasaa Rushi.

“Shree Krishna Bhagvaan played with the gopis while maintaining His vow of perfect brahm-chaarya and was therefore still a brahm-chaari. Durvaasaa Rushi also united his aatmaa with Shree Krishna Bhagvaan, the aatmaa of all, and although he ate all the food offered by the gopis, he was still forever fasting. This was because in reality, he had fed all the food to Bhagvaan. Therefore, the actions of the extremely great cannot be understood.

“If a person looks for followers of the Saankhya philosophy, he could find thousands. However, to be an urdhva-retaa by way of yogic powers, is only possible for Nar-Naaraayan. In addition, a true bhakta of Nar-Naaraayan can also gradually develop firm brahm-chaarya by the power of his worship, but others cannot.

“Furthermore, if semen is discharged through the genitals in the jaagrat state or svapna state, a person cannot be called a brahm-chaari. Nevertheless, a person who follows the eight types of tyaag of women is walking on the path of brahm-chaarya. So with time, by the grace of Nar-Naaraayan, he will gradually become a firm brahm-chaari.

“When I was young, I had heard that semen is also released through a person’s sweat. So in order to retain my semen, I learnt two types of jal-basti, and also kunjar-kriyaa. In order to conquer lust, I learnt many yogic aasans as well. When I slept at night, I slept in the posture of gorakh-aasan to prevent the discharge of semen even in the svapna state. To conquer lust, I made such an effort that my body stopped sweating, and I no longer felt either the cold or the heat. Then, when I came to Raamaanand Swaami, he tried to make me sweat by pasting aaval leaves all over my body. Even then, my body would not sweat. Therefore, conquering lust is the most difficult of all spiritual activities. However, a person who has the firm strength of upaasanaa of Bhagvaan’s svarup, has become absolutely free from desires for the five vishays, and is firm in remaining free of worldly desires, becomes free of lust by the grace of Bhagvaan.”

Nityaanand Swaami then asked, “What is the method of becoming free of worldly desires? Is it listening to talks, or is it vairaagya?”

Shreeji Mahaaraaj replied, “Vairaagya alone cannot last; it is eventually destroyed. Therefore, after developing knowledge of the aatmaa and complete gnaan of Bhagvaan’s svarup, a person should think, ‘I am the aatmaa and sachidaanand, whereas the body and the brahmaand are maayik and perishable. How can they compare to me? Moreover, my ishta-dev is Purushottam Bhagvaan, who is greater than even Akshar, and is the supporter of countless millions of brahmaands. I have the firm refuge of that Bhagvaan’. Vairaagya developed from these thoughts, is said to be coupled with gnaan. It is this vairaagya that is never destroyed. For example, a burning flame is extinguished when water is poured over it. However, the vadvaanal fire, which rests in the ocean, cannot be extinguished even by the waters of the ocean itself. Similarly, vairaagya coupled with gnaan is like the vadvaanal fire and the fire of lightning – it cannot be extinguished. Without that gnaan, other forms of vairaagya cannot be trusted.

“My vairaagya is like that of the fire of lightning and the vadvaanal fire. This nature of mine is known by those who have stayed extremely close to me. However, those who remain far from me, are unable to realise my nature. Furthermore, this Mulji Brahm-Chaari may appear to be naïve, yet he thoroughly knows my nature, and understands, ‘Mahaaraaj is as distant as aakaash. He has no prejudices against or in favour of anyone’. Also, because he knows my nature, he possesses qualities like those of Bhagvaan. Moreover, the antaryaami Bhagvaan residing within all, explains to the minds of all men and women, ‘There is no fault whatsoever in this Brahm-Chari’.

“The means of acquiring such great qualities is as follows: Whoever believes a great sant to be absolutely free of flaws becomes totally flawless himself. However, if a person perceives flaws in a great sant, that person’s intellect becomes polluted, and inner enemies, like kaam and krodh, all come to dwell within his heart. As a result, the heart of that person who perceives faults in the sat-purush is greatly troubled by disturbing thoughts. Although he may practice satsang, he never stops being unhappy.

“Those who are wise, realise all my characteristics by staying close to me. They realise, ‘Mahaaraaj has no affection for any object in this world that can awaken infatuation, such as wealth, women, jewellery, food, and drink. In fact, Mahaaraaj remains distant from all these things. Also, when He allows someone to sit near Him or talks to him of gnaan, it is purely out of compassion for the kalyaan of the jeev’. On the other hand, those who are fools, whether they stay near or far, cannot understand my nature.

“These talks can only be understood by a person who has aatmaa-nishthaa, who offers bhakti to Bhagvaan while holding His murti within the aatmaa, and who does not abandon the worship of Bhagvaan even after becoming brahm-rup. Therefore, after developing aatmaa-nishthaa and understanding the greatness of Bhagvaan’s murti, no desire for any objects remains. Once worldly desires are eradicated, a person may experience pain and pleasure according to the praarabdha of his body, but the indriyas no longer remain sharp.

“The indriyas are the jagged edges of the manomay chakra. They become blunt only by the complete understanding of brahm and Parbrahm. For example, if a person, whose teeth have become very sensitive as a result of sucking lemons, has to chew some chick-peas, he would never be able to chew them. If he was extremely hungry, he would at most swallow them, but he would be unable to chew them. Similarly, a person who has thoroughly understood the greatness of Bhagvaan and the aatmaa, feels no joy whatsoever in any of the pleasures of the vishays of any dhaam. While the praarabdha of the body continues, he may indulge in food, drink, and other objects, but he would do so in the same way as the person with sensitised teeth, swallowing whole chick-peas.

“To eradicate worldly desires is indeed an extremely difficult task. In fact, they remain even after mastering samaadhi. After attaining samaadhi, there is no way a person can return back into his body from the svarup of brahm. If he does return, it is because of one of three reasons. Firstly, he returns to his body from samaadhi if he holds desires for worldly pleasures. Secondly, if someone is extremely powerful, he can enter into samaadhi and return to the body according to his own will. Lastly, if there is another person who is much more powerful, then that person can bring someone back into their body from samaadhi. These are the three ways of returning to the body from samaadhi.

“When samaadhi occurs, a person has the darshan of Brahm and sees the divine light of Brahm to be like that of countless millions of suns. At that time, if that person does not have much understanding, he regards the murti of pratyaksha Purushottam Bhagvaan to be inferior, and believes Brahm to be superior. This leads to committing a breach of upaasanaa. That is why firm nishchay should be developed in the pratyaksha murti, because only then can all things be accomplished. I am also determined that I shall not allow any flaw whatsoever to remain in anyone who sincerely surrenders his mind to me. Therefore, I shall not allow even a little distance to remain between us.”

Then, Muktaanand Swaami asked, “What are the characteristics of a person who has surrendered his mind, and what are the characteristics of a person who has not surrendered his mind?”

Shreeji Mahaaraaj replied, “If a person, who has surrendered his mind to Bhagvaan, is unable to be present while the talks of Bhagvaan are going on, or for the darshan of Bhagvaan, he experiences intense regret in his heart. Whenever he listens to the talks of Bhagvaan and has the darshan of Bhagvaan, his love for Bhagvaan continually increases, but never does his mind recede from those talks and darshan. Moreover, when Bhagvaan gives an aagnaa to someone to stay far away, a person who has surrendered his mind would think to himself, ‘If that aagnaa was given to me, I would gladly go to Buranpur or Kaashi, or anywhere else for that matter’. A person, who remains happy living according to the wishes of Bhagvaan in this way, is near to me; even if he is a thousand miles away.

“On the other hand, a person who has not surrendered his mind in this way, is as good as being hundreds of thousands of miles away, even though he may be staying very close to me. In fact, I am afraid of even giving advice to a person who has not surrendered his mind to me, as I fear ‘Will he accept it positively or negatively?’ These are the characteristics of a person who has surrendered his mind and who has not surrendered his mind.”

|| End of Vachanaamrut Gadhadaa I || 73 ||

Gadhadaa I – 74
Satsang Flourishes Or Declines By The Wish Of Nar-Naaraayan

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In the Samvat year 1876, on the morning of Vaishaakh sud 11 [24th April, 1820], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a decorated bedstead under the neem tree opposite the mandir of Shree Vaasudev-Naaraayan, in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “The extent of a person’s vairaagya and understanding, can be measured only when he encounters vishays, or in times of hardship, but not otherwise. That being so, what can be said about situations of extreme happiness or hardship? For example, everyone must have realised the state of their own antah- karans during the minor difficulty that recently fell upon Daadaa Khaachar.”

Muktaanand Swaami then said, “It is natural that in a person’s heart, he sides with Bhagvaan’s bhaktas, with the understanding that if satsang flourishes, many people will benefit; but if the satsang suffers a setback in any way, no one will benefit. That is why joy and grief are experienced.”

Shreeji Mahaaraaj said, “Since we are the daas of Nar-Naaraayan, we should be pleased with whatever pleases Him. If it is the wish of Nar- Naaraayan, then our satsang will flourish; and if He wishes to make it decrease, then it will decrease. Also, if Nar-Naaraayan seats us on an elephant, we should be happy; and if He seats us on a donkey, then we should also remain happy. We should not have the slightest love for anything except the holy feet of Nar-Naaraayan. If there is a person who’s mind is attached to just a minor responsibility, then what will become of him if he is given the major responsibility of taking care of the whole world?

“For this reason, our lord, Shree Nar-Naaraayan, performs tap while sitting under a bordi tree; and He does not touch anything that gives worldly pleasures. That is why we are the daas of our lord, Shree Nar- Naaraayan. Just as a pati-vrataa wife keeps jewellery, clothes, and food, less than her husband, we should keep less worldly pleasures than our Shree Nar-Naaraayan.

“If a bhakta wishes great things for Bhagvaan, it is fine if he has these wishes while doing bhakti, and if he is nishkaami. The bhakta should not wish these objects for himself. Bhagvaan is not at all interested in the enjoyment of these worldly objects for Himself, but He sees the bhakti of the bhakta, and accepts the objects given by them.

“Bhagvaan is the master of millions of universes, and the master of Brahmpur, Golok, and Vaikunth, and other dhaams, and the master of Raadhikaaji and Lakshmiji. If Bhagvaan desired worldly objects and enjoyments, why would He abandon all these things and sit under a bordi tree to perform tap? Therefore, Bhagvaan can have no desire for worldly pleasures. In comparison to other avataars, our Nar-Naaraayan is a greater tyaagi, and performs tap for the kalyaan of jeevs

.“If Nar-Naaraayan has desires for worldly objects, then why does He eat berries and sit under a tree? There are many foolish souls in the world who are owners of land. If Nar-Naaraayan, who is Bhagvaan, wanted some wealth and worldly pleasures, then should He not keep at least a few villages for His own use? However, Bhagvaan does not want anything. Therefore, we should become a greater tyaagi than our master.

“In whatever way satsang flourishes by the wish of Bhagvaan, we should remain joyful. If it is the wish of Bhagvaan, then the whole world will become satsangis; or if He so wishes, then satsang will decline. But, under no condition, should we have grief of joy in our minds. Whatever occurs is due to the actions of Bhagvaan. So, just as a dry leaf blows in the air according to the direction of the wind, we should remain with Bhagvaan and worship him, and never let any unhappiness enter our minds.”

|| End of Vachanaamrut Gadhadaa I || 74 ||

Gadhadaa I – 75
Redeeming Seventy-One Generations

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In the Samvat year 1876, on Vaishaakh vad 11 [8th May, 1820], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a decorated bedstead under the neem tree in front of the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was wearing a garland of yellow flowers around His neck, and was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Suraa Khaachar then asked, “It is said that seventy-one generations of a family, which consists of a bhakta of Bhagvaan, attain kalyaan. But, many in that family may even be enemies of Bhagvaan and His sant. In what way do they attain kalyaan?”

Shreeji Mahaaraaj answered, “Devhuti had profound love towards Kardam Rushi as her husband, yet she attained kalyaan because of her love for him. The fifty daughters of Mandhaataa Raajaa who married Saubhari Rushi, were attracted to him because of his handsome appearance. Although their love for Saubhari was born out of lust, they still all attained kalyaan like Saubhari Rushi himself. Therefore, if all the members of a family, in which there is a bhakta, believe ‘We are indeed very fortunate to have a bhakta of Bhagvaan in our family’, and keep love for the bhakta with such an understanding of his greatness, then all the members of the family will attain kalyaan. Even if the bhakta’s ancestors, who have died and have gone to Svarg, realise ‘We are indeed very fortunate to have a bhakta of Bhagvaan in our family’, and they also keep love for the bhakta, then those ancestors will attain kalyaan as well.

“However, a person who keeps hatred towards a bhakta of Bhagvaan, does not attain kalyaan. As his hatred towards the bhakta increases, his mind becomes more and more polluted. In fact, when he dies, he falls into the same pit of Narak as that entered by a person who has committed the five great sins. Therefore, all those who have love for a bhakta of Bhagvaan, regardless of whether they are family members or not, attain kalyaan.”

Then, Naajaa Bhakta asked, “Suppose there is one bhakta of Bhagvaan with firm nishchay, and another with only a little nishchay. Although outwardly they both appear to be good, how can the two be recognised?”

Shreeji Mahaaraaj explained, “A person who has precise gnaan of the nature of the aatmaa, firm vairaagya, and perfect bhakti and svadharma, should be known to have perfect nishchay. Even if one of these four factors is lacking, then despite having nishchay, it is still without the knowledge of Bhagvaan’s greatness. If all four factors are totally present, then that should be known as nishchay in Bhagvaan coupled with the knowledge of His greatness.”

|| End of Vachanaamrut Gadhadaa I || 75 ||

Gadhadaa I – 76
A Person With Krodh, Irshyaa, Kapat, And Maan

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In the Samvat year 1876, on sud 11 of the first Jyeshth [23rd May, 1820], Swaami Shree Sahajaanandji Mahaaraaj was seated in His residence in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. At that time, some senior saadhus were seated before Him.

Shreeji Mahaaraaj said, “There are four types of people I do not get along with, even if they happen to be bhaktas of Bhagvaan: A person with krodh, a person with irshyaa, a person with kapat, and a person with abhimaan. Of these, both krodh and irshyaa are dependent on abhimaan. Furthermore, I can never believe a person with kaam to be a satsangi. In fact, even if such a person happens to be in satsang, he is as good as a vimukh.

“A true satsangi is a person who has absolutely no flaws in following the panch-vartmaan, and who remains totally undisturbed until the end of his life, regardless of whatever strict commands I may impose, and force him to abandon his preferences and enforce my own. I effortlessly and naturally develop love for such a bhakta. On the other hand, I cannot develop love for a bhakta without these qualities, even if I try. This is because my nature is such that I can only develop love for a person who possesses perfect bhakti for Bhagvaan in his heart.”

|| End of Vachanaamrut Gadhadaa I || 76 ||

Gadhadaa I – 77
Not Invalidating Dharma Under The Excuse Of Gnaan

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In the Samvat year 1876, on vad Amaas of the second Jyeshth [10th July, 1820], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a decorated bedstead on the veranda outside the west-facing rooms in front of the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

In the sabhaa, the munis were engaged in a question-answer discussion amongst themselves. During the discussion, a muni, out of misunderstanding, began to invalidate dharma on the basis of his nishchay in Bhagvaan.

Hearing this, Shreeji Mahaaraaj commented, “A person who abandons dharma under the excuse of the gnaan of Bhagvaan, should be considered to be demonic. The svarup of Bhagvaan possesses countless kalyaan-kaari qualities, which Pruthvi has described to Dharma in the first skandh of the Shreemad Bhaagvat. Therefore, a person who has accepted the refuge of Bhagvaan acquires these kalyaan-kaari qualities. Moreover, a person who has nishchay in Bhagvaan also acquires the thirty characteristics of a saadhu described in the eleventh skandh of the Shreemad Bhaagvat. Therefore, a person who does not possess the thirty characteristics of a saadhu should not be considered to be a true saadhu.

“Conversely, a person who does have nishchay in Bhagvaan definitely does acquire the kalyaan-kaari qualities of Bhagvaan within his heart. When these qualities of Bhagvaan are acquired by a saadhu, he also acquires the thirty characteristics of a saadhu. From today onwards, whoever abandons dharma (panch-vartmaan), and solely supports the strength of bhakti or gnaan, is a blasphemer of the guru and guru’s word. Anyone who even talks of such a lapse in dharma should be called a vimukh and told, ‘You have sided with demons, and we shall not accept it’. With such words, the talks of that sinful person should be dismissed.”

A sant then asked, “Mahaaraaj, there may be an extremely faithful bhakta of Bhagvaan who suffers great pain and who babbles meaninglessly at the time of death, whereas a person who does not seem to be a true bhakta appears extremely composed at the time of his death. In fact, he dies in comfort, realising the glory of Bhagvaan, and even expressing His greatness. What is the reason behind this? Please explain why a religious person’s death appears to be unpleasant in comparison to an ordinary person’s death that appears to be pleasant?”

Shreeji Mahaaraaj explained, “A person’s mind is influenced by the eight factors of desh, kaal, kriyaa, sang, dhyaan, mantra, dikshaa, and shaastra. If these eight factors are pure, the mind becomes pure; but, if they are impure, the mind becomes impure.

“Also, Bhagvaan’s maayaa inspires the dharmas of the four yugs to prevail in turn within a person’s heart. At the time of death, if the dharma of Satya-Yug is prevalent, then death appears very pleasant. If the dharma of either Tretaa-Yug or Dvaapar-Yug is prevalent, then death appears less pleasant. However, when the dharma of Kali-Yug is prevalent, death appears extremely unpleasant. In this way, the pleasantness and unpleasantness of death is also determined by kaal.

“The three mental states – jaagrat, svapna, and sushupti – are also factors. At the time of death, if the jaagrat state is prevalent, then even a sinner would die while still completely conscious. If the svapna state is prevalent at the time of death, then a person dies mumbling without making sense, even if he is a bhakta of Bhagvaan. Furthermore, if the sushupti state is prevalent at the time of death, then regardless of whether a person is a bhakta of Bhagvaan or a vimukh, he passes away unconsciously, unable to say anything, neither good nor bad. However, if a person dies while thoroughly realising his jeevaatmaa as greater than these three states and as being brahm-rup, he passes away displaying all the powers of Bhagvaan. Passing away after becoming brahm-rup and displaying such powers, is only possible for bhaktas of Bhagvaan. It is not possible for any vimukh. In this way, Kaal, as well as the three mental states, determines the pleasantness and unpleasantness present at the time of death.

“However, even if a vimukh dies speaking normally, with the jaagrat state being prevalent, that does not imply in any way that he will attain kalyaan. Regardless of whether he dies pleasantly or unpleasantly, he will go only to Narak. Conversely, regardless of whether a bhakta of Bhagvaan speaks normally, babbles without making sense, or remains silent at the time of death, he definitely
attains kalyaan. There is no doubt whatsoever in this fact. All bhaktas of Bhagvaan should realise this. Although a bhakta of Bhagvaan appears to be suffering pain when passing away, he actually experiences great bliss within due to the grace of Bhagvaan. So, even if at the time of his death a bhakta passes away babbling without making sense, there should be no doubts at all regarding his kalyaan.”

|| End of Vachanaamrut Gadhadaa I || 77 ||

Gadhadaa I – 78
The Affect Of Desh, Kaal, Kriyaa, And Sang

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In the Samvat year 1876, on Ashaadh sud 3 [13th July, 1820], Swaami Shree Sahajaanandji Mahaaraaj was sitting on the veranda outside the west-facing rooms in front of the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was wearing a white khes, and had covered Himself with a white chaadar. He was also wearing a white paagh on His head and a garland of white flowers around His neck. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Shreeji Mahaaraaj then said, “All sant, please listen. I wish to ask a question.”

The sants responded, “Please ask, Mahaaraaj.”

Shreeji Mahaaraaj asked, “If the eight influences of desh, kaal, kriyaa, sang, mantra, dhyaan, dikshaa, and shaastras are pleasant, they purify a person’s mind. However, if these eight influences are unpleasant, they pollute a person’s mind. But, do the sanskaars of the karmas performed in past lives have any influence on these eight factors?”

The munis answered, “It seems that the karmas of past lives do play a role. If a person’s past karmas are pleasant, he is born in a pleasant desh. However, if the past karmas are unpleasant, he is born in an unpleasant desh. In the same way, the other seven factors are also determined by past karmas. Therefore, past karmas appear to play a major role in all of them. The eight influences may be predominant in certain circumstances, but past karmas are predominant in all circumstances.”

Shreeji Mahaaraaj then questioned, “From what principle in the shaastras do you claim that past karmas play the predominant role among all the eight influences? Please quote any reference from the shaastras. After all, only in the Jain shaastras, and not in any other, does a person find the predominance of only karmas. Other shaastras explain only the predominance of the sang of Bhagvaan and His bhaktas. Moreover, because you support the predominance of only past karmas, are you truly naastiks superficially disguised as satsangis, or what? This is because no one except the naastiks promote the predominance of karmas. They believe the Veds, the shaastras, the Puraans, and the Mahaabhaarat, and other historical shaastras, to be false. They only accept their own shaastras, written in the Maagdhi dialect, as authentic. Therefore, it is only out of foolishness that they only promote past karmas.

“If the eight influences vary according to past karmas, then why has the hundred-feet-deep underground water not risen to the surface for the many religious kings who have been born in the region of Marvad? If the influence of desh was controlled by past karmas, then the water-table should rise for people who have performed good deeds, and fall for sinners. However, this is not the case, because in the region of Marvad, both sinners and religious people suffer from the problem of water being found deep underground. In reality, each desh does not lose its natural characteristics. Therefore, the eight influences do not vary according to past karmas.

“Therefore, a person who desires his own kalyaan should not uphold the predominance of karmas in the way that naastiks do. If the eight influences are unpleasant, he should abandon them and seek only pleasant influences.

“Moreover, just as pleasant and unpleasant desh exist outside the body, a person’s body can also be a pleasant or unpleasant desh. If the desh (the body) is pleasant when the jeev resides within it, then kalyaan-kaari qualities such as nobility, contentment, compassion, and dharma, develop. However, if the desh (the body) is unpleasant when the jeev resides within it, then flaws such as kaam, krodh, lobh, moh, mad, and matsar develop instead.

“Also, pleasant and unpleasant sang should be distinguished as follows: When no distance remains between a person and the sang he keeps, this is known as true sang. Outwardly, even enemies embrace each other, yet their hearts are hundreds of thousands of miles apart. Such outward sang cannot be called sang. Only sang that is kept by thought, word, and deed, can be called sang. A person should keep such sang – by thought, word, and deed – only with Bhagvaan or His bhaktas, as it leads to the kalyaan of a person’s jeev. However, a person should never keep the sang of a sinner.”

Then, at midday, Shreeji Mahaaraaj called all the young, student saadhus and requested, “All of you student saadhus, please ask me questions.”

Motaa Shivaanand Swaami then asked, “How can a person who has firm nishchay in Bhagvaan, be recognised?”

Shreeji Mahaaraaj replied, “A person with firm nishchay in Bhagvaan regards all actions performed by Bhagvaan as kalyaan-kaari, whether they are good or bad. In fact, however many countless kinds of kriyaa a faithful bhakta witnesses, whether Bhagvaan wins or loses or runs away, or whether He shows pleasure or grief, he says, ‘All kriyaas of Bhagvaan are for the sake of kalyaan’. If a bhakta speaks only in this way whenever he speaks, then he should be known to have absolute nishchay in Bhagvaan.”

Then, Nirmanaanand Swaami asked, “How can a person prevent the development of a fault-finding attitude towards Bhagvaan and His saadhus?”

Shreeji Mahaaraaj answered, “If a person possesses the previously mentioned firm nishchay in Bhagvaan, then he never develops a fault- finding attitude towards Bhagvaan. Furthermore, when he thinks of the greatness of the daas of such a great Bhagvaan, he never perceives faults in the bhaktas of Bhagvaan either.”

Then, Nirmanaanand Swaami and Naanaa Pragnaanand Swaami both asked, “How can a person see the murti of Bhagvaan in all the three mental states of jaagrat, svapna, and sushupti?”

Shreeji Mahaaraaj replied, “If the pure sanskaars from a person’s previous lives are powerful, then he can constantly see the murti of Bhagvaan in all three states. If a person, who continuously experiences fear, lust, or love for something, can see objects other than Bhagvaan constantly in all three states, then what is surprising about being able to see Bhagvaan constantly as well? He can definitely be seen.”

Naanaa Shivaanand Swaami then asked, “How can a person with a stable foundation in satsang be recognised? That is the first question. The second question is: How can the enemies, like maan, kaam, krodh, lobh, mad, matsar, and irshyaa, be destroyed?”

Shreeji Mahaaraaj explained, “A person who is absolutely loyal to satsang cannot at all tolerate someone speaking unkindly of satsang. For example, even though a person may have had a disagreement with a member of his family, he would be unable to tolerate anyone speaking unkindly of them. Therefore, just as a person is loyal to his relatives, if a person is similarly loyal to satsang, then his foundation in satsang is stable.

“The answer to the second question is as follows: If a person has such loyalty for satsang, how can he possibly hold maan or irshyaa towards sant or satsangis? Therefore, all the inner enemies, like maan, mad, matsar, and irshyaa, of a person who is loyal to satsang are destroyed. However, if a person does not have this loyalty for satsangis, and regards satsangis and kusangis as equal, then however highly he may be regarded in satsang, he is sure to become a vimukh.”

Then, Naanaa AAtmaanand Swaami asked, “Bhagvaan and His sant may boldly tell someone whatever needs to be said, with the belief, ‘Whether he is praised or lectured, he will not fall from satsang in any way’. How can a person earn this trust of Bhagvaan and His sant? That is one question. The second question is: How can a person win the love of all the saadhus, just as he has won the love of the saadhu he is presently staying with?”

Shreeji Mahaaraaj replied, “As in the answer to Shivaanand Swaami’s question, if a person is extremely loyal to satsang, Bhagvaan and His sant do not hesitate in lecturing him. They never lack faith in him, and they never feel, ‘If he is lectured, he will leave satsang’. Instead, they have firm faith and believe, ‘His satsang is firm, and so there is no danger in lecturing him’.

“The answer to the second question is: He may leave the person he was previously staying with because he was unable to get along with him, and subsequently go and stay with another person. Despite this, he is unable to tolerate others speaking unkindly of the person he originally stayed with. Therefore, all the saadhus feel, ‘This person is not ungrateful. He is a very good saadhu because he has not forgotten that he is thankful to the person from whom he has learnt even a little’. Realising this, all the saadhus like him. On the other hand, if he speaks unkindly of the person he originally stayed with, all the saadhus feel, ‘This person is ungrateful. In the future, if he does not get along withany of us, he will surely speak unkindly of us too’. As a result, no one likes him.”

Then, Daharaanand Swaami asked, “Bhagvaan is greater than Akshar, mind and speech, and He is invisible to all. Then, why can everyone see Him as pratyaksha?”

Shreeji Mahaaraaj replied, “Bhagvaan – who is beyond Akshar, mind and speech, and who is invisible – Himself, out of compassion, decides,‘May all the enlightened and unenlightened people in Mrutyu-Lok see me’. Having decided this, Bhagvaan, who will always prevail, becomes visible to all people in Mrutyu-Lok out of compassion.”

Tyaagaanand Swaami then asked, “How is Bhagvaan pleased?”

Shreeji Mahaaraaj answered, “A person who wants to please Bhagvaan should not wish for bodily comforts. He should not even crave for the darshan of Bhagvaan. To do exactly as Bhagvaan commands, is the only way to please Bhagvaan.”

Then, Lakshmanaanand Swaami asked, “With what understanding is a person able to feel the wonder of having attained the profound association of Bhagvaan and His saadhus? Also, how can he feel joyful all day and night?”

Shreeji Mahaaraaj replied, “A bhakta realises, ‘This Bhagvaan and these saadhus all reside in Vaikunth, Golok, and Brahmpur. In fact, all of those dhaams are present wherever Bhagvaan and these saadhus reside. Therefore, I am extremely fortunate in that I am able to stay in the presence of these saadhus’. If he understands this, then he will experience happiness all day and night, and will sway in an ocean of bliss throughout the day.”

Paramaatmaanand Swaami then asked, “How can a person acquire the thirty characteristics of a saadhu described in the eleventh skandh of the Shreemad Bhaagvat?”

Shreeji Mahaaraaj replied, “A person who regards a sant, who possesses the thirty characteristics, as a guru and as a dev, and associates with him by thought, word, and deed, acquires those thirty characteristics. In fact, all the shaastras state, ‘When a person serves a sant, he becomes like the sant’.”

Then, Shaantaanand Swaami asked, “There is one bhakta who constantly maintains his vrutti on the svarup of Bhagvaan. There is another bhakta who engages in bhajan and smaran, and also listens to and engages in kathaa and kirtans of Bhagvaan. Which bhakta of Bhagvaan is the better of the two?”

Shreeji Mahaaraaj explained, “A person who experiences nirvikalp samaadhi and is not conscious of his body, is the better of the two, even if he does not engage in kathaa and kirtans of Bhagvaan. Also, there may be someone who is conscious of his body and gets up from worship of his own accord to eat, drink, and perform all bodily activities, and still does not listen to or engage in the kathaa and kirtans of Bhagvaan. In comparison to him, a person who does listen to kathaas and kirtans is better.”

AAdhaaraanand Swaami then asked, “How should we behave so that Bhagvaan and His sant become pleased?”

Shreeji Mahaaraaj replied, “If we strictly follow the panch-vartmaan, and do not allow any sort of failure in following them, Bhagvaan and His sant will be pleased. There is not even the slightest doubt about this.”

Then, Vedaantaanand Swaami asked, “If a person has previously behaved improperly, what can a person do to please Bhagvaan and His sant?”

Shreeji Mahaaraaj answered, “Bhagvaan and His sant become displeased upon seeing impure svabhaavs within a person. When we develop a hate towards those svabhaavs, a sant also realises this. This is becausewhenever a person has hatred towards someone, the whole world knows. As a result of this, a sant, who himself is also an enemy of those svabhaavs, sides with us and imparts compassion upon us, showing us the way to conquer those svabhaavs by whichever means possible.

“Therefore, after developing a bitter hatred towards root svabhaavs that has led to a person’s disgrace, he should adopt a method that would totally remove it. When we behave in this way, Bhagvaan and His sant shower total compassion upon us. Whenever Bhagvaan and His sant shower their compassion, a person continues to experience extreme bliss within his heart. Also, a person’s ability to walk on the path of kalyaan increases, and the strength of his enemies, such as kaam, krodh and lobh, decreases. Therefore, Bhagvaan does help a person who keeps intense hatred towards that bitter enemy which causes distress within his heart, which is why it is necessary to have hatred for the enemies, like kaam and krodh. It is therefore very beneficial to develop hatred towards his enemies.”

Then, Bhagvadaanand Swaami asked, “Mahaaraaj, just as a person fears Bhagvaan when he is near Him, what understanding should a person have so that he fears Bhagvaan just as much when he is far from Him?”

Shreeji Mahaaraaj explained, “Just as a person maintains the respect of Bhagvaan when He is near, the same respect remains when He is far if he thoroughly understands the greatness of Bhagvaan. The greatness should be understood as follows: ‘Purushottam Bhagvaan – who is greater than Akshar; by whose wish, countless millions of brahmaands are created, and then supported by His powers; who is vyatirek, yet is present within everything as anvay, and while being anvay, is also vyatirek from everything; who dwells within each and every atom in His antaryaami svarup just as He is in His pratyaksha svarup; without whose wish, not even a blade of grass is able to move; who is responsible for creating, sustaining, and destroying countless millions of brahmaands; who administers pain and pleasure to the beings residing in these brahmaands; who is the sole doer of all that happens – incarnates on this earth for the kalyaan of the jeevs.

“‘However, when that very Bhagvaan mounts a horse, it appears that the horse is carrying Him. But in reality, it is Bhagvaan who is the upholder of the horse. Furthermore, when Bhagvaan sits on the earth, it seems that the earth is supporting Bhagvaan, but in reality, it is Bhagvaan who supports the entire earth along with its sthaavar and jangam forms of life.

“At night, the light of the moon, an oil lamp, or a torch allows a person to have the darshan of Bhagvaan. During the day, the light of the sun allows a person to have the darshan of Bhagvaan. In reality, however, it is that Bhagvaan who provides light to the sun, the moon, and the flames of fire. These are the magnificent powers of Bhagvaan. Despite this, Bhagvaan has become like a human for the sake of the kalyaan of the jeevs, and He is giving darshan to me’. If a person understands the greatness of Bhagvaan in this way, then he can keep the same respect for Bhagvaan when he is far from Him as when he is near Him.”

Bhagvadaanand Swaami then asked another question: “Nothing happens without Bhagvaan’s will. Everything that happens is all the work of Bhagvaan alone. So, when Bhagvaan or His bhaktas encounter difficulties, why does He not ease their distress? Why does He wish to increase their distress?”

Shreeji Mahaaraaj explained, “When Bhagvaan assumes a human svarup, it is normal for Him to behave in absolutely the same way as humans do, and not reveal His alokik powers. This is how all the charitras of Bhagvaan are described in the shaastras. Therefore, a person may only have doubts when Bhagvaan exhibits new charitras. But, as long as the charitras of Bhagvaan are like those performed by the previous avataars, there should be no doubts in a person’s mind.”

Then, Nirmalaanand Swaami asked, “What understanding is required to thoroughly realise the greatness of a sant of Bhagvaan?”

Shreeji Mahaaraaj replied, “When a person thinks about the greatness of Matsya, Kurma, Varaah, Vaaman, Parshuraam, Raam, Krishna, and the countless avataars of Bhagvaan, and thinks, ‘Bhagvaan has freed countless jeevs through Raam, Krishna, and other avatars, and I am extremely fortunate that I have attained the profound association of a sant of that very Bhagvaan’, he begins to thoroughly realise the greatness of the sant day by day.”

Then, Naaraayanaanand Swaami asked, “How is the jeev anvay with the three bodies of sthul, sukshma, and kaaran, and how is it vyatirek from them?”

Shreeji Mahaaraaj answered, “When the body encounters pleasures and pain, and the jeev takes on that pleasure and pain upon itself, the jeev is anvay with the three bodies. When it believes itself to be distinct from the pleasures and pain of the three bodies, then the jeev is vyatirek from them.”

Shunyaatitaanand Swaami then asked, “When a person initially practices satsang, he has deep love for sant and satsangis. But, why does this love later decline?”

Shreeji Mahaaraaj explained, “Initially, he holds very high respect for a sant. Later, when he perceives a minor avgun in the sant, he regards it as a minor avgun because of his own malicious mind. As a result, his vicious nature flourishes, and his respect for the sant declines. Then, if he thoughtfully eradicates this vicious nature, he becomes as pure as he was before. However, if he does not do so, he will ultimately become a vimukh.”

Prasaadaanand Swaami then asked, “What is the cause of the jeev’s moksh?”

Shreeji Mahaaraaj answered, “To do exactly as a sant says without having any doubts, is the only cause of the jeev’s moksh.”

Then, Trigunaatitaanand Swaami asked, “What methods should a person adopt when faced with unpleasant desh, kaal, kriyaa, and sang?”

Shreeji Mahaaraaj explained, “The only way to overcome unpleasant desh, kaal, kriyaa, and sang, is to escape from them by any means possible.”

Naanaa Nirvikaaraanand Swaami then asked, “Despite having nishchay in Bhagvaan, why is a person’s vaasnaa not eradicated?”

Shreeji Mahaaraaj replied, “A person’s vaasnaa is not eradicated because he has not fully realised the greatness of Bhagvaan.”

Then, Motaa Yogaanand Swaami asked, “Despite having perfect nishchay in Bhagvaan, why does a person still not develop love for Bhagvaan and the kathaas of Bhagvaan?”

Shreeji Mahaaraaj explained, “It is because he has not yet realised the greatness of Bhagvaan as it is. If a person thoroughly realises the greatness of Bhagvaan, then he does not develop love for anything else besides Bhagvaan, even if he tries. In addition, he develops constant love only for Bhagvaan, His sant, and the kathaas and kirtans of Bhagvaan.”

Then, Pratoshaanand Swaami asked, “How can a person’s bhakti towards Bhagvaan remain constant?”

Shreeji Mahaaraaj replied, “If a person thoroughly understands the greatness of pratyaksha Shree Krishna Purushottam – who is the cause of the four avataars of Aniruddha, Pradyumna, Sankarshan, and Vaasudev, and who is the cause of the twenty-four avataars – then he remains steady in the nine types of bhakti towards Bhagvaan, like smaran and kirtan.”

After answering the questions of all the munis in this way, Shreeji Mahaaraaj asked them all, “Kaam, krodh, and lobh are the three gateways to Narak. All of you please reveal if you have thoroughly conquered any of these.”

The munis then spoke about the ones they had conquered. Hearing this from the munis, Shreeji Mahaaraaj became extremely pleased. After happily imprinting His holy feet on the chests of AAtmaanand Swaami, Yogaanand Swaami, Bhagvadaanand Swaami, and Shivaanand Swaami, He added, “Just as Mahaanubhavaanand Swaami and the others, are senior munis, these four munis should also be considered senior along with them. Therefore, do not allow anyone to insult them.”

Having advised Muktaanand Swaami and the other senior saadhus in this way, Shreeji Mahaaraaj bid “Jay Sachidaanand” to everyone and returned to His residence for His meal.”

|| End of Vachanaamrut Gadhadaa I || 78 ||

|| End of Shree Gadhadaa Pratham Prakaran ||

Shree Saarangpur Prakaran

Saarangpur – 1
Conquering The Mind

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In the Samvat year 1877, on Shraavan vad 5 [28th August, 1820], Swaami Shree Sahajaanandji Mahaaraaj was sitting on the veranda outside the north-facing rooms of Jeevaa Khaachar’s darbaar in Saarangpur. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Muktaanand Swaami asked a question: “The shlok ‘jitam jagat ken mano hee yen’ explains that a person who has conquered the mind has conquered the whole world. But, how can a person know whether the mind has been conquered?”

Shreeji Mahaaraaj replied, “When the indriyas withdraw from the panch-vishays (shabda, sparsh, rup, ras, and gandh) and no desire to indulge in those vishays remains, then all the indriyas are said to be conquered. Also, when the indriyas do not come into contact with the vishays, the mind also does not come into contact with the indriyas, and its vrutti remains within the heart. In this way, a person who has rejected the panch-vishays with absolute determination should be known as having conquered his mind. But, if a person does have some love for the vishays, then even if he has conquered his mind, it should not be known as having been conquered.”

Again, Muktaanand Swaami asked, “Can the vishays be defeated by vairaagya, or are they defeated by love for Bhagvaan?”

Shreeji Mahaaraaj explained, “One way to defeat the vishays is aatmaa- nishthaa, and the other is the realisation of Bhagvaan coupled with the knowledge of His greatness. Specifically, aatmaa-nishthaa should be of the following type: ‘I am chaitanya, while the body is jad; I am pure, whereas the body is impure; I am imperishable, while the body is perishable; I am the embodiment of bliss, whereas the body is the embodiment of misery’. In this way, when a person realises the aatmaa to be totally distinct from the body in every way, he will never consider himself to be the body nor will he have love for the vishays. That is how the vishays are restrained through knowledge of the aatmaa.

“Also, a person should think of the greatness of Bhagvaan in the following way: ‘I am the aatmaa, while pratyaksha Bhagvaan, whom I have attained, is Paramaatmaa. I have attained Shree Purushottam Bhagvaan in person, the very Purushottam Bhagvaan who is the lord of Golok, Vaikunth, Shvet-Dvip, and Brahmpur, as well as the master of Brahmaa and the other devs, who themselves are the lords of countless millions of brahmaands. That Paramaatmaa forever resides in my aatmaa. I would discard all of my pleasures for the vishays of countless millions of brahmaands, just for one second of darshan of that Bhagvaan. Moreover, if a person were to gather together all the pleasures of the vishays of countless millions of brahmaands, even then it would not equal even one millionth of a fraction of the bliss which is present in just one pore of Bhagvaan. In fact, in the Moksh-Dharma, it is said that the loks of the other devs are like Narak, compared to the Akshardhaam of Bhagvaan. It is that very Bhagvaan whom I have attained in His pratyaksha svarup. So how can I possibly discard Him and wish for the pleasures of the vishays, which are like the pits of Narak? The pleasures of the vishays are nothing but the embodiment of misery’. So, the vishays can be restrained by realising Bhagvaan’s greatness in this way.

“The vairaagya generated by knowledge of aatmaa and Paramaatmaa is such that it eradicates desires of the pleasures of all vishays. A person who has rejected the pleasures of the vishays by developing an understanding in this way, never again develops love for the vishays. Only such a person’s mind can be said to be conquered.

“Without this understanding, it may appear that a person has love, but when he encounters an appealing vishay, he abandons Bhagvaan and develops love for that object. Or, if he develops love for his son or wife, or he suffers an illness, or the pleasures of the vishays disappear, then his love for Bhagvaan decreases, and he becomes confused. Just as a dog’s puppy appears cute when it is young, the bhakti of such a person initially appears to be good, but ultimately it does not remain appealing.”

|| End of Vachanaamrut Saarangpur || 1 ||

Saarangpur – 2
Developing Love For Bhagvaan

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In the Samvat year 1877, on Shraavan vad 6 [29th August, 1820], Shreeji Mahaaraaj was sitting facing north, on a decorated bedstead which had been placed on the veranda outside the north-facing rooms of Jeevaa Khaachar’s darbaar in Saarangpur. He was wearing a white khes and had tied a white paagh around His head. He had also covered Himself with a white pachhedi. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, addressing the munis, Shreeji Mahaaraaj said, “Please begin a question-answer discussion amongst yourselves.”

Svayamprakaashaanand Swaami then asked, “How can a bhakta of Bhagvaan develop intense love for the murti of Bhagvaan?”

The munis then attempted to answer the question amongst themselves, but were unable to give a precise answer.

So, Shreeji Mahaaraaj replied, “Love can develop due to beauty, due to lust, due to greed, due to some selfish motives, or due to the other person’s qualities. Of these, love which stems from beauty lasts only until a person sees the disfigurement caused by leprosy in the other person’s body, or until the person develops leukoderma. After that, the love which once existed would dissolve. In the same way, love stemming from greed, lust, and selfishness also eventually dissolves. However, love developed due to the other person’s qualities, ultimately survives.”

Then, Somlaa Khaachar asked Shreeji Mahaaraaj, “Which qualities are these? Are they external ones, or internal ones?”

Shreeji Mahaaraaj replied, “How is it possible to develop love due to external qualities? To be more precise, it is love stemming from the qualities of the person’s speech, thoughts, and deeds, which does not dissolve. Now, are you asking only about a bhakta developing love for Bhagvaan? Or, are you also asking about Bhagvaan developing love for the bhakta?”

Svayamprakaashaanand Swaami clarified, “We are asking about both.”

Shreeji Mahaaraaj then began to explain by saying, “A person should not hurt any living being with his speech. Also, during a question- answer discussion where principles are being debated with Bhagvaan and a senior saadhu, those who are junior should give in to those who are senior. Also, in a sabhaa, he should not ask questions that may embarrass a saadhu who is senior to himself. Instead, he should purposely accept defeat before Bhagvaan and a senior saadhu, regardless of whether it seems appropriate or inappropriate. Of these, he would not doubt an appropriate aagnaa. But, even if it seems inappropriate and leads to doubts, he should not refuse to abide by it, at least at that time. He should certainly agree and say, ‘Mahaaraaj, I will do just as you say’. If that aagnaa is such that he cannot accept it, and if it is the wish of Bhagvaan and a senior saadhu to hear his plea, then he should fold his hands before them and say with bhakti, ‘Mahaaraaj, the aagnaa which you gave me is fine, but I have certain doubts about it’. In this way, he should speak modestly. However, if it is not really the wish of Bhagvaan to hear his plea, then he should say to a senior saadhu or a bhakta who is close to Him, ‘Although Bhagvaan has given such an aagnaa, I simply cannot accept it’. Then, the senior saadhu would find a compromise regarding that aagnaa. However, regardless of whether the aagnaa seems appropriate or inappropriate, he should not immediately refuse to abide by it. He should use politeness to delay the following of the aagnaa given by those who are senior, but when initially told, he should not immediately refuse. This is how a person should behave regarding the qualities of speech. As a result, Bhagvaan and the senior saadhu develop love for that bhakta, and the bhakta also develops strong love towards Bhagvaan.

“Next, how should a person behave physically? Well, if his body seems to be hyperactive, he should weaken it by engaging in bhajan or by keeping the chaandraayan vrat. Then, on noticing this, it is well and good if Bhagvaan or a senior saadhu takes care of his body. However, he should knowingly take care of his own body. Also, he should physically serve Bhagvaan and His bhaktas. When Bhagvaan or a great saadhu notices a person behaving in this way physically, they develop love for him, and that bhakta also develops love for Bhagvaan.

“Now, I shall describe the way in which a person should behave regarding the qualities of the mind. When a bhakta does darshan of Bhagvaan, he should do so with a focused mind and concentrated vision. Instead, when a person, or a dog, or some other animals, or a bird, disturbs him while he is performing darshan of Bhagvaan, then his vrutti is broken from Bhagvaan’s darshan. He begins to glance here and there, up and down, and also see them at the same time. Bhagvaan and the senior saadhus are not at all pleased upon seeing a person with such wandering vision.

“When such a bhakta does perform darshan, how does he do it? Well, he does it just as any ordinary person does. A person who has such an ordinary vision, should be known to be like a squirrel that squeaks and raises its tail at the same time. He performs darshan of Bhagvaan and notices other objects at the same time. When he begins to perform darshan in such an ordinary way, he does not remain as devout as he previously was, and he declines day by day. Therefore, while performing darshan of Bhagvaan a person should not look from side to side.

“The novelty and divinity experienced in a person’s heart at the time of the first darshan of Bhagvaan, should remain exactly the same. Moreover, he should look at the murti with a fixed gaze, and then closing his eyes, he should internalise that murti, exactly as it, is in his heart. For example, in Dharmapur, Kushalkunvar-Baai did my darshan, and at the same time, closed her eyes and internalised the murti in her heart. Similarly, a person should perform darshan with an attentive mind and a fixed gaze, but he should not perform darshan as other ordinary people do. If, along with the darshan of Bhagvaan, he also looks at the other people, or cats, or dogs, then when he has a dream, he sees not only Bhagvaan, but also those other objects. That is why a person should perform darshan of Bhagvaan with a fixed gaze, and not with a wandering gaze.

“A person who performs darshan of Bhagvaan while keeping his sight under control, will feel that darshan to be continually new. In addition, he would also feel any aagnaa that Bhagvaan may have given, to be new. On the other hand, a person who performs darshan superficially, with a ordinary vision, would feel Bhagvaan’s darshan and aagnaa to be ordinary. Although he may perform darshan every day, for such a person it is as if he has not performed darshan at all. When such a person engages in bhajan, his mind would not remain stable. Specifically, when he attempts to concentrate on Bhagvaan while his thinking is dispersed, other objects he may have seen would spontaneously come into his mind, along with Bhagvaan. Therefore, a person should perform darshan only of Bhagvaan. The mind of this person remains only on Bhagvaan during bhajan and smaran. His thinking does not become dispersed. Instead, it becomes concentrated.

“Furthermore, I am able to determine when a person is performing darshan with wandering eyes. A great saadhu whose own sight and mind are kept under control also realises, ‘This person is performing darshan in a superficial way’. A person who performs darshan in such an ordinary way, then begins to decline from satsang day by day.

“For example, a man who is overcome by kaam fixes his gaze on a beautiful woman with a focused mind. At that time, if some animal or bird were to pass by or make a noise, he would not notice it. In the same way, a person should attach himself to Bhagvaan with a similarly focused gaze, but he should not perform darshan in an ordinary way.”

Then, Nirvikaaraanand Swaami raised a doubt, “Mahaaraaj, we have to travel and speak to people all over the country. As a result, our mind does not remain concentrated.”

In reply, Shreeji Mahaaraaj questioned, “I have given an aagnaa for you to speak to people, but when have I ever given an aagnaa for you to ignore the darshan of this murti and perform darshan of other things?”

Having said this, Mahaaraaj continued, “The same divinity that a person feels when he has darshan of the murti of Bhagvaan for the first time, can be retained if he keeps his mind and gaze fixed on Bhagvaan. So, when he behaves in this way, in accordance with the qualities of the mind mentioned previously, then the love that Bhagvaan has for that bhakta remains renewed. Moreover, the love which that bhakta has towards Bhagvaan also constantly remains renewed.

“Also, both the eyes and ears should especially be kept under control. This is because worldly talks are prevalent everywhere. If a person is attracted towards them through the vrutti of the ears, and he listens to them, then all of those worldly words would be recalled when he attempts to engage himself in bhajan. Furthermore, anything seen by a person who has a wandering gaze, is also recalled during bhajan. That is why both of these indriyas should be kept strictly under control. However, while performing darshan of Bhagvaan’s murti, if the vrutti of person’s eyes and ears leaves the murti aside and is attracted towards other things, he should lecture them, by saying, ‘O fools! What are you going to achieve by looking at svarups other than Bhagvaan, and by listening to words other than the talks of Bhagvaan? As of yet, you have not attained siddh-dashaa where you can instantly receive whatever you wish. This is because you are still in the process of attaining siddh-dashaa. As a result, you are not going to be able to obtain those vishays that you desire. So, why are you pointlessly grasping for them and leaving Bhagvaan aside? Moreover, even if you were to attain some insignificant vishay, then due to the sin incurred as a result, there will be no end to the beatings you will receive in Yampuri’. In this way, a person should tell off his eyes and ears.

“A person should also tell them, ‘When you become stabilised in the murti of Bhagvaan, you will attain siddh-dashaa in this very life. As a result, you will be able to naturally hear any talks occurring in any brahmaand. If you desire to have a charming svarup like that of Brahmaa, Vishnu, or Shiv, then you will be able to attain such a svarup. Or, if you wish, you will become a bhakta like Lakshmi or Raadhikaa. Moreover, while worshipping Bhagvaan, if you do not attain siddh-dashaa in this very life, you will attain siddh-dashaa after death when you become a mukta. However, without attaining siddh-dashaa, even if you constantly look at some beautiful object until you die, you will still not be able to attain that beauty; and even if you listen to worldly talks until you die, you will still not attain anything. Instead, your mind will become extremely polluted by it’. In this way, a person should advise his eyes and ears, and keep them fixed only on the murti of Bhagvaan. A person, who behaves in this way, increasingly develops love for the murti of Bhagvaan day by day. As a result, Bhagvaan’s love and the great saadhu’s love for that bhakta, also increases day by day.”

|| End of Vachanaamrut Saarangpur || 2 ||

Saarangpur – 3
‘Shravan’, ‘Manan’, ‘Nididhyaas’, ‘Saakshaatkaar’ Maansi Pujaa

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In the Samvat year 1877, on the evening of Shraavan vad 7 [30th August, 1820], Shreeji Mahaaraaj was sitting on a decorated bedstead on the veranda outside the rooms of Jeevaa Khaachar’s darbaar in Saarangpur. He was wearing a white khes and had tied a white paagh around His head. He had also covered Himself with a black-bordered khes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Svayamprakaashaanand Swaami then asked Shreeji Mahaaraaj a question: “Mahaaraaj, suppose there is a bhakta who physically performs pujaa of pratyaksha Bhagvaan with various types pujaa items. Also, suppose there is another bhakta who performs maansi pujaa of Bhagvaan using various imaginary items. Of the two, which bhakta is better?”

Shreeji Mahaaraaj replied, “If a person lovingly performs pujaa of Bhagvaan, with hair-raising sentiments and an emotion-filled voice, then regardless of whether he performs physical pujaa or maansi pujaa, both are superior. On the other hand, if he performs pujaa mechanically – without feeling love or excitement, and without showing emotion in his voice – then regardless of whether he performs physical pujaa of Bhagvaan or maansi pujaa of Bhagvaan, both are inferior.”

Then, Somlaa Khaachar asked, “By what characteristics can a person recognise a bhakta who becomes overwhelmed with love while performing physical pujaa or maansi pujaa of Bhagvaan?”

Shreeji Mahaaraaj replied, “Such a person has intense shraddhaa in performing the pujaa of Bhagvaan and serving Him, in listening to kathaas and talks related to Bhagvaan, and in singing kirtans. He also understands the profound greatness of Bhagvaan. With each passing day, both of these two aspects remain renewed, but never diminish. For example, Muktaanand Swaami’s shraddhaa and understanding of Bhagvaan’s greatness are exactly the same today and just as new as they were when I first saw him in Lojpur. They have not diminished in any way whatsoever. In the same way, such a bhakta should be recognised by these two characteristics.

“All the Yaadavs who stayed with Shree Krishna Bhagvaan, did not have such shraddhaa or understanding of Bhagvaan’s greatness. They served Him just like they would serve other kings. Therefore, they did not achieve fame and are not even regarded as bhaktas. On the other hand, Uddhavji served Shree Krishna Bhagvaan with shraddhaa and an understanding of His greatness, and therefore he has been described as a great bhakta of Bhagvaan and has been extremely renowned in the shaastras and in the world.”

Then, Nirvikaaraanand Swaami asked, “Mahaaraaj, what are shravan, manan, nididhyaas, and saakshaatkaar?”

Shreeji Mahaaraaj explained, “To listen to a talk through the ears, is known as shravan. Then, after hearing the talk, to mentally think over the talk, and to discard parts of the talk which are not needed and to retain the parts of the talk which are useful, is known as manan. Then, after having mentally retained the talk with nishchay, the practice of continuously recalling the talk day and night is known as nididhyaas. Finally, when that talk is recalled exactly as it was, with absolute clarity and sincerity, it is known as saakshaatkaar.

“If a person engages in shravan, manan, and nididhyaas about the svarup of the aatmaa, then he will attain saakshaatkaar of the aatmaa. Furthermore, if a person engages in shravan, manan, and nididhyaas of Bhagvaan, then he will attain saakshaatkaar of Bhagvaan. Saakshaatkaar cannot be attained by doing shravan alone, without practicing both manan and nididhyaas.

“If a person does not practice manan and nididhyaas following the darshan of Bhagvaan’s murti, then even if he performs darshan for thousands of years, he will not attain saakshaatkaar of that murti. This is because this kind of darshan is like having done only shravan. On the other hand, if a person has had darshan of Bhagvaan’s entire body, and has then done manan and nididhyaas of all the parts of His body, then he will be able to easily recall those parts even today. Conversely, a person who has performed only darshan of Bhagvaan’s body would be unable to recall it, even if he attempted to recall it.

“Also, there are some bhaktas who say, ‘We sit in meditation and try very hard to recall Mahaaraaj’s murti, yet we cannot visualise even a single part. Then, how can we possibly envision the whole murti?’ The reason for this is the same as above – they merely perform darshan of the murti, without doing manan and nididhyaas. So, how can it be visualised? After all, if a person has merely seen even a worldly object with his eyes, or merely listened to it with his ears, and it is not later mentally recalled, it will be forgotten. Then, how can he expect to remember the murti of Bhagvaan, which is divya and not worldly, without doing manan and nididhyaas?

“Therefore, if a person continuously engages in manan and nididhyaas after performing darshan of Bhagvaan and listening to His talks, then he will attain saakshaatkaar of them. Otherwise, even if he performs darshan and shravan for the rest of his life, he will still not attain saakshaatkaar.”

|| End of Vachanaamrut Saarangpur || 3 ||

Saarangpur – 4
Aatmaa And Non-AAtmaa

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In the Samvat year 1877, on Shraavan vad 8 [31st August, 1820], Shreeji Mahaaraaj was sitting facing north on a decorated bedstead on the veranda outside the rooms of Jeevaa Khaachar’s darbaar in Saarangpur. He was wearing a white khes, and had tied a white paagh around His head. He had covered Himself with a white pachhedi. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Svayamprakaashaanand Swaami then asked a question: “Mahaaraaj, how should a person clearly understand the distinction between the aatmaa and non-aatmaa, which will never cause him to mistake aatmaa and non- aatmaa to be one?”

Shreeji Mahaaraaj replied, “That which is understood clearly is beneficial – whether it is understood by one verse, or by two verses, or by five verses, or by a hundred verses, or even by a thousand verses. So, once a person has developed such a clear understanding, no misconception remains about the aatmaa and non-aatmaa being one. Furthermore, only such clear understanding leads to happiness, whereas a foolish understanding does not lead to happiness. Therefore, a person should clearly understand, ‘I am the aatmaa, and not a single one of my characteristics can be found in the body. Also, not one of the characteristics of the body – which is jad, full of misery, and perishable – can be found in me, since I am chaitanya’. After making such a distinction and becoming totally free of worldly desires, a person should believe himself to be chaitanya and then think of Purushottam Bhagvaan. Distinguishing between that which is jad and that which is chaitanya in this way should be known as true wisdom.

“However, a person who believes himself to be the aatmaa for a while, but then believes himself to be the body for a while and fantasises about women, should be known as a fool. He will not experience happiness in his heart. For example, there may be some delicious food which is comparable to amrut , but if just a small amount of poison were to be mixed with it, then that food would never give a person pleasure, but would in fact lead to misery. In the same way, a person may think of that aatmaa all day, but if he believes himself to be the body and fantasises about women, even for just a moment, then all of his thoughts are useless. Therefore, a person should think only of the aatmaa, so he can become totally free of worldly desires.

“Now, someone may doubt: ‘What will become of me if I do not become totally free of worldly desires and happen to die in that imperfect state?’ Well, a bhakta of Bhagvaan should never think like that. Instead, he should realise, ‘If anything dies, it is this body. But as I am that aatmaa, which does not age and is immortal, I will never die’. Having developed such an understanding, he should maintain courage, keep a firm mind, and discard all desires other than those of Bhagvaan.

“Then, in the process of eradicating worldly desires in this way, if a few desires do remain, he will attain the Naraks described in the Moksh-Dharma. Specifically, if a bhakta of Bhagvaan retains any desires for the world, then he attains the loks of Indra and other devs. After migrating to those loks, he experiences the pleasures of apsaaraas, heavenly vehicles, palaces decorated with jewels, and other luxuries – which are like Narak, in comparison to the dhaam of Bhagvaan. However, a bhakta of Bhagvaan does not go to Yampuri, like a vimukh, nor does he re-enter the cycle of births and deaths.

“Therefore, even if a bhakta of Bhagvaan has worldly desires, if nothing else, he will become a dev. Then, having become a dev, he will become a human again. As a human, after offering bhakti to Bhagvaan and becoming free of worldly desires, he will ultimately attain the dhaam of Bhagvaan. But, he will not have to suffer from the miseries of Narak or the cycle of births and deaths, like the vimukh. Bearing this in mind, a bhakta of Bhagvaan should not become discouraged on seeing the force of worldly desires. Instead, he should joyfully continue to worship Bhagvaan, continue in his attempts to eradicate his desires, and maintain absolute faith in the words of Bhagvaan and His sant.”

|| End of Vachanaamrut Saarangpur || 4 ||

Saarangpur – 5
Worldly Desires Are Defeated By Bhakti

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In the Samvat year 1877, on Shraavan vad 9 [1st September, 1820], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a decorated bedstead on the veranda outside the north-facing rooms of Jeevaa Khaachar’s darbaar in Saarangpur. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Muktaanand Swaami asked a question: “Which method of eradicating worldly desires is so powerful that it alone incorporates all other methods?”

Shreeji Mahaaraaj replied, “The worldly desires of a person will be eradicated, if he has the following four characteristics in his heart: shraddhaa, faith in the words of Bhagvaan and His bhaktas, love for Bhagvaan, and the knowledge of the greatness of Bhagvaan’s svarup. Of these, if the knowledge of Bhagvaan’s greatness is extremely powerful and the other three – shraddhaa, faith, and love – are weak, they will also become extremely powerful. On the other hand, although a person may appear to have intense bhakti, if it is not coupled with the knowledge of Bhagvaan’s greatness, it will ultimately be destroyed. For example, a ten-year-old girl who has contracted tuberculosis will certainly die before she matures into a young woman. Similarly, a person whose bhakti lacks the knowledge of Bhagvaan’s greatness will find that his bhakti will be destroyed before it matures.

Furthermore, if a person has bhakti for Bhagvaan in his heart coupled with the knowledge of Bhagvaan’s greatness, then even though he does not possess any other kalyaan-kaari qualities, they will still develop in his heart. Conversely, if a person does not have bhakti in his heart coupled with the knowledge of Bhagvaan’s greatness, then even though he possesses kalyaan-kaari qualities, such as tranquillity and self-restraint, they are as good as being absent because they will ultimately be destroyed.

“Therefore, even if a person has only bhakti coupled with the knowledge of Bhagvaan’s greatness, his worldly desires will still be eradicated, and all the kalyaan-kaari qualities will develop and reside within his heart. Bhakti of Bhagvaan coupled with the knowledge of His greatness is the greatest and most reliable method to eradicate a person’s worldly desires.”

Then, Svayamprakaashaanand Swaami asked, “What is the anvay nature of the jeev, and what is its vyatirek nature? What is the anvay nature of ishvar, and what is its vyatirek nature? How should Purushottam Bhagvaan be known in His anvay form, and how should He be known in His vyatirek form?”

Shreeji Mahaaraaj explained, “When the jeev is said to experience births and deaths, that should be known as the jeev’s anvay form. When the jeev is said to be achhedhya, abhedhya, and avinaashi, that should be known as the jeev’s vyatirek form.

“When ishvar behaves as one with its three bodies of viraat, sutraatmaa, and avyaakrut, that should be known as the anvay form of ishvar. When ishvar is described as sachidaanand, and as greater than its body (the brahmaand), that should be known as the vyatirek form of ishvar.

“The anvay form of Akshar is the inspirer of Prakruti-Purush and all the devs, such as Surya, and Chandra. The form in which there is not even a trace of the influence of Prakruti-Purush, and in which only Purushottam Bhagvaan resides, should be known as the vyatirek form of Akshar.

“The anvay form of Purushottam is that which resides in the hearts of both bound jeevs and released jeevs as their witness. However, He remains untouched by such states of bondage and release. In the same way, He also resides in the hearts of ishvars and Akshar as their witness, but He remains unaffected by their influence. The form that is greater than jeev, ishvar, and Akshar should be known as the vyatirek form of Purushottam. These are the anvay-vyatirek natures of the various entities.”

Again, Muktaanand Swaami asked, “Does the importance of Bhagvaan’s darshan, the importance of chanting His holy name, and the importance of the touch of Bhagvaan, apply only to the bhaktas of Bhagvaan, or does it also apply to all beings?”

Shreeji Mahaaraaj answered, “The modes of darshan are certainly different, so please listen as I explain them to you. When a person does darshan of Bhagvaan with his eyes coupled with his mind, then that darshan could not be forgotten, even if he tired to forget it. In the same way, if the skin is coupled with the mind when he touches Bhagvaan, then that touch will also not be forgotten. For example, the Shreemad Bhaagvat narrates the words spoken by the gopis to Bhagvaan: ‘O Bhagvaan! Since the day we touched your feet, all the pleasures of the world, apart from you, have seemed like poison to us’. Similarly, when all the gnaan-indriyas are coupled with the mind and are then engaged in darshan, listening, and touching, the experiences are never forgotten.

“To give another example, an ignorant person who indulges in the vishays when the five gnaan-indriyas are coupled with his mind, can never forget them, even if he wants to forget them. Similarly, only that darshan of Bhagvaan, and listening to the talks of Bhagvaan, which have been done with the mind engaged, should be known as darshan and listening.

“On the other hand, a person may do darshan, but it is as good as not having done darshan at all. This is because at the time he was doing darshan, his mind was wandering elsewhere. As a result, he will certainly forget that darshan within a day, or maybe within five days, or maybe within fifty days, or maybe within six months, or maybe after one year, or after five years; eventually, it will not remain.

“Therefore, only a person who engages the five gnaan-indriyas (eyes, ears, nose, tongue, skin) coupled with the mind, in the darshan and touch of Bhagvaan with intense love and the understanding of His greatness, attains the fruits of that darshan and touch. Others, who have the darshan and touch of Bhagvaan, attain only the seeds. However, the real importance applies only to those who engage in the darshan and touch, coupled with the mind.”

|| End of Vachanaamrut Saarangpur || 5 ||

Saarangpur – 6
Two States Within Each Of The Three Mental States The Four Types Of Speech

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In the Samvat year 1877, on Shraavan vad 10 [2nd September, 1820], Shreeji Mahaaraaj was sitting on a decorated bedstead on the veranda outside the north-facing rooms of Jeevaa Khaachar’s darbaar in Saarangpur. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Nityaanand Swaami asked, “How do the mental states remain within each of the other mental states?”

Shreeji Mahaaraaj replied, “The ‘state’ is where the jeevaatmaa dwells, when it indulges in the vishays. There are three types of mental states: jaagrat, svapna, and sushupti.

“Of these, the jaagrat state is the result of the sustenance state of Viraat-Purush. It is full of sattva-gun and is located in the region of the eyes. In that jaagrat state, the jeevaatmaa is known as vishva. Moreover, with the consciousness of its sthul body, via the ten indriyas and the four antah-karans, the jeevaatmaa appropriately and carefully indulges in the pleasures of the external vishays according to its past karmas. This is known as the jaagrat state, in which sattva-gun is predominant.

“Within the jaagrat state, if the jeevaatmaa indulges in the pleasures of the external vishays inappropriately due to some misconception, then that is known as the svapna state within the jaagrat state. In the jaagrat state, if the jeevaatmaa indulges in the pleasures of the external vishays irresponsibly, due to grief or fatigue, then that is known as sushupti within the jaagrat state.

“The svapna state is the result of the creation state of Hiranyagarbh.It is full of rajo-gun and is located in the region of the throat. In that svapna state, the jeevaatmaa is known as taijas. With the consciousness of its sukshma body, via the indriyas and antah-karans, the jeevaatmaa indulges in pleasurable and miserable vishays, which are temporary, according to its past karmas. This is known as the svapna state, in which rajo-gun in predominant.

“Within the svapna state, if the jeevaatmaa knowingly indulges in the pleasures of the temporary vishays carefully and with awareness, exactly as it does during the jaagrat state, then that is known as the jaagrat state within the svapna state. However, if in that svapna state the jeevaatmaa, due to sluggishness, does not recognise those temporary vishays which it experiences, then that is known as the sushupti state within the svapna state.

“The sushupti state is the result of the destruction state of ishvar. It is full of tamo-gun and is located in the region of the heart. When the jeev is in that sushupti state, the vruttis of the indriyas and the antah- karan, the desires for the pleasures of the vishays, and its sense of knower-ship and doer-ship, all become merged in the kaaran body. When the jeevaatmaa, which has the consciousness of its kaaran body, and is known as praagna, remains fully absorbed in the bliss of sagun brahm in the form of Pradhaan-Purush, it is known as the sushupti state, in which tamo-gun is predominant.

“Within the sushupti state, if a sense of doer-ship develops due to the impressions of a person’s karmas, then that is known as the svapna state within the sushupti state. Then, opposing realisation of that sense of doer-ship – which disrupts the bliss of sushupti on account of the agony of the pain experienced during jaagrat and svapna – is known as the jaagrat state within the sushupti state.

“In this way, the other two states reside within each individual state. Also, that which gives knowledge of these distinctions between the states to the jeevaatmaa, and who gives the jeev the rewards of its karmas accordingly within those states, is known as turyapad, as the antaryaami, as the drashtaa, as Brahm, and also as Parbrahm.”

Again, Nityaanand Swaami asked, “How should a person understand the four types of speech – ‘paraa’, ‘pashyanti’, ‘madhyamaa’, and ‘vaikhari’?”

Shreeji Mahaaraaj replied, “That is a vast, as well as an extremely subtle subject, but in the eleventh skandh of the Shreemad Bhaagvat, Shree Krishna Bhagvaan explains it to Uddhavji. Please listen as I explain it in brief.

“At the time of the first creation, after entering the thousand-petalled lotus which lies on the head of Viraat-Purush, Purushottam Bhagvaan produced the ancient divine sound – like the sound of Akshar-Brahm. Then, via the sushumnaa path, that divine sound pervaded the navel of Viraat-Purush. Then, along with mahaa-praan, it rose upwards, and caused Viraat-Purush’s lotus-navel – which was previously facing downwards – to face upwards. In this way, the divine sound produced in the navel of Viraat-Purush is known as the ‘paraa’ speech. For the purpose of creating the Veds, Bhagvaan Himself has inspired that ‘paraa’ speech. Therefore, it is like a seed. That ‘paraa’ speech is like a stream of light, and is the cause of the ‘ardhamaatraa’.

“From there, the ‘paraa’ speech reached the hruday-aakaash of Viraat- Purush, where it was known by the name of ‘pashyanti’. From there it reached the region of the throat and became known by the name of ‘madhyamaa’. From there, it reached the mouth of Viraat-Purush and received the name of ‘vaikhari’. It then became the form of pranav by becoming the three sounds of ‘A’, ‘U’, and ‘M’. It then became the fifty-two syllables, and took the form the four Veds. In this way, a person should understand the four types of speech in Viraat-Purush –‘paraa’, ‘pashyanti’, ‘madhyamaa’, and ‘vaikhari’.

“Now, I shall describe these four types of speech which also dwell within the body of the jeev, so please listen. That same Purushottam Bhagvaan resides in the jeev as antaryaami. He is independent, yet interwoven with the three mental states of the jeev. That same Bhagvaan assumes an avataar on this earth for the kalyaan of the jeevs. At that time, those jeevs describe the svarup of that Bhagvaan as well as His dhaams, qualities, and divine powers. They describe His divya charitras, make a distinction between aatmaa and non-aatmaa, and also individually explain the differences between jeev, ishvar, maayaa, Brahm, and Parbrahm. Such speech is known as ‘paraa’. Speech that gives a complete explanation of maayik worldly entities and vishays is known as ‘vaikhari’. Speech that gives an incomplete explanation, and creates confusion of maayik worldly entities and vishays, is known as ‘madhyamaa’. Finally, speech which blindly describes those maayik worldly entities and vishays as being the same, and which cannot be understood, is known as ‘pashyaanti’.

“In this way, the details of the four types of speech can be known in the jaagrat state of the jeev. The details of those four types of speech in the svapna and sushupti states can only be known by a person who has mastered samaadhi – it cannot be known by others.”

|| End of Vachanaamrut Saarangpur || 6 ||

Saarangpur – 7
Naimishaaranya Kshetra

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In the Samvat year 1877, on the night of Shraavan vad 11 [3rd September, 1820], Shreeji Mahaaraaj was sitting on a decorated bedstead on the veranda outside the north-facing rooms of Jeevaa Khaachar’s darbaar in Saarangpur. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

In the sabhaa, Shreeji Mahaaraaj had requested the first skandh of the Shreemad Bhaagvat Puraan to be read. During the reading, the following statement was encountered: ‘Wherever the jagged edges of the manomay chakra are worn away, that place should be known as Naimishaaranya Kshetra’. Hearing this, Muktaanand Swaami inquired, “Mahaaraaj, what exactly is the manomay chakra, and what should a person understand its jagged edges to be?”

Shreeji Mahaaraaj explained, “A person should understand the mind to be the manomay chakra, and the ten indriyas to be its jagged edges. Wherever those jagged edges of the mind (the indriyas) wear away and become blunt, that place should be known as Naimishaaranya Kshetra. Religious deeds (jap, tap, vrat, dhyaan, and pujaa) commenced in that place flourish rapidly, day by day. Furthermore, that Naimishaaranya Kshetra should be known to be wherever Bhagvaan’s ekaantik sant resides.

“When the jagged edges of the manomay chakra are worn away, no affection remains towards any of the panch-vishays. Then, even if a person sees a beautiful woman, or extremely attractive clothes, or jewellery, a strong hatred develops towards them deep within his mind. However, the vruttis of indriyas would never cling to them.

“For example, when an extremely sharp arrow pierces and lodges into its target, it cannot be removed. However, if that same arrow, with its tip removed so that only its shaft remains, were to be shot at a wall, it would rebound and fall to the ground. It would not penetrate the wall like the sharp-tipped arrow. Similarly, when the jagged edges of the manomay chakra (the indriyas) are worn away, then no matter how appealing the vishays may be, the vruttis of the indriyas would not be drawn towards them. Instead, they would rebound like the blunt arrow-shaft. When a person is able to behave in this way, the jagged edges of the manomay chakra can be said to have been worn away.

“So, a person should seek kalyaan wherever he sees such a Naimishaaranya Kshetra in the form of the association of a sant, and he should remain there with an absolutely firm mind.”

|| End of Vachanaamrut Saarangpur || 7 ||

Saarangpur – 8
The Characteristics Of Irshyaa

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In the Samvat year 1877, on Shraavan vad 12 [4th September, 1820], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a decorated bedstead on the veranda outside the north-facing rooms of Jeevaa Khaachar’s darbaar in Saarangpur. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Chaitanyaanand Swaami then asked, “Mahaaraaj, what are the characteristics of irshyaa?”

Shreeji Mahaaraaj replied, “Irshyaa develops from the maan that a person holds within his heart. In fact, krodh, matsar, and asuyaa also arise out of maan. But the characteristic of irshyaa is that a person cannot tolerate someone greater than himself being honoured. A person who has such a nature should be known to have irshyaa with his heart. Moreover, a person who has extreme irshyaa cannot tolerate anyone’s greatness.”

|| End of Vachanaamrut Saarangpur || 8 ||

Saarangpur – 9
The Prevalence Of The Dharma Of The Yugs

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In the Samvat year 1877, on Shraavan vad 13 [5th September, 1820], Swaami Shree Sahajaanandji Mahaaraaj walked from Saarangpur and arrived at Kundal to please His haribhaktas. There, He was sitting facing north on a decorated bedstead on the veranda outside the west-facing rooms of Amraa Patgar’s home. He had tied a white paagh around His head. He had covered Himself with a white pachhedi, and was wearing a white survaal and white angarkhu. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Muktaanand Swaami then asked, “Mahaaraaj, why do the dharmas of the yugs prevail in a person’s heart?”

Shreeji Mahaaraaj replied, “The dharmas of the yugs prevail because of the three gun. When pure sattva-gun is prevalent, Satya-Yug prevails in the heart. When rajo-gun is prevalent, Tretaa-Yug prevails in the heart. When rajo-gun and tamo-gun are prevalent together, Dvaapar- Yug prevails in the heart. Finally, when tamo-gun alone is prevalent, Kali-Yug prevails in the heart. In this way, the prevalence of the yugs is due to the gun.”

Muktaanand Swaami asked further, “What causes the activities of the gun?”

Shreeji Mahaaraaj replied, “The cause of the activities of the gun are karmas. Specifically, the type of karmas a person has performed previously, determines the gun that will prevail. Therefore, if a person, in whom rajo-gun and tamo-gun are prevalent, attempts to perform dhyaan on Bhagvaan, he will not be able to do so. In such situations, he should make use of the strength of aatmaa-nishthaa and Bhagvaan’s greatness. He should realise, ‘I am the aatmaa. Since I am gunaatit, there can be no maayik influence within me’. Furthermore, he should realise Bhagvaan’s greatness in the following way: ‘Ajaamel was a terrible sinner and yet, because of his son, he uttered the name of “Naaraayan”. As a result, he was freed from all his sins and attained Akshardhaam. I have attained that Bhagvaan in His pratyaksha svarup, and I chant His holy name day and night. Therefore, I am fulfilled’. Thinking in such a way, he should always remain joyful.

“However, a person in whom rajo-gun and tamo-gun are prevalent should not insist on performing dhyaan. Instead, he should engage in bhajan and smaran as much as possible. Moreover, he should physically serve Bhagvaan and His sant with shraddhaa. At the same time, he should abide by his dharma and believe himself to be fulfilled.”

Again, Muktaanand Swaami asked, “Kali-Yug prevails in the heart of a person who has accumulated many taamasi karmas. Is there any method to eradicate those karmas, or not?”

Shreeji Mahaaraaj answered, “If he has intense shraddhaa and extremely firm faith in the words of Bhagvaan and His sant, then whatever type of taamasi karmas he may have performed, they will be destroyed. The dharma of Kali-Yug will also vanish, and the dharma of Satya-Yug will prevail. Therefore, if a person practices satsang with absolute honesty, then no fault will remain in his heart, and he will become brahm-rup in this very lifetime.”

Then, Svayamprakaashaanand Swaami asked, “What can be called sthaan?”

Shreeji Mahaaraaj replied, “An individual’s dharma according to the four varnas and the four aashrams should be known as sthaan. You are all tyaagis, but if you were to leave this aashram and tread the path of grahasthas, then you would be known to have diverted from your sthaan. So, even in the most difficult circumstances, or even if I were to issue an aagnaa, you should not deviate from your dharma. Moreover, while grahasthas wish to perform my pujaa by offering clothes and jewellery, you should not wish to do so. Instead, you should offer pujaa by using leaves, flowers, fruits, and water, and you should experience joy by performing this pujaa. It would not be appropriate for you to deviate from your dharma to perform pujaa of Bhagvaan. Therefore, all of you should remain within your own dharma, and offer pujaa within your capacity. This is my aagnaa, so abide by it firmly.”

|| End of Vachanaamrut Saarangpur || 9 ||

Saarangpur – 10
Dharma And Adharma

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In the Samvat year 1877, on Shraavan vad 14 [6th September, 1820], Shreeji Mahaaraaj was walking with all the saadhus from Kundal and, along the way, they arrived at Khaambhdaa. They settled themselves under a pipal tree. The people of the village then brought a decorated bedstead for Shreeji Mahaaraaj to sit upon. He was dressed entirely in white clothes. A sabhaa of saadhus, as well as haribhaktas from various places, had gathered before Him. Some of the saadhus were singing kirtans.

Shreeji Mahaaraaj then asked the saadhus to stop singing, and addressed the village people, “In this world there are two types of people: Those who follow the path of honesty (dharma) and those who follow the path of sin (adharma). Of these, the person who follows the path of honesty, abandons stealing, adultery, slander and all other forms of sin. Fearing Bhagvaan, such a person remains within the disciplines of dharma. As a result, everyone in the world trusts him, be it a member of his family or anyone else; and whatever he says is accepted by all as the truth. A person who follows dharma, likes the company of a true sant.

“On the other hand, a person who follows the path of sin(adharma), is engrossed in evil deeds such as stealing, adultery, eating meat, drinking alcohol, changing someone’s varna and aashram by force, and having his own varna and aashram changed by force. As a result, no one in the world ever trusts him. In fact, even his own relatives do not trust him. Such a sinful person never likes the company of a true sant; and if someone else were to keep the company of a sant, the sinful person would spite him too.

“Therefore, a person who aims to attain kalyaan, should not follow the path of sin (adharma). Instead, he should follow the path of honesty (dharma), and keep the company of a true saadhu. As a result, he would certainly, without a doubt, attain kalyaan.”

Hearing this talk, many people of the village accepted the refuge ofShreeji Mahaaraaj.

Shreeji Mahaaraaj then returned to Saarangpur, and sat on a decorated bedstead on the veranda outside the north-facing rooms of Jeevaa Khaachar’s darbaar. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Shreeji Mahaaraaj then said, “If a person looks at the dhaams of Bhagvaan – Golok, Vaikunth, Shvet-Dvip, Brahmpur – from a physical perspective, they appear to be very far away. However, if a person looks at them from the aatmaa’s perspective, they are not even an atom’s distance away. Therefore, the understanding of a person who views from a physical perspective is false, and the understanding of a person who views from the perspective of the aatmaa is true. In reality, Bhagvaan and the dhaam of Bhagvaan are not even an atom’s distance away from a saadhu who believes, ‘Bhagvaan is forever present in my chaitanya. Just like the jeev resides in the body, Bhagvaan resides within my jeev. My jeev is the sharir, and Bhagvaan is the shariri of my jeev’. Such a saadhu also believes that his jeevaatmaa is distinct from the three bodies – sthul, sukshma, and kaaran – and that Bhagvaan forever resides within his aatmaa. Such a sant is like a mukta of Shvet-Dvip. When a person has the darshan of such a sant, he should realise, ‘I have had the darshan of Bhagvaan Himself’. A person who has such an understanding has nothing more to attain.

“If a person is unable to attain such an understanding, then he should maintain profound associations with a sant. If that sant were to daily beat him five times with a pair of shoes, he should still tolerate such insults. In no way should he abandon his association with a sant, just as an opium addict cannot abandon his addiction. Such a person should be known to be equal to the sant mentioned earlier. Also, whatever that sant attains, a person who continues to profoundly associate with such a sant, also attains.”

|| End of Vachanaamrut Saarangpur || 10 ||

Saarangpur – 11
Personal Effort

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In the Samvat year 1877, on Shraavan vad Amaas [7th September, 1820], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a decorated bedstead on the veranda outside the north-facing rooms of Jeevaa Khaachar’s darbaar in Saarangpur. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Muktaanand Swaami asked a question: “Personal effort is mentioned in the shaastras, but how much is actually achieved by personal effort, and how much is achieved by Bhagvaan’s grace?”

Shreeji Mahaaraaj explained, “A person who, by the words of a sadguru and the shaastras, has attained firm vairaagya, has firm shraddhaa, strictly follows the eight types of brahm-chaarya, has affection towards ahinsaa, and absolutely firmly realises himself to be the aatmaa, is relieved of the burden of births and deaths which hangs over his head. Then, just like a grain of rice that has had its outer chaff removed does not grow, a mukta who has the gun just mentioned, is freed from eternal ignorance in the form of maayaa. He is therefore freed from the cycle of births and deaths, and attains the state of aatmaa-nishthaa. This much can be achieved by personal effort.

“Bhagvaan’s grace is only bestowed upon a person who has these characteristics. When he attains the grace of Bhagvaan, he becomes an ekaantik bhakta. Even the Shrutis state:

niranjanaha paramam saamyam-upaiti

“The meaning of this Vedic shlok is that a person who is free from the blemishes of maayaa, attains qualities similar to those of Bhagvaan. Just as Bhagvaan is never bound by any pure or impure karmas that He may perform, the mukta is also never bound by pure or impure karmas.

“Due to her love, Lakshmiji sometimes becomes absorbed in Bhagvaan’s murti, whereas on other occasions, while remaining separate from Bhagvaan, she remains in Bhagvaan’s sevaa. In the same way, out of intense love, the bhakta also sometimes becomes absorbed in Bhagvaan, and at other times he is separate and remains in Bhagvaan’s sevaa. Moreover, just as Bhagvaan is independent, that bhakta also becomes independent. These powers can only be attained by the grace of Bhagvaan.”

Then, Nityaanand Swaami asked, “Bhagvaan’s grace is bestowed upon a person who has absorbed all these characteristics perfectly. But, what becomes of a person who has some deficiency in developing these characteristics?”

Shreeji Mahaaraaj replied, “If a person has a deficiency in any of the qualities of vairaagya, brahm-chaarya, shraddhaa, ahinsaa, and aatmaa- nishthaa, then he does not attain aatyantik moksh, and Bhagvaan’s Akshardhaam. Instead, he attains some other dhaam of Bhagvaan. If he has even more worldly desires remaining, he attains the loks of the devs. In the Moksh-Dharma, these loks are described as being like Narak compared to the dhaam of Bhagvaan. Then, after being a dev, he returns to being a human, and from being a human he again becomes
a dev.

anek-janma-sansiddh-stato yaati paraam gatim

A yogi who has become siddh after many lives, attains Akshardhaam.

“This shlok explains that a bhakta of Bhagvaan who has worldly desires does not go to Narak, nor does he have to undergo births and deaths in the cycle of 8.4 million life-forms. Instead, he takes innumerable births as a dev and a human being. Then, only when he develops the previously described qualities of vairaagya, brahm- chaarya, shraddhaa, ahinsaa, and aatmaa-nishthaa, does he become worthy of attaining the grace of Bhagvaan. He then becomes an ekaantik bhakta of Bhagvaan, and attains His gunaatit dhaam, Akshardhaam.

“So, whether it takes one life or innumerable lives, only when a person develops the previously described characteristics and becomes extremely free of worldly desires, does he become worthy of attaining the grace of Bhagvaan, and only then will he attain aatyantik moksh. Without it, he will definitely not attain it.”

Then, Nrusinhaanand Swaami asked, “Is there a method by which a person can eradicate all of his deficiencies within this very lifetime?”

Shreeji Mahaaraaj replied, “If a person becomes extremely vigilant and determined, then all of his deficiencies can be eradicated within this very lifetime. If his deficiencies have not been eradicated while he is alive, and if he were to become free of worldly desires and develop intense love for Bhagvaan during his last moments, then even in those last moments Bhagvaan would shower His grace upon him, and he would attain the dhaam of Bhagvaan.

“Therefore, whether after one life, or after countless lives, or even in the last moments before a person dies, should a bhakta’s vruttis become intensely focused on Bhagvaan, no deficiency would remain in that bhakta.”

|| End of Vachanaamrut Saarangpur || 11 ||

Saarangpur – 12
Thinking About The AAtmaa

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In the Samvat year 1877, on Bhaadarvaa sud 1 [8th September, 1820], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a decorated bedstead on the veranda outside the north-facing rooms of Jeevaa Khaachar’s darbaar in Saarangpur. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Nirvikaaraanand Swaami asked a question: “Which qualities constantly remain in a saadhu, and which qualities come and go?”

Shreeji Mahaaraaj replied, “First, there is aatmaa-nishthaa; second, there is svadharma; and third, there is nishchay in the svarup of Bhagvaan. These three qualities constantly remain in a saadhu, whereas others may come and may go. Therefore, while other qualities come and go, these three qualities will always remain.”

Then, Muktaanand Swaami asked, “Why is it that even after understanding the distinction between the body and the aatmaa, a person forgets that distinction, and continues to identify himself with the body?”

Shreeji Mahaaraaj explained, “Once a person has clearly understood the distinction between the body and the aatmaa, it cannot be forgotten. Even if he believes, ‘I am the body’, he can no longer accept himself as the body. Also, once he has firmly established the belief of Bhagvaan, even if he tries to reject it, it cannot be rejected. Furthermore, the belief that his understanding of ‘I am an aatmaa’ has been lost, and the belief that ‘I am the body’ has begun to prevail, is simply a misconception of his mind. The belief never actually returns. Such a bhakta with perfect gnaan is conscious only of his aatmaa. Also, he believes his aatmaa to be brahm-rup, and that Purushottam Bhagvaan, who is Parbrahm, forever resides in that brahm-rup aatmaa. In addition to this, his belief of Bhagvaan remains forever steady.”

Then, Svayamprakaashaanand Swaami asked, “How should a person think of his aatmaa?”

Shreeji Mahaaraaj replied, “When the drashtaa (the jeevaatmaa) focuses on the antah-karan, it becomes unaware of the outer sthul body, and all the vishays related to it. Then, with the thought that rests between the antah-karan and the drashtaa, a person should realise the nature of the man, the buddhi, the chitt, and the ahankaar. A person should then observe the various immoral thoughts within the antah-karan. Then, only when those immoral thoughts end, should a person perform dhyaan on Bhagvaan’s murti. However, as long as those immoral thoughts and desires persist, a person should keep observing them, but he should not perform dhyaan at that time.

“In addition, when the five gnaan-indriyas of the outer sthul body are drawn towards their respective vishays, a person should think in two ways: Firstly, he should think about the vishay towards which the indriyas have been drawn. Secondly, he should think about the drashtaa who watches from the organ of the indriya. Then, when the first thought of the vishay and the second thought of the drashtaa merge into one, his vrutti becomes completely detached from the vishays. However, if he does not think in this way and attempts to break his vrutti from the vishays forcefully, then the vrutti’s attraction towards the vishays will not be eradicated. On the other hand, if he withdraws his vrutti by applying this thought process, his vrutti will never again become attached to the vishays. Therefore, as long as the vruttis of a person’s indriyas have affection for the vishays, he should avoid performing dhyaan of Bhagvaan. Only when the vruttis of the indriyas become stable should he perform the dhyaan of Bhagvaan.

“Also, when the drashtaa is active in the outer sthul body, a person should be absolutely clear in making the distinction that when he is active in the sthul body, he should never look towards the desires arising in the sukshma body; and when a person is active in the antah-karan, he should become unaware of his sthul body. Moreover, using the thought which rests between the drashtaa and drashya, he should realise, ‘The drashtaa and drashya are absolutely distinct’. With this understanding, a person should assign the features of the body, to the body, and the features of the drashtaa, which is chaitanya, to chaitanya. Also, childhood, youth, old age, fatness, thinness, birth, and death, are all aspects of the body. Therefore, they should never be thought of as belonging to the aatmaa. On the other hand, being achhedhya, abhedhya, not aging, immortal, full of gnaan, blissful, and eternal, are all aspects of the aatmaa. They should in no way be considered to belong to the body. Instead, those characteristics should be understood to belong to the aatmaa.

“These thoughts should not be abandoned as long as desires and immoral thoughts persist in the antah-karan. Take the example of a king: As long as he is confronted by an enemy, he cannot preside on his throne in peace, nor does he indulge in any pleasures. Only when all of his enemies are conquered, does he enjoy the luxuries of his kingdom. Similarly, a bhakta of Bhagvaan should firmly keep these thoughts, as long as the enemies (his mind and indriyas) continue to trouble him. Only when all the desires of his mind and indriyas have diminished, should he perform dhyaan of Bhagvaan.”

|| End of Vachanaamrut Saarangpur || 12 ||

Saarangpur – 13
Losing Nishchay And Not Losing Nishchay

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In the Samvat year 1877, on Bhaadarvaa sud 2 [9th September, 1820], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a decorated bedstead on the veranda outside the north-facing rooms of Jeevaa Khaachar’s darbaar in Saarangpur. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Muktaanand Swaami asked, “Can a person who previously had nishchay in Bhagvaan, but later lost it, really be said to have had nishchay in the first place?”

Svayamprakaashaanand Swaami replied, “If a person has developed nishchay in his jeevaatmaa, he would not lose it by any means. However, if his nishchay is based on the writings in the shaastras, then when Bhagvaan performs some action that is not mentioned in the shaastras, he would lose his nishchay in Bhagvaan.”

“Hearing this, Shreeji Mahaaraaj then said, “In the shaastras, there are an endless variety of talks describing Bhagvaan as being powerful as well as weak, as being the all-doer as well as a non-doer. So then, which action not mentioned in the shaastras could Bhagvaan possibly have performed, which causes a person to lose his nishchay? Please answer this question.”

The munis replied, “No action of Bhagvaan is outside the shaastras. So, what is the reason behind a person developing nishchay and then losing it?”

Shreeji Mahaaraaj explained, “It is only through the shaastras that a person develops nischay. This is because the shaastras describe the characteristics of Bhagvaan as well as the characteristics of a sant. So, only nishchay developed through the shaastras remains firm. On the other hand, nishchay developed by a person’s own mind, without the help of the shaastras, eventually dissolves.

“The shaastras are also the inspiration behind the activities of dharma. The fact that an ignorant person, who has never heard the shaastras, has been able to follow the disciplines of dharma to this day, in the form of making distinctions between his mother, sister, daughter, and other women, is due to the shaastras. How is that? Well, it has been passed down through the generations after someone initially heard the talks from the shaastras. From that, it has spread throughout society through successive generations. Therefore, a person who develops nishchay in Bhagvaan and loses it afterwards has no nishchay in the words of the shaastras. Such a person is stubborn and a naastik.

“On the other hand, if a person does have nishchay in the shaastras, he would never turn away from Bhagvaan. This is because the shaastras describe an endless variety of charitras of Bhagvaan. So, regardless of which actions Bhagvaan performs, it will never be outside of the shaastras. Therefore, only a person who has nishchay in the shaastras is able to develop unshakeable nishchay in Bhagvaan, and only such a person attains kalyaan. In addition, such a person would never deviate from dharma.”

|| End of Vachanaamrut Saarangpur || 13 ||

Saarangpur – 14
Laziness And Infatuation

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In the Samvat year 1877, on Bhaadarvaa sud 3 [10th September, 1820], Swaami Shree Sahajaanandji Mahaaraaj was sitting facing west on a decorated bedstead on the veranda outside the rooms of Jeevaa Khaachar’s darbaar in Saarangpur. He was wearing a black-bordered, white khes, and had covered Himself with a white chaadar. He had also tied a white paagh around His head. Bunches of yellow flowers were placed above His ears, and tassels of yellows flowers had been placed upon His paagh. In addition to this, a garland of yellow flowers was hanging from His neck down to His navel. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Svayamprakaashaanand Swaami then asked a question: “It is said in the Geetaa that once a bhakta attains the dhaam of Bhagvaan, such as Vaikunth, he never falls back from it. But, which flaw causes some to fall back?”

Shreeji Mahaaraaj asked in return, “Who has attained the dhaam of Bhagvaan and then fallen back? Give me even one example!”

Svayamprakaashaanand Swaami replied, “First of all, there are Jay and Vijay, the paarshads of Bhagvaan who fell from Vaikunth. Then, there are Radhikaaji and Shreedaamaa, who fell from Golok.”

Shreeji Mahaaraaj then clarified, “Jay and Vijay did fall, but it was only because Bhagvaan wanted to illustrate the glory of a saadhu. If a person insults a saadhu, like the Sanakaadik, then even if he has attained a dhaam like Vaikunth, he can still fall from it. That is why they fell. In addition, Jay and Vijay did return to Bhagvaan’s dhaam, Vaikunth, in their third life. Therefore, they cannot be said to have fallen; it happened because it was Bhagvaan’s wish. In any case, a person can only be said to have fallen when he never again retains any contact with Bhagvaan.

“Also, when Raadhikaaji fell from Golok, that too was by Bhagvaan’s wish, as He Himself wished to incarnate in a human body to uplift countless jeevs and perform kalyaan-kaari actions. Therefore, if someone claims that Raadhikaaji fell, then Bhagvaan could be said to have fallen along with her. That is why she cannot be said to have fallen, because it was Bhagvaan’s wish that they both came to earth from Golok. So, in this instance, it should be recognised as being the wish of Bhagvaan only.

“Of course, if it is His wish, a mukta may incarnate in a body even from Akshardhaam. Moreover, by His will, that which is jad can become chaitanya, and that which is chaitanya can become jad. After all, Bhagvaan is extremely powerful, and whatever He wishes, occurs. Therefore, no one who has attained the dhaam of Bhagvaan falls back from it without it being Bhagvaan’s wish. However, a person who does fall, is a worldly incomplete bhakta, who falls during the course of his spiritual activities. Such a person is called ‘yog-bhrasht’. In contrast, those who have become siddh through vairaagya, aatmaa-nishthaa, bhakti
towards Bhagvaan, and brahm-chaarya, are equal to the muktas of Shvet-Dvip. They never fall.”

Having explained this, Shreeji Mahaaraaj said, “Now, I shall ask a question.”

The munis responded, “Please do ask.”

Shreeji Mahaaraaj said, “In the Udyog-Parva of the Mahaabhaarat, Sanat- Sujaat Rushi says to Dhrutraashtra, ‘He who abandons both laziness and infatuation has completely disobeyed Bhagvaan’s maayaa. In fact, laziness and infatuation are maayaa itself’. Now, we are known to be tyaagi bhaktas of Bhagvaan. If someone amongst us has laziness and infatuation, and if that person is not particularly vigilant in eradicating them by using the strength of Bhagvaan’s glory, then what type of bliss does such a bhakta experience in this body? Also, what type of bliss does he attain after he dies? That is my question.”

Svayamprakaashaanand Swaami replied, “A person who is a bhakta of Bhagvaan need not worry too much if his laziness and infatuation are not eradicated by the deep thought of Bhagvaan’s glory.”

Shreeji Mahaaraaj then questioned, “What is wrong with a bhakta of Bhagvaan who has laziness and infatuation and is vigilant in his efforts to eradicate them? What makes a person who is not so vigilant better than the person who is?”

Svayamprakaashaanand Swaami explained, “That bhakta of Bhagvaan relies on the strength of Bhagvaan, not on the strength of his spiritual activities. That is why he is better.”

Shreeji Mahaaraaj questioned further, “You are claiming that a person who is careless, despite the enemies of laziness and infatuation being prevalent in him, is superior. Well, consider the example of a pati-vrataa wife. Due to the fear of her husband, and the fear of preserving her pati-vrataa dharma, she remains very conscious in her mind, in case she smiles at or touches another man. Moreover, in her mind lies the following fear: ‘If I behave freely, my husband will think of me as an adulteress, and will no longer accept my sevaa. This would be a breach of my pati-vrataa dharma’. Bearing this in mind, she remains ever vigilant. So, you are claiming that a bhakta who keeps bhakti just like the pati-vrataa wife and who is conscious in his efforts to eradicate laziness and infatuation is at fault. Furthermore, you are suggesting that a bhakta who is not concerned about eradicating laziness and infatuation, like a woman who flirts with any man she fancies, and is not concerned about preserving her fidelity, is actually superior! Is this because of a misunderstanding on your behalf, or what?

“Remember, if a person remains careless, then even if he is a bhakta of Bhagvaan, the two enemies of laziness and infatuation would not fail to hinder him. For example, when a person drinks alcohol or bhaang, then just as a vimukh becomes intoxicated, a bhakta of Bhagvaan would also become intoxicated and delirious. In the same way, just as alcohol and bhaang in the form of laziness and infatuation affect a vimukh, they affect a bhakta of Bhagvaan as well. However, the only difference between a vimukh and a bhakta of Bhagvaan is that a vimukh cannot eradicate these two enemies, whereas a bhakta can overcome them if he remains vigilant in his efforts. That is the advantage a bhakta of Bhagvaan has. Nevertheless, he is not better if he remains careless, even if he is a bhakta of Bhagvaan.”

Then, Shreeji Mahaaraaj asked another question: “How many elements is the sthul body composed of, and how many elements is the sukshma body composed of? Are there equal elements in both, or does one have more or less than the other? Please describe the nature of these two bodies.”

Svayamprakaashaanand Swaami attempted to answer the question, but was unable to do so adequately. Then, all the munis said, “Mahaaraaj, please be kind enough to answer this question yourself.”

Shreeji Mahaaraaj then explained, “The sthul body is composed of the five tattvas known as the five mahaa-bhuts, such as pruthvi and jal. The sukshma body is composed of nineteen tattvas: the five gnaan- indriyas, the five karma-indriyas, the five praans, and the four antah- karans. Yet, only when the sukshma body is interwoven with the sthul body, can all activities be carried out properly, but not otherwise. This is because only when the sukshma body, together with the indriyas, joins the sthul body – which includes the organs of the indriyas, such as the eyes and ears – can the vishays of those indriyas be indulged in. This is not possible by the organs of the indriyas of the sthul body alone. Therefore, the sukshma body composed of the nineteen tattvas is interwoven with the sthul body composed of the five tattvas (five mahaa-bhuts). That is why the sthul body is also said to be composed of twenty-four tattvas.

“In the same way, the pleasures of the sukshma body can only be indulged in when the sukshma body behaves as one with the sthul body, which is composed of the five tattvas. That is why the sukshma body, which is composed of nineteen tattvas, is also said to be composed of twenty-four tattvas. Moreover, because the sthul body is inherent within the sukshma body, when a person associates with a woman through his sukshma body, he ejaculates semen from his sthul body. Therefore, there is unity between the sthul body and the sukshma body during the jaagrat state and the svapna state.”

Then, the munis remarked, “Mahaaraaj, this suggests that the sukshma body is the same as the sthul body. So, just as there is an effect of karmas on the sthul body, is there a similar effect on the sukshma body as well? Or is there a difference?”

Shreeji Mahaaraaj replied, “If a person has just as strong a belief that the sukshma body is ‘mine’, as he has that this sthul body is ‘mine’, then the law of karmas would apply to the sukshma body just as it does to the sthul body. Indeed, it is only to encourage the individual that the karmas of the sukshma body have been said to be insignificant.

“In comparison, neither the sthul body nor the sukshma body of a person who has no consciousness of his sthul and sukshma bodies, is affected by karmas. This is because such a person behaves only as the aatmaa. Therefore, a person who has such aatmaa-nishthaa, remains unaffected by karmas related to the sthul and sukshma bodies. Nonetheless, such a person would never physically perform any impure karmas. Furthermore, he endures any joy or pain resulting from his praarabdha. Even while experiencing them, he believes, ‘I am not the one who experiences. I am the aatmaa’.

“On the other hand, a person who is ignorant and who perceives himself with the body, is affected by all karmas related to the sthul and sukshma bodies, and therefore he experiences joy and pain according to his karmas. This is because an ignorant person, while experiencing whichever vishays he indulges in, believes the body to be his true svarup, and feels, ‘I am the one who experiences these vishays’.

“Then, in his final moments, such an ignorant person sees yamduts. He then becomes unaware of his body and enters a state of unconsciousness. The yamduts force him to leave his body and therefore separate his jeev. The jeev then receives the body of an evil spirit, in which it suffers the torments of Yampuri. In comparison, a bhakta of Bhagvaan possessing gnaan, sees Bhagvaan or His sant in his last moments. He also becomes unaware of his body and enters a state of unconsciousness. However, when that bhakta discards his body and becomes separate from it, Bhagvaan grants him a divya body like that of Bhagvaan, with which he resides in the dhaam of Bhagvaan.”

|| End of Vachanaamrut Saarangpur || 14 ||

Saarangpur – 15
Mugdhaa, Madhyaa, And Praudhaa Gopis

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In the Samvat year 1877, on Bhaadarvaa sud 4 [11th September, 1820], Shreeji Mahaaraaj was sitting on a decorated bedstead on the veranda outside the rooms of Jeevaa Khaachar’s darbaar in Saarangpur. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “I shall ask a question. There are two types of bhaktas of Bhagvaan: A person has such deep love for Bhagvaan that he cannot bear even a second without His darshan. His love is very obviously noticeable. Another bhakta of Bhagvaan possesses knowledge of the aatmaa as well as total vairaagya. He also has love for Bhagvaan, but his love does not appear to be like the love of the first bhakta. Furthermore, although the first bhakta’s bhakti is extremely appealing, he possesses neither knowledge of the aatmaa and vairaagya, but his bhakti is not as appealing as the first bhakta’s. Of these two bhaktas, whose bhakti is superior, and whose bhakti is inferior? That is the question.”

To this, Svayamprakaashaanand Swaami replied, “He who has intense love for Bhagvaan is better, even if he does not have knowledge of the aatmaa and vairaagya.”

Shreeji Mahaaraaj then questioned, “With what understanding do you say that he who does not have knowledge of the aatmaa and vairaagya is better? Such a person believes himself to be the body, and so whenever he comes upon any of the panch-vishays that comfort his body, he will develop affection for them. As a result, his love for Bhagvaan will diminish. So why do you consider him to be superior?”

Svayamprakaashaanand Swaami clarified, “I do not consider the person who develops affection for the vishays to be a bhakta who loves Bhagvaan. Instead, I consider the person who is like the gopis to be such a bhakta.”

Then, Shreeji Mahaaraaj explained, “The gopis were not so naïve. They were so wise that their wisdom could go beyond the understanding of those who do possess knowledge of the aatmaa and vairaagya. They also spoke as expressively as those who are educated in diplomacy. In addition, they knew Bhagvaan precisely as He should be known. Even Uddhavji, the wisest of the Yaadavs and Bhagvaan’s adviser, became overwhelmed when he realised the gopis’ understanding. That same Uddhavji later said, ‘Bhagvaan has shown great mercy to me by sending me to impart gnaan to the gopis’. He had actually gone to preach to the gopis, but upon hearing their words, he himself absorbed in the preaching of the gopis.

“Though you may say that the gopis were not very intelligent, there were three distinctions amongst them: mugdhaa, madhyaa, and praudhaa.

“Of these, the characteristics of the mugdhaa gopis are as follows: They would often lecture Bhagvaan and say, ‘We have gone out of our way doing things for you, yet you do not take even the slightest notice of us’. Furthermore, if they were teased further, they would be upset with Bhagvaan, and speak such harsh words that a person would feel they will soon fall from the path of Bhagvaan. The gopis who are described in this way in the shaastras, should be known as mugdhaa gopis.

“Those who are madhyaa gopis, would never become angry with Bhagvaan and would never speak such harsh words. However, by using their shrewdness, they would use cunning methods to conceal their selfishness from others and do whatever they please while also doing whatever pleases Bhagvaan. Therefore, they would not do only that which pleases Bhagvaan. Furthermore, even if they have to do something that pleases only Bhagvaan, they would definitely use a cunning method to do whatever pleases themselves as well. The gopis, who are described in this way in the shaastras, should be known as madhyaa gopis.

“In comparison, praudhaa gopis would do only that which pleases Bhagvaan. In no way would they use any cunning methods to satisfy their selfishness. Their only wish would be to please Bhagvaan. Therefore, they remain happy with whatever pleases Bhagvaan. Also, they would never become angry at, or jealous of the other gopis who are equal to them. They would also abandon vicious natures, such as maan and matsar, and remain alert in the sevaa of Bhagvaan. They would never do anything by thought, word, or deed that would displease Bhagvaan. The gopis who are described in this way in the shaastras, should be known as praudhaa gopis. In this way, there are three distinctions amongst the gopis.

“Overall, the gopis had extreme wisdom in their understanding, and therefore their love cannot be said to be without understanding. Also, they had thoroughly understood the greatness of Bhagvaan. Due to the power of that understanding of Bhagvaan’s greatness, the qualities of aatmaa-nishthaa and vairaagya naturally flourished in their hearts. Therefore, it was due to the power of understanding Bhagvaan’s greatness that countless kalyaan-kaari qualities, such as aatmaa-nishthaa and vairaagya, were fully developed in the gopis.

“The characteristics of such a bhakta are as follows: He wishes for only those panch-vishays (shabda, sparsh, rup, ras, and gandh) which are related to Bhagvaan, but not for those which are related to anything else. Then, through those vishays, he develops intense love for Bhagvaan. The love is so intense that even though he does not possess the qualities of aatmaa-nishthaa and vairaagya, he still does not have any other desire in his heart, except the desire for Bhagvaan.

“Consider the following example: When it has not rained, the seeds of any types of grass cannot be seen anywhere on the earth. But, when it does rain, so much grass grows that even the earth cannot be seen. Similarly, when a person who does not possess the qualities of aatmaa-nishthaa and vairaagya meets with kusang, though he may seem to have no desire for vishays other than Bhagvaan, he will begin to have desires for those objects. Furthermore, his mind will become corrupted, and he will not remember Bhagvaan in his heart. Instead, he will constantly crave for the vishays. As a result, that bhakta who loves Bhagvaan, but does not possess the qualities of aatmaa-nishthaa and vairaagya, will feel, ‘I do not have even the slightest love for Bhagvaan’. Therefore, a bhakta who has love for Bhagvaan, but does not possess the qualities of aatmaa-nishthaa and vairaagya, is extremely inferior.

“In comparison, a bhakta whose love for Bhagvaan seems ordinary, but who has the qualities of aatmaa-nishthaa and vairaagya, feels, ‘The murti of Bhagvaan is forever present within my jeevaatmaa’. Because of this aatmaa-nishthaa, he may not seem outwardly enthusiastic for the darshan and touch of Bhagvaan’s murti. In fact, he may appear to be very quiet. However, the roots of his love are very deep. Moreover, his love is not the type that would diminish due to the influence of kusang. Therefore, this bhakta is superior, and is ekaantik.”

|| End of Vachanaamrut Saarangpur || 15 ||

Saarangpur – 16
Nar-Naaraayan Dev’s Tap In Badrikaashram

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In the Samvat year 1877, on Bhaadarvaa sud 5 [12th September, 1820], Shreeji Mahaaraaj was sitting on a decorated bedstead on the veranda outside Jeevaa Khaachar’s darbaar in Saarangpur. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Paramaanand Swaami then asked a question: “It is said in the Shreemad Bhaagvat, ‘While residing in Badrikaashram, Nar-Naaraayan Rushi is performing tap for the sake of the kalyaan and happiness of all the people in Bharat-Khand’. So, why is it that everyone does not walk a path of kalyaan?”

Shreeji Mahaaraaj explained, “The answer lies in the fifth skandh of the Shreemad Bhaagvat. It is said, ‘Bhagvaan is performing tap, but he does so only for the sake of his bhaktas, not for those who are not bhaktas of Bhagvaan’.

“Nar-Naaraayan Bhagvaan, who is dressed in the clothes of a tapasvi, performs harsh tap out of extreme compassion, and for the benefit of those people who realise the rarity of attaining a human body in this Bharat-Khand, and therefore attain the refuge of Bhagvaan and offer bhakti to Him. While performing tap, and gifted with qualities, like dharma, gnaan, vairaagya, upsham, divine powers, that are constantly present in Him to a great extent, he dwells in Badrikaashram until the destruction of the universe. Therefore, even if His bhaktas who live in Bharat-Khand may possess the qualities, such as dharma and gnaan, to a lesser degree, they flourish greatly in just a short span of time due to the power of Bhagvaan’s great tap. Then, by the will of Bhagvaan, these bhaktas receive the darshan of the pratyaksha murti of Shree Krishna Bhagvaan amidst the divine light of Akshar-Brahm that is in their hearts. In this way, due to Bhagvaan’s tap, bhaktas attain kalyaan without any difficulties. However, those who are not bhaktas of Bhagvaan do not attain kalyaan. This is the answer to your question.”

|| End of Vachanaamrut Saarangpur || 16 ||

Saarangpur – 17
Differences Among Muktas

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In the Samvat year 1877, on the evening of Bhaadarvaa sud 6 [13th September, 1820], Shreeji Mahaaraaj was sitting facing north on a decorated bedstead on the veranda outside the rooms of Jeevaa Khaachar’s darbaar in Saarangpur. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then Shreeji Mahaaraaj said, “As the vision of a person who worships Bhagvaan becomes increasingly weak, he realises the unlimited nature of Bhagvaan, and he increasingly realises the greatness of Bhagvaan. When that bhakta identifies himself with the body, he sees Bhagvaan as the witness of his jaagrat, svapna, and sushupti states. Later, when he realises himself as beyond the jaagrat, svapna, and sushupti states, he realises Bhagvaan as beyond them too. Then, as his vision becomes increasingly weak, he realises Bhagvaan as being far beyond himself and understands the greatness of Bhagvaan even more. Then, as his vrutti attaches itself more and more to Bhagvaan with love, his upaasanaa of Bhagvaan becomes even more firmly established.

“For example, ants, birds, men, cattle, horses, elephants, large crocodiles, and fish, all drink water from the ocean and become healthy, but the ocean’s level is not even slightly reduced. Therefore, the greater the capacity of the creature, the more it understands the vastness of the ocean.

“Here is another example: A mosquito, a sparrow, a kite, a hawk, an analpakshi, and Garud all fly in the sky, yet to all of them the sky is limitless. However, the greater the strength of their wings, the more they understand the vastness of the sky and their own inferiority.

“Similarly, a bhakta whose upaasanaa is like that of Marichi and other prajaapatis, can be compared to the mosquito. A bhakta, whose upaasanaa is higher, like that of devs such as Brahmaa, can be compared to the sparrow. A bhakta, whose upaasanaa is higher still, like that of devs such as Viraat-Purush, can be compared to a kite. A bhakta, whose upaasanaa is higher still, like that of Pradhaan-Purush, can be compared to a hawk. A bhakta, whose upaasanaa is still higher, like that of pure Prakruti and Purush, can be compared to an analpakshi. A bhakta, whose upaasanaa is even higher, like that of an Akshar mukta in Akshardhaam, is like Garud. As the powers of these bhaktas increase, they recognise the greatness of Bhagvaan more and more. Moreover, as their own powers increase, their master-servant relationship with Bhagvaan is also strengthened.

“Also, when the person engaged in worship and identified himself with the jeev, the jeev possessed the luminosity of a firefly. As he continued worshipping Bhagvaan, the eight barriers (jad prakruti) were gradually overcome, and he became increasingly luminous – first like an oil lamp, then like a torch, then like the flames of a fire, then like the flames of a forest fire, then like lightning, then like the moon, then like the sun, then like the fire of destruction, and finally, he became as radiant as the light of Akshar-Brahm.

“In this way, the luminosity, powers, and bliss of such a bhakta constantly increase. In the example, the sequence from firefly to Akshar-Brahm refers to the difference among the level of muktas. As a person reaches a higher spiritual state, Bhagvaan’s greatness is realised to a greater extent, and he attains a higher mukta level.”

Shreeji Mahaaraaj then bid “Jay Sachidaanand” to everyone and stood up. Then, holding a branch of the tamarind tree, He stood facing east and said, “From here, the full moon appears like a small plate. But, as a person approaches it, it appears to get increasingly large. Then, when he comes extremely close to it, it becomes so vast that he is unable to see its limits. Similarly, as obstacles (maayaa) are overcome and a person increasingly attains the proximity of Bhagvaan, he realises the unlimited greatness of Bhagvaan. As a result, his sense of servitude towards Bhagvaan is increasingly strengthened.”

||End of Vachanaamrut Saarangpur || 17 ||

Saarangpur – 18
Saline Land

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In the Samvat year 1877, on Bhaadarvaa sud 8 [15th September, 1820], Swaami Shree Sahajaanandji Mahaaraaj was sitting facing north on the veranda outside the north-facing rooms of Jeevaa Khaachar’s darbaar in Saarangpur. He was wearing a white khes and had covered Himself with a white chaadar. He had also tied a white paagh around His head. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Shreeji Mahaaraaj then said, “If a person with shraddhaa comes across the company of a true sant and develops shraddhaa in the words of that sant, then all the kalyaan-kaari qualities of svadharma, vairaagya, gnaan, bhakti, and wisdom, would develop in his heart, and the vicious natures, such as kaam, and krodh, would be burnt away. On the other hand, if he encounters kusang and develops shraddhaa in their words, then the qualities such as vairaagya and wisdom would be destroyed.

“It is like the analogy of saline land. No matter how much rain falls upon it, no grass, or anything else, can grow upon it. However, if a flood were to sweep across the same land, then all the salt would be washed away. As a result, where there was once salt, there would now be silt. If the seeds of banyan, pipal, or other trees were to fall into that silt, they would grow into large trees. Similarly, if a person, who has the previously mentioned qualities of svadharma, vairaagya, gnaan, bhakti, and wisdom, firmly rooted in his heart, and who has not even the slightest desire for the pleasures of this world, were to meet with kusang, then waters (kusang) would sweep across his heart and leave behind silt (worldly talks). Then, the seeds of vicious natures, such as kam, krodh, lobh, moh, mad, and matsar, which are dormant in the silt, would grow into large trees. Therefore, a bhakta of Bhagvaan should never keep kusang.”

Then, Shreeji Mahaaraaj continued, “If a person has some svabhaavs and he thoughtfully attempts to eradicate them by associating with a sant, then they can be destroyed. However, a person’s vicious svabhaavs will not eradicate if he foolishly applies any other methods. When such a fool becomes depressed, he either sleeps, cries, takes out his frustrations on someone else, or he may even do upvaas. He will use any of these four methods to try to overcome his depression. If he becomes severely depressed, he may even resort to committing suicide. These are the way in which a fool attempts to overcome depression. However, such methods neither reduce the pain, nor do they eradicate a person’s svabhaavs. On the other hand, if a person were to attempt to eradicate them with understanding, then both the distress and the svabhaav would be eradicated. Therefore, only those who have understanding become happy.”

Then, Shreeji Mahaaraaj continued with another example and said, “Large flames of a fire are extinguished when water is poured over it, whereas even a slight flash of lightning can never be extinguished, even though it is in the midst of dense rain clouds. Similarly, regardless of how much vairaagya a person may have, or how much love for Bhagvaan he may have, if he does not have understanding, then like the flames of the fire, all of his qualities will be lost due to water (kusang). In comparison, a person who has the understanding of vairaagya and love is like the fire of lightning. It may be slight, but it is never destroyed.”

“Then, Nirvikaaraanand Swaami asked, “Mahaaraaj, if a person has a vicious svabhaavs, like kaam and krodh, can they be eradicated, or not?”

Shreeji Mahaaraaj replied, “Just as a merchant keeps an account of all his transactions, if a person keeps an account of his svabhaavs from the very day he entered satsang, then they can be eradicated. He should think, ‘When I was not in satsang, I had these vicious svabhaavs. But, ever since I have entered satsang, they have diminished’. Then, every year, he should check to see if he has progressed or if there is still some deficiency remaining. However, a fool does not keep an account like the merchant does. Therefore, any svabhaavs, which a person may have, can be eradicated if he continuously examines himself while doing satsang.”

Muktaanand Swaami then asked, “If a person keeps kusang then it is obvious that he will develop vicious svabhaavs. But, why is it that such vicious svabhaavs arise even after a person associates with a sant?”

Shreeji Mahaaraaj explained, “During his childhood, a person does not face enemies, such as kaam, krodh, and lobh. Also, at that age, he also tends to have more love for Bhagvaan. However, when he enters youth, the enemies increase along with the belief that he is the body. During that period, if he keeps the company of a saadhu, who does not have vicious natures and the belief that he is the body, then he will cross the ocean of youth. However, if the youth does not do this, the enemies will defeat him, and he will consequently turn vile.

“However, if an older person is spoilt while doing satsang, it is because whichever avgun he perceives in a great sant, all return to dwell in his own heart. Conversely, if he perceives the gun of a great sant and thinks, ‘Any svabhaavs the great sant exhibits is only for the sake of the kalyaan of jeevs. In fact, He is flawless; but my identification of flaws in him is due to my own personal foolishness’, and he also asks for forgiveness for his mistakes, then his deficiencies will diminish.

Mahaanubhavaanand Swaami then asked, “Can raajasi, taamasi, and saattvik svabhaavs be eradicated by doing satsang?”

Shreeji Mahaaraaj replied, “All svabhaavs can be eradicated if a person tries to eradicate them.”

Mahaanubhavaanand Swaami asked further, “If that is the case, then despite the fact that Durvaasaa and others have become muktas, why do they still remain taamasi?”

Shreeji Mahaaraaj explained, “The qualities, like tamo-gun, which are seen in Durvaasaa and others, are only present because they choose to keep them. They feel, ‘If someone is misbehaving, tamo-gun is actually very necessary in order to lecture him. That is why we keep it’. Therefore, they purposely retain these qualities. Nevertheless, when a svabhaav is prevalent in a person, he should have hatred towards it. He should think, ‘I am a bhakta of Bhagvaan, and such a vicious svabhaav does not suit me’. In this way, by the grace of Bhagvaan, a person’s svabhaavs can be eradicated if he regards them as flaws and strives to discard them.”

|| End of Vachanaamrut Saarangpur || 18 ||

|| End of Shree Saarangpur Prakaran ||

Shree Kaariyaani Prakaran

Kaariyaani – 1
A Worm And A Bee

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In the Samvat year 1877, on Bhaadarvaa sud 12 [19th September, 1820], a decorated, canopied bedstead that had been brought by Jaadavji Bhakta from Surat, had been placed on the veranda outside the north-facing rooms of Vastaa Khaachar’s darbaar in Kaariyaani. A mattress with a white, silken cover had been placed upon the bedstead. A large, white, cylindrical pillow and red, silken knee-cushions had been placed on the mattress. Also, frills of gold fabric were dangling on all four sides of the bedstead. Shreeji Mahaaraaj was sitting facing north on this beautifully decorated bedstead. He was wearing a white khes with a black border, and had tied a white feto with a gold border around His head. Also, He had covered Himself with a shelu with a gold border. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him. They were all staring at the charming appearance of Shreeji Mahaaraaj, just as chakors stare at the moon with fixed eyes.

Then, Shreeji Mahaaraaj said to the paramhans, “Please begin a question-answer discussion amongst yourselves.”

Bhudharaanand Swaami then asked, “Does nishchay in Bhagvaan arise in the antah-karans or in the jeev?”

Shivaanand Swaami attempted to answer the question, but was unable to do so satisfactorily.

So Shreeji Mahaaraaj said, “The jeev knows through the buddhi, which is the cause of all knowledge, and is greater than all. That buddhi resides in the man, in the chitt, in the ahankaar, in the ears, in the eyes, in the nose, in the tongue, in the mouth, in the skin, in the arms, in the legs, in the genitals, and in the anus. It resides in the body in this way, pervading it from head to toe. The jeev resides within this buddhi. However, the jeev is not felt, only the buddhi is felt.

“The following example will illustrate this: When the flames of a fire rise and fall, they do so because of the wind. The rise and fall of the flames are apparent, but the wind is not apparent. Also, when dung is placed in fire, the dung begins to burn. Then, when it is placed where there is no wind, smoke begins to rise. At that time, the rising smoke is apparent, but the wind within is not apparent. Also, the clouds that move in the sky are seen to do so because of the wind, but the wind that resides within them is not apparent. In this way, flames, smoke, and the clouds represent the buddhi, and the wind represents the jeev.

“What is that jeev like? Well, the jeev is the knower of the beliefs formed by the buddhi, and it also knows Brahmaa, who is the cause of the beliefs in the buddhi. The jeev knows the thoughts of the man, and also knows Chandra, who is the cause of those thoughts in the man. The jeev knows the remembrance in the chitt, and also knows Vaasudev, the cause of the thinking in the chitt. It knows the ‘I-ness’ of the ahankaar, and also knows Rudra, the cause of that ‘I-ness’. In this way, the jeev perceives the four antah-karans, the ten indriyas, and the vishays, and their presiding devs, who allow a person to discriminate among those vishays. The jeev does all of this simultaneously.

“That jeev appears to be in one place; it appears to be as fine as the tip of a spear; and it appears to be extremely subtle. It appears this ways because it is associated with the buddhi. But, when that jeev is known as the illuminator of the body, the indriyas, the antah-karans, the vishays, and their presiding devs, it appears to be extremely vast, and it appears to be pervasive. That is when the jeev is not associated with the buddhi.

“That jeev is not known by the indriyas, but is known by assumption. For example, on seeing a sword weighing two hundred kilograms, a person can infer, ‘The carrier of this sword must be extremely strong’. Similarly, the jeev inspires the body, indriyas, the antah-karans, the vishays, and their presiding devs, simultaneously; therefore it must be very powerful. This is how the jeev can be known by assumption.” Shreeji Mahaaraaj answered the question in this way.

Nityaanand Swaami then asked, “Mahaaraaj, what is the answer to the original question in what you have just said?”

Shreeji Mahaaraaj clarified, “Well, the answer is that when the belief of Bhagvaan has developed in the buddhi, a person should realise that the belief has also developed within the jeev. How does that happen? Well, the belief initially develops in the indriyas, then in the ahankaar, then in the chitt, then in the man, then in the buddhi, and then finally, it develops in the jeev.” This was Shreeji Mahaaraaj’s reply.

Again, Nityaanand Swaami asked, “Mahaaraaj, how can a person know when there is belief of Bhagvaan in the indriyas? How can a person know when there is belief of Bhagvaan in the antah-karans? How can a person know when there is belief of Bhagvaan within the jeev?”

Shreeji Mahaaraaj replied, “The belief of Bhagvaan which is in the indriyas should be known as follows: Of all the objects in this world which are seen, heard, smelt, or touched, some are pleasant and some are unpleasant; some give pleasure and some give misery; some are liked and some are disliked; some are appropriate and some are inappropriate. If no doubts arise even when all these characteristics are apparent in Bhagvaan, that should be known to be the belief of Bhagvaan in the indriyas.

“Furthermore, of the various effects of the three gun (sattva-gun, rajo-gun, and tamo-gun), the effect of tamo-gun is laziness and sleep; the effect of rajo-gun is lust and anger; and the effect of sattva-gun is tranquillity and self-discipline. If no doubts arise even when all these are noticed in Bhagvaan, then that should be known as the belief of Bhagvaan in the antah-karans.

“Due to nirvikalp samaadhi, Rushabh-Dev Bhagvaan wandered crazily, keeping a stone in his mouth. Although his body burned in a forest fire, he remained totally unaware of it. So, if no doubts arise even when such a gunaatit state is apparent in Bhagvaan, then that should be known as belief of Bhagvaan in the jeev.

“For example, ships that travel in the sea carry an iron anchor with them. When thrown into the sea, if that anchor is immediately retracted before it reaches the seabed, then not much effort is required; it comes out of the sea immediately. However, if it is allowed to reach the seabed before it is retracted, then it comes out only after great effort. But, if it is allowed to descend gradually, and it settles and lodges itself into the seabed, then it cannot be pulled up by any means; it cannot be retracted. Similarly, when a person develops the belief of Bhagvaan in the jeev, that belief cannot be dislodged in any way whatsoever.” Shreeji Mahaaraaj spoke at length in this way, but only a small section has been mentioned here.

Then, Chaitanyaanand Swaami asked, “Mahaaraaj, Bhagvaan is greater than the mind and speech, and He is gunaatit. So, how can the maayik indriyas and antah-karans perceive Him?”

Shreeji Mahaaraaj replied, “When the jeev – the knower of the body, indriyas, and antah-karans – becomes merged during the sushupti state, its indriyas and antah-karans also become merged in that sushupti state. At the time, Bhagvaan inspires that jeev. When the jeev enters the svapna state from the sushupti state, the dream-related locations, pleasures, vishays, and the jeev are all inspired by Bhagvaan. He inspires them during the jaagrat state as well. In this way, Bhagvaan inspires the jeev both when it is conscious of the body, and when it is not. Also, from Pradhaan, maha-tattva was formed; from maha-tattva, the three types of ahankaar were formed; from that ahankaar, the indriyas, devs, five mahaa-bhuts, and five tan-maatras were formed; all these are also inspired by Bhagvaan. Viraat, who is composed of all these tattvas combined, is also inspired by Bhagvaan. When all of these merge into Maayaa, Bhagvaan inspires that Maayaa as well.

“That Bhagvaan also inspires both jeev and ishvar when they identify themselves with their bodies. He inspires both jeev and ishvar even when they reside in the sushupti state, and are merged by Pradhaan and are without any identify or form. He inspires Kaal, which causes Maayaa and other entities to assume an identity and form, and also causes them to abandon their identity and form. So, how can that Bhagvaan be known by the indriyas and antah-karans? Is that your question?”

Everyone confirmed, “Yes, Mahaaraaj, that is the question.”

Shreeji Mahaaraaj continued, “The answer to that is as follows: Bhagvaan does not create and sustain the world for His own sake. In fact, it is said in the Shreemad Bhaagvat:

buddhindriya-manah-praanan janaanaam-asrujat-prabhuha

matraatham cha bhavaartham cha hyaatmane kalpaanaya cha

“This shlok means: Bhagvaan created the buddhi, indriyas, man, and praans of all people to enable the jeevs to indulge in the vishays, to take birth, to transmigrate to other loks, and to attain kalyaan. Therefore, Bhagvaan created this universe for the sake of the kalyaan of the jeevs; Bhagvaan sustains it for the sake of the kalyaan of the jeevs; and Bhagvaan also causes its destruction for the sake of the kalyaan of the jeevs. How is that? Well, He destroys it to allow the jeevs – who are tired as a result of undergoing many births and deaths – to rest. That Bhagvaan, who acts in all ways for the benefit of the jeevs, becomes like a human out of compassion. Then, when the jeevs maintain profound association with a sant of that Bhagvaan, why should they not be able to know Him? They can certainly know Him.”

Then, Bhajanaanand Swaami asked, “Mahaaraaj, why then does the Vedic shlok claim:

yato vaacho nivartante apraapya manasaa saha

From where speech returns along with the mind without having attained
Brahm and Bhagvaan.

Shreeji Mahaaraaj replied in a pleased tone, “Well, in that case, the facts are as follows: pruthvi resides in aakaash, but does not become like aakaash; jal also resides in aakaash, but does not become like aakaash; tej also resides in aakaash, but does not become like aakaash; and vaayu also resides in aakaash, but does not become like aakaash. In the same way, the mind and speech do not attain Bhagvaan.”

Then, Nityaanand Swaami raised a doubt: “Mahaaraaj, the Shrutis and Smrutis claim:

niranjanaha paramam saamyam-upaiti

He who is free from the blemishes of maayaa, attains qualities similar to
those of Bhagvaan

bahavo gnaana-tapasaa pootaa mad-bhaava-maagataha

Many who have been purified by tap in the form of gnaan
have attained my qualities.

Shreeji Mahaaraaj then said, “What I just mentioned is regarding the mind and the indriyas of a vimukh. However, the mind and indriyas of bhaktas of Bhagvaan do become merged with Bhagvaan. For example, at the time of destruction, pruthvi, which resides in aakaash, becomes one with aakaash; jal also becomes one with aakaash; tej also becomes one with aakaash; and vaayu also becomes one with aakaash. Similarly, the bodies, indriyas, antah-karans, and praans of those who are bhaktas of Bhagvaan, due to their gnaan of Bhagvaan, become like Bhagvaan. This is because Bhagvaan’s murti itself is divya. So, the bodies, indriyas, and antah-karans of those bhaktas become like Bhagvaan’s indriyas, antah- karans, and body. That is why the bodies, indriyas, antah-karans, and praans of those bhaktas, become divya.

“Take the following example: A bee captures a worm, stings it, and then buzzes over it. As a result, that worm – in the very same body – is transformed into a bee. Then, none of its bodily parts remain like that of a worm; it becomes exactly like a bee. Similarly, a bhakta of Bhagvaan, in that very same body, becomes divya like Bhagvaan.”

Shreeji Mahaaraaj then concluded by saying, “The essence of this talk that I have given is for both a person with firmness in bhakti coupled with aatmaa-nishthaa, and for a person with firmness in bhakti alone, progress is as described. However, the indriyas and antah-karans of a person with aatmaa-nishthaa only do not become divya like Bhagvaan’s murti; he attains only brahm-sattaa.”

Having spoken in this way, Shreeji Mahaaraaj said, “Now, let us stop this talk, as the sabhaa has become quiet. Someone please sing some pleasing kirtans.” Saying this, He Himself began to perform dhyaan, while the saadhus began singing kirtans.

|| End of Vachanaamrut Kaariyaani || 1 ||

Kaariyaani – 2
A Cursed Intellect

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In the Samvat year 1877, on AAso sud 2 [9th October, 1820], Swaami Shree Sahajaanandji Mahaaraaj was sitting on the veranda outside the north-facing rooms of Vastaa Khaachar’s darbaar in Kaariyaani. He was dressed entirely in white clothes. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

By Shreeji Mahaaraaj’s aagnaa, the junior paramhans had come to the front of the sabhaa and were asking and answering questions amongst themselves.

Then, Shreeji Mahaaraaj said, “Allow me to ask one question.”

The junior paramhans responded by saying, “Mahaaraaj, please do ask.”

Shreeji Mahaaraaj then said, “One person’s intellect is such that since the day he joined satsang, he may occasionally perceive avgun in Bhagvaan and His sant, but it does not persist, and then passes away. Day by day, he may continue perceiving gun and avgun, but he never abandons satsang. This is because he is wise and realises, ‘There is no sant like this in the entire brahmaand, and there is no other Bhagvaan besides his Mahaaraaj’. As he has realised this, he remains firm in satsang. On the other hand, another person’s intellect is such that he never perceives avgun in Bhagvaan or His sant. But, even though the intellects of both bhaktas are outwardly similar, and their nishchay in Bhagvaan is also similar, one person continues perceiving avgun, while the other does not. What is the fault in the intellect of the person who keeps perceiving avgun? I put this question to Naanaa Shivaanand Swaami.”

Naanaa Shivaanand Swaami then attempted to answer the question, but was unable to do so adequately.

Then, Bhagvadaanand Swaami said, “That person’s intellect is cursed.”

At that point, Shreeji Mahaaraaj said, “He is correct. That is the correct answer to the question. In the world, do people not say, ‘He has been cursed by someone?’ In the same way, that individual has been cursed because he may have hurt a great sant, he may have hurt a humble person, or he may not have served his parents. That is why his intellect is the way it is.”

Then, Bhagvadaanand Swaami asked, “Mahaaraaj, how can his cursed intellect be healed?”

Shreeji Mahaaraaj explained, “This piece of cloth which I wear on my head and a thick cloth like a rug cannot be washed with the same amount of effort. This is because this thin cloth is cleaned immediately by washing it with only a small amount of soap. On the other hand, to wash a thick cloth, it must be soaked in water for two to four days, and then boiled over a fire. Only then, after it is washed with soap, does it become clean. Similarly, if a person whose intellect is cursed follows niyams only to the extent that everyone else does, then that avgun will not be eradicated. He should not only remain free of kaam, svaad, lobh, moh, and maan as others. Instead, he should become more free of kaam than others; he should become more free of lobh than others; he should become more free of svaad than others; he should become more free of moh than others. Also, he should go to sleep later than others; and he should chant the name of Bhagvaan with a maalaa more often than others; and he should wake up a little earlier than others. In this way, if he follows niyams more intensely than others, his cursed intellect will be healed; otherwise it will not be healed.”

Then, Motaa Shivaanand Swaami asked Motaa Yogaanand Swaami a question: “Do karmas have a form or are they formless?”

Motaa Yogaanand Swaami replied, “I do not think I can answer that question.”

Shreeji Mahaaraaj then replied, “In reality, karmas are without a form, but the good or bad fruits which result from those karmas do have a form. Those who claim that karmas have a form are naastiks. After all, a karma is an action, and so it cannot have a form.”

Shreeji Mahaaraaj talked a great deal in this way, but only a small portion has been mentioned here.

|| End of Vachanaamrut Kaariyaani || 2 ||

Kaariyaani – 3
Shuk Muni Is A Great Saadhu
A Person Cannot Be Known By His Superficial Nature

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In the Samvat year 1877, on the evening of AAso vad 7 [14th October, 1820], Shreeji Mahaaraaj was sitting facing north on a decorated bedstead on the veranda outside the north-facing rooms of Vastaa Khaachar’s darbaar in Kaariyaani. He was wearing a white khes and had tied a white feto around His head. He had also covered Himself with a white chaadar. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “This Shuk Muni is a very great saadhu. From the day he began staying with me, his enthusiasm has been ever increasing; in fact, it has never diminished. Therefore, he is like Muktaanand Swaami.”

Shreeji Mahaaraaj then continued, “The affection that people develop for each other is due to gun, and the hatred they experience for each other is due to avgun. However, those gun and avgun cannot be established from a person’s external behaviour. A person outwardly may walk like a cat, fixing his eyes on the floor as he walks, but on the inside, he may have intense kaam. On seeing him behave in this way, a person who is not wise would think, ‘He is a very great saadhu’. On the other hand, someone else may walk with wandering eyes. On seeing him, a person who is not wise would think, ‘He is a fake saadhu’. However, inwardly he may be extremely free of kaam. Therefore, a person cannot be judged by his external, physical behaviour. He can only be judged after staying with him. By staying with him, his activities can be observed – the way he talks, the way he walks, the way he eats, the way he drinks, the way he sleeps, the way he awakens, and the way he sits.

“Also, gun and avgun are more apparent during the period of youth, but they are not so obvious during childhood or during old age. Someone may be spoiled as a child, but as a youth he becomes honourable. Conversely, someone may be good in his childhood, but becomes spoiled during his youth. A person who is determined in that he feels, ‘It is not good that I am having these improper thoughts’, and who makes an effort to eradicate those thoughts, and who remains determined until they have been eradicated, progresses in satsang in his youth. On the other hand, a person who is careless instead of being alert, will not progress. So, an honourable person can be recognised from his childhood.”

Having said this, Shreeji Mahaaraaj talked at length about His fondness for tyaag in His childhood. He then continued, “A person who is honourable does not like the company of immature children from his childhood; he does not have an appetite for tasty food; and he continuously restrains his body. Just look, when I was a child, I had the same thoughts as Kaartik Swaami, and I felt, ‘I want to eliminate all the parts of my mother – her flesh and blood – from my body’. So, after many spiritual activities, I malnourished my body so much that if something pierced my body, water would come out, but never blood. In this way, a person who is honourable can be known from his childhood.”

Then, Bhajanaanand Swaami asked, “Mahaaraaj, is it better to maintain this thought in the mind, or is it better to expose the body to tap?”

To that, Shreeji Mahaaraaj said, “The faults due to the body should be known, and the faults due to the mind should be known. Of these, which are the faults of the body? Well, repeated erections and itching of the genitals, excessive movement, rapid movement of the eyes, smelling many types of fragrances quickly, walking twenty or twenty-five miles quickly, embracing someone with such force that his bones break, ejaculating semen during dreams, and so on – all these are faults of the body, not the mind. Even if these faults of the body are greatly reduced, lustful desires, as well as desires for eating, drinking, walking, touching, smelling, hearing, and tasting, may remain. These should be known as the faults of the mind. So, the faults of the body and mind should be distinguished in this way.

“Then, the faults of the body should be removed by imposing bodily restraints. Then, once the body is weakened, the remaining faults of the mind should be eradicated by thinking, ‘I am the aatmaa, separate from desires. In fact, I am completely blissful’. A person who practices these two methods – bodily restraint and thinking of the aatmaa – is a great saadhu. If a person has only bodily restraint, but does not think of the aatmaa, then it is not appropriate. Conversely, if a person only thinks of the aatmaa, but does not restrain his body, then that is also not appropriate. Therefore, a person who has both is the best. Moreover, if these two methods – self-discipline and thinking – are necessary for even grahastha satsangis to practice, then a tyaagi should definitely practice them.”

Then, Nishkulaanand Swaami asked, “Mahaaraaj, can a person remain like that through thinking or through vairaagya?”

Shreeji Mahaaraaj replied, “A person remains like that due to the company of a great saadhu. Furthermore, a person who is unable to do so even with the company of a great saadhu is a great sinner.”

Saying that, Shreeji Mahaaraaj continued, “If a tyaagi desires to indulge in the worldly pleasures which are appropriate only for a grahastha, then he is as good as an animal eating dry grass. This is because even though he is never going to acquire those objects, he still has a desire for them. It seems that he has not understood that fact properly; and as the saying goes, what is the point in asking the name of a village that a person is not going to visit? If he does have a craving for those objects that he has given up, will it be possible for him to obtain them during this lifetime? He can attain them only if he falls from satsang, but not while remaining in satsang. Therefore, a person who maintains a desire for those pleasures, while remaining in satsang, is a fool. This is because whoever remains in satsang is required to follow the dharma of a satsangi. For example, if a woman sets out to become a sati but turns back upon seeing the fire, would her relatives allow her to turn back? They would force her to burn on her husband’s funeral pyre. Also, if a braahman lady becomes a widow but continues to dress like a married woman, will her relatives allow it? Certainly they would not. Therefore, a person who maintains indecent svabhaavs while remaining in satsang has not understood this talk. If he had understood it, such indecent svabhaavs would not remain.”

Saying this, Shreeji Mahaaraaj bid “Jay Swaaminaaraayan” to everyone anddeparted to go to sleep.

|| End of Vachanaamrut Kaariyaani || 3 ||

Kaariyaani – 4
Awareness Of The Jeev, The Buddhi, And The Witness

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In the Samvat year 1877, four-and-a-half hours after sunrise on AAso vad 8 [15th October, 1820], Shreeji Mahaaraaj was sitting on the veranda outside the north-facing rooms of Vastaa Khaachar’s darbaar in Kaariyaani. He was dressed entirely in white clothes. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “Please begin a question-answer discussion amongst yourselves.”

Gopalaanand Swami asked Bhajanaanand Swami, “In this body, how much awareness is of the jeev, and how much awareness is of the witness (Bhagvaan)?”

Bhajanaanand Swami attempted to answer the question, but was unable to do so.

Shreeji Mahaaraaj then replied, “The buddhi pervades this body from head to toe. As a result, it is simultaneously aware of the activities of all the indriyas. The jeev resides within that buddhi by pervading it. Therefore, the awareness of the buddhi is due to the awareness of the jeev. Similarly, since the witness resides within the jeev, the awareness of the jeev is due to the awareness of the witness.”

Nityaanand Swami then asked Shreeji Mahaaraaj, “Mahaaraaj, the witness does reside within the jeev. But, realising that a witness must possess a form, the question is how can that which possesses a form also be all-pervading?”

Hearing this, Shreeji Mahaaraaj explained, “That which possesses a form can also be all-pervading. For example, Agni-Dev possesses a definite svarup when residing in his lok, but through his powers, he is latent within wood. Similarly, Bhagvaan possesses a definite form in His Akshardhaam, but through His antaryaami powers, He pervades the jeevs and functions as if He possesses a form. Therefore, even that antaryaami form should be considered to possess a form.”

|| End of Vachanaamrut Kaariyaani || 4 ||

Kaariyaani – 5
Bhagvaan’s Purpose For Assuming An Avataar

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In the Samvat year 1877, on AAso vad 14 [4th November, 1820], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a bedstead with a canopy on the veranda outside the north-facing rooms of Vastaa Khaachar’s darbaar in Kaariyaani. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “I wish to ask a question.”

The munis responded by saying, “Mahaaraaj, please do ask.”

Then, Shreeji Mahaaraaj asked, “Bhagvaan assumes an avataar on earth to grant kalyaan to the jeevs. But, is He not capable of granting kalyaan while remaining in His dhaam, without assuming an avataar? After all, Bhagvaan can grant kalyaan in any way He wishes. Then, what is the purpose of Him assuming an avataar on earth? Furthermore, if Bhagvaan can only grant kalyaan when He assumes an avataar, and He is incapable of granting kalyaan in any other way, it would suggest that this is a weakness of Bhagvaan. But in reality, Bhagvaan is capable of granting kalyaan to the jeevs by assuming an avataar, and He is also capable of granting kalyaan to the jeevs without assuming an avataar. Then, what is the purpose of Bhagvaan assuming an avataar on earth? That is the question.”

The senior saadhus answered according to their own understanding, but were unable to answer Shreeji Mahaaraaj’s question adequately. As Shreeji Mahaaraaj raised doubts to their answers, their answers were all disproved. The munis then folded their hands and requested, “Mahaaraaj, only you are capable of answering this question.”

Shreeji Mahaaraaj then explained, “Bhagvaan assumes an avataar for only one reason: Having surrendered Himself to the bhakti of those bhaktas who have intense love for Him, Bhagvaan assumes whichever svarup the bhaktas wish for in order to grant them bliss. He then fulfils all the desires of His bhaktas. Since the bhaktas have a physical body, Bhagvaan also assumes a physical body, and showers love upon those bhaktas. In addition to this, He suppresses His powers and behaves with the bhaktas as a son, or as a close companion, or as a friend, or as a relative. Because of this, the bhakta may not maintain much courtesy with Bhagvaan. Nonetheless, Bhagvaan showers His love upon the bhakta in whichever way He desires.

“Therefore, the only reason Bhagvaan assumes an avataar is to fulfil the desires of His beloved bhaktas. Along with this, He grants kalyaan to innumerable other jeevs and also establishes dharma. Now, if there is any doubt in what I have just said, please speak.”

The munis replied, “Mahaaraaj, your reply is most appropriate.”

|| End of Vachanaamrut Kaariyaani || 5 ||

Kaariyaani – 6
A Person Who Possesses Matsar

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In the Samvat year 1877, on AAso vad Amaas [5th November, 1820], the day of Divaali, a row of oil lamps had been arranged around a stage which had been assembled in front of the north-facing rooms of Vastaa Khaachar’s darbaar in Kaariyaani. Swaami Shree Sahajaanandji Mahaaraaj was sitting on a decorated, canopied bedstead that had been placed on that stage. He was wearing a red survaal made of kinkhaab with golden embroidery. He was also wearing a black, kinkhaab dagli with the words ‘Nar-Naaraayan-Swaaminaaraayan’ imprinted upon it. Around His head He had tied an orange paagh with a border of golden threads. He had also tied a sky-blue coloured feto tightly around his waist, and garlands of yellow flowers were hanging around His neck. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

A female bhakta from the port of Deev had come on that occasion. She requested Shreeji Mahaaraaj to allow her to perform His pujaa. Accepting her request, Shreeji Mahaaraaj came down from His seat, approached the bhakta, and accepted her pujaa. Then, after accepting the clothes, a yellow umbrella, and a pair of wooden chaakhadis offered by her, He returned to His seat.

Then, Shreeji Mahaaraaj said, “For so many years bhaktas have been offering clothes and thousands of rupees worth of jewellery to me, but I have never gone of my own accord to receive them as I just did. Also, I have never become as pleased by wearing the clothes and jewellery offered by others as I have just now. I have become extremely pleased upon this bhakta today.”

The munis commented, “That bhakta truly does have love.” In the meantime, Dinaa-Naath Bhatt arrived, bowed at the feet of Shreeji Mahaaraaj, and then sat down. Shreeji Mahaaraaj then gave all the richly embroidered clothes to him.

Muktaanand Swaami then asked, “Mahaaraaj, by which gun is Bhagvaan pleased upon a bhakta?”

Shreeji Mahaaraaj replied, “Bhagvaan is pleased with a bhakta who becomes free of kaam, krodh, lobh, kapat, maan, irshyaa, and matsar, and then offers bhakti to Bhagvaan. But, amongst all of those, matsar is the root of all avgun. That is why in the Shreemad Bhaagvat, Shree Vyaasji has noted that only the saadhu who is without matsar is worthy to possess bhaagvat-dharma. As a result, matsar is fainter than all the other avgun. Also, it is extremely difficult to eradicate matsar.”

Then, Brahmaanand Swaami asked, “What is the method for eradicating matsar?”

Shreeji Mahaaraaj replied, “A person who is a saadhu, and treads the path of a saadhu, will be able to eradicate matsar. However, if a person does not desire to tread the path of a saadhu, the matsar within him will never be eradicated.”

Again, Muktaanand Swaami asked, “What causes matsar?”

Shreeji Mahaaraaj replied, “There are three causes of matsar: women, wealth, and delicious food. But, for a person who does not have any of these three, maan is the cause of matsar. Moreover, for a person who possesses matsar, the fact that I have given these clothes to Dinaa-Naath Bhatt, must have led to matsar. Such a person would never think, ‘The person who brought such richly embroidered clothes and offered them to Mahaaraaj should be commended. Mahaaraaj should also be commended since He immediately gave them away to a braahman’. Such a thought would never arise in the heart of a person who possesses matsar. Even if someone else gives something and someone else receives it, a person who possesses matsar burns with envy unnecessarily.”

“As for me, not even the slightest bit of kaam, krodh, lobh, maan, matsar, or irshyaa, enters my heart. Also, in my heart, I experience a strong hatred for the panch-vishays (shabda, sparsh, rup, ras, and gandh). In fact, I do not have even the slightest interest in any one of the panch- vishays.

“Whenever I accept food or clothes, I do so on seeing the bhakti of the bhaktas; I never accept them for own physical pleasure. All of my actions, like eating, drinking, and wearing clothes, are for the sake of all the saadhus and satsangis. If I have the feeling that it is for my own sake and not for their sake, then I would immediately discard it.

“The only reason I keep this physical body is for the sake of the satsangis; besides that, there is no other reason. Bhaktas such as Mulji Brahm -Chaari and Somlaa Khaachar, who have been staying close to me for so many years, know my nature and realise, ‘Besides the bhaktas of Bhagvaan, Mahaaraaj does not have love for anything else. In fact, Mahaaraaj is not affected by anything, just like aakaash’. In this way, those who constantly stay near me know my nature. I have sacrificed my body for the sake of those who are bhaktas of Bhagvaan by word, thought, and deed. Therefore, in all ways, I am attached to whoever is a bhakta of Bhagvaan. To me, the wealth of the fourteen loks, without the bhaktas of Bhagvaan, seems as worthless as a blade of grass.

“In addition, even those who are bhaktas of Bhagvaan and have firm love only for Bhagvaan, will not find pleasure in the enticing vishays. Although they may sustain the body with ordinary vishays, they immediately become miserable by attractive vishays. Therefore, only such a person can be considered to be a completely perfect bhakta of Bhagvaan.”

|| End of Vachanaamrut Kaariyaani || 6 ||

Kaariyaani – 7
Vairaagya Due To Obsession AAtyantik Kalyaan

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In the Samvat year 1877, on the night of Kaartik sud 1 [6th November, 1820], a row of oil lamps had been arranged around a stage in front of the north-facing rooms of Vastaa Khaachar’s darbaar in Kaariyaani. Shreeji Mahaaraaj was sitting on a bedstead that had been placed on the stage. He was dressed entirely in white clothes. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then, Kaashidaas of the village of Bochaasan asked Shreeji Mahaaraaj a question: “Mahaaraaj, tyaagis follow the path of nivrutti; therefore, they are able to keep their vrutti constantly on Bhagvaan. However, grahasthas follow the path of pravrutti; so, they are plagued with countless worldly problems. What understanding must a grahastha maintain in order to fix his vrutti constantly on Bhagvaan?”

Shreeji Mahaaraaj replied, “The grahastha should believe, ‘Just as I had parents, wives, and children during my past lives in the cycle of 8.4 million life-forms, I have the same in this life as well. In fact, there must be many mothers, sisters, and daughters from many past lives wandering around, and yet, just as I do not have any sense of ‘my-ness’for them, similarly, I should not keep any sense of ‘my-ness’ for the relations of this body either’. Thinking in this way, if he diverts his affection from everything else, maintains firm affection only towards Bhagvaan, and keeps the company of a saadhu, then even a grahastha’s vrutti can remain constantly fixed on Bhagvaan, just like the vrutti of a tyaagi.”

Hearing these words of Shreeji Mahaaraaj, all the grahasthas present in the sabhaa folded their hands and asked, “Mahaaraaj, what will become of the grahastha who is unable to behave in that way?”

Shreeji Mahaaraaj answered, “I spoke in reference to a person who, having eradicated all desires for all objects except Bhagvaan, keeps his vrutti constantly on Bhagvaan. But, someone who is not so strong should abide by the dharma of satsang. He should also rely on the strength of Bhagvaan and His sant, whose refuge he has taken, by believing, ‘Bhagvaan is adham-udhaaran and patit-paavan, and I have attained Him in person’.’’ After hearing these words from Shreeji Mahaaraaj, the bhaktas became extremely pleased.

Shreeji Mahaaraaj then asked the sant, “What causes vairaagya to arise?”

The saadhus replied according to their understanding, but Shreeji Mahaaraaj’s question could not be answered adequately. So they said, “Mahaaraaj, you will have to answer that question.”

Shreeji Mahaaraaj explained, “Upon hearing the words of the shaastras and sat-purush, developing a fascination that does not diminish once developed, is the only cause for vairaagya; there is no other cause. Whoever is fascinated in this way, will develop vairaagya, regardless of whether he is taamasi, raajasi, or saattvik. On the other hand, if a person does not have such an fascination, he will not develop vairaagya. Also, if someone’s fascination diminishes after a few days, then the vairaagya that develops can cause tremendous harm. How? Well, when he does have the fascination, he renounces and leaves his home. Then, after he becomes a saadhu, the fascination that he had previously developed, subsides; but the house he left behind would be in ruins. Then, like the dog of a washer-man, who is fed neither at home nor at the river, he falls from both paths. On the other hand, those who have firm vairaagya, attain Akshardhaam.”

Then, Shreeji Mahaaraaj asked another question to the paramhans, in an extremely pleased mood: “What is aatyantik kalyaan? Also, how does a person who has attained aatyantik kalyaan and siddh-dashaa, feel in all of his activities?”

The munis answered according to their understanding, but Shreeji Mahaaraaj’s question was not answered adequately. So, all the munis folded their hands and said to Shreeji Mahaaraaj, “Mahaaraaj, you will have to answer that question.”

Shreeji Mahaaraaj then said, “During the destruction of the brahmaand, the twenty-four tattvas, which have evolved from Prakruti, are absorbed into Prakruti. Then, Prakruti-Purush also disappear in the divine light of Akshar-Brahm, after which only the concentrated light, which is sachidaanand, remains. The divya murti of Purushottam Bhagvaan Vaasudev is constantly present in that divine light. Through that divya murti, He Himself becomes visible to everyone, and incarnates on earth in human form for the purpose of granting kalyaan to the jeevs. But, the jeevs on earth who are ignorant fools, claim that Bhagvaan has maayik qualities within Him. In reality, he does not have any maayik qualities within Him; He is forever gunaatit and has a divya murti. Moreover, it is that very same Bhagvaan, who has a murti and is divya, which the Vedaant shaastras propound as being nirgun, achhedhya, abhedhya, and pervading everywhere. He has been described as being nirgun, in order to dismiss the maayik view from the mind of the jeev. That Bhagvaan remains the same during the time of creation, sustenance, and destruction of the universe; He does not undergo any changes like worldly objects do, and He always maintains a divya svarup. Having such a firm belief of pratyaksha Purushottam, is called aatyantik kalyaan.

“A person who has attained siddh-dashaa through such belief, experiences the following: Wherever he casts his eyes – among all the sthaavar and jangam forms – he sees the murti of Bhagvaan as if it is before his eyes, the same murti that constantly remains in Akshardhaam even after the destruction of the body, the brahmaand and Prakruti-Purush. Other than that murti, he does not perceive even an atom. These are the characteristics of a person who has attained siddh-dashaa.”

|| End of Vachanaamrut Kaariyaani || 7 ||

Kaariyaani – 8
Sagun And Nirgun

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In the Samvat year 1877, on Kaartik sud 4 [9th November, 1820], Shreeji Mahaaraaj was sitting on a decorated bedstead on the veranda outside the north-facing rooms of Vastaa Khaachar’s darbaar in Kaariyaani. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Muktaanand Swaami asked a question: “Mahaaraaj, the Veds, the shaastras, the Puraans, and the historical shaastras, have described the sagun svarup of Bhagvaan and have also described His nirgun svarup. So, how should a person understand the nirgun svarup, and how should he understand the sagun svarup of Shree Purushottam? Also, how much does a bhakta of Bhagvaan benefit by understanding the nirgun svarup of that Bhagvaan, and how much does he benefit by understanding the sagun svarup of that Bhagvaan?”

Shreeji Mahaaraaj replied, “The nirgun svarup of Bhagvaan is much subtler than that which is subtle. It is the aatmaa of all the tattvas, such as pruthvi and jal; it is the aatmaa of Pradhaan-Purush, which are higher than those tattvas; and it is the aatmaa of pure Purush and Prakruti which are themselves higher than Pradhaan-Purush; it is the aatmaa of even Akshar who is higher than them. All these make up the sharir of Bhagvaan. Just as the jeev is subtler, purer, and of greater luminosity than the body, in the same way, compared to all the other entities, Bhagvaan is much more subtle, pure, unaffected, and luminous. For example, aakaash pervades the four bhuts (pruthvi, jal, tej vaayu). Moreover, it remains unaffected by those four bhuts, and the influences of those four bhuts do not affect aakaash. In fact, despite dwelling in those four bhuts, aakaash remains absolutely unaffected. In the same way, Purushottam Bhagvaan dwells in all as their aatmaa. Despite this, He is absolutely unchanged and untainted, and He maintains His own unique characteristics; no one is capable of becoming like Him.

“For example, even though aakaash dwells within the four bhuts, the four bhuts are incapable of becoming unaffected and untainted like aakaash. Similarly, Purushottam Bhagvaan is the aatmaa of all, yet no one up to and including Akshar is capable of becoming as powerful as Purushottam Bhagvaan. In this way, being extremely subtle, extremely unaffected, extremely pure, extremely untainted, extremely luminous, and possessing tremendous, divine powers is the nirgun aspect of the murti of that Bhagvaan. In another example, if Mount Girnaar were to be placed next to Mount Lokaa-Lok it would appear extremely small. In the same way, before the vastness of Purushottam Bhagvaan, countless millions of brahmaands, which are encircled by the eight barriers (jad prakruti), appear extremely small, like mere atoms. Those brahmaands do not become smaller, but before the vastness of Bhagvaan they appear smaller. In this way, the extreme vastness of the murti of Bhagvaan is the sagun aspect ofBhagvaan.

“Then, someone may doubt, ‘In His nirgun svarup, Bhagvaan is subtler than the extremely subtle, and in His sagun svarup, He is more vast than the extremely vast. Then, what is the nature of the original svarup of Bhagvaan, who assumes both of these svarups?’

“Then, answer to that is that the pratyaksha svarup of Bhagvaan visible in a human svarup is the eternal and original svarup of Bhagvaan. His nirgun and sagun aspects are the special, divine powers of that svarup. For example, Shree Krishna Bhagvaan and Arjun sat in a chariot and went to retrieve the son of the braahman. After crossing Mount Lokaa-Lok, they reached the darkness of Maayaa. Shree Krishna pierced that Maayaa using his sudarshan chakra. Then, reaching the light of Brahm, which is beyond that Maayaa, he retrieved the son of the braahman from Bhumaa-Purush who resides there. In that situation, the chariot and horses were maayik and physical, but through contact with Shree Krishna Bhagvaan, they became extremely subtle and chaitanya; so, they reached the nirgun Akshardhaam of Bhagvaan. In this way, to impart subtlety to physical objects is the nirgun aspect of Shree Krishna Bhagvaan’s murti.

“Furthermore, that same Shree Krishna Bhagvaan showed the whole brahmaand, including the eight barriers (jad prakruti) which encircle it, in his own mouth to his mother, Yashodaaji. To Arjun, he also revealed the Vishvarup form in his own svarup. At the time, with the exception of Arjun, everyone saw the svarup of Bhagvaan as being five- and-a-half feet in height. Also, when Bhagvaan assumed the avataar of Vaaman, he initially gave darshan in the form of a dwarf. However, after he had made Bali give up as much land as could be covered in three footsteps, he increased the size of his own svarup to such an extent that one footstep alone covered the seven Paataals, with his own body covering the entire sky. With his second footstep, he covered the seven Svargs and pierced the outer shell of the brahmaand. Bali Raajaa saw this vast svarup of Bhagvaan, but others only saw the dwarf svarup of Bhagvaan.

“In this way, Bhagvaan’s vastness, which is even more vast than the extremely vast, is the sagun aspect of Bhagvaan’s murti. For example, the sky is cloudless during the winter and summer, but when monsoon arrives, it becomes overcast with innumerable clusters of clouds. With time, these clouds form in the sky and later disperse again. In the same way, by His own will, Bhagvaan reveals His divine powers from Himself in their nirgun and sagun aspects, and also withdraws them back within Himself. That Bhagvaan appears to be like a human, but no one is able to understand the limits of His greatness. If a bhakta realises the nirgun and sagun aspects in Bhagvaan’s svarup in this way, then Kaal, karma, and Maayaa would be incapable of binding him, and throughout the day he would continuously experience wonder in his heart.”

|| End of Vachanaamrut Kaariyaani || 8 ||

Kaariyaani – 9
As Stubborn As A Buffalo

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In the Samvat year 1877, on Kaartik sud 5 [10th November, 1820], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a decorated bedstead on the veranda outside the north-facing rooms of Vastaa Khaachar’s darbaar in Kaariyaani. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj asked a question to Nityaanand Swaami and Brahmaanand Swaami: “Suppose there is someone who is so unkind and stubborn, that once he develops a grudge for someone, he never abandons that grudge. Instead, he continues to remain stubborn like a buffalo. Can such a person be called a saadhu or not?”

Both replied, “A person who is like that cannot be called a saadhu.”

Then, Muktaanand Swaami asked a question: “Mahaaraaj, there may be a bhakta of Bhagvaan who perceives avgun in some other bhakta, and due to that, he develops hatred for that bhakta. How can he eradicate the perception of that avgun?”

Shreeji Mahaaraaj replied, “A person who has the bhakti of Bhagvaan in his heart and realises the greatness of Bhagvaan, would never perceive avgun in a bhakta of Bhagvaan, and he would never develop an unkind stubbornness towards a bhakta of Bhagvaan. For example, Uddhavji had understood the greatness of Bhagvaan, and therefore asked for a vardaan: ‘May I be reborn as any of the vines, or blades of grass, or shrubs in Vrundaavan in order to have the privilege of being touched by the dust of the feet of the gopis’. Also, Shree Krishna Bhagvaan told Baldevji that the trees, birds, and deer in Vrundaavan are extremely fortunate. Even Brahmaa asked for a vardaan from Shree Krishna Bhagvaan: ‘O Bhagvaan! May I be so highly blessed to be able to serve your holy feet as your daas, either in this life, or in the life of an animal or bird’.

“Therefore, a person who understands the greatness of a bhakta of Bhagvaan in this way will never develop a grudge due to a person’s avgun. Moreover, a person who understands such greatness never takes into account even minor avgun that are present in a bhakta of the pratyaksha svarup his own ishta-dev. In fact, a person who realises the greatness of Bhagvaan looks upon even animals, trees, and shrubs, which have come into contact with Bhagvaan, as equivalent to devs. If that is so, what can be said of those people who are engaged in the bhakti of Bhagvaan, abiding by the vartmaan, and chanting the name of Bhagvaan? He would certainly look upon them as equivalent to devs and would not think unkindly of them.

“Therefore, a person who understands the greatness of Bhagvaan does not develop hatred towards bhaktas of Bhagvaan. On the other hand, a person who does not understand such greatness does develop hatred towards them. Therefore, a person who does not realise the greatness of Bhagvaan and His bhakta should be known as being half- fallen, even if he is a satsangi. Only a person who understands the greatness of Bhagvaan and the bhaktas of Bhagvaan should be known to be a perfect satsangi.”

|| End of Vachanaamrut Kaariyaani || 9 ||

Kaariyaani – 10
Checking The Pulse A Saadhu
Can Only Please Bhagvaan By Performing Tap

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In the Samvat year 1877, on the night of Kaartik sud 10 [15th November, 1820], Swaami Shree Sahajaanandji Mahaaraaj was sitting in one of the east-facing rooms of Vastaa Khaachar’s darbaar in Kaariyaani. A sabhaa of ten or twelve senior saadhus and five or six haribhaktas were sitting before Him. Shreeji Mahaaraaj seemed to have a fever, and so he was warming Himself in front of a coal stove that had been placed before Him.

Then, Shreeji Mahaaraaj told Muktaanand Swaami, “Please check my pulse. It seems as if there is a slight illness in my body.”

Then, after checking His pulse, Muktaanand Swaami said, “Mahaaraaj! It seems to be a serious illness.” Saying this, he continued, “Mahaaraaj, it seems that the times are tough for the satsangis right now. After all, Mahaaraaj, you are as vital to the satsangis as their lives, and any illness in your body is the very meaning of a difficult period for all satsangis.”

Hearing this, Shreeji Mahaaraaj said, “In order to please Bhagvaan, Naaradji performed severe tap by enduring cold and heat, hunger and thirst, for many yugs; and due to this, he was able to please Bhagvaan. In the same way, a person who is wise deliberately performs tap by restraining his body and indriyas. Therefore, a saadhu who is wise should also behave so as to deliberately induce suffering to his body and indriyas. If that is so, why should he wish to relieve whatever suffering comes his way due to Bhagvaan’s wish?

“Moreover, a tyaagi saadhu should firmly maintain the following wish in his mind: ‘I do not desire the pleasures of the panch-vishays found in Dev-Lok, Brahm-Lok, Vaikunth, and other loks. In this very body, or by going to Badrikaashram and Shvet-Dvip after I die, I wish to please Bhagvaan by performing tap. Furthermore, even if it takes one life or two lives or a thousand lives, I wish to please Bhagvaan only by performing tap’.

“Furthermore, the jeev’s kalyaan is attained only by the following understanding: ‘Everything happens by the will of Shree Krishna- Naaraayan, not by Kaal, karma, or Maayaa’. In this way, understanding that only Bhagvaan is the all-doer, is the best cause of kalyaan. Performing tap, however, earns Bhagvaan’s pleasure. Yet even while performing tap, a person should keep such feelings as Raadhikaaji and Lakshmiji keep for Bhagvaan when offering loving bhakti. If a person still understands only Bhagvaan to be the all-doer, then even if he does not perform tap, his jeev overcomes the misery of births and deaths. But, without performing tap, Bhagvaan’s pleasure is not bestowed upon that jeev.

“There is no sinner worse than the person who does not realise Bhagvaan to be the all-doer. In fact, he should be known to be a sinner worse than a person who has killed a cow, killed a braahman, associated with the wife of his own guru, or criticised a sadguru who is a knower of brahm. This is because he believes Kaal, karma, and Maayaa, to be the cause of everything; not Bhagvaan. In fact, a person should not even stand in the shadow of such persons who are naastik outcasts, nor should he listen to their talks, even unknowingly.

“Furthermore, by the grace of Bhagvaan, those who are bhaktas of Bhagvaan may become like Brahmaa, Shiv, Shukji, or Naarad; they may even become like Prakruti-Purush; or they may become like brahm or Akshar. However, no one is capable of becoming like Shree Purushottam-Naaraayan. Therefore, just like a vile person is shunned, a person should immediately shun the company of those persons and those shaastras that disprove the upaasanaa of Bhagvaan and break his master-servant relationship with Bhagvaan.”

Then, Muktaanand Swaami asked, “Mahaaraaj, a bhakta who serves Bhagvaan by offering beautiful clothes, jewellery, and various types of food, also desires to please Bhagvaan. Yet, you are saying that a person can only please Bhagvaan through tap. Then, what is inappropriate about pleasing Bhagvaan through such offerings, without restoring to tap?”

Shreeji Mahaaraaj replied, “If the person who is offering bhakti to Bhagvaan with such lavish objects does so without any desires, solely for the purpose of earning Bhagvaan’s pleasure, then it is all right. On the other hand, if he is tempted by those objects, viewing them to be Bhagvaan’s prasaad, and leaving Bhagvaan aside, if he develops affection for those objects, then by indulging in the vishays, he will become engrossed in them and corrupted by them – that is what is inappropriate. Therefore, a tyaagi should realise Bhagvaan to be the all-doer and strive to please Bhagvaan only by performing tap. He should also worship Bhagvaan by offering loving bhakti in the same way as Raadhikaaji and Lakshmiji. That is my principle.”

Then, Brahmaanand Swaami asked, “Mahaaraaj, please tell us how we can benefit in this lok and in the lok we attain after death?”

Shreeji Mahaaraaj replied, “The principle that I have just explained is itself the only means to attain supreme bliss, in this lok and in other loks.”

Then, Gopalaanand Swaami asked, “Mahaaraaj, in a person’s mind, he may have great enthusiasm to develop the qualities of tyaag and perform tap. But, if some obstacle is encountered in the process, what should he do?”

Shreeji Mahaaraaj replied, “A person who has great dedication in any activity would never be held back, even if he were to face thousands of obstacles. That should be known to be true dedication. Just see, it has been twenty-one years since I first met Raamaanand Swaami. During this period, I have come across countless bhaktas who have been offering countless varieties of clothes, jewellery, food, and drink. Despite this, my mind has never been tempted by any of those objects. This is because I have dedication only for tyaag.

“Furthermore, in this world there are so many widows who, following the death of their husbands, continue to grieve. On the other hand, there are also many women who renounce their wedded husbands and engage themselves in worshipping Bhagvaan. Similarly, there are so many foolish men who mourn the loss of their own wives and continues to have desires for other women. However, there are so many men with vairaagya, who renounce their own wedded wives and engage themselves in worshipping Bhagvaan. In this way, each and every person has a different type of dedication.

“But, my dedication and principle is just this: A person should strive to please Bhagvaan by performing tap. Also, realising Bhagvaan to be the all-doer, he should offer bhakti to Him while maintaining a master-servant relationship, and he should not allow the upaasanaa of that Bhagvaan to be violated in any way. All of you should accept these words of mine as the most supreme principle.”

|| End of Vachanaamrut Kaariyaani || 10 ||

Kaariyaani – 11
The Characteristics Of Love

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In the Samvat year 1877, on the night of Kaartik sud 11 [16th November, 1820], Shreeji Mahaaraaj was sitting on the veranda outside the east-facing rooms of Vastaa Khaachar’s darbaar in Kaariyaani. He was wearing a white khes and a white dagli made of chhint. He had also tied a white paagh around His head, and was wearing garlands of yellow and red guldaavadi flowers. Tassels of yellow flowers were also dangling from His paagh. In addition to this, two barbers who were holding torches, were standing before Him on either side. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Sachidaanand Swaami asked Shreeji Mahaaraaj, “What are the characteristics of a person who has love of Bhagvaan?”

Shreeji Mahaaraaj replied, “A person who has love for his beloved Bhagvaan, will never disobey the wishes of his beloved. That is that characteristic of love. To take an example, the gopis had love for Shree Krishna Bhagvaan. So, when Shree Krishna Bhagvaan prepared to leave for Mathuraa, all of them together decided, ‘We will disobey the norms of family traditions and society, and we will keep Bhagvaan here by force’. However, at the time of Shree Krishna Bhagvaan’s departure, they looked into his eyes and realised that it was not his wish to stay. As a result, all of them remained far away, because in their hearts, they feared, ‘If we do not act according to Bhagvaan’s wishes, His love for us will subside’. Thinking in this way, none of them were able to utter a word.

“Then, after Bhagvaan went to Mathuraa, even though Shree Krishna was only five miles away, the gopis never disobeyed his wishes by going for his darshan. They realised, ‘If we do go to Mathuraa against Bhagvaan’s wish, then the love that Bhagvaan has for us will diminish’.

“Therefore, the characteristic of love is exactly this: A person who has true love for someone acts according to that person’s wishes. If he realises his beloved to be pleased by his staying nearby, then he stays nearby. On the other hand, if he realises his beloved to be pleased by his staying away, then he stays away; but in no way does he behave contrary to his beloved’s wish. That is the characteristic of love. So, since the gopis had true love for Bhagvaan, they did not go for Bhagvaan’s darshan without his aagnaa. Only when Bhagvaan sent for them in Kurukshetra did they have darshan of Bhagvaan, but in no way did they disobey Bhagvaan’s aagnaa. Therefore, a person who has love for Bhagvaan would never disobey Bhagvaan’s aagnaa. He would only act according to Bhagvaan’s wishes. That is the characteristic of love.”

Then, Shreeji Mahaaraaj said, “Now let me ask a question.”

The munis responded, “Mahaaraaj, please do ask.”

Shreeji Mahaaraaj then said, “Except for those panch-vishays which are related to Bhagvaan, a bhakta of Bhagvaan treats all other vishays as worthless. Therefore, he associates only with Bhagvaan. Now, suppose Bhagvaan were to issue the following aagnaa to such a bhakta: ‘Live away from me’. In that situation, if he keeps a selfish desire for Bhagvaan’s darshan, it would amount to disobeying the aagnaa; and if he does not follow the aagnaa, then the love that Bhagvaan has towards that bhakta would not remain. Therefore, just as that bhakta has abandoned the worldly vishays (shabda, sparsh, rup, ras, and gandh), does he also abandon the vishays related to Bhagvaan, or does he not? That is the question.”

Each of the munis gave an answer according to his level of intelligence, but the question was not answered satisfactorily. Then, they said to Shreeji Mahaaraaj, “Mahaaraaj, you will have to provide the answer.”

Then, Shreeji Mahaaraaj replied, “If a bhakta has deep love for Bhagvaan, treats the worldly panch-vishays that are not related to Bhagvaan as worthless, and if he is firmly attached to Bhagvaan via the panch- vishays, then wherever such a bhakta goes by Bhagvaan’s aagnaa, the murti of Bhagvaan also goes with him. Moreover, just as that bhakta cannot remain without Bhagvaan, in exactly the same way, Bhagvaan also cannot remain without the bhakta. In fact, He does not leave the heart of the bhakta even for a fraction of a second. Therefore, such a bhakta does constantly maintain contact with Bhagvaan in the panch-vishays. This is because the same panch-vishays that no one can stay without, that bhakta has considered to be worthless. Instead, he has attached himself to Bhagvaan in the panch-vishays. Therefore, that bhakta maintains a constant relationship with Bhagvaan.”

|| End of Vachanaamrut Kaariyaani || 11 |||

Kaariyaani – 12
Destroying The Kaaran Body

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In the Samvat year 1877, on Kaartik sud Punam [20th November, 1820], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a decorated bedstead on the veranda outside the east-facing rooms of Vastaa Khaachar’s darbaar in Kaariyaani. He was wearing a white khes and a white dagli made of chhint. He has also tied a white feto with a bokaani around His head. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “Please begin a question-answer discussion.”

Then, the munis asked questions amongst themselves for quite some time, where the topic of the three bodies of the jeev (sthul, sukshma, and kaaran) and the three bodies of ishvar (viraat, sutraatmaa and avyaakrut) arose.

Shreeji Mahaaraaj then commented, “The kaaran body is the maayaa of the jeev. That same kaaran body evolves into the sthul and sukshma bodies. Therefore, all three bodies –sthul, sukshma, and kaaran – can be said to be the maayaa of the jeev. In the same way, viraat, sutraatmaa, and avyaakrut can be said to be the maayaa of ishvar.

“The kaaran body, the maayaa of the jeev, is attached so strongly to the jeev that they cannot be separated by any means whatsoever. However, if a person attains the company of a sant, realises the svarup of Bhagvaan through the words of that sant, performs dhyaan on the svarup of Bhagvaan, and takes in the words of Bhagvaan in his heart, then the kaaran body attached to his jeev is burnt completely.

“For example, the shell of a tamarind seed is firmly attached to the seed. But, when the seed is roasted over a fire, the shell is burnt and then becomes detached. It can then be peeled off easily by rubbing the seed in your hands. Similarly, when the kaaran body is ‘roasted’ by performing dhyaan and following the words of Bhagvaan, it becomes separated from the jeev just as easily as when a person rubs off the shell of a roasted tamarind seed. However, even if a person were to try a million other methods, he would not be able to destroy the jeev’s ignorance in the form of the kaaran body.”

Then, Shreeji Mahaaraaj asked a question to the munis: “During the jaagrat state, sattva-gun prevails and a person has knowledge of all objects. In spite of this, when a person hears something in the jaagrat state, it can only be strengthened if he thinks of it in the sukshma body. However rajo-gun prevails in the sukshma body; and during the state of rajo-gun, complete knowledge is not possible. However, in the sukshma body, when a person thinks about what he has heard during the jaagrat state, it becomes complete knowledge. How can this apparent contradiction be resolved?”

The munis collectively attempted to explain to the best of their understanding, but none could provide an adequate answer to Shreeji Mahaaraaj’s question. Therefore, they folded their hands and said, “Mahaaraaj, this question can only be answered by you.”

Shreeji Mahaaraaj thereupon explained, “The answer is that the jeev, which is the kshetragna, dwells within the heart. The kshetragna enlightens the fourteen indriyas. Of these indriyas, the antah-karans dwell extremely close to the kshetragna. As a result, whatever a person hears is consolidated when he thinks about it in the antah- karans. After all, the kshetragna is more powerful than all the indriyas and the antah-karans, and so whatever it approves becomes thoroughly strengthened.”

Having heard this answer, the munis commented, “Mahaaraaj, you have given a precise answer. No one besides you could have answered that question.”

Shreeji Mahaaraaj then said, “Regardless of how lustful, angry, greedy, or rude a person may be, if he listens to these types of talks with faith and love, all of his vicious natures would be eradicated. For example, if a man with teeth strong enough to chew raw chick-peas were to eat many sour mangoes, he then would not be able to chew even boiled rice. In that same way, if a person, who is strongly overpowered by vicious natures were to listen to these talks with shraddhaa, then that person would no longer be capable of indulging in the panch-vishays. Moreover, the mind does not become as free of desires for vishays by subjecting the body to strict vrats such as tapta-kruchhra, chaandraayan, as it does by listening to these talks of Bhagvaan. In addition, your minds must not become stable while performing dhyaan or by turning a maalaa as perfectly as they do while you are listening to these talks. Therefore, a person should listen to the talks of Purushottam-Naaraayan with faith and love. There is no better method to stabilise the mind and to free it of the desires for vishays.”

|| End of Vachanaamrut Kaariyaani || 12 ||

|| End of Shree Kaariyaani Prakaran ||

Shree Loyaa Prakaran

Loyaa – 1
Anger Developing Complete Satsang

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In the Samvat year 1877, on Kaartik vad 10 [30th November, 1820], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a decorated bedstead in the residential hall of the paramhans in Suraa Khaachar’s darbaar in Loyaa. He was wearing a white, cotton-padded survaal and a white dagli made of chhint. He had also tied a white feto around His head. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj asked the munis, “What does ‘Shankar’ mean?”

The munis replied, “That which gives bliss is called Shankar.”

Hearing this answer, Shreeji Mahaaraaj said, “Last night, an hour or two before sunrise, Shivji granted me his darshan in a dream. He was seated on the big, powerful Nandishvar. His body was of a large build, and he had thick, matted hair; he appeared to be approximately forty years of age. Along with Shivji was Paarvati, who was wearing all white clothes. Shivji, like a great saadhu, appeared tranquil, and he showed great love towards me. However, I did not feel love for him. This is because I believe, ‘Shiv is a dev that is full of tamo-gun, whereas I worship Shree Krishna-Naaraayan who is the incarnation of tranquillity’. Therefore, I do not have much love for devs like Brahmaa, Shiv, and Indra, who have rajo-gun and tamo-gun. Moreover, I have much hatred towards anger; I do not like angry men or angry devs. Nonetheless, why do I respect Shivji? I do so because he is a tyaagi, a yogi, and a great bhakta of Bhagvaan.

“What is anger like? Well, it is like a rabid dog. If the saliva of a rabid dog touches a man or an animal, then they suffer and die, just like the constantly barking rabid dog. Similarly, a person infected by saliva in the form of anger, suffers like a rabid dog, and falls from the path of a saadhu.

“Furthermore, just like a butcher, an Arab, a cruel soldier, a tiger, a leopard, and a black snake frighten everyone and kill some, similarly, anger frightens all and takes the life of some. If such anger arises in a saadhu, it appears very unsuitable; after all, a saadhu should be calm. But, if anger were to arise, that saadhu would appear cruel to others. At that time, the saadhu’s appearance would change since anger itself is ugly. Therefore, anger makes a person appear ugly.”

Then, Shuk Muni asked, “Mahaaraaj, if a slight trace of anger arises but is then suppressed, is such anger disruptive, or not?”

Shreeji Mahaaraaj replied, “If a snake were to appear in this sabhaa at this moment, then even if it does not bite anyone, everyone would still have to rise and scatter; there would be panic in everyone’s heart. Furthermore, if a tiger were to come and roar at the outskirts of the village, then even if it does not harm anyone, all would feel terror within, and no one would come out of their homes. Similarly, even if a trace of anger were to arise, it would still be a source of extreme misery.”

Then, Naanaa Nirmanaanand Swaami asked, “By what means can kaam be totally uprooted?”

To this, Shreeji Mahaaraaj replied, “Kaam is uprooted if a person has extremely firmly realised himself to be the aatmaa; and he firmly follows the panch-vartmaan, including the vow of the eight types of brahm-chaarya; and he thoroughly understands the greatness of Bhagvaan. However, even after the roots of kaam have been eradicated, a person should not deviate from brahm-chaarya and other niyams in any ways. However, the method for totally uprooting even the most vicious form of kaam is to fully understand the greatness of Bhagvaan.”

Then, Bhajanaanand Swaami asked, “Mahaaraaj, what are the characteristics of the three levels of vairaagya – kanishth, madhyam, and uttam?”

Shreeji Mahaaraaj replied, “A person with the kanishth vairaagya is pure while strictly following the niyams related to the tyaag of women as described in the Dharma-Shaastras. But, if he were to see a women’s body, then his would get attached to that body, and he would not remain stable. Such a person can be considered to be a person with the kanishth vairaagya.

“If a person with a madhyam vairaagya were to see a naked women, no disturbance would arise in his mind, just as he would not be disturbed by seeing naked animals. Moreover, his mind would not become attached to that woman. Such a person can be considered to be a person with the madhyam vairaagya.

“Now, if a person with the uttam vairaagya were to come across women and other worldly objects, even in solitude, he would not be tempted. Such a person can be considered to be a person with the uttam vairaagya.”

Then, Bhajanaanand Swaami asked again, “What are the characteristics for the three levels of Bhagvaan’s gnaan – kanishth, madhyam, and uttam?”

Shreeji Mahaaraaj replied, “A person with the kanishth gnaan initially develops the nishchay in Bhagvaan upon seeing His powers. However, when such powers are not seen in Him, or when nothing unpleasant happens to an evil person who slanders Bhagvaan, then his nishchay would not remain. Such a person can be described to be a person with the kanishth gnaan.

“If a person with a madhyam gnaan were to see pure and impure human actions of Bhagvaan, he would be deceived by them, and his nishchay in Bhagvaan would not remain. Such a person can be described to be a person with the madhyam gnaan.

“A person with the uttam gnaan, would not be deceived even after seeing any type of pure or impure actions performed by Bhagvaan, and his nishchay would not diminish. Moreover, even if the person who initially convinced him of Bhagvaan were to say, ‘He is not Bhagvaan’, he would feel, ‘This person must be mad’. Such a person can be described to be a person with the uttam gnaan.

“Of these, the person with the kanishth gnaan becomes siddh after countless lives; the person with a madhyam gnaan becomes siddh after two or three lives; and the person with the uttam gnaan becomes siddh in the same life.” Shreeji Mahaaraaj replied in this way.

Then, Motaa Shivaanand Swaami asked, “Despite having complete nishchay in Bhagvaan, why does a person not feel fulfilled within?”

Shreeji Mahaaraaj replied, “A person whose antah-karans burns due to enemies, such as of kaam, krodh, lobh, svaad, sneh, and maan, would not believe himself to be fulfilled – even if he does have nishchay in Bhagvaan.”

Then, Nityaanand Swaami asked, “What is the method for overcoming these enemies?”

Shreeji Mahaaraaj replied, “The enemies are overcome only if a person remains alert to harshly punish them. Just as Dharma-Raaj remains ready, day and night, to beat sinners with a stick, similarly, if the indriyas behave immorally, then the indriyas should be punished; and if the antah-karans behave immorally, then the antah-karans should be punished. The indriyas should be punished by imposing upon them the kruchhra chaandraayan and other vrats, and the antah-karans should be punished through a thought process. As a result, those enemies, like kaam and krodh, would be defeated. Then, by having nishchay in Bhagvaan, a person would feel himself to be completely fulfilled.”

Then, Muktaanand Swaami asked, “Who can be said to have developed complete satsang?”

Shreeji Mahaaraaj replied, “First of all, such a person has extremely firmly realised himself to be the aatmaa. Also, he believes his aatmaa to be absolutely detached from the body, the indriyas, and the antah- karans; he does not believe the actions of the body and indriyas to be his own. Despite this, he does not permit even a slight lapse in following the panch-vartmaan. Moreover, even though he himself behaves as brahm-svarup, he does not abandon his feeling of servitude towards Purushottam Bhagvaan; he faithfully worships Bhagvaan while maintaining a master-servant relationship with Him. Furthermore, he realises the pratyaksha murti of Bhagvaan to be absolutely unaffected, like aakaash.

“That aakaash is interwoven with and pervades the other four bhuts; and the actions of the other four bhuts occur within aakaash. Similarly, despite performing pure and impure actions, the pratyaksha Shree Krishna-Naaraayan remains unaffected, just like aakaash. Also, such a person realises the countless powers of this Bhagvaan as follows: ‘This Bhagvaan appears to be human for the kalyaan of the jeevs. But, in fact, He is the creator, preserver, and destroyer of countless brahmaands. He is the lord of Golok, Vaikunth, Shvet-Dvip, Brahmpur, and other dhaams. He is also the lord of all the countless akshar-rup muktas’. With this understanding of Bhagvaan’s greatness, he devoutly engages in various forms of bhakti, and in listening to the talks of Bhagvaan. He also serves Bhagvaan’s bhaktas. When a person behaves in this way, his satsang can be said to be complete.”

Naanaa Shivaanand Swaami then asked, “At times, a person understands the greatness of a bhakta of Bhagvaan extremely well, but at other times, he does not understand it so well. What is the reason for this?” Then, Shreeji Mahaaraaj replied, “A sant follows the path of dharma. When he sees a person treading the path of adharma, he lectures that person. As a result, a person who identifies himself with the body will not know how to accept the advice positively and, in return, will perceive avgun in the sant, and will have hatred towards the sant. Therefore, a person understands the greatness of a sant as long as he is not lectured by him. Even when that person is given beneficial advice that may pain him, he perceives avgun in the sant, and does not retain that understanding of the sant’s greatness.

“A person who perceives avgun in a sant, is unable to become pure by any form of praayshchit. In fact, release from the sins, such as lust, is possible, but release from the sin of insulting a sant is not possible. For example, if a person contracts tuberculosis, no medicine would be able to cure the disease; he would definitely die. Similarly, a person who perceives avgun in a sant should be known as having tuberculosis; he will certainly fall from satsang sometime in the future. Furthermore, even if a person’s hands, feet, nose, eyes, fingers, and other body parts are severed, he still cannot be described as dead. However, when the head is severed from the body, he is described as dead. Similarly, a person who perceives avgun in a bhakta of Bhagvaan, has had his head severed. If he lapses in following other vartmaan, then his limbs can be said to be severed – he will still live. That is, he will survive in satsang. But, a person who has perceived avgun in a sant will certainly, at some time, fall from satsang. He should be known to have had his head severed.”

Then, Bhagvadaanand Swaami asked, “If a person has perceived avgun in a bhakta, is there any method to apologise for it, or not?”

Shreeji Mahaaraaj replied, “There is a solution, but it is extremely difficult; a person who has intense shraddhaa can do it. When avgun are perceived in a sant, a person should think, ‘I have committed a great sin by perceiving avgun in a brahm-svarup bhakta of Bhagvaan’. From such thoughts, he will feel intense regret in his heart. As a result of such regret, while eating, he will be unable to distinguish between tasty and tasteless food, and at night he will be unable to sleep. As long as the avgun of the sant is not removed from the person’s heart, he will ontinue to experience extreme guilt, just like a fish will suffer without water.

1.32 “On the other hand, when he intensely perceives gun in that sant, then if that sant has been hurt in any way, he would please him with absolute humbleness. If this type of thought remains in a person’s heart, then even if he has perceived avgun in that sant, they would still be overcome, and he would not fall from satsang. Apart from that, there is no other solution; this is the only solution.”

|| End of Vachanaamrut Loyaa || 1 ||

Loyaa – 2
Faith, Gnaan, Courage, Or Love

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In the Samvat year 1877, on Kaartik vad 11 [1st December, 1820], Swaami Shree Sahajaanandji Mahaaraaj was sitting facing south on a decorated bedstead in Suraa Khaachar’s darbaar in Loyaa. He was wearing a red, kinkhaab survaal and a black, kinkhaab dagli with the word ‘Nar-Naaraayan’ imprinted upon it. Around His head, he had tied a sky-blue coloured feto with golden threads along the edges, from a town called Buraanpur. He had also tied an orange feto around His waist. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him. Muktaanand Swaami and other paramhans were singing kirtans to the accompaniment of a dukad, sarodaa, sataar, and manjiraa.

After the singing had concluded, Shreeji Mahaaraaj said, “O paramhans, please listen. I wish to ask you a question.”

The munis said, “Mahaaraaj, please ask.”

Then, Shreeji Mahaaraaj asked, “In this satsang, when does a bhakta become free from the fear of death and become convinced of his own kalyaan in this very life?”

Muktaanand Swaami replied as best as he could, but was unable to give a precise answer to Shreeji Mahaaraaj’s question. So, the other paramhans requested, “Mahaaraaj, you will have to answer that question.”

Shreeji Mahaaraaj then began, “While you were singing kirtans, I thought about this. In my mind, I feel that there are four types of bhaktas of Bhagvaan who no longer fear death and who feel completely fulfilled. These four types are: first, a person who has faith; second, a person with gnaan; third, a person with courage; and fourth, a person with love. These four types of bhaktas do not fear death, and they feel fulfilled while still alive.

“I shall now describe the characteristics of these four types of bhaktas. A bhakta who has faith, has established absolute faith in the words of Bhagvaan and His sant. Therefore, by the strength of his faith in Bhagvaan, he does not fear death. Also, he believes, ‘I have attained the pratyaksha Purushottam Bhagvaan, and therefore I am fulfilled’.

“A bhakta with gnaan, has the strength of aatmaa-gnaan, and believes, ‘I am brahm-svarup and a bhakta of Bhagvaan’. Therefore, he too does not fear death.

“All the indriyas and antah-karans tremble with fear before a bhakta who has courage. Also, he is not afraid of anyone. So, he does not disobey any of Bhagvaan’s aagnaa in any way. As a result, he believes himself to be fulfilled and does not have even the slightest fear of death.

“The fourth, who has love, has the nature of a pati-vrataa wife. The vrutti of a pati-vrataa wife is not drawn to anyone except her own husband, and she has love only for her husband. Similarly, this bhakta of Bhagvaan, like a pati-vrataa, has love only for his master, Bhagvaan. As a result, he believes himself to be fulfilled and does not have even the slightest fear of death.

“Out of these four types of characteristics, even if only one is predominant and the other three are minor, a person still overcomes the fear of births and deaths. But if a person does not have any one of the four, then his fear of death is not overcome.”

Having said this, Shreeji Mahaaraaj asked all the paramhans and other bhaktas, “Of these four, please declare which characteristic is predominant within you.” So, all the paramhans and bhaktas described whichever characteristic was predominant within them. Hearing this, Shreeji Mahaaraaj was very pleased.

Then, Shreeji Mahaaraaj continued, “Of these four types, all those who have the characteristic of courage may come near and bow down at my feet.” Those who had the characteristic of courage, placed Shreeji Mahaaraaj’s holy feet on their chests and bowed down before Him.

Then, Shreeji Mahaaraaj said, “Those who wish to ask a question, please ask.”

Brahmaanand Swaami then asked, “That which is the cause should be greater than its effect. Why, then does a large tree arise from the small seed of a banyan tree?”

Shreeji Mahaaraaj replied, “A cause may be small and subtle, yet it is still capable of producing a vast effect – that is the very greatness of the cause. For example, the entities evolved from Mul-Prakruti – the countless Pradhaans – occupy an immense region, whereas the cause – Mul-Prakruti – has the svarup of a female. In the same way, smell, which is the cause of pruthvi, is subtle, whereas the entity evolved from it, pruthvi, is large. Similarly, aakaash and the other four bhuts occupy a vast area, but their causes, such as sound and touch, are subtle. Therefore, the cause may be small, but it still has the ability to produce a vast effect; this is its capability.

“For example, Agni-Dev possesses a svarup like that of a man; and his size is like that of a man; but his effect (flames of fire) is large. Similarly, the svarup of Varun-Dev is the size of a man, but his effect (water) is very abundant. Also, the svarup of Surya is seated in a chariot like a man, but his effect – light – pervades the entire brahmaand. In the same way, the cause of all, Shree Purushottam- Naaraayan is the size of a man, yet He is the cause of countless millions of brahmaands. But, a person who is a fool thinks, ‘If the effect is this big, then the cause must be so much bigger!’ Actually, this is the understanding of a fool.

“Bhagvaan, who is the cause of all, appears like a human being; yet by His extraordinary powers, He is able to create countless millions of brahmaands from His body and is able to absorb them back into Himself. For example, Agni, Varun, and Surya appear vast in the form of their effects, but they withdraw their effect back within themselves, and only they remain. In the same way, within each and every hair of Bhagvaan, countless brahmaands, each composed of the eight barriers (jad prakruti) and fourteen loks appear as mere atoms. In this way, the cause is magnificent and full of greatness. So, a person who is wise realises, ‘Bhagvaan appears like a human, but, in fact, He is the cause of all and the creator of all; He is all-powerful’.”

Having said this, Shreeji Mahaaraaj returned to go to sleep.

|| End of Vachanaamrut Loyaa || 2 ||

Loyaa – 3
Nishchay In Bhagvaan And The Knowledge Of His Greatness

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In the Samvat year 1877, on the night of Kaartik vad 13 [3rd December, 1820], Shreeji Mahaaraaj was sitting on a decorated bedstead in Suraa Khaachar’s darbaar in Loyaa. He was wearing a white dagli made of chhint and a white, cotton-padded survaal. He had also tied a white feto around His head, and covered Himself with a white pachhedi. A sabhaa of munis, as well as satsangis from various places, had gathered before Him.

Then, Bhagvadaanand Swaami and Shivaanand Swaami asked Shreeji Mahaaraaj, “What are the characteristics of a person who has nishchay in Bhagvaan and His sant coupled with the knowledge of their greatness?”

Shreeji Mahaaraaj replied, “What would a person who has nishchay in Bhagvaan and His sant coupled with the knowledge of their greatness not do for the sake of Bhagvaan and His sant? For them, he would leave his family, give up any fear of public ridicule, give up a kingdom, give up pleasures, give up wealth, leave his wife, and in the case of a woman, she would leave her husband.”

Then, Shreeji Mahaaraaj narrated the stories of the following bhaktas: Rajput Galuji of the village Dadusar; Kushal-Kunvar-Baai of Dharmapur; Parvat-Bhaai; Raajbai; Jeevu-Baa; Laadu-Baa; Motaa Raambai; Daadaa Khaachar; Maanchaa Bhakta; Mulji Brahm-Chaari; Laadhi-Baai and Maataaji of Bhuj; Muktaanand Swaami; Saamat Patel, an AAhir from the Vaalaak region; Mulji and Krishnaji of the village Mankuvaa; the two Kaathi bhatkas of the village Gundaali in the Vaalaak region; and other satsangis. Mahaaraaj described in detail whatever they had done for the sake of Bhagvaan and His sant.

Then, He added, “A person who has nishchay in Bhagvaan coupled with knowledge of His greatness, never disobeys the words of Bhagvaan; he does as Bhagvaan says.” Having said this, He asked, “What was my nature like? Well, I was such a tyaagi that I could stay in one place as long as the time interval between the morning and evening milking of cows, not any longer. I had intense vairaagya. Moreover, I had deep love for Raamaanand Swaami. Therefore, when Swaami sent a message from the city of Bhuj via Mayaaram Bhatt, saying, ‘If you desire to stay in satsang, you will have to stay by embracing its pillar’. I literally embraced a pillar. Seeing this, Mayaaraam Bhatt said, ‘You should live according to Muktaanand Swaami for nine months. So, a person who has the previously mentioned nishchay in Bhagvaan and His sant can also be known by this characteristic.” Shreeji Mahaaraaj then narrated the stories of Sundarji Suthaar and Dosaa Vaaniyaa.

After mentioning that a person who has such nishchay in Bhagvaan and His sant has constant enthusiasm, Shreeji Mahaaraaj narrated the story of Raanaa Raajgar.

Next, Shreeji Mahaaraaj narrated the story of Prahlaad: “Prahlaad said to Nrusinhji, ‘Mahaaraaj, I am not afraid of this terrifying svarup of yours. Moreover, I do not consider your protection of me as true protection. Instead, when you save me from my enemy’s army (the indriyas), I shall consider that to be true protection’. Therefore, a bhakta of Bhagvaan would not be overjoyed if Bhagvaan were to protect him physically; and he would not be disappointed if he were not protected. Instead, he would remain carefree and continue to worship Bhagvaan.

“Moreover, he would intensely understand the greatness of Bhagvaan and His sant.” Then, Shreeji Mahaaraaj narrated the story of the old lady from the village Kathlaal.

Continuing, He said, “Even if such a bhakta – with nishchay in Bhagvaan and His sant coupled with the knowledge of their greatness – were to die painfully; or if a tiger were to devour him; or if a snake were to bite him; or if a weapon were to strike him; or if he were to drown in water; or if he were to die in any other horrific way; he would still believe, ‘A bhakta of Bhagvaan never suffers from an unpleasant outcome; he will certainly attain the dhaam of Bhagvaan. On the other hand, even if a vimukh were to die naturally and were to be cremated in a funeral pyre with sandalwood and the full funeral rites, he will certainly go to Yampuri’. He would understand the difference between the two extremely clearly.

“So, a person who develops such firm belief in his heart should be known as having nishchay in Bhagvaan and His sant coupled with the knowledge of their greatness. A person with such nishchay will definitely reach Brahm-Mahol; he would not reside in any other lower dhaam.”

|| End of Vachanaamrut Loyaa || 3 ||

Loyaa – 4
A Person With Doubts

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In the Samvat year 1877, on Kaartik vad 14 [4th December, 1820], three hours after sunrise, Swaami Shree Sahajaanandji Mahaaraaj was sitting in Suraa Khaachar’s darbaar in Loyaa. He was wearing a white survaal and a white dagli made of chhint. He had also tied a white paagh around His head. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then, Akhandaanand Swaami asked Shreeji Mahaaraaj, “There are countless millions of brahmaands. In those brahmaands, does the murti of Bhagvaan appear the same as the murti in this brahmaand at this present time, or not?”

Shreeji Mahaaraaj replied, “Bhagvaan always resides in His Akshardhaam. From the countless Pradhaan-Purush pairs that evolve from Mul-Maayaa, countless millions of brahmaands evolve. Then, for the sake of His bhaktas, while still residing at one location in His Akshardhaam, and by His own wish, that Bhagvaan appears in countless svarups in the countless millions of brahmaands.”

Again, Akhandaanand Swaami asked, “Shree Krishna-Naaraayan always has a human svarup, and the svarup of Bhagvaan is forever satya. However, that same Bhagvaan appears sometimes as Matsya, Kurma, Varaah, Nrusinh, and other countless svarups. How should this be understood? Furthermore, is the method of kalyaan and the murti of Bhagvaan in each brahmaand the same, or different?”

Shreeji Mahaaraaj replied, “The murti of Bhagvaan is always the same. Even then, by His own wish, Bhagvaan shows His murti wherever and in whatever murti is required. He also reveals His powers to whatever extent is appropriate in various places. He always has two arms, but by His wish, at times He appears with four arms, or eight arms, or even countless arms. He also appears in svarups like Matsya and Kurma. In this way, He incarnates in whichever svarup is appropriate for the place. However, He always resides in His dhaam in one svarup.

“Furthermore, while remaining in one location, He pervades the countless millions of brahmaands through His antaryaami svarup. For example, Vyaasji was one, but when he called out to Shukji, he did so by residing in all the sthaavar and jangam beings. When Shukji replied, he did so in the same way. In this way, even great yogis like Shukji are capable of pervading the entire world. Such people have attained such extraordinary powers as rewards of worshipping Bhagvaan. But, Purushottam Bhagvaan, who is called Yogeshvar, is the master of all extraordinary powers. So, while still remaining in one location, what is surprising about Him incarnating, by His own wish, wherever and however is appropriate? What is so surprising about Bhagvaan possessing such abilities? People become astonished even when a magician displays simple illusions, and they cannot fully comprehend the magic. But, Bhagvaan possesses all extraordinary powers and is the greatest source of wonder. So, how can the jeev know Him?

“The Shreemad Bhaagvat mentions, ‘This many have overcome Bhagvaan’s maayaa’. However, it also mentions, ‘No one has overcome the force of Bhagvaan’s maayaa’. Here, a person should realise that if even those like Brahmaa were to doubt Bhagvaan’s extraordinary powers, then they cannot be said to have overcome the power of Bhagvaan’s maayaa. What is this doubt? It is the thought, ‘Why does Bhagvaan behave like that?’ On the other hand, a person who understands ‘Bhagvaan is extremely powerful; so whatever He does is appropriate’, is said to have overcome maayaa.

“In reality, the method for kalyaan is the same; but because there are three levels in the people who worship (uttam, madhyam, kanishth), and because there are countless levels in their shraddhaa, there are many differences in the path of kalyaan taken by people. However, in reality, there is only one path of kalyaan. After all, there is only one svarup of Bhagvaan. This Bhagvaan is extremely powerful and no one, including Akshar, is capable of becoming like Him. This is an established principle.”

Then, Muktaanand Swaami said to Shreeji Mahaaraaj, “Today, Jhinaa-Bhaai has become very upset, and he said that since Mahaaraaj did not come to my house, what is the point of me staying in that house?”

Hearing this, Shreeji Mahaaraaj said, “When a person loves by force and with unhappiness, that love does not survive for very long. Also, the bhakti and love of a person who is unhappy, is ultimately abolished. Therefore, it is a great mistake to wear a sad face due to displeasure.”

Jhinaa-Bhaai then said, “When Bhagvaan and His sant come to a person’s house, his face should glow with delight; but when they do not come, his face should definitely reflect disappointment and he should feel sorrow in his heart.”

Hearing this remark, Shreeji Mahaaraaj said, “A person should be pleased when Bhagvaan and His saadhus come, but he should never grieve. If his nature is to grieve, then ultimately, something misfortunate is bound to occur. Therefore, while following his own dharma, a person

should happily follow Bhagvaan’s aagnaa, but he should never become upset in order to get his own way. If Bhagvaan issues an aagnaa to go somewhere and the person becomes disturbed out of grief, then the darshan and prasaad previously given by Bhagvaan, the countless types of talks relating to gnaan, and all other actions by which he had felt happiness, are all lost. Furthermore, due to the disturbance, only tamo-gun spreads throughout the mind. Therefore, he goes where he is asked to go in a state of pure misery. Then, as a result of the distress, he cannot carry out the aagnaa completely. Therefore, a bhakta of Bhagvaan should remain ever joyful and should worship Bhagvaan with a cheerful mind. Moreover, however unpleasant his circumstances may be, he should not allow even the slightest trace of depression to enter his heart.”

|| End of Vachanaamrut Loyaa || 4 ||

Loyaa – 5
Controlling The Indriyas And The Antah-Karans

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In the Samvat year 1877, on the night of Kaartik vad Amaas [5th December, 1820], Swaami Shree Sahajaanandji Mahaaraaj was sitting in Suraa Khaachar’s darbaar in Loyaa. He was wearing a white survaal and a white dagli made of chhint. He had also tied a white paagh around His head. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj asked all the paramhans, “By revealing which thoughts can a person be considered to be honest, and by not revealing which thoughts can a person be considered to be deceitful?”

As the paramhans were unable to answer, Shreeji Mahaaraaj replied, “Any weakness in following the panch-vartmaan, which cannot be overcome by a thought process, should be revealed before a sant who has no such weaknesses. If a person has perceived avgun in a sant, that should also be revealed. Furthermore, any doubts in his nishchay in Bhagvaan should also be revealed. Only then can he be considered to be honest. If any of these internal thoughts have arisen, and they are not revealed before a sant, then such a person should be known to be deceitful.”

Then, Shreeji Mahaaraaj asked another question: “If a person is deceitful, and also cunning, how can he be recognised?”

Again, the paramhans were unable to answer.

So, Shreeji Mahaaraaj replied, “His deceitfulness can be recognised by keeping his company; and while staying with him, by observing him while he eats, drinks, sits, stands, walks, and talks. Also, when separated from him, if another person is asked to secretly observe him, then his deceitfulness would be recognised.”

Shreeji Mahaaraaj then posed another question: “Suppose there is a person who follows the vartmaan and keeps nishchay in Bhagvaan out of pretence. He is intelligent and arrogant, and he shows his nishchay and his observance of the vartmaan to be more superior than the genuine vartmaan and nishchay of others. So, how can a person’s false nishchay and observance of vartmaan be recognised?”

Once again, the paramhans were unable to answer the question.

So, Shreeji Mahaaraaj replied, “His pretence can be recognised when his reputation is insulted. Otherwise, it cannot be recognised.”

Again, Shreeji Mahaaraaj asked, “Which thought causes a person to deflect from his nishchay in Bhagvaan and observance of vartmaan? Which type of thought would not cause a person to deflect from them? Also, if there is a time span, for what duration must these thoughts remain in order to deflect a person from his dharma and his nishchay in Bhagvaan?”

Again, the paramhans were unable to answer.

So, Shreeji Mahaaraaj said, “If a person attempts to eradicate an improper thought related to dharma, but the thought still remains; or, if such a thought does not arise for fifteen days or for a month, but arises someday suddenly – then such a thought would cause him to fall from dharma. The same applies to a person’s nishchay in Bhagvaan. However, any thought which is eradicated by applying a thought process once it arises, and which does not arise again, would not cause a person to fall from his dharma or his nishchay.”

Then, Shreeji Mahaaraaj asked, “Whose foundation in satsang becomes solid, and whose does not?”

Once again, the paramhans could not answer.

So, Shreeji Mahaaraaj replied, “Dattaatrey perceived the gun of the five mahaa-bhuts, the moon, various animals, a prostitute, a virgin, his own body, and many others. Similarly, if a person has the nature of perceiving the gun of a saadhu, his foundation in satsang will become solid. If a person does not have such a nature then even though he remains in satsang, his foundation is not firm.”

Again, Shreeji Mahaaraaj asked, “Can the indriyas and the antah-karans in a person be completely controlled by the company of the sant, by reading the shaastras, and by applying his own thought process? Or can they be controlled if only one of these three is present? If you say that all three must be present, then what methods should be learnt from a sant, what methods should be learnt from the shaastras, and how would a person apply his own thought process? Please explain this.”

Again, the paramhans were unable to answer.

Then, Shreeji Mahaaraaj explained, “From the shaastras, a person should realise the greatness of Bhagvaan and His sant. From the sant, a person should learn methods for controlling the indriyas. For example, a person’s vision should be kept fixed on the nose in this way, and he should not listen to worldly talks. These and other methods should be learnt from a sant. By his own thought process, a person should look positively upon the methods taught by the sant, as being for his own kalyaan. Then, he should behave accordingly. In this way, the indriyas and antah-karans can be overcome by these three methods.”

Then, Shreeji Mahaaraaj posed another question, “Are the antah-karans controlled by controlling the indriyas, or are the indriyas controlled by controlling the antah-karans?”

Since the paramhans could not answer the question, Shreeji Mahaaraaj replied, “If a person controls the physical indriyas by physical tap, and then even after the physical indriyas have been controlled, if he still firmly follows the niyams of the panch-vartmaan, then the antah- karans can be controlled by controlling the physical indriyas. So, the physical indriyas cannot be controlled by controlling the antah- karans alone. However, the antah-karans can be controlled by controlling the physical indriyas. How is that? Well, if a person controls the physical indriyas and does not let them indulge in the vishays, then the antah-karans within would become frustrated and would think, ‘This type of enjoyment is not going to be possible in this life’.’’

After this, Shreeji Mahaaraaj asked, “By what method are the physical indriyas controlled and by what method are the antah-karans controlled?”

Again, since the paramhans could not answer, Shreeji Mahaaraaj replied, “The physical indriyas can be controlled by following the niyams specified for a tyaagi in the Dharma-Shaastras; by controlling the diet; by following vrat like tapta-kruchhra and chaandraayan; by deliberately tolerating cold, heat, hunger, and thirst; by engaging in the kathaa, talks, and kirtans of Bhagvaan; by engaging in bhajan and smaran; by controlling the posture; and by many other spiritual activities. The antah-karans of a person can be controlled by thinking of Bhagvaan’s greatness, by performing dhyaan upon Bhagvaan, and by realising himself to be the aatmaa.”

|| End of Vachanaamrut Loyaa || 5 ||

Loyaa – 6
Purifying The Company
A Person Keeps The Difficulties Of Becoming An Ekaantik Bhakta

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In the Samvat year 1877, on the night of Maagshar sud 1 [6th December, 1820], Shreeji Mahaaraaj was sitting in Suraa Khaachar’s darbaar in Loyaa. He was wearing a white khes and a white dagli made of chhint. He had also tied a white feto around His head and had tied a bokaani with another feto. The chhoglu of the white feto was hanging from His head. In addition to this, He had covered Himself with a chaadar. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj asked the paramhans, “After joining satsang, what do you consider to be the most difficult achievement?”

The paramhans could not answer the question, so Shreeji Mahaaraaj replied, “For a person to become ekaantik is extremely difficult. What is this state of being ekaantik? Well, it is to do bhakti of Bhagvaan along with dharma, gnaan, and vairaagya. That is the state of being ekaantik.”

Again, Shreeji Mahaaraaj asked, “Which one activity related to dharma is such that if it is practiced, all aspects of dharma remain? Moreover, out of bhajan, smaran, singing or listening to kirtans, listening to talks, and other spiritual activities, which one activity, if it is kept even when all others are abandoned in difficult times, helps maintain all of the others?”

Shreeji Mahaaraaj answered His own question: “Of the activities related to dharma, if a person maintains the vow of nishkaam, all other activities will develop. Of the spiritual activities, if a person keeps nishchay in Bhagvaan, then all of the others will develop.”

Again, Shreeji Mahaaraaj asked, “Which type of thinking, if maintained constantly, is beneficial; and if altered, is destructive? Also, which type of thinking is beneficial if repeatedly altered, and destructive if not altered?”

Again, Shreeji Mahaaraaj answered His own question: “Thoughts regarding a person’s nishchay in Bhagvaan should never be altered. It is beneficial if they are repeatedly reinforced by listening to the greatness of Bhagvaan.

Conversely, repeatedly altering them would be destructive. However, if a person has firmly decided in his own mind, ‘I want to do this’, then that type of thinking should be repeatedly altered on the advice of a saadhu. If the saadhu suggests, ‘You should not sit here and should not do this’, then a person should not sit there and should not do that. If his own decision is altered, it would be beneficial; if it is not altered and he does as he pleases, then that would be destructive.”

Again, Shreeji Mahaaraaj asked, “By sitting with and listening to which type of satsangi or paramhans would make him subject to developing faults, despite the fact that he follows dharma?”

Shreeji Mahaaraaj replied, “If a person has nishchay in Bhagvaan and follows dharma, but also believes himself to be the body and has pride as well as desires for worldly activities, then if Bhagvaan and His sant criticise these, he will definitely perceive avgun in Bhagvaan and His sant. Then, he will talk about the perceived avgun of Bhagvaan and His sant to others, and cause them to become like a vimukh. A bhakta should not associate with such a person in any way; doing so is harmful.”

Then, Shreeji Mahaaraaj asked, “Which type of saadhu, even though he follows dharma and has nishchay in Bhagvaan, should a person not accompany to bathe, sleep near, or hear talks from?”

Shreeji Mahaaraaj answered His own question: “A saadhu who discouragingly says, ‘Can the vow of nishkaam and other qualities really be attained in one life? They are attained only by the grace of Bhagvaan; otherwise kalyaan is attained after countless lives. So, can kalyaan truly be attained in this very life?’ A person should shun the company of anyone who speaks such discouraging words. Conversely, someone else claims, ‘We are fulfilled in this very life. The force of kaam, krodh, mad, matsar, maan, and other vicious natures is small. By the grace of Bhagvaan and His sant, we will destroy them all’. A person should, by all means, seek the company of a saadhu who speaks in this way and is eagerly engaged in methods to destroy the vicious natures.”

Again, Shreeji Mahaaraaj asked, “Which type of saadhu, even if he speaks encouragingly, should be shunned?”

Shreeji Mahaaraaj answered His own question: “If a saadhu emphasises his own efforts only and believes himself to be fulfilled by his own efforts, but does not acknowledge the strength of Bhagvaan and does not feel, ‘By acting in this way, I want to please Bhagvaan’, then such a saadhu should be shunned.”

Again, Shreeji Mahaaraaj asked, “Which type of saadhu should a person keep the company of, and which type should a person not keep the company of?”

Shreeji Mahaaraaj then replied, “If we are staying with a saadhu who follows the vartmaan strictly and has firm nishchay in Bhagvaan, but instead of lecturing us, he pampers us and lets us have our way, then even if he is considered great in public opinion, like Muktaanand Swaami, his company should not be kept. On the other hand, if a saadhu repeatedly lectures a person, and maintains constant awareness on any svabhaav he sees within him; and if he does not stop criticising that svabhaav until it is overcome, and does not compliment him, then even if he is not considered great in public view, a person should still keep his company.”

Then, Shreeji Mahaaraaj asked another question: “Suppose a saadhu possesses all the glorious qualities like bhakti and gnaan. However, due to which one vicious flaw, should a person avoid his company?”

Again, Shreeji Mahaaraaj replied, “If he is very lazy, sleeps too much, and when told by others to bathe, perform dhyaan, or to follow other niyams, says, ‘I’ll do it later, what’s the hurry? I’ll do them slowly’, then even though he may appear to be good, a person should avoid his company.”

Shreeji Mahaaraaj asked another question: “A saadhu may speak well; but, due to which fault in his speech should his talks not be heard?”

Shreeji Mahaaraaj then replied, “Out of arrogance, if he talks about the bhakti, gnaan, vairaagya, and dharma within himself to be superior; and shows the gun of bhakti, gnaan, vairaagya, and dharma in other saadhus to be inferior, then a person should not listen to his talks.”

Once again, Shreeji Mahaaraaj asked, “Which type of speech should beviewed as amrut even though it is harsh?”

Shreeji Mahaaraaj replied, “The words of a saadhu who in his speech criticises his own parents, sister, brother, and varna, and aashram with harsh words, should be known to be good. This is because a person who hears those words realises the qualities of that saadhu, and thinks: ‘In no way does this saadhu have attachment to his bodily relations’. Therefore, those words should be enjoyed like amrut.”

Shreeji Mahaaraaj posed another question, “When should a person maintain pride, and when should a person not maintain pride?”

Shreeji Mahaaraaj answered once again: “A person should not maintain pride before a devoted follower of Bhagvaan, even though he may be a simple and humble haribhakta. On the other hand, a person should certainly maintain pride before a person who has fallen back from satsang. In fact, a person should not become suppressed by him; and in any question-answer exchange, his words should be answered with harsh words.”

Then, Shreeji Mahaaraaj asked, “When should a person have a desire for the darshan of Bhagvaan and His sant? When should he not have such a desire?”

Shreeji Mahaaraaj replied, “Suppose I were to ask all the saadhus, ‘Who will go to Buraanpur and Kaashi?’ Then, when no one speaks, someone should rise in the sabhaa and say to me, ‘Mahaaraaj, if you say so, I shall go’. So saying, he should follow my aagnaa and go there. In those situations, to gain my happiness, a person should not keep any desire for keeping the company of sant or my darshan.

“Moreover, when a person – who a saadhu or I have criticised, lectured, insulted, or expelled, and who is crying out of shock – is approached by an ekadmal vimukh who starts to talk about the avgun of the saadhu or me, then before him, the person should reveal tremendous love towards the saadhu and Bhagvaan. He should say, ‘I am his servant, and even if he were to cut me to pieces, I still would never perceive avgun in him. He will grant me kalyaan’. In that situation, he should reveal great love.”

Again, Shreeji Mahaaraaj asked, “What should not be done, even if Bhagvaan is pleased by it? What should be done, even if Bhagvaan is displeased by it?”

Shreeji Mahaaraaj answered His own questions: “If I were to give an order which seems to be full of adharma, then a person should be hesitant in following it; he should take some time and not accept it immediately. For example, Shree Krishna Bhagvaan ordered Arjun, ‘Cut off Ashvatthaamaa’s head’. But, Arjun did not follow that aagnaa. Likewise, even if I am pleased by it, that type of instruction should not be followed. Also, an instruction by which the prescribed niyams of the panch-vartmaan are disobeyed should not be followed. If by not obeying these two types of aagnaa, Bhagvaan is displeased, then a person should definitely let Him be displeased; in those cases, a person should not attempt to please Him.”

Shreeji Mahaaraaj asked again, “While performing dhyaan upon Bhagvaan, countless different waves of vicious thoughts arises in the mind, just as large waves arise in the ocean. When such thoughts do arise, how can they be suppressed?”

Shreeji Mahaaraaj answered His own question: “When such vicious thoughts arise, a person should stop the dhyaan, and should clap and chant ‘Swaaminarayan, Swaaminarayan’ loudly, without shame. He should pray to Bhagvaan, ‘O lord! You are a friend of the humble! You are an ocean of mercy!’ Also, he should remember a great saadhu of Bhagvaan, like Muktaanand Swaami, and pray to him too. As a result of this, all disturbing thoughts will be eradicated, and peace will prevail. Apart from this, there is no other method to eradicate such thoughts.”

Then, Shreeji Mahaaraaj posed another question: “Which quality should be abandoned, even if it is believed to be a great quality in this satsang and is being praised by all? Which fault, even though it is a fault, is suitable to be absorbed?”

Once again, Shreeji Mahaaraaj supplied the answer Himself: “A person may be like Muktaanand Swaami and may be following the vartmaan strictly than all. However, as a result of this, if another saadhu feels inferior because he cannot behave on the same level, then that quality, even though it may be great, should be abandoned. Instead, he should behave on the same level as all the other saadhus. Even though behaving on the same level as others is a drawback, it should be done.”

Again Shreeji Mahaaraaj asked, “In these saadhus, which is the one flaw which, when abandoned, would cause all flaws to be abandoned? Which is the one quality which, if developed, would cause all qualities to be developed?”

Shreeji Mahaaraaj answered, “All flaws in a person reside in the flaw of perceiving himself with the body. If that is abandoned, all flaws are abandoned. Furthermore, if the sole quality of aatmaa-nishthaa (realising himself as the aatmaa, and distinct from the body) is developed, then all qualities will develop.”

Shreeji Mahaaraaj again asked, “Which types of panch-vishays, when indulged in, enlighten the mind, and which types of vishays, when indulged in, cause ignorance to prevail in the mind?”

Again, Shreeji Mahaaraaj replied, “By indulging in vishays related to Bhagvaan, the mind is enlightened; and by indulging in worldly vishays, ignorance prevails in the mind.”

Next, Shreeji Mahaaraaj asked, “Which desh, which kaal, which sang, and which kriyaa should a person not associate with, even if it is Bhagvaan’s aagnaa?”

Shreeji Mahaaraaj again supplied the answer Himself: “Even if it is Bhagvaan’s aagnaa, a saadhu should not stay in a place where he has frequent contact with his bodily relations. Also, if I seat him where women can also be seen while having darshan, and if I were to say, ‘Do my darshan’, then he should not sit in that place. Instead, he should make an excuse and leave. In addition, if unpleasant kaal is prevailing and riots are taking place, then even if it is Bhagvaan’s aagnaa to stay, a person should leave that place; but he should not stay there and suffer beatings.”

Then, Shreeji Mahaaraaj asked another question: “Which shaastras should be heard and studied, and which shaastras should not be heard or studied?”

Once again, Shreeji Mahaaraaj answered Himself, “Shaastras which do not promote Bhagvaan possessing a svarup and do not describe Bhagvaan’s avataars, but instead discuss pure Vedaant and propose a single, formless entity, should never be studied or heard; even if they have been written by someone very intelligent. On the other hand, simple kirtans, like those composed by Ranchhod Bhakta, should be sung and heard if they describe Bhagvaan’s murti. Such shaastras should only be studied and heard.”

|| End of Vachanaamrut Loyaa || 6 ||

Loyaa – 7
The Indriyas, The Antah-Karans, And Experience

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In the Samvat year 1877, on Maagshar sud 3 [7th December, 1820], Shreeji Mahaaraaj was sitting on a decorated bedstead in Suraa Khaachar’s darbaar in Loyaa. He was wearing a white paagh, with the chhoglu hanging on one side. He was wearing a white dagli made of chhint and a white, cotton-padded survaal. He had also covered Himself with a white pachhedi. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

In the sabhaa, Nityaanand Swaami brought the Vachanaamrut manuscript and presented it to Shreeji Mahaaraaj. Shreeji Mahaaraaj examined the manuscript and was extremely pleased by it. He then said to the paramhans, “Today, please ask complex questions so that we may have a discussion.”

Then, Muktaanand Swaami asked, “The Shrutis state:

rute gnaana-na muktihi

There is no kalyaan without gnaan.

tameva viditvaati-mrutyumeti naanyaha panthaa vidyate-yanaaya

Only by knowing Him does a person go beyond death; there is no other path for attaining kalyaan.

“These shloks state that the jeev attains kalyaan only when it realises the true gnaan of Bhagvaan. If kalyaan can only be attained by gnaan, why do the shaastras also prescribe other spiritual activities for attaining kalyaan?”

Hearing this question, Shreeji Mahaaraaj said, “Gnaan means ‘to know’.”

At this point, Nityaanand Swaami raised a doubt. He said, “If gnaan means merely ‘to know’, then the whole world knows Bhagvaan through the shaastras. However, not everyone attains kalyaan.”

Hearing this, Shreeji Mahaaraaj raised a question, “Just as a person does not attain kalyaan by knowing the previous avataars of Bhagvaan through the shaastras, do you think all those who actually had the darshan of Raam, Krishna, and other avataars of Bhagvaan with their own eyes attained kalyaan?”

Muktaanand Swaami replied, “Those who merely see the pratyaksha svarup of Bhagvaan only attain kalyaan after several lives.”

Shreeji Mahaaraaj added, “Those who know Bhagvaan through the shaastras also receive kalyaan after several lives. This is because the Bhagvaan that these people know through the shaastras is the same Bhagvaan other people see with their eyes; and the Bhagvaan that other people see with their eyes is the same Bhagvaan that people know through the shaastras. Therefore, the resulting rewards of both are equal, and both attain kalyaan after several lives.

“After all, is not hearing Bhagvaan with the ears, gnaan? It is, but that can be said to be merely hearing Bhagvaan. Is not touching Bhagvaan with the skin, also gnaan? It is, but that can be said to be merely touching Bhagvaan. Is not seeing Bhagvaan with the eyes, gnaan? It is, but that can be said to be merely seeing Bhagvaan. Is not smelling Bhagvaan with the nose, gnaan? It is, but that is merely smelling Bhagvaan. Does not describing Bhagvaan with the tongue also constitute gnaan? It does, but that is merely having described Bhagvaan. In this way, gnaan can be attained through the physical indriyas. It can also be attained through the antah-karans, as well as directly from the experienced gnaan of the jeev, which is greater than both the indriyas and the antah-karans. Of these, which gnaan are you speaking of?

“In order to create the universe, Bhagvaan assumed the svarup of Aniruddha; and within Aniruddha dwells the sthaavar and jangam world, along with aakaash. In the svarup of Sankarshan, Bhagvaan destroys the universe. In the svarup of Pradyumna, He sustains the universe. He also assumes various avataars, such as Matsya and Kurma. He assumes these svarup according to whichever task needs to be accomplished in whichever place. Some of these tasks are invisible to the indriyas and antah-karans, and can only be known by experience. For the successful completion of these tasks, Bhagvaan assumes a suitable svarup. On the other hand, some of these tasks are visible to the indriyas and antah-karans. For the successful completion of these tasks, again Bhagvaan assumes an appropriate svarup. Therefore, the gnaan of which of Bhagvaan’s svarup is instrumental in attaining kalyaan? Is that your question?”

Nityaanand Swaami confirmed, “We are saying that kalyaan is attained by the gnaan of Bhagvaan whose svarup can be realised by the indriyas, the antah-karans, and experience.”

Shreeji Mahaaraaj then explained, “That Bhagvaan is Shree Krishna. He has said of himself:

yasmaat-ksharama-teetohama-kshaaradapi chottamaha

I am greater than all this is perishable, and I am greater than the imperishable.

vishtabhyaaham-idam krutsnam-ekaanshena sthito jagat

I sustain the entire universe with a single fragment of myself.

mattaha parataram naanyat-kinchid-asti dhanamjaya

mayi sarvam-idam protam sutre maniganaa iva

O conqueror of wealth (Arjun). There is nothing at all that is greater than me.
All this creation is strung upon me – like a series of gems on a thread.

pashya me paarth rupaani shatasho-tha sahasra-shaha

naanaa-vidhyaani divyaani naanaa-varna-kruteeni cha

O Son of Prutha (Arjun)! Behold my hundreds and thousands of divya svarups
that are of various types and of assorted colours and shapes.

“In these and many other shloks, He describes Himself as invisible to the indriyas and the antah-karans. Therefore, knowing Bhagvaan perfectly means knowing pratyaksha Bhagvaan through the indriyas, the antah-karans, and experience. Only then can a person be said to possess perfect gnaan. However, if any one of these three types of gnaan is lacking, a person cannot be said to have realised aatyantik gnaan, nor can he overcome the cycle of births and deaths. In fact, even though someone may have attained the brahm-svarup state through his personal activities, if he does not realise pratyaksha Bhagvaan in this way, he cannot be said to possess perfect gnaan. That is why it is said in the Shreemad Bhaagvat:

naishkarmyama-pyachuta-bhaava-varjitam na

shobhate gnaan-malam niranjanam

Even pure gnaan, in which all karmas have been rejected, is not elegant if it
does not have bhakti towards Bhagvaan.

“The Geetaa also states:

karmano haypi boddhavyam boddhavyam cha vikarmanaha
akarmanash-cha boddhavyam gahana karmano gatihi

The nature of karma should be understood, the nature of prohibited karmas
should be understood, and the nature of non-karma should also be understood.
Indeed, the way of karma is very complex.

“Even in the state of non-karma (gnaan), there is still something left to be realised. That is to say, even after a person has become brahm- rup, he still has to realise Parbrahm Purushottam. Only a person who is brahm-rup has the right to offer bhakti to Purushottam.

“Now, what constitutes bhakti? It is when a person becomes brahm- rup and performs the bhakti of pratyaksha Bhagvaan with sandalwood paste, flowers, shravan, and manan – just as the niranna-muktas of Shvet-Dvip, having become brahm-rup, perform pujaa of Parbrahm Naaraayan by offering various types of offerings, such as sandalwood paste and flowers. Therefore, Bhagvaan has mentioned in the Geetaa:

brahma-bhootaha prasannaatmaa na shochati na kankshati
samaha sarveshu bhooteshu mad-bhaktim labhate param

A person who has become brahm-rup remains joyful, grieves nothing, desires
nothing, behaves equally with all beings, and attains my supreme bhakti.

“Therefore, a person who does not offer bhakti to Parbrahm after becoming brahm-rup, cannot be said to have attained aatyantik kalyaan.

bhoomir-aponalo vaayuhu kham mano buddhir-eva cha
ahankaara iteeyam me bhinnaa prakruti-rashtadhaa

These are my eight forms of prakruti – pruthvi, jal, tej, vaayu, aakaash, man,
buddhi, and ahankaar.

“This describes the all-pervaded jad prakruti.

“Furthermore,

apareyam-itas-tvanyam prakrutim viddhi me paraam
jeeva-bhootam mahaabaho yayedam dharyate jagat

But O mighty-armed Arjun! Also, know my other prakruti, the very element of
life (chaitanya), by which this world is upheld. Such is the all-pervasive
chaitanya prakruti. “This describes the all-pervasive chaitanya prakruti.

“That pratyaksha Bhagvaan is such that He is the supporter of both the eight forms of jad prakruti and also of the chaitanya prakruti that pervades within. For example, aakaash is the supporter of the other four elements – pruthvi, jal, vaayu, and tej. Whenever pruthvi contracts, aakaash contracts along with it. When the pruthvi expands, aakaash also expands along with it. Similarly, aakaash also contracts and expands along with the contraction and expansion of jal, tej, and vaayu. However, pruthvi and the other tattvas all contract and expand within aakaash. In the same way, Bhagvaan expands and contracts along with the expansion and contraction of the two prakrutis, while they themselves contract and expand within Bhagvaan Himself. That Bhagvaan is the aatmaa of all. This fact is stated in the Shrutis:

antah-pravishtaha shaastaa janaanam sarvaatmaa

Bhagvaan, who enters within all, is the controller and aatmaa of all beings

yasyaaksharam shareeram… esha sarva-bhootaantaraatmaa-pahata-paapmaa divyo, deva eko naaraayanaha

He, whose sharir is the imperishable, is the indwelling aatmaa of all beings, is
without all evil, and is the one divya Bhagvaan Naaraayan

yasyaatmaa shareeram ya aatmaanam-antaro yamayati sa ta aatmaantaryam-yamrutaha

He, whose sharir is the aatmaas, and who governs all aatmaas from within, is your
aatmaa, the antaryaami, and immortal

yasya pruthivi shareeram yaha
pruthiveem-antaro yamayati sa ta aatmaantaryaam-yamrutaha

He, whose sharir is pruthvi and who governs it from within, is your aatmaa,
the antaryaami, and is immortal.

“Furthermore, even food, the mind, knowledge, and bliss have been described as brahm; various such types of brahm-vidyaa have been mentioned. What is the significance of this? Well, those things have been called brahm because Bhagvaan is the cause of all and the supporter of all. However, they are all the sharir, and their shariri is pratyaksha Shree Krishna Purushottam. Both the jad and chaitanya prakrutis, along with their entities that have evolved in their expanded and contracted states, dwell easily within Bhagvaan. Moreover, Bhagvaan dwells within them all as their antaryaami and as their cause. It is that very Bhagvaan who is pratyaksha. To know and see Bhagvaan with such an understanding of greatness is called perfect gnaan.”

Then, Muktaanand Swaami asked, “If a person cannot experience the greatness of Bhagvaan in this way, but does have a firm belief of it in his antah-karans, then can that be said to be perfect gnaan, or not?”

Shreeji Mahaaraaj replied, “In a dark house, a person can faintly see the grain-store and the pillars; but due to the darkness, they cannot be
said to have been seen totally. In the same way, both the jad and chaitanya prakrutis reside within Purushottam Bhagvaan, and He dwells within them as well. But, if a person experiences this only by assumption and does not actually see it, then he cannot be said to possess perfect gnaan. Nevertheless, because he has such a firm nishchay, he surely must have experienced some sort of alokik powers of Bhagvaan in the past; if not, he will experience them in the future.

“Despite having such a doubtless nishchay, if he does not experience the alokik powers, he should think, ‘Bhagvaan possesses all those powers, but He does not reveal them to me because that is His wish’. If a person offers bhakti to Bhagvaan with such understanding and remains fulfilled, then he can also be said to possess perfect gnaan.

“Therefore, a bhakta with gnaan is a person who thoroughly knows Bhagvaan through the indriyas, the antah-karans, and experience. Such a bhakta has been praised in the Geetaa as the best of all bhaktas:

aarto jignaasur-arthaarthee gnaanee cha bharatar-shabha
teshaam gnaanee nitya-yukta eka-bhaktir-vishishyate

O supreme among the descendants of Bharat (Arjun). Four types of people
worship me: a person who is distressed, a person who seeks knowledge of the
aatmaa, a person who desires material objects, and a person who has gnaan.
Of these, the one with gnaan is the best because he is always engaged in
me and is devoted to me alone.

“A bhakta with gnaan, faithfully serves pratyaksha Bhagvaan – who eternally has a svarup – realising Him as greater than Prakruti, Purush and Akshar, and as being the cause and supporter of all. This understanding constitutes gnaan; and such gnaan leads to aatyantik moksh. Those who do not understand this, merely claim ‘aham- brahmaasmi’ – I am brahm – from the shaastras. They proclaim, ‘I am the svarup of brahm, and Ram and Krishna are merely avataars originating from me’. Such blasphemous and unorthodox vedaantis of today are extremely evil and great sinners. At death, they are sent to Narak, and they will never be released from there.”

|| End of Vachanaamrut Loyaa || 7 ||

Loyaa – 8
Hyperactive Indriyas

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In the Samvat year 1877, on the night of Maagshar sud 5 [10th December, 1820], Shreeji Mahaaraaj was sitting in Suraa Khaachar’s darbaar in Loyaa. He was wearing a white khes and had tied a white feto around His head. He was also wearing a white dagli made of chhint. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then, Muktaanand Swaami asked Shreeji Mahaaraaj, “On seeing some inappropriate svabhaav of a saadhu, a person who is thoughtless may perceive avgun in the saadhu. But, why does a person who is wise perceive avgun in the saadhu?”

Shreeji Mahaaraaj replied, “If a person is wise and has noticed an inappropriate svabhaav within himself, has a hatred towards it, and is continually acting to overcome that svabhaav, then when he sees that very same svabhaav in another saadhu, he develops a dislike towards that saadhu. On the other hand, a fool does not overcome his own svabhaavs, and when he sees that same svabhaav in another saadhu, he perceives avgun in that saadhu. Such a person should be considered a fool.”

Then, Shreeji Mahaaraaj gathered the junior paramhans, and He Himself asked and answered questions.

First, Shreeji Mahaaraaj asked, “The intensity and mildness of the force of kaam, krodh, lobh, and other enemies is due to the phases of childhood, youth, and old age. In childhood the force is weak; in youth, the force in intense; then in old age the force becomes weak again. Therefore, the intensity and mildness of the inner enemies can be noticed; but can they be weakened by any thought process?”

Shreeji Mahaaraaj Himself replied, “The force of the enemies can be weakened by a thought process, which is as follows: The mildness of those svabhaavs in childhood, their greater intensity in youth, the mildness once again in old age, is due to food. Specifically, in childhood, since the dietary intake is small, the force of kaam is mild. Similarly, in old age, a person dietary intake is small, so again the force of kaam is mild. But in youth, as the dietary intake increases, kaam also increases. Therefore, in youth, if a person’s food intake is decreased, and if he deliberately tolerates cold, heat, rain, and hunger, then by maintaining such a thought process, and by maintaining profound association with a great sant, the force of kaam is weakened – even in the period of youth.”

Again, Shreeji Mahaaraaj asked, “People become addicted to many different types of substances, like bhaang, cannabis, opium, and alcohol. Are these addictions due to a person’s kriyamaan or praarabdha karmas?”

Replying, Shreeji Mahaaraaj said, “These addictions are developed not by praarabdha, but by habit. Therefore, if a person maintains courage, keeps shraddhaa, and is determined to defeat the addiction, then it can be overcome. But, if he has no shraddhaa and is cowardly, then that addiction cannot be overcome.”

Then, Shreeji Mahaaraaj asked, “Some children have a mature nature like elder people, whereas some have an extremely fidgety nature. Is that nature due to company, or is it inherent within the jeev?”

Shreeji Mahaaraaj answered, “For the most part, a good or bad nature is due to the company kept by a person; but in some cases, it is due to past karmas.”

Then, Kapileshvaraanand Swaami asked, “Mahaaraaj, how can a person recognise a svabhaav which has formed in a past life, and how can he recognise a svabhaav which has formed in this life?”

Shreeji Mahaaraaj replied, “A recently formed svabhaav is overcome by staying in the company of a devout saadhu and by making a little effort to eradicate it. Just as grass growing on a wall dries up when there is no rain for five days, similarly, a recently formed svabhaav can be overcome in a few days. However, a svabhaav that has remained for a long time is difficult to overcome, even after great effort is made to eradicate it. For example, if there are strong weeds or a bordi tree in the soil, then even if they are set on fire and burnt by a farmer, they will still grow. However, if a person uses a hoe to uproot them from their roots, they can be removed. Similarly, if a person remains in the company of a devout saadhu and persists with great effort, even an established svabhaav can be overcome; but only with great effort.”

Then, Shreeji Mahaaraaj asked, “For a person whose indriyas are hyperactive, what are the individual methods by which that hyperactivity can be overcome?”

Shreeji Mahaaraaj replied, “To overcome the hyperactivity of the eyes, a person should fix his gaze on the tip of his and nose and not look elsewhere. While studying, he should also engage in bhajan and smaran. While doing this, if he continues to keep his eyes open without blinking for half an hour or so – until his eyes begin to burn intensely and tears flow – and he does not hold a improper thought even if he happens to notice a woman or other objects, then even if his eyes are hyperactive, they will become controlled.

“The nose does not like the odours coming from someone’s body, mouth, or clothes. At that time, a person should think, ‘My own body appears attractive superficially, but it is filled with blood, flesh, and bones; and in the abdomen there are faeces, urine, and the intestines’. If he thinks in this way, the hyperactivity of the nose is eradicated.

“The hyperactivity of the ears can be eradicated as follows: When a person hears some humorous talks or gossip, he develops a keen interest to listen to them; whereas, while listening to the kathaas and kirtans related to Bhagvaan, he falls asleep. In that situation, a person should rise and suppress sleep and laziness. He should also keep faith in and maintain a keen interest in listening to the kathaas of Bhagvaan. The ears can be controlled in this way.

“The sense of touch can be controlled by deliberately tolerating the cold, heat, and rain; by lying down anywhere; by keeping a blanket as a pillow and using it for covering the body only when it is very cold. Therefore, the skin becomes numb, and the hyperactivity of the sense of touch is eradicated.

“To overcome the hyperactivity of the hands, a person should keep a maalaa in his hand whenever the hands are idle, and turn it while chanting the name of Bhagvaan in rhythm with the inhaling and exhaling of his breath. However, he should not turn the maalaa hurriedly. Some say, ‘A person can chant the name of Bhagvaan more quickly mentally’. That principle is wrong, as the mind can only chant the name of Bhagvaan as many times as the tongue can chant the name of Bhagvaan. So, by applying this method, the hyperactivity of the hands is eradicated.

“If the legs are hyperactive, they can be controlled by controlling the sitting posture. “Hyperactive genitals can be controlled as follows: When a person gets scabies or ringworm, and he scratches himself, the itching is not relieved until bleeding occurs. However, if he does not scratch the affected area, then the itching decreases by itself. Therefore, even if an itching sensation arises on the genitals, it should not be scratched. Moreover, in the case of it becoming frequently excited, if a person decreases his diet, does upvaas, and physically weakens the body, then the genitals can be controlled.

“To conquer the tongue, it should not be given items that it likes, and the diet should be restricted. In this way, the hyperactivity of the tongue is eradicated.

“Finally, the hyperactivity of a person’s speech can be eradicated by not interrupting with wise remarks when people like Muktaanand Swaami are speaking or narrating from the shaastras. Moreover, if a person does happen to interrupt, he should turn a maalaa twenty-five times. By this method, the hyperactivity of speech can be eradicated.”

Then, Shreeji Mahaaraaj asked, “Of all these indriyas, which one, if fully controlled, leads to control over all the other indriyas?”

Shreeji Mahaaraaj answered His own question, “If the tongue is fully suppressed, then all the other indriyas can be suppressed.”

Again, Shreeji Mahaaraaj asked, “If kaam pervades a person’s heart, and even though his genitals are covered by his clothes, how can a person realise that he has been pervaded by kaam?”

Shreeji Mahaaraaj Himself replied, “When kaam pervades a person, his eyes, and all of his other indriyas become hyperactive. In this way, a person can realise that he has become overwhelmed by kaam.”

Once again, Shreeji Mahaaraaj asked, “A person who has a hyperactive nature should become calm, and a person who has a calm nature should become active. By which thought process can this be achieved?”

Shreeji Mahaaraaj Himself replied, “If a person who is hyperactive thinks, ‘I am the aatmaa, brahm, genderless, and stable like aakaash’, and he attains the upsham state through such thoughts, then he becomes calm. If a person who is calm wishes to become more active, then he should realise the greatness of Bhagvaan and His bhaktas. When he realises the greatness of Bhagvaan, he engages in the nine forms of bhakti, and performs basic service of the bhaktas of Bhagvaan. As a result of this, his nature becomes more active.”

Then, Shreeji Mahaaraaj asked, “Is there anything in the eight shaastras, such as the Shreemad Bhaagvat, which should be ignored, or should everything be remembered?”

Replying to His own question, Shreeji Mahaaraaj said, “In all of those shaastras there are countless charitras, and through all of those charitras, the strengths of the bhaktas who have attained Bhagvaan are described. Therefore, they are all suitable to be remembered. However, among all these charitras, only those charitras that match a person’s own strengths should be remembered. The others may be ignored with the following understanding: ‘These talks are true, but they are for the benefit of other bhaktas; they are not for me’.’’

Once more, Shreeji Mahaaraaj asked, “All of you youngsters are seated here; and from amongst you, all the saadhus praise some and do not praise others. Now, all of you are of a similar age and all have the same company. In fact, you all have the same food, clothing, upaasanaa, shaastras, and mantra, and all listen to the same talks. So, what is the reason for the difference in levels amongst you? Moreover, he who is a saadhu, follows dharma completely, is unbiased, and views all equally; therefore, he would describe everyone as they truly are. So, please answer the question.”

Again, Shreeji Mahaaraaj provided the answer, “Only he who has shraddhaa is praised by a saadhu; and that is also why he follows dharma more strictly. Also, he has shraddhaa in serving a sant, and in listening to the talks of Bhagvaan. He also has faith in the sant. Therefore, he has progressed. On the other hand, he who has not progressed, despite staying in such company, should be known to lack shraddhaa.”

|| End of Vachanaamrut Loyaa || 8 ||

Loyaa – 9
Development Of Dharma, Gnaan, Vairaagya, And Bhakti

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In the Samvat year 1877, on Maagshar sud 6 [11th December, 1820], Shreeji Mahaaraaj was sitting in Suraa Khaachar’s darbaar in Loyaa. He was wearing a white dagli made of chhint, and a white survaal. He had also tied a white feto around His head. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj requested, “May all the paramhans please engage in a question-answer discussion amongst themselves.”

Aatmaanand Swaami then asked Akhandaanand Swaami, “What are the factors that lead to the development of vairaagya, gnaan, bhakti, and dharma?”

Shreeji Mahaaraaj answered, “Vairaagya is developed when a person comes to understand the nature of Kaal. What is this nature of Kaal? Well, it is to know the process of nitya-pralay, nimit-pralay, praakrut- pralay, and aatyantik-pralay, as well as the lifespan of all beings from Brahmaa to the smallest blade of grass. After knowing this, if a person understands the body, the brahmaand, and all other objects to be subject to the force of Kaal, then vairaagya would arise.

“Gnaan arises if a person listens to the Upanishads, such as the Bruhadaaranya Upanishad, Chhaandogya Upanishad, and Kathvalli Upanishad, the Bhagvad Geetaa, the Vaasudev Mahaatmya, the Vyaas Sutras, and other shaastras from a sat-purush.

“Dharma arises if a person listens to the Yaagnavalkya Smruti, Manu Smruti, Paraashar Smruti, Shankh-Likhit Smruti, and other Smrutis. By doing so, dharma will arise, and a person will develop belief in those shaastras.

“Bhakti arises if a person understands the avataars of Bhagvaan. How should he understand them? Well, when he hears about the murti of Bhagvaan that are in each khand; and when he hears about the dhaams of Bhagvaan – Golok, Vaikunth, Brahmpur, Shvet-Dvip; and when he listens with a sense of admiration to the talks of the leelaas of Bhagvaan describing the creation, sustenance, and destruction of the universe; and when he listens with keen interest to the narration of the leelaas of Raam, Krishna, and the other avataars of Bhagvaan, then bhakti towards Bhagvaan would develop.

“Now, even though a person in his initial stages has an immature mind, if he listens to the ceremonial Smrutis, dharma would develop. Later, after becoming firm in his observance of dharma, if he listens to shaastras that explain upaasanaa, then all three (gnaan, bhakti, and vairaagya) would develop. These are the factors which lead to the development of the four qualities.”

|| End of Vachanaamrut Loyaa || 9 ||

Loyaa – 10
Remaining Without Moh

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In the Samvat year 1877, on the morning of Maagshar sud 8 [13th December, 1820], Shreeji Mahaaraaj was sitting on a decorated bedstead in Suraa Khaachar’s darbaar in Loyaa. He was wearing a white dagli made of chhint and white survaal. He had also tied a white feto around His head. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Nityaanand Swaami said, “In this world, there are some men who have such love for women and other objects, that if they were to be separated, they would not be able to live. There are others who have love for women and other objects, but it is not as intense. So, if they were to be separated, they would survive. In this way, there are two types of people. Now, if the first type of person, who involves himself in worldly life with love, were to meet Bhagvaan, he would become attached to Bhagvaan in the same way; if he were to be separated from Bhagvaan, he would not be able to survive. Moreover, if the second person, with less love for worldly life, were to meet Bhagvaan, he would have less love for Bhagvaan as well. Is the difference between these two types of people due to karmas, or is it eternal?”

Hearing this, Shreeji Mahaaraaj replied, “Those differences are not inherently present in the jeev; instead, they arise as a result of karmas. How does this happen? Well, when a jeev performs a karma, the force of its vruttis can be of three levels: mild, medium, and intense. The force with which the vruttis attach themselves to the object, determines the effect of the karma upon the jeev. As a result, three levels of love arise due to these karmas.”

Again, Nityaanand Swaami asked, “Do the three levels in the force of the vruttis occur as a result of the gun, or is there some other reason?”

Shreeji Mahaaraaj replied, “The three types of differences are not due to the gun; to be more precise, when only the indriyas indulge in an object, then a mild force results. When the indriyas indulge in an object along with the mind, a medium force develops. When all three – the indriyas, the mind, and the jeev – combine and indulge in an object, the vruttis develop an intense force. Even if that intense force affects only the eyes, the other indriyas would follow, and the force would affect them as well. In this way, whichever indriya is primarily affected by the intense force, the other indriyas follow. Moreover, that intense force affects all three types of people – raajasi, saattvik, and taamasi. In fact, such intense force is present in each of the indriyas; therefore, love for objects arises.”

Then, Nityaanand Swaami asked, “Why does he not develop love for Bhagvaan with such an intense force?”

Shreeji Mahaaraaj said, “Good and bad behaviour is determined by the factors of desh, kaal, kriyaa, dhyaan, shaastras, dikshaa, mantra, and sang. So, if a person attains pleasant factors, then he develops love for Bhagvaan quickly. But, if he encounters unpleasant factors, then he would develop love for objects other than Bhagvaan.”

Then, Chaitanyaanand Swaami asked, “What should a person do in difficult times?”

Shreeji Mahaaraaj replied, “Whenever and wherever times are difficult, a person should abandon that place for another location; he should not stay where the factor of kaal is unpleasant. In actual fact, kaal, in the form of Satya-Yug, Tretaa-Yug, Dvaapar-Yug, and Kali-Yug, exists both externally and internally. So, when Kali-Yug is prevalent within a person’s heart, he should not visualise the murti of Bhagvaan within his heart; instead, it should be seen externally, before his eyes.”

Then, Muktaanand Swaami asked, “How can a person distinguish whether a mild, a medium, or an intense force prevails within someone’s heart?”

Shreeji Mahaaraaj replied, “When the force is mild, a person would have the same feelings on seeing a young girl, a young woman, or an old woman. This is because only the vruttis of the indriyas have become involved. As a result, a mild force has developed. When the mind unites with the indriyas and they see the three types of women, then no improper thoughts arise towards the young girl or the old woman; but indecent thoughts certainly do arise towards the young woman, and a disturbance is experienced. This should be known as a medium level force. When both the mind and the jeev combine with the indriyas and look at the three types of women, then improper thoughts arise towards all three types of women, and a disturbance is experienced. In fact, a person would experience such improper thoughts even on seeing his own mother or sister. This should be
known as an intense force.”

Then, Brahmaanand Swaami asked, “Suppose a person notices the distinction between the three types of women, and notices their beauty and ugliness, yet he does not experience any improper thoughts. Which type of force is that?”

Shreeji Mahaaraaj said, “Having realised an object to be the cause of intense misery and having reflected upon that fact, a person assigns serious flaws to that object. The reflection of those disadvantages in the mind then leads to those flaws being acknowledged by the jeev. The witness (Bhagvaan), who is greater than the jeev, also confirms those flaws, and so an extremely firm belief in those flaws is developed. Therefore, when the vruttis of the indriyas enter the object, the mind and jeev also go along with the vruttis; but since the jeev’s deep belief of the flaw in the object pierces the mind and indriyas, even though the object is seen and fully recognised, an intense hatred still arises for it. For example, if a snake’s venom is dropped into a bowl of sweet milk, and a person sees the venom being added, then even though the milk appears exactly as before, an intense hatred for it prevails in his heart. This is because he has realised, ‘If I drink the milk, I will die’. Similarly, such a person has realised, ‘This beautiful woman is an obstacle on the path of kalyaan; and she is the cause of extreme misery in this lok and in the higher loks. In fact, I have attained the company of women countless times in past lives in various life-forms, and if I still do not worship Bhagvaan, I will attain the company of countless more females. Therefore, this attainment is not rare. However, the company of Bhagvaan and His sant is extremely rare, and this woman is a major obstacle in the attainment of that’. A person who has realised this and has intensely realised the flaws in the object, will never be infatuated on seeing a woman, regardless of how beautiful she may be.

“Furthermore, there is another way to remain free of infatuation: Janak the Videhi, who was a great king and a bhakta of Bhagvaan, stayed in his kingdom and, due to his firmness in gnaan, remained free of infatuation even while indulging in attractive vishays. Similarly, a bhakta with gnaan like Janak, has the thought, ‘I am the aatmaa – pure, chaitanya, unchanging, blissful, and imperishable. However, vishays like women and other objects, are full of misery; they are worthless, perishable, and jad’. With this thought, he believes only his own self, the aatmaa, as being blissful. Also, he believes, ‘The pleasure and charm which are apparent in the vishays are only experienced due to the aatmaa. But, when the aatmaa leaves the body, that which was once pleasurable becomes miserable’. He reflects upon his aatmaa in this way.

“He also reflects upon Paramaatmaa, who is greater than the aatmaa, as follows: ‘I have attained this gnaan of the pure aatmaa, which is greater than maayaa, by the grace of the sant. That sant is a bhakta of Bhagvaan. Moreover, that Bhagvaan is the aatmaa of even brahm, who is aatmaa of all. He is the aatmaa of Akshar, and is also the aatmaa of the countless millions of muktas. I am the brahm-rup daas of that Parbrahm Purushottam Naaraayan’.

“Also, he understands the greatness of Bhagvaan by realising:

dyupataya eva ten a yayur-antam anantatayaa
tvamapi yad-antaraanda-nichayaa nanu saavaranaahaa

Even the masters of the higher loks cannot understand your greatness,
because it is endless. Neither can you yourself understand your own greatness.
In your each and every hair, countless brahmaands and their barriers
(jad prakruti) fly simultaneously at immense speed – like specks of dust flying
in the air. Even the Shrutis, ultimately perish in you, and fail to praise your glory.

“Such shloks have greatly explained the greatness of Bhagvaan.

“When a person, who has gnaan of his own self and of Bhagvaan, attains a vishay, his mind would not even be slightly affected by it, regardless of how appealing it may be. He indulges in the essential vishays without becoming dependent upon them. Instead, he indulges in them independently of his own accord. Just as a spider spreads its own web and then it independently retracts it when necessary, in the same way, a bhakta possessing gnaan engages the vruttis of his indriyas in the vishays and retracts them on his own accord. Such a person feels as if he is in the forest, even if he is amongst people; and though he may be in the forest, he experiences more happiness there than a person does from ruling a kingdom.

“The bhakta may reside in a kingdom, thousands of people may be under his command, and he may be wealthy; but he himself does not feel, ‘I have become very great’. Furthermore, if the kingdom is destroyed and he begs for food from house to house with a clay bowl, he does not feel, ‘Now I have become poor’. This is because he remains absolutely carefree in his own bliss, and he knows the greatness of his own self and that of Bhagvaan. Therefore, he views gold, dirt, iron, and stones as equal; he also feels calmness in praise and insult. Since his vision has become broad, and he knows all worldly objects to be worthless, no objects are capable of binding a person with gnaan. For example, when a man who was initially poor receives a kingdom, his vision becomes broad. At first, he may have been selling bundles of wood or doing various other insignificant jobs, but he forgets them all and he begins to do important tasks related to his kingdom. Similarly, to a person with gnaan, all objects become worthless; and due to that gnaan, his vision becomes broad. A person with such an understanding becomes happy.

“Also, if a person has faith, and he believes, ‘Whatever such a great sant and Bhagvaan say is the truth; there is no doubt in it’, and with this belief he does as Bhagvaan and His sant instruct him to do, then that person remains happy. These are the two types of people who are happy; apart from them, everyone is unhappy. This is also described in the following shlok:

yash-cha mudhatamo loke yash-cha buddheha param gataha
taavubho sukham-edhete klishya-tyantarito janaha

In this world, there are two types of people who experience
the bliss of Bhagvaan: those who are utterly ignorant and have blind faith in Bhagvaan,
and those who are perfectly enlightened and have realised Bhagvaan.
Those who are in between, are troubled.

“Also, in the Bhagvad Geetaa, it is said: vishayaa vinivar-tante niraahaarasya dehinaha rasa-varjam rasopyasya param drushtva nivartate The sense objects recede for a person who refrains from indulging in them. However, the longing for them does not subside. The longing subsides only when his vision reaches Bhagvaan. “This means that all objects, except Bhagvaan, become worthless to a person whose vision becomes alokik in this way. Moreover, the meaning of these two shloks is the same.”

Then, Muktaanand Swaami said, “Mahaaraaj, now please ask the question you were going to ask.”

So, Shreeji Mahaaraaj asked, “Is there only misery in maayaa, or is there also some happiness in it? That is the question.”

Muktaanand Swaami replied, “Maayaa causes only misery.”

Then, Shreeji Mahaaraaj said, “Of the three gun – sattva-gun, rajo-gun, and tamo-gun – which arise from Maayaa, sattva-gun is said to give happiness. Furthermore, in the Shreemad Bhaagvat it is said:

sattvam yad-brahma-darshanam

Sattva-gun leads to the vision of Bhagvaan.

“It is also said that the products of sattva-gun are gnaan, vairaagya, wisdom, tranquillity, and discipline. How is maayaa in this form a cause of misery? Furthermore, it is stated in the eleventh skandh:

vidyavidye mama tanu viddhyud-dhava shareerinam;
bandha-mokshakari aadye maayayaa me vinir-mite

O Uddhav! Realise my two forms – both of which have been created from my
maayaa: the ancient vidya and avidya, which free and bind people respectively.

“So, how is maayaa in the form of knowledge, which leads to moksh, a cause of misery?”

Hearing the question, Muktaanand Swaami and all the other paramhans said, “Mahaaraaj, we are unable to answer, so please have mercy, and give the answer yourself.”

Hearing this, Shreeji Mahaaraaj said, “To a sinful person, the svarup of Yam-Raaj appears frightful and terrible, with large teeth and a large, frightening mouth; he appears black like soot, huge like a mountain, and horrific like death. In this way, his svarup appears dreadful. However, to a good person, the svarup of Yam-Raaj appears very pleasant, like Vishnu. Similarly, to those who are vimukhs, maayaa causes attachment and intense misery, while to a bhakta of Bhagvaan that same maayaa is the cause of intense happiness. Also, the entities that have evolved out of Maayaa – the antah-karans, the indriyas, and their presiding devs – all support the bhakti of Bhagvaan. Therefore, for a bhakta of Bhagvaan, maayaa is not a cause of misery; it is a source of great happiness.”

Then, Muktaanand Swaami asked, “If maayaa is a cause of happiness, why is it that when a bhakta of Bhagvaan visualises the murti of Bhagvaan and engages in worship, maayaa, in the form of the antah-karans, causes misery by generating many disturbing thoughts?”

Shreeji Mahaaraaj replied, “Maayaa, in the form of the antah-karans, does not cause misery to a person who thoroughly understands the greatness of Bhagvaan and has an absolutely firm refuge of Bhagvaan; but it does cause misery to a person who does not have this refuge. For example, a kusangi would attempt to dislodge only a weak satsangi; but no one would dare to dislodge a firm satsangi. In fact, no one would be able to speak unkindly of satsang in his presence. Similarly, maayaa, in the form of the antah-karans, would never entertain a desire to intimidate a person who has a firm refuge in Bhagvaan. Instead, it would help his bhakti to flourish. However, maayaa does deflect a person who has a slight deficiency in his refuge in Bhagvaan, and does cause him misery. However, when that person develops a complete refuge in Bhagvaan, maayaa is not able to disturb him or cause him pain. Therefore, the answer is that if a person has complete nishchay in Bhagvaan, maayaa is not capable of causing him misery.”

|| End of Vachanaamrut Loyaa || 10 ||

Loyaa – 11
Beliefs Of A Sat And An Asat Person

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In the Samvat year 1877, on the morning of Maagshar vad 8 [27th December, 1820], Swaami Shree Sahajaanandji Mahaaraaj was sitting in Suraa Khaachar’s darbaar in Loyaa. He was dressed entirely in white clothes. A sabhaa of saadhus, as well as haribhaktas from various places, had gathered before Him.

Then, Shuk Muni asked Shreeji Mahaaraaj, “What understanding does an asat-purush adopt from the Shreemad Bhaagvat, the Bhagvad Geetaa, and other sacred shaastras?”

Shreeji Mahaaraaj replied, “The answer is as follows: An asat-purush person believes that all the sthaavar and jangam male and female svarups in this world have been created through Maayaa and the Purush, Viraat, and svarup of Bhagvaan. This implies that all these svarups are manifestations of Bhagvaan Himself. For this reason, a person aspiring for kalyaan should initially conquer his mind; and then, if his mind is attracted towards a higher or lower svarup of either a male or female, he should perform dhyaan upon that very svarup in order to attain instantaneous samaadhi. If the mind perceives any flaws in that svarup, then he should believe that svarup to be brahm by thinking, ‘The whole world is brahm’. Thinking in this way, he should disprove the perception of those flaws. In this way, to accept only the words regarding experiences from the shaastras is the understanding of an asat-purush. Such a misunderstanding reflects the wicked nature of his mind, and at the end of his life, he is sent to the deep regions of Narak and the cycle of births and deaths.”

Then, Shuk Muni requested, “Now, please explain what understanding a sat-purush person adopts from the sacred shaastras.”

Shreeji Mahaaraaj answered, “The answer to this question is given in the sacred shaastras themselves. Specifically, those desiring kalyaan should not perform dhyaan upon – with the exception of Purushottam Naaraayan – any devs, such as Shiv and Brahmaa. Instead, among all humans and devs, they should perform dhyaan only upon murtis, such as Raam and Krishna, which are avataars of Purushottam Naaraayan. Furthermore, the wise bhaktas consider all the places where Bhagvaan’s murti of Raam and Krishna reside to be Vaikunth, Golok, Shvet-Dvip, and Brahmpur. They consider the paarshads that dwell in those loks to be the paarshads of Raam and Krishna, such as Hanumaan and Uddhav.

“They also regard the divya murtis of Bhagvaan in those loks, which are radiant with the light of countless millions of suns, moons, and flames of fire, to be murtis of avatars such as Raam and Krishna in their dhaams. Therefore, a person who adopts such an understanding from the sacred shaastras, and performs dhyaan on the human svarup of Bhagvaan with a sense of divinity, never equates the svarups of Bhagvaan’s avataars and other svarups. In reality, all murtis of Bhagvaan’s avataars have only two arms. However, for the sole reason of dismissing any similarity that a person lacking wisdom may perceive between Bhagvaan’s svarup and other svarups, they are often described as having four arms or eight arms.

“Moreover, a person should only perform dhyaan on the murti of Bhagvaan that he has attained, not on the murtis of the previous avataars. Therefore, like a woman who keeps the vow of fidelity, a person should remain totally faithful to the murti of Bhagvaan that he has attained. Paarvati has also said,

koti janma-laga ragad hamaari; varu Shambhu, ke rahu kumaari

For a million lives I have done so; I’ll marry Shambhu, or remain unwed.

“Such a vow of fidelity has also been mentioned in order to dismiss the similarity that a person lacking wisdom perceives between the svarup of Bhagvaan and other beings. This is because if someone strays from the murti of Bhagvaan which he has attained, and instead performs dhyaan on the previous avataars of that very Bhagvaan, then he may later even abandon Bhagvaan and perform dhyaan upon other devs of other human svarups. That is why the vow of fidelity has been mentioned, not because there is any difference between the murtis of Bhagvaan themselves. This is the understanding of a sat-purush. Therefore, a person should only hear the sacred shaastras from a sat- purush person, but never from an asat-purush.”

|| End of Vachanaamrut Loyaa || 11 ||

Loyaa – 12
Savikalp And Nirvikalp Nishchay

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In the Samvat year 1877, on the night of Maagshar vad 9 [28th December, 1820], Swaami Shree Sahajaanandji Mahaaraaj was sitting in Suraa Khaachar’s darbaar in Loyaa. He was dressed entirely in white clothes, and was also wearing a red, woollen dagli. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj raised a question: “Nishchay in Bhagvaan is of two types: savikalp nishchay and nirvikalp nishchay. In each type of nishchay there are three sub-categories: uttam, madhyam, and kanishth. Please describe the distinguishing characteristics of each of these six sub-categories.”

The paramhans were unable to answer, so Shreeji Mahaaraaj said, “The characteristics of a person with the kanishth savikalp nishchay are as follows: As long as Bhagvaan exhibits kaam, krodh, lobh, maan, and svaad, to the same extent as other humans, the person’s nishchay in Bhagvaan remains. However, if Bhagvaan were to display these svabhaavs more so than others, his nishchay would be shattered.

“The nishchay of someone with the madhyam savikalp nishchay remains firm even if Bhagvaan exhibits kaam and krodh to a double degree than that of humans.

“Finally, a person with the uttam savikalp nishchay would never doubt any action of Bhagvaan, even if Bhagvaan were to behave crudely like a person of a low varna and aashram; or exhibit anger or violence; or indulge in drinking alcohol, meat-eating, or adultery. This is because he understands Bhagvaan to be the all-doer, the supreme lord, and the experience of everything. Such a person realises that whatever actions take place in the world are the result of Bhagvaan, who is anvay within all beings as their controller. If He were to indulge in some shameful deed, it would not affect Him at all since He Himself is the all-doer. In this way, a person who has realised Bhagvaan as the lord of all, is known as a bhakta of Bhagvaan with the uttam savikalp nishchay.

“As for a bhakta with the kanishth nirvikalp nishchay, no matter what good or bad deeds he witnesses being performed by Bhagvaan, he understands that in all actions Bhagvaan performs, He is still a non- doer, since He is brahm. That brahm is like aakaash; everything resides in aakaash and all actions take place within it. The bhakta realises such qualities of brahm of Bhagvaan. For example, during the narration of the raas-leelaa, Parikshit Raajaa asked Shukji, ‘Bhagvaan assumes an avataar to uphold dharma. Then, why did He associate with the gopis?’ Shukji replied, ‘Shree Krishna is radiant like fire; whatever actions He performs, good or bad, are burnt to ashes’. In this way, a person who understands Bhagvaan as brahm, and unaffected by the actions He performs, is said to have the kanishth nirvikalp nishchay.

“A person who becomes like the niranna-muktas of Shvet-Dvip – who are free from the shad-urmi (six physical and emotional feelings) – and worships Vaasudev, is said to possess a madhyam nirvikalp nishchay.

“Finally, a person possessing the uttam nirvikalp nishchay realises that countless millions of brahmaands, each encircled by the eight barriers (jad prakruti), appear like mere atoms before Akshar. Such is the greatness of Akshar, the dhaam of Purushottam Naaraayan. A person who worships Purushottam realising himself to be akshar- rup, can be said to possess the uttam nirvikalp nishchay.”

Then, Chaitanyaanand Swaami asked, “Mahaaraaj, how have these distinctions in nishchay arisen?”

Shreeji Mahaaraaj replied, “When a mumukshu initially approaches a guru, several factors cause distinctions in his nishchay: the pleasantness and unpleasantness of desh, kaal, sang, dikshaa, kriyaa, mantra, and shaastras, with regards to the guru; as well as the intensity of his own shraddhaa. Therefore, a person should always associate with pleasant desh, kaal, kriyaa, and sang. Moreover, a person should acquire wisdom from a speaker who is calm and faultless.”

Chaitanyaanand Swaami asked further, “If under such circumstances a person develops the kanishth nishchay, can it later develop into the uttam nishchay?”

Shreeji Mahaaraaj replied, “If the listener possesses extreme shraddhaa; and if he encounters pleasant desh, kaal, kriyaa, and sang; and if he encounters a guru with the uttam gnaan, then the highest nishchay will develop. Otherwise, such nishchay would develop after many lives.”

|| End of Vachanaamrut Loyaa || 12 ||

Loyaa – 13
Not Being Overcome By Unpleasant Circumstances

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In the early morning of Maagshar vad 10 [30th December, 1820], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a decorated bedstead in Suraa Khaachar’s darbaar in Loyaa. He was wearing a red, woollen dagli and a white khes. He had tied a white feto around His head, and had tied a bokaani with another white feto. In addition to this, He had covered Himself with a white chofaal. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Shreeji Mahaaraaj then told the senior paramhans to ask questions amongst themselves. So, Gopaalaanand Swaami asked Brahmaanand Swaami, “What type of person is overcome by unpleasant desh, kaal, kriyaa, and sang; and what type of person is not overcome? After all, it is said that even Brahmaa was infatuated upon seeing Sarasvati, as was Shivji when he saw Mohini. So, please answer carefully, because even such great devs have been overcome by unpleasant circumstances.”

Brahmaanand Swaami attempted to answer, but could not give an adequate reply.

So, Shreeji Mahaaraaj explained, “A person who has withdrawn his naadis and praans, and by way of his nirvikalp state remains at the holy feet of Bhagvaan, would not be overcome by unpleasant desh, kaal, kriyaa, and sang, even if he was an insignificant being. In fact, if Brahmaa and other devs behave in this way; they would also not be overcome. However, if he has not developed such a state, and instead, behaves as if he is the body, then average beings, as well as great devs, would be overcome. If this were not so, then the meaning of the following shlok would not be true:

tat-shrushta-shrushta-shrushteshu konvakhandita-dheehee pumaan
rushim naarayanam-rute yoshin-maayyeha maayayaa

Of the progeny of Brahmaa (Marichi), and their progeny (Kashyap), and their
progeny (humans and devs) – whose mind in this world, besides that of
Naaraayan Rushi, can be distinguished as being unaffected by the maayaa and
attractive charm of women?

“Therefore, Bhagvaan alone is not overcome by those influences. While all others, no matter how great they may be, if they are not engrossed in the holy feet of Bhagvaan, would be overcome; those who do remain engrossed are not overcome. This is a universal principle that I have firmly established within myself.

“Moreover, it is mentioned in the Shreemad Bhaagvat:

etad-eeshanam-eehasya prakrutisthopi tad-gunahee
na yujyate sadaatmasthair-yathaa buddhis-tad-aashrayaa

Just as a person’s buddhi (knowledge of Bhagvaan) is not affected by the
characteristics of the body (such as birth, death, age, illness), similarly,
Bhagvaan, who pervades Prakruti, is forever unaffected by their influences and
the influences of aatmaas. This is the ability of Bhagvaan.

“Krishna Bhagvaan has also said:

daivee hyeshaa guna-mayee mama maayaa duratyayaa
maam-eva ye prapadyante maayaam-etam taranti te

My maayaa, which I have created and is composed of the three gun,
is indeed difficult to rise above. However, those who take refuge in me alone
can rise above that maayaa.

“Therefore, only Bhagvaan remains unaffected by maayaa; and a person who has realised Bhagvaan through a nirvikalp state is also not overcome by maayaa. On the other hand, someone who has realised Bhagvaan through a savikalp state would still be overcome, no matter how great he may be.”

Then, Nityaanand Swaami asked, “Mahaaraaj, as long as a mukta is associated with the three gun (sattva-gun, rajo-gun, tamo-gun), he is affected by desh, kaal, kriyaa, and sang. However, it is accepted that Bhagvaan is not influenced by desh, kaal, kriyaa, and sang – even while He remains with the gun. However, when all the muktas are free from the association of the gun, and have become nirgun, they dwell in Akshardhaam along with Bhagvaan – who dwells there in the same way; and all the muktas are nirgun, and composed of chaitanya. Also, as explained by ‘mama saadharmya-maagataaha’, they have attained qualities similar to those of Bhagvaan. Then, how should we understand he distinction between the muktas and Bhagvaan?”

Shreeji Mahaaraaj answered, “Look at the moon and the stars. Is there not a difference between the two? They are not similar in terms of brightness, and there is a vast difference between the intensity of their rays. All the herbs are nourished by the moon, but not by the stars. Also, it is the moon that dispels the darkness of the night, not the stars. Bhagvaan and the muktas differ in the same way.

“Also, a king and his servant are both the same, as they both are humans; yet the authority, power, beauty, and charm of the king are far more superior. His servant, regardless of how great he may be, cannot achieve what the king can achieve. In the same way, Purushottam Naaraayan is the all-doer, the cause of all, the controller of all; He is extremely attractive, extremely radiant, and extremely powerful; also, He possesses kartum, akartum, and anyathaa-kartum powers. If He wishes, He can conceal all the muktas of Akshardhaam
by His own divine light and prevail alone. Also, if He wishes, He can accept the bhakti of the muktas and reside with them. He can conceal even Akshar, in the svarup of Akshardhaam, in which He dwells, and preside alone. If He so chooses, He is capable of supporting the countless muktas by His own power, without even needing Akshardhaam. For example, Pruthu Bhagvaan told Pruthvi, ‘I can kill you with the arrow from my bow and still be able to support the whole world by my powers’. Likewise, through His powers, Bhagvaan reigns as the supreme lord. A person who equates Bhagvaan with Akshar and the other muktas should be regarded as evil-minded and as a great sinner. A person should avoid even looking at him. In fact, merely looking at such a person is as sinful as committing the five great sins.

“Of course, by considering their association with Bhagvaan, it is acceptable to grant greatness upon anyone. Brahmaa, Shiv, Naarad, the Sanakaadik, and Uddhav can all be called Bhagvaan because of their association with Bhagvaan. At present, even a saadhu like Muktaanand Swaami can be considered to be like Bhagvaan because of his association with Bhagvaan. However, without Bhagvaan, even Akshar cannot be called Bhagvaan – let alone anyone else.

“This Vedic shlok reflects the same truth:

aparimitaa dhurvaas-tanubhruto yadi sarvagataas-tarhi
na shaasyateti niyamo dhruva netarathaa

O loyal Bhagvaan! If the embodied jeevs, which are innumerable and eternal,
are believed to be all-pervasive, then they would not be governable. Not
believing them as all-pervasive would not cause any discrepancies.

“If this were not so, then why would we – despite regarding ourselves to be brahm-rup, and distinct from the body, and possessing gnaan and vairaagya – try to please Bhagvaan by staying up day and night, clapping, singing kirtans, and chanting His holy name tirelessly? Why would we engage in kathaas and talks day and night, and encourage others to do so as well? Why would we make so much effort if we could become like Bhagvaan? Therefore, only Bhagvaan is like Bhagvaan; no one can become like Him. The Vedic shlok ‘ekam- evaadviteeyam brahm’ also explains that Bhagvaan alone is like Bhagvaan. This is the principle of all the shaastras.”

13.14 In this way, Shreeji Mahaaraaj addressed the bhaktas for their benefit, when in reality He Himself is Purushottam Naaraayan.

|| End of Vachanaamrut Loyaa || 13 ||

Loyaa – 14
Personal Preference Of Shreeji Mahaaraaj

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In the Samvat year 1877, on Maagshar vad 11 [31st December, 1820], Shreeji Mahaaraaj was sitting on a decorated bedstead in Suraa Khaachar’s darbaar in Loyaa. He was wearing a white khes, and had tied a white feto around His head. He had covered Himself with a white chaadar. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said to the paramhans, “All the aachaaryas of the past have had differing beliefs. Of them, Shankar Swaami seems to have leaned predominately towards the Advait principle. Raamanuj’s principle is that jeevs, Maayaa, and Purushottam are eternal; Purushottam is the controller of the jeevs and Maayaa; He is the ultimate cause of all; He forever dwells in His Akshardhaam in a divya svarup; all avataars originate from Him; and it is this Purushottam Naaraayan that should be worshiped. This seems to be the understanding of Raamanuj. Vallabh-AAchaarya seems to have intense faith only in bhakti. All these aachaaryas have occasionally referred to other principles in their own shaastras, but ultimately, in one way or another, they have leaned towards their own personal preference. Their views an be accurately understood from the statements in their shaastras.

“In the same way, having listened to my talks, what have all of you realised my personal preference to be? Just as a thread passes through the eye of a needle, or a thread runs through each and every bead of a maalaa, which principle is consistently interwoven in all of my talks? lease state your beliefs.”

All the senior paramhans spoke according to their understanding.

Then, Shreeji Mahaaraaj said, “Here, allow me to reveal my ownprinciples and preferences.

“First of all, I like the fact that although Rushabh-Dev Bhagvaan had attained oneness with Vaasudev, and despite being Bhagvaan Himself, when siddhi appeared before Him, He did not accept them because He wished to set an example for all tyaagis. Also, the Shreemad Bhaagvat states: ‘Even an accomplished yogi should never trust his mind – even though he may appear to have conquered it’.

“There are also these shloks:

na kuryat-karhichit-sakhyam manasi hyanavasthite
yadvistram-bhaachiraach-cheernam chaskanda tapa aishvaram

Never befriend the mind because it is very unstable; it has even destroyed
the tap of the devs that were accumulated after extensive activities over a great
period of time.

nityam dadaati kaamasya-chhidram tam-anu yerayaha
yoginaha kruta-maitrasya patyur-jaayeva punshchalee

The minds of those yogis who have befriended their minds continuously allow
kaam to enter. Other enemies, such as krodh, lobh, and moh, follow the kaam
into the mind. In this way, the mind brings about the downfall of the yogis,
just as an unfaithful wife brings about the downfall of her trusting husband.

“In this way, I like a tyaagi who does not trust his mind.

“Also, in my mind I do not like other loks as much as I like Shvet-Dvip and Badrikaashram. In fact, I feel that it would be very good to go there to perform tap without any food. I would prefer not to indulge in the various types of pleasures of the other loks.

“Furthermore, I realise that the many avataars are all ultimately of Bhagvaan; yet, among these avataars, I like Rushabh-Dev greatly. I also like Kapil-Dev and Dattaatrey equally, but to a lesser extent than Rushabh-Dev. But, more than these three, I have a million-fold more love for the avataar of Shree Krishna. I feel, ‘This avataar is greater and more powerful than all the others. Also, in him, a person cannot make the distinction of the avataar and the source of the avataar’. On the other hand, I do not have a great liking for the other avataars of Bhagvaan, such as Matsya and Kurma.

“In addition to this, my understanding is as follows: There is a great mass of divine light, which cannot be measured from above, below, or in any of the four directions; it is endless. Amidst this mass of light lies a large sinhaasan, upon which presides the divya murti of Shree Naaraayan Purushottam Bhagvaan. Countless millions of muktas are seated around that sinhaasan, enjoying the darshan of Bhagvaan. I constantly see Him accompanied by the muktas. Moreover, that Bhagvaan is extremely luminous. At times, when I cannot see Bhagvaan with the sabhaa of muktas due to this luminosity, I feel deeply hurt. Despite being able to constantly see this mass of divine light, I am not fascinated by it; I experience profound bliss only from the darshan of Bhagvaan’s murti. This is my upaasanaa.

“Moreover, I like the bhakti that the gopis had towards Bhagvaan. For this reason, I continuously observe people, and having seen the love a lustful woman has for a man, or a lustful man has for a woman, I feel, ‘It would be good to have such love for Bhagvaan’. Also, whenever I see someone having great love for their son, or their money, I again feel, ‘It would be good to have such love for Bhagvaan’. That is why whenever I hear someone singing, I would either send someone to that person, or I would personally go there, and I would feel, ‘What he is doing, is very good’.

“Also, I only get along with a person who has no svabhaavs, such as kaam, krodh, lobh, maan, irshyaa, kapat, svaad, sneh, dambh; a person who follows dharma as prescribed in the Dharma-Shaastras; and a person who has bhakti towards Bhagvaan. I enjoy the company of only such a person. If a person is not like that, then I do not get along with him, even if he is staying close to me. In fact, I feel a dislike towards them.

“Initially, I had a strong dislike for anyone with kaam. However, now I have a strong dislike for those who have krodh, maan, or irshyaa. The reason is that a person with kaam passes his days in satsang by being humble – like a grahastha bhakta; but as for those who have krodh, maan, or irshyaa, they can be seen to definitely regress in satsang. For this reason, I am deeply saddened by these types of people.

“What is maan like? Well, a person with maan remains arrogant even before those who are superior to him; he cannot become humble and serve them.

“Now, allow me to summarise my preferences in brief. I do not agree with Shankar Swaami’s belief of Advait principle. Raamaanuj Swaami describes Purushottam Bhagvaan as greater than the perishable and the imperishable; I worship that Purushottam Bhagvaan. My bhakti towards that Purushottam Bhagvaan is like that of the gopis, and the qualities of vairaagya and aatmaa-nishthaa within me are like Shukji’s and Jadbharat’s. These are my principles and preferences. Intelligent bhaktas can realise this if they analyse my talks as well as the shaastras of our sampradaay which have been accepted by me as trustworthy.”

Therefore, Shreeji Mahaaraaj spoke for the sake of His bhaktas, while He Himself is Purushottam Naaraayan.

|| End of Vachanaamrut Loyaa || 14 ||

Loyaa – 15
Aatmaa-Darshan

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In the Samvat year 1877, on the night of Maagshar vad 13 [2nd January, 1821], Shreeji Mahaaraaj was sitting in Suraa Khaachar’s darbaar in Loyaa. He was wearing a warm, red dagli and a white khes. He had tied a white feto around His head, and had tied a bokaani with another white feto. In addition to this, He had covered Himself with a chofaal and a pachhedi. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said out of compassion, “The jeev pervades the entire body from head to toe through its three powers of adhyaatma, adhibhut, and adhidev. Through the indriyas, and their presiding devs, it experiences the vishays, but it cannot experience anything by being distinct from the presiding devs and the indriyas.”

Then, Nityaanand Swaami raised a doubt: “Mahaaraaj, it is said that the jeev pervades the whole body in general, but resides specifically within the heart. So, how should a person understand the fact that awareness is not present everywhere equally?”

Shreeji Mahaaraaj answered, “The sun pervades each and every object equally by its rays, but its light is seen according to the object it shines upon. For example, pure sunlight is not experienced as intensely on stone or sand or in dirty water as it is on a floor made of glass or in clean water. Therefore, just as a person experiences a greater and lesser intensity in the sun’s light, in the same way, even though the jeev resides equally in the indriyas, the antah-karans, and the organs of the indriyas, a person experiences its power more intensely in the indriyas because of their purity. For example, does a person experience as much sensation in his nose and ears as he does in his eyes? Certainly not. Furthermore, the four antah-karans are even purer than the indriyas, and so the jeev’s power can be experienced there even more intensely. In comparison, it is experienced to a lesser degree in the indriyas. Nevertheless, the jeev does pervade the entire body equally.”

Then, Brahmaanand Swaami asked, “Many see the jeev to be like a star, or like the flame of an oil lamp, or like the flash from a firecracker. How should a person understand these differences in experiences?”

Shreeji Mahaaraaj explained, “Just as a person who has mastered akshi- vidyaa can see the jeev and the murti of Bhagvaan within with his eyes, a person who has realised the aatmaa through the indriyas sees the aatmaa in a similar way. For example, if there was a glass-statue shaped in the svarup of a human – with all of its limbs, hair, and vessels made of glass – and if it were filled with light, then the light would be seen only according to the size and shape of the tubes within; it would not be seen everywhere. In the very same way, people describe the nature of the jeev according to however they have seen it. However, because they have not attained niraavaran drashti, they do not see the aatmaa as it is. However, when a person who has not attained niraavaran drashti and is one with his aatmaa, he no longer perceives the divisions of the different organs of the indriyas; instead, he realises the aatmaa as it truly is.

“Just as a person who has attained the viewpoint of aakaash does not perceive the other four bhuts, similarly, a person with niraavaran drashti does not perceive differences in the jeev’s light arising from its indriyas, their organs and presiding devs, and the antah-karans; instead, he realises the jeev precisely as it is. On the other hand, a person who perceives distinctions does not realise the jeev as it is. For example, from a group of people, one person saw the tail of a cow, one person saw its mouth, one person saw its hoof, one person saw its belly, and one person saw its udder. Whichever part of the cow was seen, belonged to the cow, yet no one saw the cow completely. However, because at least one part was seen, it can be said that the cow was actually seen. In the same way, a person can be said to have had the darshan of the aatmaa to the extent to which he has seen the light of the aatmaa through his indriyas or antah-karans. However, this cannot be said to be perfect darshan of the aatmaa. Therefore, I have explained the general and the specific experiences of the jeev in this way.”

At that point, Nityaanand Swaami questioned, “Mahaaraaj, you have described the jeev as being niraakaar. Therefore, when Bhagvaan dwells within the jeev, does He reside without a svarup, or does He possess a svarup?”

Shreeji Mahaaraaj clarified, “Bhagvaan dwells as the refuge of the indriyas, the antah-karans, their presiding devs, and the jeev. For example, Shree Krishna Bhagvaan made Uddhavji explain to the gopis, ‘I am near to you by being the refuge of your indriyas, antah-karans, their presiding devs, and the jeev. Just as the very same five mahaa- bhuts which reside in the brahmaands are also within everyone’s body, similarly, I reside in Mathuraa like the mahaa-bhuts reside predominantly in the brahmaands; but just like those mahaa-bhuts reside subtly in the bodies of the jeevs, I also reside within all of you. The fact that I cannot be seen is to keep the vrutti of your mind confined within me; that is why I cannot be seen. Nevertheless, I reside within you, and I possess a definite murti’.”

Hearing this, Nityaanand Swaami questioned further, “Mahaaraaj, does Bhagvaan, who resides as the refuge of the indriyas, antah-karans, their presiding devs, and the jeev, reside in the svarup of Purush, Akshar, or as Purushottam Himself?”

Shreeji Mahaaraaj replied, “The light of the jeev, Purush, Akshar, and Purushottam is very similar in terms of luminosity. So much so, that no one is capable of distinguishing between their light. However, they are absolutely distinct from each other, but no one is capable of seeing these distinctions. Only a person who receives a divine body composed of divine light by the grace of Bhagvaan realises, ‘This is my own self, this is Purush, this is Akshar, and this is Purushottam – who is distinct from all’. In this way, a person can see them separately, and their light distinctly. However, no one else is capable of distinguishing between them. Therefore, Bhagvaan may reside in whichever svarup He chooses, but it is He Himself who resides within the jeev – no one else.”

Then, Shreeji Mahaaraaj continued, “There are three sets of shaastras which are eternal and which describe only the svarup of Shree Krishna Bhagvaan. They are Yog, Saankhya, and Vedaant (the Upanishads). I shall now explain the principles of each, so please listen.

“Those belonging to the Saankhya philosophy propose the existence of twenty-four tattvas and believe that Bhagvaan is greater than them; that is, Bhagvaan is the twenty-fifth tattva. However, they do not accept jeev and ishvar as being distinct from the twenty-four tattvas. Their reasoning is that the tattvas cannot be sustained without the jeev; so the jeev is imagined only as a form of the tattvas because of its close co-existence with them. As a result, they do not consider the jeev to be distinct. Also, just as they regard the jeev as a form of the tattvas, they regard the ishvars as a form of the twenty-four tattvas. In this way, they imagine both jeev and ishvar among the twenty-four tattvas, and therefore count them together with the twenty-four tattvas; they do not consider them as being distinct from the tattvas. This, along with believing Bhagvaan to be the twenty-fifth tattva, is the philosophy of Saankhya.

“Despite this, a person should not conclude that there is no jeev at all, because the proposers of Saankhya have prescribed the six spiritual activities (shat-sampatti – sham, dam, uparati, titikshaa, samaadhaan, and shraddhaa) as well as shravan, manan, and nididhyaas, for the jeev. By behaving in this way, the jeev attains a thought that eventually leads to the realisation of its distinction from the tattvas. Then, a person engages in the worship of Bhagvaan, realising himself to be brahm-rup. This is the Saankhya philosophy. It is also mentioned in the Moksh-Dharma, where Naaradji explains to Shukdevji:

tyaja dharmam-adharma cha ubhe satyanrute tyaja
ubhe satyanrute tyaktvaa yena tyajasi tat-tyaja

“The meaning of this shlok is that when a mumukshu prepares to think about his aatmaa, he should abandon all thoughts of dharma and adharma, satya and asatya, which disturb him. In fact, he should also abandon the thought by which he abandons these other thoughts. In this way, he should behave as brahm-rup. However, the shlok does not suggest that a person should physically abandon the niyams in the form of dharma. This is the correct interpretation of the shlok.

“Next, proposers of the Yog philosophy promote the twenty-four tattvas distinctly from the jeev and ishvar, whom they regard as the twenty-fifth tattva, and Bhagvaan as the twenty-sixth. With the power of discrimination they distinguish the twenty-fifth tattva (jeev) from the other tattvas, and after firmly resolving that to be their form, they gather the vruttis of the twenty-four tattvas and forcefully attach them to the twenty-sixth tattva (Bhagvaan); they do not allow them to be drawn towards the vishays. They believe, ‘If my vruttis abandon Bhagvaan and wander elsewhere, I will have to pass through the cycle of births and deaths’. Therefore, they forcibly keep the vruttis of their indriyas and antah-karans on Bhagvaan.

“In comparison, the proposers of Saankhya believe, ‘I have no indriyas or antah-karans, so where shall the vruttis go?’ Therefore, they consider themselves to be brahm-rup and remain fearless. Those belonging to the Yog philosophy remain constantly fearful. For example, if a person had to carry a pot filled to the brim with oil up some stairs without spilling any oil at all, and if two swordsmen with drawn swords were on both sides trying to frighten him, that person would be extremely afraid. Followers of Yog remain just as afraid of the vishays and strive to keep their vrutti fixed on Bhagvaan. This is the philosophy of Yog.

“Vedaant (the Upanishads) explains only Bhagvaan, who is the ultimate cause of all, as being the truth; they claim all else to be false. Just as when a person attains the viewpoint of aakaash, he does not perceive the other tattvas, in the same way, a person who sees only brahm, perceives nothing else. That is the philosophy of Vedaant.”

|| End of Vachanaamrut Loyaa || 15 ||

Loyaa – 16
Worldly Desires Becoming Blunt And Uprooted

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In the Samvat year 1877, after the sandhyaa aarti on Maagshar vad 14 [3rd January, 1821], Shreeji Mahaaraaj was sitting on a decorated bedstead in Suraa Khaachar’s darbaar in Loyaa. He was wearing a white khes and a warm, red dagli. He has also tied a white feto around His head, and had tied a bokaani with another white feto. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “May the paramhans please engage in a question-answer discussion.”

Then, Mahaaraaj Himself asked a question: “What are the characteristics of a person whose worldly desires have not become blunt, whose worldly desires have become blunt, and whose worldly desires have been completely uprooted?”

Muktaanand Swaami began to answer the question, but could not reply adequately.

So, Shreeji Mahaaraaj said, “The vruttis of the indriyas of a person whose worldly desires have not become blunt, cling to the vishays. In fact, they cannot be dislodged even by a thought process. In comparison, the vruttis of a person whose worldly desires have become blunt do not enter the vishays immediately. If the vruttis were to enter the vishays, and he attempts to withdraw them, they would withdraw instantly; they would not remain attached to the vishays. However, a person whose worldly desires have become completely uprooted is unaware of the vishays during the jaagrat state, just as he is during the sushupti state. He would regard all pleasant and unpleasant vishays as equal and would behave as a person who is gunaatit.”

Then, Gopaalaanand Swaami asked, “A person’s worldly desires may have become blunt, but what is the reason for them not being removed from their roots?”

Shreeji Mahaaraaj explained, “The answer is that if a person has perfectly absorbed the following four qualities, then his worldly desires will become uprooted: gnaan in the form of knowledge of that aatmaa; vairaagya in the form of detachment from all things that have evolved out of Prakruti; dharma in the form of brahm-chaarya; and bhakti coupled with the knowledge of Bhagvaan’s greatness. Any deficiency in these four qualities leads to a deficiency in uprooting a person’s worldly desires.”

Having given the reply, Shreeji Mahaaraaj said, “Now, allow me to ask a question. Countless spiritual activities have been prescribed for a mumukshu to perform in order to attain Bhagvaan. Out of all of them, by which one powerful activity can all flaws be eradicated and all gun be acquired?”

The paramhans could not answer the question.

So, Shreeji Mahaaraaj revealed, “If a person has bhakti coupled with the knowledge of Bhagvaan’s countless powers as described by Kapil-Dev to Devhuti, then all of his flaws would be eradicated:

mad-bhayaad-vaati vaato-yam suryas-tapati mad-bhayaat

It is by fear of me that Vaayu (wind) blows, Surya (sun) shines, Indra (clouds)
rains, Agni (fire) burns, and Yam (death) devours the living

“Moreover, even if a person does not possess gnaan, vairaagya, and dharma, he still attains them. Therefore, this spiritual activity is the best of all.”

Then, Shreeji Mahaaraaj asked another question: “A person with kapat, who is also clever, cunningly conceals his kapat. Please explain how such a person’s kapat can be recognised?”

Brahmaanand Swaami answered, “Such a person can be recognised by the fact that he keeps the company of someone who is an enemy of satsang and who speaks unkindly of Bhagvaan and His sant. Such a person cannot be known by any other means.”

Shreeji Mahaaraaj accepted the answer, but questioned further, “Yes, but how can such a person be recognised if he does not keep the company of such people?”

Brahmaanand Swaami then added, “His kapat would be exposed in times of difficult circumstances.”

Shreeji Mahaaraaj confirmed, “That is the correct answer to the question.”

Then, Shreeji Mahaaraaj asked another question: “Which single avgun transforms all of a person’s gun to avgun?”

Shreepaat Devaanand Swaami replied, “If someone criticises a bhakta of Bhagvaan, then all of his gun become as good as avgun.”

Shreeji Mahaaraaj clarified, “That is true, but I had another answer in mind. A person may well be endowed with each and every gun, but if he believes Bhagvaan to be niraakaar, then that is a great flaw. So much so, that because of this avgun, all of his gun become avgun.”

Then, Shreeji Mahaaraaj asked, “Why does a person perceive avgun in a saadhu?”

The paramhans attempted to answer the question, but were unable to give a precise answer.

So, Shreeji Mahaaraaj answered the question Himself: “A person with maan perceives avgun in a saadhu. This is because it is the very nature of someone who has maan, that if someone praises him, even though that person may have a hundred avgun, he would overlook them and would instead greatly highlight a single gun. Conversely, if a person does not praise him, then even though that person may have a hundred gun, he would overlook all of them and highlight an utterly insignificant avgun. Consequently, he would initially spite the person mentally, then verbally, and ultimately physically as well. Therefore, maan is a great flaw. However, do not think that only the wise have maan and the naïve do not. In actual fact, the naïve have more maan than the wise.”

Then, Muktaanand Swaami asked, “Mahaaraaj, how can maan be eradicated?”

Shreeji Mahaaraaj explained, “A person who thoroughly realises the greatness of Bhagvaan does not have maan. Look at Uddhavji, and how wise he was! He was skilled in the Niti-Shaastra, and had physical characteristics like that of a king. However, as he had understood the greatness of Bhagvaan, he put aside his maan upon seeing the love of the gopis for Bhagvaan, and prayed, ‘May I become a tree, a vine, a blade grass, or maybe a shrub – anything that has been touched by the dust from the feet of the gopis’.

“Tulsidaas has also said:

tulsee jyake mukhanse bhoole nikase raam

taake pag kee paheniyaam mere tan kee chaam

“This means that even if someone utters the name of Bhagvaan unintentionally, a person who realises Bhagvaan’s greatness would make shoes from his own skin and offer them to that person. If that is so, would he have any maan before a bhakta of Bhagvaan who constantly engages himself in worship and in chanting the name of Bhagvaan, who bows down to Bhagvaan, and who realises the greatness of Bhagvaan? Certainly not. Therefore, maan is eradicated when a person realises the greatness of Bhagvaan, but without understanding the greatness of Bhagvaan, maan simply cannot be eradicated. Therefore, whoever wishes to eradicate maan should realise the greatness of Bhagvaan and His sant.”

|| End of Vachanaamrut Loyaa || 16 ||

Loyaa – 17
Not Perceiving Avgun

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In the Samvat year 1877, on the night of Maagshar vad Amaas [4th January 1821], Shreeji Mahaaraaj was sitting on a decorated bedstead in Suraa Khaachar’s darbaar in Loyaa. He had tied a white feto around His head, and had tied a bokaani with another white feto. He was also wearing a warm, red dagli with a white angarkhu inside. He was also wearing a white khes. In addition to this, He had covered Himself with a chofaal, over which He had wrapped a yellow rajaai. Shreeji Mahaaraaj was in a pleasant mood. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, of His own will, Shreeji Mahaaraaj said, “See how powerful the force of Bhagvaan’s maayaa is! It can cause great wickedness. Someone who previously seemed very good, can suddenly become extremely evil.”

So saying, Shreeji Mahaaraaj urged the paramhans, “Ask questions today, so that we can talk.”

Then, Nityaanand Swaami asked, “Mahaaraaj, the very same person who was previously good and who prays to Bhagvaan, later begins to criticise Him. How can a good person remain good and never let his understanding become impaired, amidst even the most unpleasant desh, kaal, kriyaa, and sang?”

Shreeji Mahaaraaj answered, “If a person is indifferent to his body, has firm aatmaa-nishthaa, maintains vairaagya towards the panch-vishays, and has absolute nishchay in Bhagvaan coupled with the knowledge of His greatness, then his mind will never become distorted – even amidst the most unpleasant circumstances imaginable. On the other hand, a person who believes himself to be the body, and does not have an intense hatred for the panch-vishays, would spite a saadhu if he were to criticise the vishays, even though the saadhu may be senior. Such a person would ultimately spite Bhagvaan as well. Furthermore, if someone has firm nishchay in Bhagvaan, but lacks an extreme hatred towards the vishays and is still attracted to them, then even if a person like Muktaanand Swaami were to criticise those objects, he would go as far as to cut off the person’s head with a sword in order to harm that person.”

“Nityaanand Swaami then asked, “Someone may identify himself with the body and may be attracted to the panch-vishays; yet he seems to survive in satsang. How can this be explained?”

Shreeji Mahaaraaj replied, “He survives in satsang only as long as he is not confronted by an unpleasant situation. If a great saadhu or Bhagvaan were to criticise his maan, svaad, lobh, kaam, krodh, or his belief that he is the body, then he would surely develop a dislike for the saadhu. Then, he would certainly insult the saadhu, and therefore fall from satsang. For example, whoever has drank sweetened milk that has been poisoned by the venom of a snake, even though he may be living at present, is sure to die – within half an hour, in the morning or in the evening, today or tomorrow; eventually, he will die. In the same way, he who identifies himself with the body, will definitely dislike the saadhu, and will eventually fall from satsang – either after one month or after two months; after one year or after two years or even after ten years; or maybe at the time of death or even after death – but he will certainly fall.

“In comparison, there is a person who does not identify himself with the body and believes, ‘I am the aatmaa, due to which this body functions; I am sachidaanand; I enlighten the indriyas and antah- karans. I am not a person who becomes happy by possessing wealth and women; nor am I a person who is saddened by not possessing them’. Such a person never dislikes a saadhu, no matter how strongly the saadhu criticises the panch-vishays or the belief that he is the body. Furthermore, he would never quarrel with the saadhu over insignificant issues, and nor would he hold a grudge against him.”

Then, Nityaanand Swaami asked again, “How can a person recognise someone who has a hatred for the panch-vishays?”

Shreeji Mahaaraaj answered, “A person with a hatred for the panchvishays can be recognised by the following characteristics: When he receives luxurious food, he would eat it, but he would not enjoy it as much as he would enjoy eating simple food. In fact, he would be troubled by it. Also, he would become upset wearing fine clothes; he would not enjoy them as much as he would enjoy wearing tattered, coarse clothes. In fact, his mind becomes troubled by fine clothes. If he were to receive a luxurious bed, or if someone were to honour him, or if he were to receive any sort of pleasant object, his mind would become troubled by it; in no way would he be pleased by it. On seeing such a person, a person should realise, ‘He has a hatred for the vishays’.”

Then, Muktaanand Swaami asked another question, “Mahaaraaj, how can a hatred for the panch-vishays be developed?”

Shreeji Mahaaraaj explained, “The most important method for developing such a hatred for the panch-vishays, is the knowledge of Bhagvaan’s greatness, followed by aatmaa-nishthaa and vairaagya.

“Now, what is this greatness of Bhagvaan? Well, it is due to the fear of Bhagvaan that Indra rains; that the sun, the moon, and flames of fire emit light; that the earth supports one and all; that the oceans do not exceed their boundaries; and that the herbs produce fruit in their appropriate seasons. Also, it is Bhagvaan who is the creator, sustainer, and destroyer of the world, and whose powers include Kaal, Maayaa, Purush, and Akshar. Then, what object in the world can attract someone who has understood the greatness of Bhagvaan in this way? Well, not even kaam, krodh, lobh, maan, irshyaa, svaad, fine clothes, wealth, women, and none of the panch-vishays can bind him. This is because he has assessed everything. He knows, ‘Bhagvaan is like this, and these are the rewards of engaging in Bhagvaan’s worship and listening to kathaas and talks. Akshar is like this, and the bliss associated with him is like this. Furthermore, the pleasures of Golok, Vaikunth, and Shvet-Dvip are like this, the pleasures of Prakruti and Purush are like this, the pleasures of Brahm-Lok are like this, the pleasures of Svarg are like this, and the happiness of a kingdom is like this’.

“In this way, a person who has understood the happiness hidden within everything, realises the bliss of Bhagvaan to be the highest and then attaches himself to Him. Is there any object in the world that can draw him away from the holy feet

of Bhagvaan? There is none. For example, take a piece of iron. Once touched by a paarasmani, it is transformed into gold. It cannot be transformed back into iron; not even by the paarasmani itself. Similarly, a person who has realised the greatness of Bhagvaan cannot be made to fall from the holy feet of Bhagvaan, not even by Bhagvaan Himself. Then, how could he be made to fall by any other object? Of course he cannot.

“In addition to realising the greatness of Bhagvaan, such a person also deeply realises the greatness of a sant who worships Bhagvaan. He feels, ‘This sant is truly great because he is a true bhakta of Bhagvaan’. For example, Uddhav was very educated, but as he had understood the greatness of Bhagvaan, he did not become arrogant due to his intelligence. In fact, he yearned for the dust from the feet of the gopis, and therefore asked to be reborn as a vine. The reason for this was that he had witnessed the profound love the gopis had towards Bhagvaan, whom even the shloks of the Veds seek. So, how can a person who realises the greatness of a sant of Bhagvaan hold any arrogance before a sant? Why could he not bow down to him? In actual fact, he would behave as a daas of a daas before a sant. Even if a sant were to repeatedly physically mistreat him, he would tolerate it and would believe, ‘It is my great fortune that I am bearing the hatred of such a sant. Due to my praarabdha, I would have been forced to endure the abuses of my wife and children, my parents, and the king. I may even have had to eat the leaves of spinach and moss. At least here, in the company of the sant, I am fortunate enough to be able to keep the vow of nisvaad. Due to my praarabdha, I may have been forced to wear tattered clothes or rags; but at least here with the sant I am fortunate enough to have a blanket to cover myself with’.

“Conversely, if a person enters a sabhaa of saadhus and is not appropriately honoured by a sant, and if he then has a dislike towards that sant, it implies that he has not realised the greatness of the sant; otherwise he would not have a dislike towards the sant in that way. Consider the following as an example: If the British Governor of Mumbai were seated in an assembly, and if at that time a poor man were to enter that assembly, but was not given a seat or welcomed in anyway, would the poor man become angry with the Governor? Would he feel like swearing at the Governor? Not at all. This is because the poor man has realised the importance of the British official, and thinks, ‘He is the ruler of the land, and I am a mere pauper’. For this reason, he does not become upset. In the same way, if a person has realised the greatness of a sant, then regardless of how much the sant hates him, he would never become upset with that sant. If fact, if he does find an avgun in anyone, he would find it in himself, but in no way would he perceive an avgun in the sant. Therefore, a person who has realised the greatness of Bhagvaan and His sant has a firm foundation in satsang. Conversely, a person cannot be certain about someone who has not realised such greatness.”

|| End of Vachanaamrut Loyaa || 17 ||

Loyaa – 18
Nishchay In Bhagvaan

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In the Samvat year 1877, on the night of Posh sud 1 [5th January, 1821], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a decorated bedstead in Suraa Khaachar’s darbaar in Loyaa. He was wearing a white khes and a warm, red dagli. In addition to this, He had covered Himself with a chofaal and a rajaai. He had tied a white feto around His head, and had tied a bokaani with another white feto. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then, after the paramhans had finished the sandhyaa aarti and prayers, Shreeji Mahaaraaj said, “Please sing a kirtan.” Then, Muktaanand Swaami and some other paramhans sang kirtans while playing musical instruments.

Shreeji Mahaaraaj then said, “Please conclude the singing as I wish to talk. If any doubts arise in what I say, please ask.”

So saying, He began, “To develop nishchay in Bhagvaan is more difficult than anything else. Also, as this topic of nishchay is extremely complex, I am afraid of discussing it. I feel, ‘Upon discussing this topic, what if someone was to misunderstand it? What if, due to this discussion, any characteristic that a person may have firmly developed were to be destroyed or uprooted?’ However, there is no alternative but to reveal this fact. If a person does not interpret it correctly, many problems can arise. But, until a person has not understood this fact, a great deficiency will remain in his understanding. That is why I wish to deliver this talk. “When Bhagvaan assumed the svarup of Varaah, His svarup as a boar was very ugly. During the avataar of Matsya, His svarup was exactly like that of a fish. During the Kurma avataar, His svarup was exactly like that of other turtles. In the Nrusinh avataar, His svarup was as frightening as a lion. During the Vaaman avataar, His svarup was like a dwarf, with short hands and legs, a board waist and a plump body. During the Vyaas avataar, He appeared black, with lots of body hair and a foul body odour.

“All those who attained Bhagvaan in whichever svarup He had taken, performed dhyaan on that particular svarup. As a result of that meditation, they attained a svarup similar to that svarup of Bhagvaan. Now, did those who attained Varaah, see Bhagvaan exactly like a boar in His dhaam? Did those who attained Matsya, see Bhagvaan exactly like a fish in His dhaam? Did those who attained Kurma, see Bhagvaan exactly like a turtle in His dhaam? Did those who attained Nrusinh see Bhagvaan exactly like a lion in His dhaam? Did those who attained Hayagriv see Bhagvaan exactly as a horse in His dhaam? Did those who worshipped Varaah as if He were their husband become a female boar? Did those who worshipped Him with the love of a friend become a boar? Did those who worshipped Matsya as if He were their husband become a female fish? Did those who worshipped Him with the love of a friend become a fish? Did those who worshipped Kurma as if He were their husband become a female turtle? Did those who worshipped Him with the love of a friend become a turtle? Did those who worshipped Nrusinh as if He were their husband become a lioness? Did those who worshipped Him with the love of a friend become a lion? Did those who worshipped Hayagriv as if He were their husband become a female horse? Did those who worshipped Him with the love of a friend become a horse? If the original svarup of Bhagvaan was exactly like that of the avataar, then by meditating on them, the bhaktas of each avataar should attain that same svarup, and all that I have just mentioned should happen. However, this is not the case.

“Then, you may ask, ‘What is the svarup of that Bhagvaan like?’ Well, the answer is that Bhagvaan is sachidaanand, and possesses a murti full of divine light. In every single pore of His body, there is light equivalent to millions and millions of suns. Moreover, that Bhagvaan is so handsome that He puts even millions of Kaam-Devs to shame. He is the lord of countless millions of brahmaands, the king of kings, the controller of all, the antaryaami of all, and extremely blissful. In comparison to His bliss, the pleasure of seeing countless beautiful women fades into insignificance. In fact, before the bliss of the murti of the Bhagvaan, the pleasures of the vishays of this lok and the higher loks fade into insignificance. Such is the svarup of Bhagvaan. That svarup always has two arms, but by His wish, He may appear to have four arms, or sometimes may appear to have eight arms, or He may even be seen as having a thousand arms.

“Furthermore, it is that very Bhagvaan who assumes the svarup such as Matsya, Kurma, Varaah, and the svarup of Raam and Krishna, for the purpose of fulfilling some task. However, he does not abandon His original svarup to assume the svarup of these avataars. That Bhagvaan Himself assumes the svarups like Matsya and Kurma, possessing countless divine powers and great strength. Then, once the task for which He assumed a body is completed, He abandons that body. For this reason, it is said in the Shreemad Bhaagvat:

bhu-bhaaraha kshapito yena taam tanum vijahaavajah
kantakam kantakeneva dvayam chaapeeshituhu samama

“This shlok explains that through whichever physical body Bhagvaan relieved the burden of the earth, after removing the ‘thorn’ (the belief that a person is the body) which has pierced the chaitanya of the beings, Bhagvaan also abandoned His own physical body, which was the ‘thorn’ used to remove the other ‘thorn’.

“Also, Bhagvaan assumed the svarup of Nrusinh for the purpose of killing a demon. After completing that task, He decided to abandon that particular body. But, who could kill a lion? So, by Bhagvaan’s own will, Shiv (in the form of Kaal), came assuming the svarup of a sharabh. Nrusinh then fought the sharabh. As a result, both left their physical bodies. That is how Shiv came to be known as Sharbheshvar Mahaadev, and the location where Nrusinhji left his body became Naarsinhi Shilaa.

“Moreover, wherever paintings of Matsya, Kurma, and other avataars of Bhagvaan are portrayed, the lower portions of the paintings depict the svarup as the avataar, like a fish or a turtle. However, the upper portions of the paintings depict the murti of Bhagvaan with a shankh, a chakra, a gadaa, a padma, a vaijayanti garland, silk garments, a crown, and the shrivatsa mark, as well as other symbols. Therefore, the murti of Bhagvaan is eternally like this.

“Initially, at the time of His birth, Shree Krishna Bhagvaan gave darshan in a four-armed svarup to Vasudev and Devki. He also gave darshan to Akrur in water in a four-armed svarup. When Rukmani fainted, He again gave darshan in a four-armed svarup. Arjun has also said:

tenaiva rupena chatur-bhujen sahasra-baaho bhava vishvamurte

O one whose form is the svarup! O thousand-armed!
Please return to your original four-armed svarup!

“So, Arjun also saw Him as having a four-armed svarup. When ShreeKrishna Bhagvaan was seated under a pipal tree after the Yadavs had slaughtered themselves, Uddhavji and Maitreya Rushi saw the svarup of Bhagvaan having four-arms, along with a shankh, a chakra, a gadaa, a padma, and silk garments. Moreover, Shree Krishna Bhagvaan was dark in complexion, yet His beauty is described as being capable of putting millions of Kaam-Devs to shame.

“Therefore, although Bhagvaan appears to be like a human, the previously mentioned luminosity and bliss are all inherent within Him. A person who has the strengths of dhyaan, dhaarnaa, and samaadhi, sees that very svarup of having the light of millions and millions of suns; such a person does not need to resort to using a torch or an oil lamp. Moreover, even though Bhagvaan is so luminous, the fact that this divine light cannot be seen is due to Bhagvaan’s wish. If Bhagvaan wished, ‘May the bhaktas see me full of divine light’, then that same svarup would be seen as luminous. So, a person who has the nishchay in Bhagvaan realises, ‘The divya powers, riches, and paarshads of the dhaams of Golok, Vaikunth, Shvet-Dvip, and Brahmpur, all accompany Bhagvaan. Also, the bhaktas who serve Him include Raadhikaa and Lakshmi’. He sees Bhagvaan in such a glorious way. However, those who are fools see Him as a human. Shree Krishna Bhagvaan has also mentioned in the Geetaa:

avajaananti maam moodhaa maanusheem tanum-aashritam
param bhaavam-ajaananto mama bhoota-maheshvaram

Fools describe me as having a human svarup, but they do not realise my
magnificent svarup as the great lord of all beings.

“Therefore, those who are fools fail to realise such greatness of Bhagvaan; instead, they perceive human traits in Bhagvaan, seeing Him as a human like themselves.

“What is meant by perceiving human characteristics? Well, it is when all the feelings of the antah-karans, like kaam, krodh, lobh, moh, mad, matsar, aashaa, trushnaa; and all the characteristics of the physical body, like bones, skin, faeces, and urine; as well as birth, childhood, youth, old age, and death; and all other human characteristics may appear to have a nishchay in Bhagvaan, but his nishchay is flawed. As a result, he will surely fall from satsang.

“That Bhagvaan’s svarup is supremely divya – there is not even the slightest trace of human characteristics in Bhagvaan, and a person should instead not perceive human traits in Bhagvaan, and he should instead initially view Him as a dev; then he should view Him as Brahmaa; then as Pradhaan-Purush; then as Prakruti-Purush; then as Akshar; and finally as Purushottam. For example, upon seeing the incredible charitras of Shree Krishna Bhagvaan, the cow-herds of Vraj initially viewed Him as a dev. Then, after listening to the words of Garg-AAchaarya, they viewed Him as Bhagvaan. Then, they said, ‘You are Bhagvaan. So, show us your dhaam’. They were then shown Akshardhaam. A person who believes Bhagvaan to be divya in this way should be known to have to complete nishchay.

“Sometimes people say, ‘Initially, this person did not have the nishchay in Bhagvaan, but now he does’. Does that mean that he did not see Bhagvaan initially? Well, he certainly did see Him, but he perceived human characteristics in Him. Later, after he develops nishchay, he does darshan believing Bhagvaan to be completely divya; that is known as having developed the nishchay in Bhagvaan. Moreover, if a person does not believe Bhagvaan to be completely divya, then he repeatedly becomes upset and constantly perceives gun and avgun. He thinks, ‘Bhagvaan is favouring that person, but not me’, or ‘He often calls that person, but not me’, or ‘He has more love for that person, and less for me’. In this way, he continues perceiving gun and avgun. As a result, his heart becomes more and more miserable day by day, and ultimately he falls from satsang. Therefore, a person should certainly not perceive human characteristics in Bhagvaan.

“A person should not perceive avgun even in the bhaktas of Bhagvaan. This is because physically a bhakta may be blind, disabled, deaf, old, unattractive, or he may have leukoderma; but when he dies, does he still remain blind or disabled in the dhaam of Bhagvaan? Certainly not. Those are all features of humans. After leaving these features behind, he assumes a divya svarup and becomes brahm-rup. Therefore, if a person should not perceive avgun in the bhaktas of Bhagvaan, then how can he possibly perceive them in Bhagvaan?

“Regardless of whether you understand this fact today or you understand it after a hundred years, it must be understood. In actual fact, there is no alternative but to understand it and remember it firmly. Therefore, all bhaktas should remember this principle of mine and discuss it amongst each other. Furthermore, whenever someone suffers a setback due to some misunderstanding, he should be alerted by mentioning this. A person should discuss this principle of mine regularly, at least once a day – this is my aagnaa. So, please do not forget it; please, please, do not forget it!”

Saying this, Shreeji Mahaaraaj bid “Jay Swaaminarayan” to all the bhaktas and returned to His residence smiling. After listening to Shreeji Mahaaraaj’s talk, all the saadhus and bhaktas realised Shreeji Mahaaraaj is the cause of all avataars, the ‘avataari’, and greatly strengthened their nishchay in Him as being completely divya.

|| End of Vachanaamrut Loyaa || 18 ||

|| End of Shree Loyaa Prakaran ||

Shree Panchaalaa Prakaran

Panchaalaa – 1
The Happiness Of Akshardhaam

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In the Samvat year 1877, on Faagan sud 4 [3rd March 1821], Shreeji Mahaaraaj was sitting on a decorated bedstead that had been placed on a platform in Jhinaa-Bhaai’s darbaar in Panchaalaa. He was wearing a white angarkhu and a white khes. He had tied a white feto around His head, with its end hanging on the right side. He had also covered Himself with a thin, white pachhedi. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then, after the sandhyaa aarti, Shreeji Mahaaraaj sat on a large, cylindrical pillow and said, “I wish to ask a question to all these senior paramhans and senior bhaktas: A person may have love for Bhagvaan, and also the determination to follow dharma. However, if he has not applied a thought process, then the extremely attractive vishays (shabda, sparsh, rup, ras, and gandh) will never be considered equivalent to the extremely repulsive vishays; nor will they be considered inferior to them. So, which thought must be applied so that the extremely attractive vishays seem equivalent to or inferior to the extremely repulsive vishays? I ask this question to all the senior bhaktas. Whoever has, through whichever thought, realised the attractive vishays to be like the repulsive vishays, or has realised them to be far more repulsive than even the repulsive vishays, please reveal your thoughts.”

Then, all the paramhans and all the bhaktas disclosed their thoughts.

Shreeji Mahaaraaj then said, “Having heard your thoughts, I shall now tell you about the thought which I have maintained. Consider the following example: If someone sends a letter from a distant land, the intelligence of the writer of that letter can be revealed by reading the letter. Now, the appearance and style of speech of the five Paandavs, Draupadi, Kuntaaji, Rukmani, Satyabhaamaa, Jambavati, and other queens of Bhagvaan, of Bhagvaan’s son, Saamb, and of other bhaktas, are written in the shaastras. By hearing those shaastras, the description of their appearance allows us to visualise them as if having direct darshan. Also, their intelligence can be revealed from the words of the shaastras. In the same way, a person hears from the Puraans, the Mahaabhaarat, and other shaastras that Bhagvaan is the all-doer – is responsible for the creation, sustenance, and destruction of this universe – and that He eternally has a svarup. If He did not have a svarup, He could not be called the all-doer. Furthermore, Akshar- Brahm is the dhaam in which Bhagvaan resides. It is that Bhagvaan who has a divya murti; who is luminous and blissful; and who, at the time of creation, gives a buddhi, indriyas, a man, and praans to the jeevs that had been merged in Maayaa along with their kaaran bodies at the time of destruction. Why does He give these to the jeevs? He does so to enable them to indulge in the uttam, madhyam, and kanishth types of vishays as well as for the purpose of attaining moksh.

“Bhagvaan has created enjoyments and places of enjoyment for the sake of those jeevs; but within that, the creation of the uttam vishays are for the purpose of reducing the miseries of the inferior vishays. For example, a wealthy merchant may have had trees planted on both sides of a road to provide shade; he may have had water-houses constructed; he may have also had charity-houses and guest-homes constructed. He does all of this for the poor. Similarly, before Bhagvaan, Brahmaa, Shiv, Indra, and other devs are as poor as those paupers of Samvat 1847 who boiled the fruits of pipal trees and then ate them. It is Bhagvaan who has created those uttam vishays for the happiness of Brahmaa and the other devs, and for humans. Also, since the rich merchant builds facilities for the sake of the poor, it is obvious that compared to those, the luxuries in the merchant’s own home must be far greater. Similarly, Bhagvaan has created happiness for Brahmaa and others; so it is obvious to an intelligent person that compared to those, the bliss of His own dhaam must be far more superior. An intelligent person can then conclude that there is an extreme amount of bliss in the dhaam of Bhagvaan. As a result, the attractive vishays become repulsive for him.

“Furthermore, all the happiness related to vishays which is apparent in this world, be it for animals, humans, devs, or ghosts, is only due to some relation with Bhagvaan, and when the happiness is coupled with dharma. However, the bliss that is in Bhagvaan Himself cannot be found anywhere else. Consider the following example: The light from this burning torch which falls a short distance away is not as intense as the light in the vicinity of the torch. Very far away, there is not light at all. In the same way, elsewhere there is only a little bliss, but absolute bliss is only available in the vicinity of Bhagvaan. The further a person is distanced from Bhagvaan, the less bliss he experiences. Therefore, a person who is a mumukshu realises, ‘The further away I am from Bhagvaan, the more miseries I will face, and ultimately I will become extremely miserable. On the other hand, even the slightest association with Bhagvaan will provide immense bliss. I shall experience the highest form of bliss’. A person who thinks in this way, keeps a desire for the bliss of Bhagvaan, and employs any means to maintain very close association with Bhagvaan, can be called intelligent.

“Moreover, the happiness of humans exceeds the happiness of animals; and the happiness of a king exceeds that; and the happiness of Indra exceeds that; then Bruhaspati’s happiness, then Brahmaa’s, then Vaikunth’s. Beyond that, the happiness of Golok is superior, and finally, the bliss of Bhagvaan’s Akshardhaam is far more superior.

“In this way, realising the intensity of the bliss of Bhagvaan, a person who is intelligent realises all other pleasures related to vishays to be insignificant. Compared to the bliss of Bhagvaan, the pleasures of others are like that of a poor man who begs with a clay pot at the door of a rich grahastha. When I think of the bliss of the dhaam of that Bhagvaan, I become uninterested in all other forms of happiness, and I feel, ‘When will I leave this body to experience that bliss?’ Moreover, when I naturally indulge in the panch-vishays, I think about no particular thought; but, if I were to sense some pleasure in an object, my thoughts would immediately be diverted to the bliss of Bhagvaan, and my mind would become extremely uninterested.

“These thoughts can only be fully realised by a person who is intelligent. In fact, I have love towards a person who is intelligent. This is because I myself am intelligent, as is my thought process. Moreover, a person who is intelligent will also think similarly. In this way, it appears to me that my thought is superior to all of your thoughts; therefore, all of you should firmly remember this thought of mine in your hearts. Without applying this thought, if a person’s vrutti does become attached to appealing vishays, it will only just become detached – and only after much effort. However, for a person who has applied this thought, very little effort is involved in withdrawing his vrutti; he can easily realise how worthless the vishays are.

“This fact can only be understood by a person who has a sharp intelligence, and a craving for higher happiness. For example, a penny is worth more than a cowry-shell, and a rupee is worth more than a penny; a gold coin is more valuable than a rupee, and a chintaamani is more valuable than a gold coin. Similarly, wherever there are pleasures of the panch-vishays, the bliss of Bhagvaan in His dhaam is far more superior in comparison. Therefore, this thought only settles in the heart of a person who is intelligent and who thinks in this way. When this thought does firmly settle in the heart, even if he happens to be in a forest, he would feel, ‘I am surrounded by countless people and the wealth of the kingdom’, and he would not believe himself to be miserable. Conversely, if he were in Indra’s lok, he would feel, ‘I am sitting in a forest’, and he would not be gratified by the pleasures in the lok of Indra. In fact, he would realise those pleasures to be worthless.

“Therefore, keeping this thought in mind, all of you should decide, ‘Now we want to reach only the dhaam of Bhagvaan; we do not want to be tempted by the worthless pleasures of the panch-vishays along the way’. So, please keep this determination in your mind, as what I have told all of you is my principle; please embed it firmly in your lives.”

|| End of Vachanaamrut Panchaalaa || 1||

Panchaalaa – 2
Saankhya And Yog

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In the Samvat year 1877, on Faagan sud 7 [10th March, 1821], Shreeji Mahaaraaj was sitting on a decorated bedstead that had been placed on a platform in Jhinaa-Bhaai’s darbaar in Panchaalaa. He was wearing a white khes and had covered Himself with a white pachhedi. He had also tied a white feto around His head. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “Please bring the Moksh-Dharma shaastras so that we can arrange for a kathaa on the chapter of Saankhya and the chapter of Yog.” Then, the shaastras were brought to the sabhaa, and Nityaanand Swaami commenced the reading.

Shreeji Mahaaraaj then said, “The followers of Yog consider jeev and ishvar to be the twenty-fifth tattva, and Paramaatmaa to be the twenty- sixth tattva. On the other hand, followers of Saankhya include jeev and ishvar with the twenty-four tattvas, and consider Paramaatmaa to be the twenty-fifth tattva. Of the two, the followers of Yog believe that regardless of however much a person thinks of the aatmaa and non- aatmaa, or however much effort he makes, without accepting the refuge of pratyaksha Bhagvaan, he cannot attain moksh. On the other hand, followers of Saankhya believe that if a person understands the ultimate fate of all devs and humans, develops vairaagya for the vishays, and realises his aatmaa as greater than the three bodies (sthul, sukshma, kaaran), then he becomes a mukta. However, since each of these two types of beliefs has their own deficiencies, a person should employ certain methods of understanding for the purpose of resolving those deficiencies.

“The flaw of the Yog philosophy is that both the jeev and ishvar have been considered as the twenty-fifth tattva and both have been said to have bodies comprised of twenty-four tattvas. As a result, both the jeev and ishvar seem equal. This would suggest that the sthul body is the same as viraat, the sukshma body is the same as sutraatmaa, and the kaaran body is the same as avyaakrut. It also suggests that the jaagrat state is the same as that of sustenance, the svapna state is the same as that of creation, and the sushupti state is the same as that of destruction. Moreover, vishva, taijas, and praagna, would be considered equal to Vishnu, Brahmaa, and Shiv respectively. As a result, those followers would worship the twenty-sixth tattva with such understanding.

“To remove this deficiency of equating jeev and ishvar, a person should learn the following method of interpretation from a wise person: The five bhuts residing in the body of ishvar are known as mahaa-bhuts, and those bhuts sustain the bodies of all jeevs. On the other hand, the five bhuts in the body of the jeev are minor and are incapable of sustaining others. Also, the jeev possesses limited knowledge compared to ishvar, who is all-knowing. A person should learn such a method of interpretation so that the jeev and ishvar are not understood to be equal to each other. If a person has not done that and some opponent were to ask a question in a debate, then he would find it difficult to reply. As a result, his own understanding would become confused. But, if he has learnt such a method, then even if someone were to raise a question, he would not allow the jeev and ishvar to be considered as being equal. Also, he should only listen to words that strengthen this belief.

“Next, the flaw of the followers of the Saankhya philosophy is that they consider Paramaatmaa to be the twenty-fifth tattva, who is greater than the twenty-four tattvas. They consider the twenty-four tattvas as being false and Paramaatmaa as being satya. If that were so, who would attain that Paramaatmaa? After all, the jeev, who is the achiever, is not considered distinct from the tattvas.

“To remove that deficiency, a person should learn the following method of interpretation from a wise person: Jeev and ishvar have been included with the tattvas because those twenty-four tattvas cannot exist without the jeev and ishvar. But, in reality, jeev and ishvar are distinct from those tattvas, and do attain Paramaatmaa. A person should learn such a method of interpretation. If he has not done so, and an opponent in a debate were to ask a question, doubts would arise, and he would think, ‘If the tattvas are truly false, then what is the purpose of prescribing the observance of dharma, such as brahm-chaarya, and spiritual activities such as shravan, manan, and nididhyaas, to attain Paramaatmaa?’ Therefore, jeev and ishvar have been included with the tattvas because they have attained oneness with the tattvas; however, they are totally distinct from those tattvas and do attain Paramaatmaa. In this way, followers of the Saankhya philosophy should learn such methods of interpretation from a wise saadhu.

“Moreover, the followers of Yog propose the following methods: Moksh is attained by performing dhyaan on the pratyaksha murtis of the avataars of Bhagvaan such as Matsya, Kurma, Varaah, Nrusinh, Vaaman, Raam, and Krishna. However, the followers of Saankhya accept methods which claim that moksh is attained when a person fully realises the svarup of Bhagvaan, through experience, as described by the various Shruti shaastras:

yato vaacho nivartante apraapya manasaa saha

From where speech returns along with the mind without having attained Bhagvaan.

“Both philosophies are good and have been accepted by the great, and a person who follows both of them appropriately does attain Akshardhaam. In both of these philosophies, the same spiritual activities have been prescribed, but the method of worship in each is not the same; in fact, it is extremely different.”

Having spoken in this way, Shreeji Mahaaraaj then told the paramhans, “Now please sing kirtans.”

Then, Muktaanand Swaami and some other paramhans began singing kirtans to the accompaniment of musical instruments. Following this, Shreeji Mahaaraaj said, “Now, please stop the kirtans. While you were singing, I thought over the philosophies of both Saankhya and Yog. Please listen as I explain.

“For a person who follows Yog, the luminous, divya svarup murti of Bhagvaan which resides in Akshardhaam at the time of aatyantik-pralay is worthy of performing dhyaan upon. Moreover, Bhagvaan in the form of Prakruti-Purush is also worthy of performing dhyaan upon, but to a lesser extent. To a lesser extent than that, Bhagvaan in the form of the twenty-four tattvas, which have evolved from Prakruti-Purush, is also worthy of performing dhyaan upon. To a lesser extent than that, Hiranyagarbh; and to a lesser extent than that, Viraat – who has evolved from the twenty-four tattvas – is also worthy of performing dhyaan upon. Still to a lesser extent than that, Brahmaa, Vishnu, and Shiv, as well as the avataars of Bhagvaan on this earth, such as Matsya, Kurma, Nrusinh, and Varaah, as well as shaaligraam and other murtis of Bhagvaan – are all worthy of performing dhyaan upon. While I was thinking, I realised that this is the essence of the philosophy of Yog.

“Then, I thought over the Saankhya philosophy. They have done away with all those svarups, and it appears that they believe, ‘The cause of all thoughts is the jeev, and since there is nothing as pure as the jeev, it is appropriate to perform dhyaan upon the jeev’. In order to disprove this view of Saankhya, I again thought of Yog. Specifically, Purushottam Bhagvaan, who is greater than everything, has an anvay relationship with Prakruti and Purush and all other entities. Therefore, they are all Bhagvaan; all possess a divya svarup; all are satya and worthy of performing dhyaan upon. Certain Vedic shloks also support this fact:

sarvam khalvidam brahma

The whole universe is brahm, the svarup of Bhagvaan.

neha naanaasti kinchana

There is nothing in this universe that is not the svarup of Bhagvaan.

idam hi vishvam bhagavaan-ivetaro yato jagat-sthaana-nirodha-sambhavaaha

This universe is as another svarup of Bhagvaan – who is the cause of the creation,
sustenance, and destruction of the world.

“Therefore, a mumukshu who follows the path of Yog encounters no obstacles. This is because that path is easy and relies on the pratyaksha murti of Bhagvaan. For this reason, through that path, even an ordinary person can attain kalyaan without any difficulty.

“However, there is one flaw on that path: Entities, such as Prakruti and Purush, are thought of as being the components of Purushottam Bhagvaan. This could cause the following belief to develop: Prakruti and Purush are components of Bhagvaan, and their components are Hiranyagarbh and Viraat. If such an understanding develops, then that is a major flaw since a person feels Bhagvaan is divisible and has components. However, Bhagvaan is indivisible, without components, unchanging, imperishable, and whole. Therefore, such a misunderstanding should not be allowed to arise.

“Also, a person should understand, ‘Bhagvaan is one and unparalleled, while others, such as Prakruti and Purush, are His bhaktas and perform dhyaan upon Him. That is why they are referred to as svarups of Bhagvaan. Just as a great saadhu who performs dhyaan upon Bhagvaan is known as a svarup of Bhagvaan, in the same way Prakruti and Purush are also svarups of Bhagvaan. Moreover, Purushottam Shree Krishna, who is greater than everything, Himself assumes the forms of Vaasudev, Sankarshan, Pradyumna, and Aniruddha, and assumes avataars such as Ram and Krishna. Therefore, He is worthy of performing dhyaan upon’. If a person has such an understanding, then that path of Yog is absolutely free of obstacles and is the best path.

“Now, the flaw of the Saankhya philosophy is that it claims, ‘All that is grasped via the antah-karans and the indriyas is false, while all that is grasped through experience is satya’. Therefore, they propose all svarups as being false. Along with that, they also consider the svarups of Bhagvaan that have incarnated for the kalyaan of the jeevs, as being false. In fact, they also view the svarups of Aniruddha, Pradyumna, and Sankarshan as being false. They only accept Vaasudev, who is nirgun. That is their major flaw.

“Therefore, it suits the followers of Saankhya to believe, ‘After absorbing the thoughts of Saankhya and considering whatever has evolved from Prakruti and Purush as being perishable, a person should realise his own aatmaa as being distinct from all, as being pure, and brahm-rup. Then, understanding the svarup of Bhagvaan that has incarnated for the kalyaan of the jeevs as being satya, he should perform dhyaan upon Him’. In this way, these two types of thoughts can be known if a person learns from someone who is wise, like myself; otherwise, even if a person studies or listens to the shaastras, he cannot understand them.

“In reality, the teachings of Yog are actually for a person who has become brahm-rup by initially having practiced thoughts of Saankhya. Therefore, it is said:

brahma-bhutaha prasannaatmaa na shochati na kaankshati

samaha sarveshu bhuteshu mad-bhaktim labhate paraam

A person who has become brahm-rup remains joyful, grieves nothing, desires
nothing, behaves equally with all beings, and attains my supreme bhakti.

aatmaaraamash-cha munayo nirgranthaa apyurukrame

kurvantya-haitukeem bhakti-mittham-bhuta-guno hariha

Despite being engaged only in the aatmaa, and despite having overcome all
improper natures – the munis still offer selfless bhakti to Bhagvaan, as Bhagvaan
possesses such divya qualities.

parinishthitopi nairgunya uttam-shloka-leelayaa

gruheeta-chetaa raajarshe aakhyanam yad-adheetavaan

O King (Parikshit)! Despite being perfectly poised in the nirgun state, having
been attracted by the leelaas of Bhagvaan, I (Shukdevji) studied the Shreemad Bhaagvat.

“In this way, the Saankhya philosophy is dependent on Yog. This is because through that Saankhya philosophy, the followers of Saankhya realise all vishays that can be indulged in via the five indriyas and four antah-karans – which are distinct from a person’s own aatmaa – to be totally worthless. Therefore, such a person is not tempted by any objects, nor does he become attached to them. Moreover, if someone were to say to him, ‘This object is extremely pleasurable’, he would think, ‘It may be pleasurable, but it is perceived through the indriyas and antah-karans; and that which the indriyas and antah-karans perceive is asatya and perishable’. This is the firm understanding of a follower of Saankhya, who also realises his own aatmaa as pure. Such a person should perform dhyaan, upaasanaa, and offer bhakti to Bhagvaan according to the path of Yog. If he does not adopt this, that would be a major flaw in him.

“In this way, I have described the eternal philosophies of the Saankhya shaastras and the Yog shaastras having thoroughly thought about them. However, the followers of Yog and Saankhya have corrupted both paths. Those who are followers of Yog try to establish the truth of svarups, and in the process they realise all people, the svarups of Brahmaa, Vishnu, and Shiv, as well as svarups of Raam, Krishna, and other avataars as equal to each other. Followers of Saankhya criticise all svarups, and in the process they also criticise places of pilgrimage, vrat, murtis, yam and niyam, forms of dharma such as brahm-chaarya, as well as Brahmaa, Vishnu, and Shiv, and Raam, Krishna, and other avataars. Therefore, both the followers of Saankhya and the followers of Yog have deviated from the correct path. As a result, they will be sent to Narak.”

|| End of Vachanaamrut Panchaalaa || 2 ||

Panchaalaa – 3
Intelligence Is Instrumental In Attaining Kalyaan Love Is Maayaa

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In the Samvat year 1877, on Faagan sud 8 [11th March, 1821], Shreeji Mahaaraaj was sitting on a decorated bedstead in Jhinaa-Bhaai’s darbaar in Panchaalaa. He was wearing a white khes and had covered Himself with a white pachhedi. He had also tied a white feto around His head. A sabhaa of paramhans, as well as a sabhaa of haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said to the paramhans, “Please begin a question-answer discussion.”

Then, Muni Baavaa asked Brahmaanand Swaami, “We have attained this satsang, as well as the association of Bhagvaan. All other flaws have been eradicated, and we also have enthusiasm to do satsang. Despite this, why do maan and irshyaa still remain?”

Brahmaanand Swaami then began to supply an answer, but was unable to do so satisfactorily.

Then, Shreeji Mahaaraaj said, “Such a person lacks intelligence. This is because a person who is intelligent realises all of his gun and avgun, as well as the gun and avgun of others. On the other hand, a person who is not intelligent only acknowledges his own gun, but fails to realise his avgun; he feels himself to be as distinguished as the Sanakaadik, and he views other renowned people to be inferior to himself. However, a person who is intelligent realises his own avgun, and thinks ‘I possess many avgun. Then, maintaining an intense hatred towards those avgun, he eradicates them. Also, if a saadhu were to speak to him about eradicating those avgun, he would accept that advice as beneficial. As a result, avgun, such as maan and irshyaa, will not remain in him.

“On the other hand, someone may appear to be very intelligent, but if he does not recognise his own flaws, then his intelligence should be known to be merely worldly. Outwardly, that intelligence appears to be very sharp, but he cannot be called intelligent. Actually, he should be known to be an utter fool, and his intelligence is useless for attaining his own moksh. In comparison, someone else may possess only a little intelligence, but if he attempts to eradicate his avgun after recognising them, then even his limited intelligence is useful in attaining moksh. In fact, only he can be called intelligent. Therefore, a person who never perceives his own avgun and perceives only his own gun should be known as a fool; and a person who acknowledges his own avgun should be known to be intelligent.”

Then, Shreeji Mahaaraaj instructed, “Now, please sing kirtans.” The paramhans then commenced singing ‘Sakhi AAj Mohan Deethaa Re, Sheriye AAvta Re…’.”

Following this, Shreeji Mahaaraaj spoke again, “Now, please stop the singing. The kirtans that you have just sung are full of love. While you were singing, I thought about the nature of love, and realised that love is a great quality; and to worship Bhagvaan with love is admirable. After deep thought, I realised, ‘Love itself is the maayaa of Bhagvaan’. This is because if two women are casually talking to each other, looking at each other, or casually touching each other, then that is a different type of love. Or, if two men are talking to each other, looking at each other, or casually touching each other, then that is also a different type of love. However, if a man is looking at a woman, embracing her, listening to her talks, and enjoying her fragrance, then the love and mental attraction he develops for her is a type of love that does not develop between two men. Also, if a woman is looking at a man and embracing him, then the love she develops for him through his association, with her mind being totally attracted towards him, is a type of love that does not develop between two women. Therefore, that which is the cause of the continuance of the world, and the cause of bondage and the cycle of births and deaths, is the maayaa of Bhagvaan, which takes the form of love.

“Then, I thought, ‘Shabda, sparsh, rup, ras, and gandh are the panch-vishays. After having regarded everything else as perishable, if those vishays are directed only towards Bhagvaan, realising Him to be the only source of ultimate bliss, then that is fine – that is not maayaa’. But, then I thought that even that is not appropriate. After all, if a person perceives shabda, sparsh, rup, ras, and gandh, to be better in other objects compared to those that are in Bhagvaan, he will abandon Bhagvaan and will develop love for other objects. For example, Shree Krishna Bhagvaan’s 16,100 wives, who were apsaaraas in past lives, had asked for the following vardaan from Brahmaa: ‘O Mahaaraaj! We have experienced the touch of devs, demons, and humans, but we have not experienced the touch of Bhagvaan as our husband. Therefore, please grace us so that He becomes our husband’. So, Brahmaa replied, ‘Perform tap and Bhagvaan will become your husband’. So, they performed intense tap, after which Ashtaavakra Rushi and Naarad Muni both became pleased and granted the following vardaan: ‘Bhagvaan will become your husband’. In this way, by performing many tap in other lives, they attained Shree Krishna Bhagvaan. However, on perceiving more beauty in Saamb than in Bhagvaan, they became infatuated by Saamb. Therefore, it is not appropriate for a person whose mind is not steady to develop love for Bhagvaan through the pleasures of the vishays of the five indriyas. However, if a person’s mind does remain steady, without having any doubts, then it is appropriate.

“Moreover, a person who is intelligent should develop love for Bhagvaan in the following way: A person should realise his jeev as being distinct from the twenty-four tattvas. Then, after uprooting the vruttis of the five indriyas that are firmly embedded in the jeev, and while remaining as the jeev alone (without vruttis of the indriyas) he should remain nirgun and develop as much love for Bhagvaan as possible.

“What do I mean by nirgun? Well, the ten indriyas are the products of rajo-gun; the antah-karans and their presiding devs are the products of sattva-gun; and the five bhuts and the panch-vishays are the products of tamo-gun. A person who believes himself to be distinct from the products of those three gun and from the three gun themselves, and remains as the jeev alone, is known as nirgun. So, he should become nirgun in this way and develop love of Bhagvaan. Therefore, it is said:

nairgunyasthaa ramante sma gunaanu-kathane hareha

Although the munis had attained the nirgun state, they still engaged
themselves in praising the glory of Bhagvaan.

parinishthitopi nairgunya uttam-shloka-leelayaa gruheeta-chetaa raajarshe aakhyanam yad-adheetavaan

O King (Parikshit)! Despite being perfectly poised in the nirgun state, having
been attracted by the leelaas of Bhagvaan, I (Shukdevji) studied the Shreemad
Bhaagvat.

“Those who possess gnaan after having realised the nature of the kshetra and the kshetragna attain aatmaa-nishthaa and develop love for Bhagvaan. What is the kshetra? Well, the three bodies (sthul, sukshma, and kaaran) and the three mental states (jaagrat, svapna, and sushupti), are the kshetra. Such a person realises the kshetra to be distinct from his own aatmaa, and he feels, ‘Those can never be any part of me; I am the knower; I am extremely pure, formless, genderless, and chetan, while the kshetra is extremely impure, jad, and perishable’. Understanding this firmly, a person who develops vairaagya towards everything else, and offers bhakti to Bhagvaan while following svadharma, is known to possess ekaantik bhakti and gnaan. A bhakta possessing this gnaan is superior to all. In fact, Bhagvaan has said:

teshaam gnaanee nitya-yukta eka-bhaktir-vishishyate priyo
hi gnaanino tyartha-maham sa cha mama priyaha

Of these – a person who is distressed from having fallen from the path of
attaining siddh-dashaa, and therefore still wishes to attain them; a person who
seeks knowledge of the aatmaa; a person who desires material objects, material
pleasures and powers; and a person who has gnaan – the person with gnaan is
the best, as he is always engaged in me and is devoted to me alone. I am
exceedingly dear to a person with gnaan, and he is dear to me.

udaaraaha sarva evaite gnaanee tvaatmaiva me matam

They are all noble, but I consider the one with gnaan to be my very aatmaa.

“Realising this, a person should uproot the indriyas, the antah-karans, and the vishays from the jeev, and develop love for Bhagvaan – only that is appropriate. As long as a person has not uprooted them, he should extract work from them in the form of the darshan or touch of Bhagvaan. Moreover, they should not be regarded as supporters; instead, they should be regarded as enemies. In fact, a person should never feel gratitude towards them by thinking, ‘They are beneficial to me in offering bhakti to Bhagvaan’. He should not feel that the eyes enable a person to listen to the kathaa of Bhagvaan; the skin enables a person to experience the touch of Bhagvaan; the nose enables a person to experience the fragrance of Bhagvaan’s maalaa and tulsi; the mouth enables a person to engage in kathaas and sing kirtans in praise of Bhagvaan; and the tongue enables a person to experience the taste of Bhagvaan’s prasaad. A person should not understand them to be helpful in performing bhakti of Bhagvaan. They should not be given gratitude, nor should they be trusted. Instead, they should be regarded only as enemies. This is because what if in the process of experiencing happiness through the darshan or touch of Bhagvaan, they lure a person to believe that there is pleasure in the darshan or touch of women and other objects? That would be very damaging. Therefore, those enemies (the five indriyas) should be confined, and work in the form of bhakti to Bhagvaan should be extracted from them. For example, a king who has captured his enemy keeps him chained and extracts work from him; never does the king free him or trust him. If he were to free him or trust him, then the enemy would definitely kill the king. In the same way, if a person trusts his enemies (the indriyas), and frees them and does not keep them confined, they will definitely make him fall from the path of Bhagvaan. Therefore, they should never be trusted.

“Also, just as the British arrest a criminal and keep him standing in a witness box to question him, without freeing him or trusting him, in the same way, the indriyas and the antah-karans should be kept in a witness box and in chains (the niyams of the panch-vartmaan), and then they should be made to offer bhakti to Bhagvaan. However, they should not be given any gratitude; they should be looked upon only as enemies. If the indriyas and the antah-karans are regarded as supporters, given gratitude, and seen to be useful in bhakti, then in the process of experiencing the happiness of the darshan or touch of Bhagvaan, they will lure a person to believe that there is some pleasure in women and other objects. As a result, all efforts he has made will become useless. For example, if one spark of fire were to fall on a large pile of gunpowder, then that gunpowder would be completely reduced to ashes. In this way, the stability of a person’s indriyas is not certain.

“Therefore, it is only appropriate that a person develops love for Bhagvaan while behaving as the aatmaa. That is my principle, and a person who develops love for Bhagvaan in this way is dear to me. Moreover, he should think, ‘The beauty of Bhagvaan cannot be found anywhere else; the touch of Bhagvaan cannot be found anywhere else; the bliss experienced from hearing Bhagvaan cannot be found anywhere else; and the tastes related to Bhagvaan cannot be found anywhere else’. In this way, a person should tempt the indriyas and the antah-karans, and divert them away from other vishays. This understanding is appropriate.”

Then, Svayamprakaashaanand Swaami said, “Mahaaraaj, in which place should a person stay and develop all these thoughts?”

Shreeji Mahaaraaj replied, “A person should think: ‘I am not the sthul body, the sukshma body, or the kaaran body; I do not have the jaagrat, svapna, or sushupti states; I am not the five gnaan-indriyas, the five karma-indriyas, the four antah-karans or their presiding devs; in fact, I am distinct from all these. I am chaitanya; I am a bhakta of Bhagvaan’. If the indriyas and antah-karans misbehave in some way, they should be disciplined in the following way: ‘Do you wish to see the beauty only of Bhagvaan, or do you also wish to see the beauty of others? Do you wish to listen to sounds related only to Bhagvaan and experience smells related to Him, or do you also wish to listen to other sounds and experience other smells? If you do crave after the vishays leaving Bhagvaan aside, then what is there between you and me? Who are you and who am I? I will have absolutely nothing to do with you. Whatever you do, you will have to bear the consequences’.

“Lecturing the indriyas and antah-karans in this way, a person should pray to Bhagvaan: ‘O Mahaaraaj! O Swaami! You intensely love your bhaktas! You are an ocean of mercy! The fault lies with the indriyas and antah-karans. I am distinct from them. In fact, they are my enemies. So, please protect me from their influence’. A person should constantly offer prayers in this way; and understanding his own kshetragna to be composed of chaitanya, he should offer love and bhakti to Bhagvaan.”

|| End of Vachanaamrut Panchaalaa || 3 ||

Panchaalaa – 4
Perceiving Divinity In The Human Traits Of Bhagvaan

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In the Samvat year 1877, on Faagan vad 3 [21st March, 1821], Shreeji Mahaaraaj was sitting on a decorated bedstead that had been placed on a platform in Jhinaa-Bhaai’s darbaar in Panchaalaa. He was wearing a white khes and had covered Himself with a white pachhedi. He had also tied a white feto around His head. In addition to this, He was turning a maalaa of tulsi beads in His hand. A sabhaa of paramhans, as well as haribhaktas from various places, was gathered before Him.

Then, Shreeji Mahaaraaj said to the paramhans, “Please begin a question-answer discussion amongst yourselves.”

Then, Muni Baavaa asked a question to Brahmaanand Swaami, “Initially, a person may have the belief of Bhagvaan and may engage in bhajan and smaran; but later, on seeing the human-like actions of Bhagvaan, doubts arise in that belief. What is the cause of this?”

Brahmaanand Swaami then began to answer that question but was unable to do so satisfactorily.

Then, having thought for some time, Shreeji Mahaaraaj spoke, “I shall answer that question.” Continuing, He said, “The Veds, the Puraans, the Mahaabhaarat, the Smrutis, and the other shaastras state that the original svarup of Bhagvaan, which is eternal, without a beginning, and divya, resides in His Akshardhaam. They also mention what that Bhagvaan is like. His svarup is not like any svarup that can be seen by the eyes; His sound is not like any sound that can be heard by the ears; His touch is not like any touch that can be felt by the skin; His smell is not like any smell that can be smelt by the nose; and the tongue cannot describe that Bhagvaan. He cannot be imagined by the man; He cannot be thought of by the chitt; He cannot be understood by the buddhi; nor can the ahankaar fully claim, ‘I am Bhagvaan’s and Bhagvaan is mine’. In this way, Bhagvaan remains beyond the reach of the indriyas and the antah-karans.

“Moreover, the beauty of Bhagvaan is such that it cannot be compared to any other object in this brahmaand – including everything from Brahmaa to the smallest blade of grass; His sound is such that it cannot be compared to any other sounds in this brahmaand; The smell of Bhagvaan is such that it cannot be compared to any other smell in this brahmaand; The touch of Bhagvaan is such that it cannot be compared to any other touch in this brahmaand; The tastes related to Bhagvaan are such that they cannot be compared to any other taste in the brahmaand; and the dhaam of Bhagvaan is such that it cannot be compared to any other place in this brahmaand. Specifically, out of all the various places in the seven dvips and the nine khands, the extremely beautiful places of Brahmaa and others on Mount Meru, the various places on Mount Lokaa-Lok, the loks of Indra, Varun, Kuber, Shiv, and Brahmaa, and many other places, not one of them can compare to the dhaam of Bhagvaan. The bliss experienced by the bhaktas of Bhagvaan residing in that dhaam is such that it cannot be compared to any other type of bliss in this brahmaand.

“The svarup of that Bhagvaan is such that it cannot be compared to the svarup of anyone in this brahmaand. This is because all the svarups in this brahmaand which evolved from Prakruti and Purush are maayik, whereas Bhagvaan is divya. So, since the two are totally different, how can they possibly be compared? For example, we can compare a person to something by saying, ‘This man is like a buffalo, like a snake, like a sparrow, like a donkey, like a dog, like a crow, or like an elephant’. But in reality, such comparisons are not appropriate for humans. This is because all of those animals are in a completely different group compared to humans. Even between a human and a human, there is no exact similarity where a person can claim, ‘This person is exactly like that person’. If he were exactly like the other person, then how could the original person be recognised?

“Therefore, despite the fact that all humans belong to the same group, no two are exactly alike. Just look at Bhago and Mulo – the two are said to be identical; but, if a person stays with them for a few days, he can distinguish between them and say, ‘This is Bhago and this is Mulo’. But, if there were no difference, how could they be recognised? So, if there is no great similarity between that which is maayik and that which is not maayik, what can possibly be compared to Bhagvaan and the dhaam of Bhagvaan? After all, all shaastras claim, ‘Bhagvaan is beyond the reach of the indriyas and the antah-karans’.

“When that Bhagvaan does not wish to give His darshan to beings, He stays in this way in His own Akshardhaam with a divya svarup, and as a result He remains beyond reach. That Bhagvaan is the lord of all lords, He is surrounded by countless divya luxuries and countless divya paarshads, and He is the lord of countless millions of brahmaands.

“Take the example of a great world-emperor whose kingdom stretches from where the sun rises to where it sets. This emperor, by the strength of his own tap, has attained divine powers like those of the devs, and is ruling over the loks of Svarg, Mrutyu-Lok, and Paataal – just like Arjun, who remained on the throne of Indra in Svarg-Lok for many years with his own body, and Nahush Raajaa, who also became Indra. The emperor is so powerful, that it is not possible to count the villages in his kingdom, as they are innumerable. The chiefs of these villages also cannot be counted, as they are also innumerable. Furthermore, the countless chiefs of those villages come to his darbaar to make requests. The emperor’s money, property, pleasures, palaces, and wealth are also countless.

“Just like the emperor, Bhagvaan is the king of the kings of countless villages (brahmaands). Moreover, the chiefs of those villages (brahmaands) are Brahmaa, Vishnu, and Shiv. Just as in one village one chief is senior and the whole population of that village bows before him and follows his aagnaa, and just as the chief in turn bows before the king, similarly, in each brahmaand, Brahmaa, Vishnu, and Shiv are senior, and the others in that brahmaand, that are the devs, demons, humans, rushis, and prajaapatis of that brahmaand, worship them and follow their aagnaa. But, Brahmaa, Vishnu, and Shiv in turn worship Purushottam Bhagvaan and follow His aagnaa. Furthermore, all the Brahmaas, Vishnus, and Shivs of all the brahmaands pray to Bhagvaan, ‘Mahaaraaj! Please have compassion on us and visit our brahmaand’ – just as the chief of a village requests the world-emperor, ‘Mahaaraaj! I am poor. Please visit my house. I shall serve you to the best of my ability’. In the same way, Brahmaa, Vishnu, and Shiv pray to Bhagvaan, ‘Mahaaraaj! Please have mercy upon us and grace us with your darshan; visit our brahmaand’. Only then does Bhagvaan assume a body in that brahmaand.

“Moreover, He assumes a body based on the task to be performed there, and He also behaves accordingly. If He assumes the body of a dev, then He behaves exactly like a dev. If He assumes the body of an animal, then He behaves exactly like an animal. For example, when Bhagvaan assumed the svarup of Varaah, He found the earth by smelling it. When He became Hayagriv, He started to neigh like a horse. When He assumed the bodies of water creatures, such as Matsya and Kurma, He moved only in water, but not on land. When He became the svarup of Nrusinh, He behaved exactly like a lion, not like a human.

“When that Bhagvaan assumes the svarup of a human being, He behaves exactly like a human. During Satya-Yug, the lifespan of humans is one hundred thousand years, so Bhagvaan also lives for one hundred thousand years. Also, just as people in Satya-Yug can indulge in any object their mind desires, Bhagvaan also indulges in objects in the same way; He does not behave in any extraordinary way. In Tretaa-Yug, the lifespan of humans is ten thousand years. So, when Bhagvaan is born in Tretaa-Yug, He also lives for ten thousand years. In Dvaapar-Yug, the lifespan of humans is one thousand years, and humans possess the strength of ten thousand elephants. So, Bhagvaan also possesses the same strength and has the same lifespan. Finally, when Bhagvaan is born in Kali-Yug, He assumes the lifespan and strength of humans according to the humans of Kali-Yug.

“Just as a child is conceived, then develops in the womb, then is born, then undergoes the phases of childhood, youth, and old age, and eventually dies, Bhagvaan also undergoes the same process, exactly like a human. Also, just as humans possess svabhaavs – such as kaam, krodh, lobh, svaad, maan, sneh, mad, matsar, irshyaa, moh, aashaa, trushnaa, hatred, attachment, infatuation, happiness, misery, fear, fearlessness, bravery, cowardice, hunger, thirst, sleep, prejudice, a feeling that this belongs to others, a feeling that this belongs to me, tyaag, vairaagya – in the same way, all of those svabhaavs are apparent in Bhagvaan when He assumes a human body. All the shaastras have also described that human svarup of Bhagvaan along with His original, divya svarup. A person, who has developed a firm nishchay of both of those svarups through intense shravan and manan, never has any doubts; whereas a person who lacks this type of understanding does have doubts about Bhagvaan.

“When that Bhagvaan – who possesses a divya svarup – assumes a human body, He behaves with svabhaavs similar to humans. However, an intelligent person realises, ‘He possesses kaam, but it is not like that of other humans. In fact, krodh, lobh, svaad, maan, and other human svabhaavs are also present in Bhagvaan, but they are certainly not like those possessed by ot her humans’. An intelligent person also realises that there is something divya about that Bhagvaan, and with this understanding, he develops the belief of Him being Bhagvaan. For example, Shankar-AAchaarya entered the body of a king in order to gain knowledge of certain affectionate details. Therefore, at that time, his bodily gestures and his emotions were all affectionate like those of the king. However, the queen was intelligent and realised, ‘My husband did not possess such powers; therefore, some other jeev has entered his body’. In the same way, divya qualities are apparent in Bhagvaan in human svarup. As a result, a person develops the nishchay in Him being Bhagvaan.

“Then you may say, ‘If someone develops the nishchay in Bhagvaan on noticing something divya, then if He were to display divya qualities, many people would develop the same belief’. However, the fact of the matter is as follows: All the shaastras refer to the sun by saying, ‘It is Bhagvaan’. Moreover, that sun is visible to everyone, and people do its darshan daily. Despite this, no person has ever been convinced of his or her own kalyaan as a result of its darshan, and they do not believe, ‘I have attained kalyaan’. On the other hand, after having the darshan of Raam, Krishna, and the other avataars in human svarup, and of Naarad, Shukji, and other saadhus, people do attain the belief that my kalyaan is certainly guaranteed, and I am fulfilled. Even though there is no divine light in that Bhagvaan and those saadhus, and a person can only have their darshan after lighting an oil lamp, he still becomes convinced of his own kalyaan.

“Consider another example: Fire is also a visible svarup of Bhagvaan, as Bhagvaan has said:

aham vaishvaanaro bhootvaa praaninaam deha-maashritaha

praanaapaana-samaayuktaha pachaamyanam chaturvirdham

Remaining in the bodies of all being as Vaishvanar (the fire of digestion),
I digest the four types of food (chewable, drinkable, lickable, and suckable) with
the help of praan vaayu (inhaled air) and apaan vaayu (air that pushes food
downwards).

“The darshan of that fire is available to all, but that does not grant people belief of their own kalyaan, whereas with the darshan of Bhagvaan and His saadhu, they do gain belief of their own kalyaan. The reason for this is that there is a difference between humans, and the sun and fire; as a result, a person is not convinced of his kalyaan upon having the darshan of the sun or fire. Instead, if someone touches fire, he will be burnt. Furthermore, when Kuntaaji called upon Surya using the mantra given by Durvaasaa, Surya came to Kuntaaji in a human svarup just like Kuntaaji’s own svarup. As a result, she was able to enjoy his intimacy, and therefore conceived Karna. In actuality, Surya is extremely luminous; and if he had come with all of his light, Kuntaaji would have been burnt to death, and she would not have been able to enjoy his intimacy. Also, when Surya used to come to Satraajit Yaadav, he came as a human. However, when he came to Kuntaaji and came to Satraajit, did he leave his place in the sky? He remained in the sky; but assuming another svarup, that very same Surya came to Kuntaaji and Satraajit. Moreover, there was just as much luminosity in that svarup as there is in the sun, but he suppressed that luminosity and came as a human.

“In the same way, if Bhagvaan were to give darshan to beings with all of His divya qualities, then humans would not find it suitable, and they would wonder, ‘Is this a ghost, or what?’ Therefore, Bhagvaan suppresses His own divya powers and gives darshan exactly like a human. But, at the same time, He still remains present in His own dhaam. Only when Bhagvaan comes as a human are people able to do His darshan, touch Him, and offer the nine types of bhakti.

“If Bhagvaan does not become like a human and instead behaves with complete divya qualities, then people would not be able to develop love or feelings of friendship for Him. This is because a human develops love and friendship for another human, and animals develop mutual love and friendship for other animals; but humans and animals do not develop the same love and friendship for each other. Therefore, those belonging to the same group develop love towards each other, but not towards those belonging to a different group.

“Similarly, Bhagvaan suppresses His divya qualities and becomes exactly like a human so that His bhaktas can develop love for Him. He does not exhibit His divya qualities. Exhibiting His divya qualities would place Him in a different group, and as a result, bhaktas would not be able to develop love and friendship towards Him. It is for this reason that when Bhagvaan appears in human svarup, He remains extremely cautious to ensure that His divya qualities remain hidden. However, if He were to become a little impatient in some task, His divya qualities would become apparent. Occasionally, by His own wish, He may reveal His divya qualities to some bhakta. For example, as Shree Krishna Bhagvaan became impatient to kill Bhishma, He forgot his human-like nature and reverted to His divya powers. As a result, the earth was incapable of bearing the burden. When He revealed His divya qualities to Arjun, it was revealed as a result of His own wish. However, Arjun did not experience bliss due to that divya qualities, and he become very uneasy. Then, when Shree Krishna Bhagvaan gave darshan to Arjun in His human svarup, Arjun experienced bliss and said:

drusht-vedam maanusham rupam tava saumyam janaardana

idaneem-asmi samvruttaha sachetaaha prakrutim gataha

Vanquisher of the evil (Krishna)! Having seen your gentle human svarup, I am
now calm and have been restored to my original nature.

“Therefore, a person only finds it suitable when Bhagvaan behaves like a human; otherwise he would not. Yet, when Bhagvaan behaves as a human, a person who does not have this understanding would find it difficult to accept His human-like nature. Moreover, if Bhagvaan were to behave with only divya qualities, a person would be unable to understand all that is beyond the reach of the mind and speech. For this reason, the shaastras have described Bhagvaan in bothways. A person who has fully realised Him in this way would not develop any doubts; but, doubts would certainly arise in a person who does not understand in this way.

“Someone may claim, ‘I have realised Bhagvaan, and I have nishchay in Bhagvaan’. But, if he has not understood this talk, then his nishchay is still imperfect. For example, a person may have learnt a shlok or a kirtan. If he were asked, ‘Have you learnt this shlok or kirtan?’ he would reply that he has, and he would also be able to recite it. But, if he were to forget that shlok or kirtan after a few days, then it can be said that when he originally learnt the shlok, he had not learnt it properly. This is because that shlok or kirtan was not fully imprinted in his jeev through intense practice, and through shravan and manan. However, if something is learnt in childhood thoroughly, then it can be recalled when required, even during youth or old age. In the same way, when that person attempted to develop the nishchay in Bhagvaan, some deficiencies remained. If no deficiencies had remained, and if he had done shravan, manan, and intense repetition in his jeev, then he would never have had any doubts at all.”

|| End of Vachanaamrut Panchaalaa || 4 ||

Panchaalaa – 5
Pride And Humility

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In the Samvat year 1877, on Faagan vad 8 [27th March, 1821], Shreeji Mahaaraaj was sitting on a decorated bedstead that had been placed on a platform in Jhinaa-Bhaai’s darbaar in Panchaalaa. He was wearing a white khes and a warm, red dagli. He had also tied a white feto around His head. In addition to this, He had covered Himself with a white chaadar. A sabhaa of paramhans, as well as haribhaktas from various places, has gathered before Him.

Then, Svayamprakaashaanand Swaami asked a question: “When is pride appropriate, and when is it not appropriate? When is humbleness appropriate, and when is it not appropriate?”

Shreeji Mahaaraaj replied, “It is appropriate to have pride before a person who spites satsang, or speaks offensively of Bhagvaan or His great sant. If someone does speak offensively, a person should retaliate with words as sharp as an arrow; but in no way should he become humble before a vimukh. In such a situation, that is appropriate. On the other hand, it is not appropriate to have pride before Bhagvaan or His sant. Before them, putting pride aside, behaving as a daas of a daas, and becoming humble, is the only appropriate behaviour.”

|| End of Vachanaamrut Panchaalaa || 5 ||

Panchaalaa – 6
Those With Firm Upaasanaa Attain Kalyaan

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In the Samvat year 1877, on the night of Faagan vad 9 [28th March, 1821], Shreeji Mahaaraaj was sitting on a decorated bedstead that had been placed on a platform of Jhinaa-Bhaai’s darbaar in Panchaalaa. He was wearing a warm, red dagli along with a white angarkhu. He had also tied a white feto around His head. In addition to this, He was wearing a white khes and had covered Himself with a thin, white cloth. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “I thought for quite some time, and having mentally skimmed through all the shaastras, it has become apparent that there has not been any avataar as powerful as Shree Krishna. This is because Shree Krishna has exhibited the characteristics of all of His other countless svarups within Himself.

“Firstly, after Devki gave birth to Him, He gave darshan in a four- armed svarup holding a shankh, a chakra, a gadaa, and a padma, thereby revealing in Himself the characteristics of the husband of Lakshmi, Bhagvaan. To His mother Yashodaa, He showed the Vishvarup form in His own mouth, which revealed the characteristics of Aniruddha in Himself through His thousand-headed svarup. He gave darshan to Akrur in the river Yamunaa, thereby revealing the characteristics of Shesh-Shaayi. He showed the Vishvarup form to Arjun on the battlefield: pashya me paarth rupaani shata-shotha sahastra-shaha O Son of Pruthaa (Arjun). Behold my hundreds and thousands of divine svarups. “Shree Krishna showed countless brahmaands and revealed the characteristics of Purushottam.

“Moreover, Shree Krishna has said: yasmaat-ksharama-teeto-hama-ksharaad-api chottamaha atosmi loke vede cha prathitaha Purushottamaha I am greater than all that is perishable, and I am greater than even the imperishable. Therefore, I am known in the Smrutis and Veds as ‘Purushottam’. “In this way, He revealed Himself as Purushottam. Also, He was the Shree Krishna who resides in Golok with Raadhikaa.

“When Shree Krishna went to retrieve the braahman’s son, He gave darshan to Arjun as Bhumaa-Purush. It was Vaasudev, who resides in Shvet-Dvip who Himself assumed that avataar. Moreover, throughout the Mahaabhaarat and the Shreemad Bhaagvat, Naar-Naaraayan has been referred to as that Shree Krishna Himself. Therefore, the murtis, strength, and divya powers of that same Bhagvaan, which reside in that avataar of Shree Krishna in various ways, are complete. Therefore, that avataar was very great. After all, other svarups possessed a few divya powers, whereas Shree Krishna was filled with all divya powers. Therefore, there is no avataar like the avataar of Krishna; that avataar reigns as sarvopari. Only some powers have been revealed through the other avataars. However, this avataar has revealed all divya powers and strengths. Therefore, this avataar is the greatest of all.

“If a person has a firm belief of the pratyaksha Shree Krishna in this way, and if that belief never changes in any way, then even if he happens to disobey an aagnaa due to the influence of kusang, he would not fall from the path of kalyaan; he would certainly attain kalyaan. Therefore, if all of you paramhans and haribhaktas also develop such firmness of the upaasanaa of Bhagvaan in this way, then even if you happen to slightly disobey an aagnaa, you will still ultimately attain kalyaan.”

Hearing this talk, all the saadhus and haribhaktas realised Shreeji Mahaaraaj as the cause of all, which strengthened their upaasanaa.

|| End of Vachanaamrut Panchaalaa || 6 ||

Panchaalaa – 7
The ‘Maayaa’ Of A Magician

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In the Samvat year 1877, about two-and-a-half hours after sunrise on Faagan vad 11 [29th March, 1821], Shreeji Mahaaraaj was sitting on a decorated bedstead that had been placed on a platform in Jhinaa- Bhaai’s darbaar in Panchaalaa. He was wearing a warm, red dagli and a white khes. He had also tied a white feto around His head. In addition to this, He had covered Himself with a white pachhedi. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

In the sabhaa, Shreeji Mahaaraaj had Nityaanand Swaami read a passage from the first skandh of the Shreemad Bhaagvat. The first shlok he read was: janmaadyasya yatah-nvayad-itaratash-chaartheshvabhignaha svaraat tene brahma hrudaa ya aadikavaye muhyanti yat-soorayaha tejo-vaari-mrudaam yathaa vinimayo yatra trisargo mrushaa dhaamnaa svena sadaa nirasta-kuhakam satyam param dheemahi.

Then, Shreeji Mahaaraaj Himself began to explain the meaning of the third line of that shlok: “A person should realise that the entities evolved out of the three gun of Maayaa, which are the five bhuts, the indriyas, the antah-karans, and their presiding devs, are never present in Bhagvaan at any time – past, present, or future. Also, a person should interpret the last line as the shlok, as follows: Bhagvaan, via His own svarup (dhaam), destroyed the deception (the products of maayaa). This is the supremely satya svarup of Bhagvaan. Moreover, just as the svarup of Bhagvaan in Akshardhaam is magnificent with countless divine powers and divine light at the end of aatyantik-pralay, a person should realise exactly the same regarding pratyaksha Bhagvaan in human svarup. A person who realises this is said to have known Bhagvaan perfectly.

“However, when a foolish person looks at pratyaksha Bhagvaan with a maayik vision, he sees a human like himself. Also, just as he himself is born, becomes a child, becomes a youth, becomes old and dies, in the same way, he believes Bhagvaan to undergo the same process. But, when he worships Bhagvaan with the sincerity, having faith in the words of the ekaantik sant of Bhagvaan, his maayik vision disappears. Then, a person realises that same svarup of Bhagvaan as being the supreme chaitanya, which is sachidaanand. The Shreemad Bhaagvat also mentions: sa veda dhaatuha padaveem parasya duranta-veeryasya rathaanga-panehe yo-maayayaa santa-tayaanu-vruttya bhajeta tat-paada-saroja-gandhama He who, having become free from maayaa, serves the holy feet of Bhagvaan, will constantly follow His wishes, and attain the state of Bhagvaan – who holds a chakra in His hand, has infinite powers, and is the supporter of the universe.

“The phases of childhood, youth, and old age apparent in Bhagvaan, as well as His birth and death, are all seen due to His extraordinary powers of creating an illusion. In reality, Bhagvaan remains absolutely unchanged. For example, a skilled magician arms himself with weapons and ascends to the sky to fight against the warriors of the demons – the enemies of Indra. Then, having been cut to pieces, he falls to the ground. Then, the magician’s wife gathers those pieces together and burns herself on his funeral pyre. After a short while, the magician appears out of the sky, armed with weapons, exactly as he appeared before. He then asks the king for a reward and requests, ‘Please return my wife’. Having seen such an astonishing performance, if a person is unable to comprehend the ‘maayaa’ of even a magician, how then can the extraordinary powers of Bhagvaan possibly be comprehended? A person who does comprehend that ‘maayaa’ of the magician, realises: ‘That magician has not died, nor has he been burnt. In reality, he is exactly the same as he was before’. In a similar way, a person who is said to have realised the svarup of Bhagvaan perfectly, understands Bhagvaan to be eternal and imperishable, and absolutely unchanging. For example, when Shree Krishna Bhagvaan left His body, Rukmani and the other wives of Bhagvaan took His body and burnt themselves along with Him. At that time, the ignorant people thought, ‘Now He is dead’. On the other hand, those who possessed gnaan, thought, ‘He has disappeared from here and has gone elsewhere’. They understood Bhagvaan as being eternal. As a result, Shree Krishna Himself has said: avajananti maam moodha maanusheem tanum-aashritam param bhaavam-ajaananto mama bhoota-maheshvaram Fools mock me as having a human svarup, but they do not realise my divya svarup as the great lord of all beings.

“So, if a fool understands Bhagvaan as being saakaar, then he understands Him as being merely like a human; or he understands Bhagvaan as being niraakaar so that He is not considered maayik like other maayik svarups. In this way, a fool misunderstands on both accounts.

“But, if Bhagvaan did not have a svarup, then what about the fact that Shrutis have said that during aatyantik-pralay, ‘sa ikshata’, meaning, ‘That Bhagvaan saw…’. If Bhagvaan ‘saw’, then He had to have a svarup, possessing eyes, ears and other organs. Moreover, it is said: purushenaatam-bhootena veeryamaa-dhatta veeryavaanaa Purushottam became the svarup of Purush and impregnated Maayaa. “Therefore, Bhagvaan has always had a svarup.

“Moreover, when that Purushottam Naaraayan takes the svarup of Purush for some task, that Purush is hidden by the divine light of Purushottam, and only Purushottam remains. In the same way, when Purushottam takes the form of Maayaa, that Maayaa is also hidden by the divine light of Purushottam, and only Bhagvaan remains in that svarup. Then, Bhagvaan takes the svarup of maha-tattva, then the svarups of others evolved from maha-tattva, then the svarup of Viraat, then the svarup of Brahmaa and others created from that Viraat-Purush, and then the svarup of Naarad and the Sanakaadik. In this way, in whomever that Purushottam Bhagvaan ‘enters’ for the purpose of fulfilling many types of tasks, He hides that entity by His own divine light, and He Himself reigns supreme through that entity. Moreover, in whomever He resides, He suppresses their own light and displays His own divine light – just as when fire enters iron, it suppresses the quality of coldness and the black colour of that iron, and exhibits its own quality.

“Also, when the sun rises, the light from all the stars and the moon, merges into its own light, and only the sun’s light remains. In the same way, Bhagvaan overpowers the light of whoever He ‘enters’ and exhibits His own divine light to a greater degree. Then, after completing that task for which He had ‘entered’ that entity, He separates from the entity; and the entity remains as it was before. Therefore, the additional powers that the entity appeared to have should be known to actually be the power of Purushottam Bhagvaan.

“In this way, the pratyaksha Purushottam Naaraayan is the cause of all; He is forever divya and is saakaar. A person should not perceive any type of imperfections in that murti – it is like a murti made of saakar. Also, he should perform dhyaan, bhajan, and offer bhakti only to the murti that he has seen. Furthermore, whichever human traits seem apparent in that Bhagvaan should be understood to be like the ‘maayaa’ of a magician. A person who has such an understanding does not develop delusion for that Bhagvaan in any way.

“These talks can be understood by a person with the following firm belief: ‘Even at the time of aatyantik-pralay, Bhagvaan and His bhaktas remain in Akshardhaam, where the bhaktas enjoy divya bliss, having attained a divya murti. Moreover, the murti of that Bhagvaan and the svarups of the bhaktas of Bhagvaan possess divine light that is equivalent to the light of countless suns and moons’. Only a person with such firm understanding is able to understand these talks.

“Also, that Bhagvaan – who has a luminous and divya murti – becomes like a human out of compassion, to give kalyaan to the jeevs and to allow those jeevs to offer the nine types of bhakti to Him; and He always does so with all of His strength, divine powers, and paarshads. Even then, those who realise this complex truth understand the human svarup of Bhagvaan on this earth as being exactly the same as the svarup of Bhagvaan residing in Akshardhaam – they do not feel that there is even a slight difference between that svarup and this svarup. A person who has known Bhagvaan in this way can be said to have known Bhagvaan perfectly. For him, maayaa can be said to have been eradicated. A person who realises this is called a bhakta with gnaan and an ekaantik bhakta. Moreover, if by chance a person possessing such firm upaasanaa of pratyaksha Bhagvaan were to behave inappropriately due to the influence of kusang or due to the influence of his own praarabdha karmas, even then he would attain kalyaan. On the other hand, a person who has doubts in realising Bhagvaan in this way, even if he is a strict urdhvaretaa naishtik brahm-chaari and a great tyaagi, attaining kalyaan would still be extremely difficult for him.

“If a person has, from the beginning, developed a firm belief that Bhagvaan is saakaar even at the end of aatyantik-pralay, and if he were to listen to shaastras describing Bhagvaan as being merely full of divine light and niraakaar, or if he were to hear such talks from someone, even then he would not have doubts. This is because he has realised, ‘Bhagvaan is eternally saakaar and is never niraakaar. Furthermore, that very Bhagvaan assumes different murtis, such as Raam and Krishna’. A person with such firm understanding should be known to have perfect nishchay.”

In this way, for the purpose of enlightening His bhaktas, Shreeji Mahaaraaj talked about the unparalleled nishchay of His own svarup. On hearing this, all the paramhans and bhaktas strengthened their nishchay in Shreeji Mahaaraaj’s svarup as described.

|| End of Vachanaamrut Panchaalaa || 7 ||

|| End of Shree Panchaalaa Prakaran ||

Shree Gadhadaa Madhya Prakaran

Gadhadaa II – 1
The Elimination Of Moh

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In the Samvat year 1877, on Jyeshth sud Punam [15th June 1821], Swaami Shree Sahajaanandji Mahaaraaj was sitting on the veranda outside the west-facing rooms in front of the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was wearing a white khes and had covered Himself with a white chaadar. He had also tied a white paagh around His head, and was wearing a garland of white flowers. A sabhaa 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 jhaanjh and mrudang.

Shreeji Mahaaraaj then said to the paramhans who were singing kirtans, “Please stop singing for the time being, and conduct a question-answer discussion.”

Then, Muktaanand Swaami bowed to Shreeji Mahaaraaj with folded hands and asked, “Mahaaraaj, what is that nature of moh? Also, how can moh be eliminated?”

After thinking for a short while, Shreeji Mahaaraaj 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.

“In fact, just today, I was thinking about the reason behind thedevelopment 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 shaastras 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 brahmaand are also all in the body. I saw the kshetragna that resides in the body. I also saw Purushottam Bhagvaan, who resides within that kshetragna. On seeing that Bhagvaan, my vrutti became so deeply engrossed in His svarup, that returning out of samaadhi 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.

“Then, the following thought arose in my mind: ‘I was able to return from samaadhi due to compassion, but what could be the reason for others coming out of samaadhi?’ It seemed to me that they come out of samaadhi because there is still an attachment for some vishays.

“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.

“Generally, the ears have a constant relationship with sounds, and the skin has a constant relationship with touch. In this way, the five gnaan-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 Bhagvaan instead, then no effort is required; his vrutti would become detached quite easily from the vishays and remain on the svarup of Bhagvaan. 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 Bhagvaan’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 (Bhagvaan) 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, Bhagvaan has said in the Geetaa:

dhyaayato vishayan-punsaha sanga-steshu-pajaayate
sangat-sanjaayate kaamaha kaamaat-krodho-bhijaayate
krodhaad-bhavati sammohaha sammohaat-smruti-vibhramaha
smruti-bhranshaad-buddhi-naasho bhudhi-nashaat-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 Bhagvaan 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.

“Now, if a person who wishes to detach his chitt from those vishays, he should firstly strengthen his knowledge of the aatmaa – ‘I am the aatmaa, 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 Bhagvaan. He should think, ‘The panch-vishays have been created by Bhagvaan; therefore, there must be much more bliss in Bhagvaan 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.

“On the other hand, in Bhagvaan’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 Bhagvaan also make His bhaktas feel totally fulfilled. Also, the worldly pleasures related to vishays are all perishable, whereas the bliss related to Bhagvaan is everlasting. Such thoughts of the greatness of Bhagvaan should be strengthened. So, attachment to the vishays is eradicated through these three types of thoughts.

“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 Bhagvaan has also mentioned this in the Geetaa:

sama-loshtaashma-kaanchanaha

He who regards a lump of earth, a stone,
and gold as equal, is said to be gunaatit.

“A person with such characteristics has realised Bhagvaan perfectly; and only he can be called an ekaantik bhakta. He should be known to have qualities like that of a pati-vrataa who abides by the vow of fidelity, and only he should be known to possess gnaan. Also, Bhagvaan becomes pleased upon him. Such a bhakta is extremely dear to Bhagvaan; that is why Bhagvaan has said in the Geetaa:

priyo hi gnaanino-tyartha-maham sa cha mama priyaha

I am very dear to a person with gnaan, and he is dear to me.

“So, only such bhaktas of Bhagvaan, who have qualities like that of a pati-vrataa, are extremely dear to Bhagvaan. 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 kalyaan that keep the qualities of a pati-vrataa and offer bhakti to Bhagvaan.

“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 kalyaan should eradicate attachment to the vishays, and they should not become frustrated or upset. This is also mentioned in the Geetaa:

anek-janma-sansiddh-stato yaati paraam gatim

A yogi who has become siddh after many lives, attains Akshardhaam.

“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 Bhagvaan, 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.

“As long as pleasant and unpleasant vishays do not appear to be equal, a bhakta of Bhagvaan is said to be in saadhan-dashaa. When they do appear to be equal, that bhakta should be known to have attained siddh-dashaa. When a person abandons his attachment to vishays and attains siddh-dashaa, he should be known to have become fulfilled. This is the very essence of all the shaastras. Furthermore, this talk which I have delivered before you is the fundamental principle of all the shaastras. Therefore, all bhaktas should firmly remember it in their lives.”

|| End of Vachanaamrut Gadhadaa II || 1 ||

Gadhadaa II – 2
Overcoming The Panch-Vishays

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In the Samvat year 1877, on Shraavan sud 3 [1st August 1821], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a silken, square cushion in front of the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa 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 jhaanjh and mrudang.

Then, Shreeji Mahaaraaj said, “Please stop singing as I wish to speak to you.” Shreeji Mahaaraaj continued, “A person who wishes to attain ultimate kalyaan and hopes to become a saadhu like Naarad and the Sanakaadik, 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.

“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.

“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.

“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 aatmaa. He should think, ‘I am the aatmaa. The indriyas and the antah-karans have absolutely no relationship with me’. With such firm thinking, by seeing Bhagvaan’s murti in that chaitanya (jeev), and through the bliss of the aatmaa, 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 aatmaa, 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 kaam and krodh; they cannot be overcome by upvaas alone. So please remember this thought firmly in your lives.”

|| End of Vachanaamrut Gadhadaa II || 2 ||

Gadhadaa II – 3
The Rasik Path The Knowledge Of The Aatmaa

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In the Samvat year 1878, on Shraavan sud 4 [2nd August 1821], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a square cushion in front of the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa 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 jhaanjh and mrudang.

Then, with a gesture of His eyes, Shreeji Mahaaraaj silenced the audience and said, “Those of you who are senior paramhans, please come to the front as I wish to speak to you.”

So saying, Shreeji Mahaaraaj continued, “For those who worship Bhagvaan, 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 Bhagvaan via the rasik path, and the other path is knowledge of the aatmaa. 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 Bhagvaan. Even the great aachaaryas have encouraged the offering of bhakti via the rasik path. However, many have been ruined by it, and only a few have benefited.

“The reason for this is that when Bhagvaan is described in a rasik way, Raadhikaaji and Lakshmiji, along with their companions, are also described together with Bhagvaan. 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 Raadhikaaji 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 kalyaan. Therefore, all of this proves to be a great obstacle for those who worship Bhagvaan via the rasik path.

“Now, brahm-gnaan (knowledge of the aatmaa) 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 Brahmaa, Vishnu, and Shiv. Thereafter, brahm assumes the sthaavar and jangam svarups of creation. Subsequently, brahm also becomes the jeevs residing in those sthaavar and jangam svarups of creation. By misunderstanding brahm-gnaan in this way, a person then believes his own jeev to be Bhagvaan, which causes him to betray his upaasanaa. As a result, he also falls from the path of Bhagvaan. So, in the path of brahm-gnaan, such a betrayal of his upaasanaa is a major obstacle. This is because the very Bhagvaan 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 kalyaan.

“Now, while these two paths do lead to kalyaan, the obstacles along the way are also extremely damaging. So, what should a person who desires kalyaan do? Please answer this question.”

All the paramhans then began to think, but no one was able to supply a suitable answer.

Shreeji Mahaaraaj 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 Bhagvaan as his own mother, sister, or daughter, then infatuation would not arise in any way at all. Then, by worshipping Bhagvaan via the rasik path, he would attain kalyaan.

“However, when a person does not have such understanding, and has lustful thoughts on seeing some great female bhaktas of Bhagvaan, 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 Bhagvaan. However, the shaastras mention no method of eradicating the flaw arising from lustfully looking at a bhakta of Bhagvaan. The same applies for a female who look at a male bhakta of Bhagvaan and has lustful thoughts; they too can never be redeemed of that sin. This is described in the following verse:

anya-kshetre krutam paapam tirth-kshetre vina-shyati
tirth-kshetre krutam paapam 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 Bhagvaan or a bhakta of Bhagvaan. However, if a person commits a sin before Bhagvaan 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 Bhagvaan via the rasik path, should keep his mind pure, as I have explained.

“Now, a person on the path of brahm-gnaan, 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 antaryaami 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 shaastras equate that brahm with all forms. However, a person should not believe that brahm itself undergoes change and assumes the forms of all sthaavar and jangam beings.

“Also, greater than that brahm is Parbrahm Purushottam Naaraayan, 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 jeevaatmaa and with that brahm, and worship Bhagvaan while maintaining a master-servant relationship with Him. With this understanding, brahm-gnaan also becomes an unobstructed path to attaining Akshardhaam.”

|| End of Vachanaamrut Gadhadaa II || 3 ||

Gadhadaa II – 4
The Loss Of Dharma And Bhakti

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In the Samvat year 1878, on Shraavan sud 5[3rd August 1821], Swaami Shree Sahajaanandji Mahaaraaj was sitting on the veranda outside the west-facing medi in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him. Some of the paramhans were singing kirtans in the malaar raag to the accompaniment of a dukad, sarodaa, and sataar.

Then, Shreeji Mahaaraaj said, “Please stop the singing, and let us now alk about Bhagvaan.”

The paramhans responded, “Very well, Mahaaraaj.”

Then, Shreeji Mahaaraaj asked, “Suppose a person, who follows dharma as prescribed in the shaastras and also offers bhakti to Bhagvaan, 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?”

Brahmaanand Swaami replied, “If Bhagvaan is pleased by upholding bhakti, then bhakti should be upheld; and if He is pleased by upholding dharma, then dharma should be upheld.”

Hearing this, Shreeji Mahaaraaj countered, “For those who have found pratyaksha Bhagvaan, it is of course appropriate for them to do only that which pleases Bhagvaan. But, what should a person do when Bhagvaan is not pratyaksha?”

Muktaanand Swaami attempted to answer, but he was unable to do so satisfactorily.

Shreeji Mahaaraaj then said, “If a person faces unpleasant circumstances when Bhagvaan is not pratyaksha and there is no one else left to turn to, if he constantly thinks only about Bhagvaan, he will not fall from the path of Bhagvaan.”

Then, Shreeji Mahaaraaj asked another question, “A person who thoroughly understands the greatness of Bhagvaan feels, ‘No matter how many sins a person may have committed, if he merely utters the name of Bhagvaan 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?”

Again, Muktaanand Swaami attempted to answer, but was unable to do so satisfactorily.

So, replying to His own question, Shreeji Mahaaraaj said, “A person who thoroughly realises Bhagvaan’s greatness can still abide by dharma if he develops the following understanding: ‘I want to constantly think about Bhagvaan and become an ekaantik bhakta. However, if my vrutti is drawn towards vicious natures, such as kaam, krodh, and lobh, then that will be an obstruction in my thoughts of Bhagvaan’. 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 Bhagvaan, he would never falter in his observance of dharma.

“Indeed, it is not a small deed to be able to think about Bhagvaan constantly; if a person were to leave his body while thinking about Bhagvaan, he would attain Akshardhaam.”

Then, Brahmaanand Swaami asked, “We do realise this, yet we still cannot constantly think about Bhagvaan. What is the reason for this?”

Shreeji Mahaaraaj explained, “First of all, to be able to constantly think about Bhagvaan, a person needs shraddhaa. If he does not have such shraddhaa, it implies that there is a deficiency in realising Bhagvaan’s greatness. When there is this deficiency, it suggests that there is also a deficiency in his nishchay in the svarup of Bhagvaan. So, if a person realises the greatness of Bhagvaan and also has shraddhaa, then he will be able to constantly think about Bhagvaan.

“Furthermore, Bhagvaan’s greatness should be understood as follows: Bhagvaan, 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 brahmaand, He retains the very same powers; but, in no way do traces of Maayaa affect Bhagvaan’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.

“Similarly, Bhagvaan, devs such as Brahmaa and others, or other munis are not all the same. This is because when they come into contact with dirt (vishays), then all except Bhagvaan become engrossed in those vishays, regardless of how great they may be. Moreover, although Bhagvaan 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 Bhagvaan. If a person realises this greatness, he will be able to constantly think about Bhagvaan.

“However, as long as a bhakta is attracted to vishays, he has not realised Bhagvaan’s alokik greatness at all. For example, Bhagvaan said to Uddhavji, ‘O Uddhav! You are not even slightly lesser than me’. This was because Uddhavji had realised Bhagvaan’s alokik greatness, and therefore was not attracted by the panch-vishays.

“For a person who realises the greatness of Bhagvaan, 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 Bhagvaan; he is only attracted to the murti of Bhagvaan. A bhakta who behaves in this way, never becomes bound by vishays, regardless of how tempting they may be.

“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 Bhagvaan’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 Bhagvaan. Only a person who realises the greatness of Bhagvaan is able to constantly think about Him.”

|| End of Vachanaamrut Gadhadaa II || 4 ||

Gadhadaa II – 5
Fidelity And Courage

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In the Samvat year 1878, on Shraavan sud 7[5th August 1821], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a square cushion which had been placed on the platform in front of the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa 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.

Then, with a gesture of His eyes, Shreeji Mahaaraaj stopped the kirtans and said, “Everyone please listen, as I wish to speak. A bhakta of Bhagvaan should firstly maintain pati vrataa, and secondly maintain courage. For example, consider a pati -vrataa wife who abides by the vow of fidelity. Even if her husband is old, sick, poor, or ugly, the mind of that pati-vrataa 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 Bhagvaan should follow the vow of pati vrataa with Bhagvaan.

“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 Bhagvaan should not become suppressed by evil people; he should be courageous.

“It is generally said that a saadhu should view everyone equally. However, this is not the principle of the shaastras, as bhaktas like Naarad, the Sanakaadik, Dhruv, and Prahlaad, have taken the side of only Bhagvaan 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 Bhagvaan should certainly side with Bhagvaan’s bhaktas and abandon the side of vimukhs. Please firmly remember this talk of mine.”

|| End of Vachanaamrut Gadhadaa II || 5 ||

Gadhadaa II – 6
Vidhi And Nishedh The Nature Of The Chitt

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In the Samvat year 1878, on Shraavan sud 8 [6th August 1821], Swaami Shree Sahajaanandji Swaami was sitting on a square platform in front of the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa 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.

Then, Shreeji Mahaaraaj said, “Please stop the singing and lets us now talk about Bhagvaan.”

Then, all the munis sat with their hands folded. Shreeji Mahaaraaj then continued, “In this world, there are many people who are like naastiks. They believe, ‘Water from the Gangaa and other water seems the same; shaaligraams and other stones seem the same; tulsi and other trees seem the same; a braahman and a shudra seem equal; food which is the prasaad of Bhagvaan and other food seems the same; to do upvaas on the day of Ekaadashi and to go hungry on any other day seems the same; and a saadhu and a non-saadhu also seem the same. Despite this, why have those great men made distinctions in the form of vidhi and nishedh in the shaastras?’ This is what is said by people with evil minds. That is why I put this question to all of you saadhus: Are those distinctions, in the form of vidhi and nishedh prescribed in the shaastras by great men, genuine r fictional? May the junior paramhans answer this question.”

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?”

Hearing this, Shreeji Mahaaraaj commented, “They are young, but they understand well.” Shreeji Mahaaraaj then elaborated upon the answer Himself. “Whatever the great men of the past have prescribed in the shaastras 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 aagnaa of a great sant, ultimately attains kalyaan – just as a person receives cash from cheques.

“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 Naarad, the Sanakaadik, Vyaas, and Vaalmik, should be known as a naastik and a great sinner.

“Furthermore, a person who has such a naastik attitude believes, ‘What is the difference between Bhagvaan’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 avataars of Bhagvaan, such as Raam 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 shaastras are definitely nonsense’. This is the understanding that sinners such as the naastiks have in their minds. If a person hears such words from someone, then the listener should be known as a sinner and a naastik; and realising him to be an outcast, he should by no means keep his company.”

Shreeji Mahaaraaj 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.

“Furthermore, just as the reflection of a great saadhu 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 vairaagya, 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 vairaagya. Therefore, vairaagya 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 aatmaa, 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 Bhagvaan, and always remain joyful.”

|| End of Vachanaamrut Gadhadaa II || 6 ||

Gadhadaa II – 7
Eradicating Svabhaavs

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In the Samvat year 1878, on the night of Shraavan sud 11 [9th August 1821], Swaami Shree Sahajaanandji Mahaaraaj was sitting in front of the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then, Muktaanand Swaami asked Shreeji Mahaaraaj, “A bhakta of Bhagvaan decides in his mind, ‘I do not want to retain a single svabhaav which may obstruct me in worshipping Bhagvaan’. However, inappropriate svabhaavs still remain within him. What is the reason for this?”

Shreeji Mahaaraaj replied, “If a person has a deficiency of vairaagya, then even if he has the shraddhaa to eradicate his svabhaavs, 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 vairaagya may wish in his heart to acquire the qualities of a saadhu, but it is very difficult for him to do so.”

Muktaanand Swaami then asked, “If a person does not possess vairaagya, what method should he adopt to eradicate those vicious natures?”

Shreeji Mahaaraaj replied, “If a person lacks vairaagya, but intensely serves a great sant, and obeys the aagnaa of Bhagvaan, then Bhagvaan will look upon him with an eye of compassion, and feel, ‘This poor man lacks vairaagya; and the vicious natures, like kaam 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 svabhaavs 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 Bhagvaan.”

|| End of Vachanaamrut Gadhadaa II || 7 ||

Gadhadaa II – 8
Ekaadashi Gnaan-Yagna Antar-Drashti

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In the Samvat year 1878, in the early morning of Shraavan sud 12 [10th August 1821], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a square cushion in front of the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa 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.

Then, addressing the saadhus, Shreeji Mahaaraaj said, “A person should keep the Ekaadashi vrat because of the following story: Once, Bhagvaan was sleeping with his ten indriyas and the mind (eleventh indriya) drawn inwards. At that time, Mur-Daanav, the son of Naadi-Jandh, came to do battle with Bhagvaan. A young woman was then created from the divine light of Bhagvaan’s eleven indriyas. Seeing her, Mur- Daanav 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-Daanav and the young woman, in which the young woman cut off Mur-Daanav’s head with a sword. Bhagvaan was pleased with her and said, ‘Ask for a vardaan’. 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 Ekaadashi. As I am a tyaagi, on my day of vrat, no one should indulge in any of the vishays related to the eleven indriyas, which includes the mind’. Hearing Ekaadashi’s wish, Bhagvaan granted her that vardaan. This is the story as it is narrated in the Puraans.

“The Dharma-Shaastras also state: ‘The Ekaadashi vrat should be kept. On that day, a person should not allow impure thoughts, such as kaam, krodh, and lobh, to arise in the mind; nor should he physically engage in any immoral activities’. This is what the shaastras prescribe. In agreement with those shaastras, I also say that on the day of Ekaadashi, a person should not merely do upvaas, but he should also abandon the ‘food’ of the eleven indriyas. Only then can the Ekaadashi vrat be onsidered true; without that, it should be known as mere upvaas.

“Just as the praans 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 Ekaadashi vrat. However, to allow the eleven indriyas to roam freely along the path of immorality and indulge in their ‘foods’ is not truly Ekaadashi according to the shaastras. Therefore, when keeping an Ekaadashi 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, Bhagvaan will become pleased. Without this, merely doing upvaas does not please Him.

“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 Ekaadashi vrat in the way I have mentioned, listens to kathaas and kirtans of Bhagvaan, and also stays awake at night, is the vrat considered to have been kept properly. This is the very definition of the Ekaadashi vrat as mentioned in the shaastras.”

Having said this, Shreeji Mahaaraaj became silent. The saadhus then began to sing kirtans.

Then, Shreeji Mahaaraaj again said, “When Brahmaa carried out the very first creation, he told all the people, ‘You should all perform yagnas. Through them you will attain all the purushaarths, and the process of creation will also flourish. Therefore, be sure to perform these sacrifices’. Brahmaa 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, Brahmaa demonstrated the raajasi and taamasi yagnas. To those who had adopted the path of nivrutti, he demonstrated saattvik yagnas. These yagnas have also been described by Shree Krishna Bhagvaan in the Bhagvad Geetaa. Since we have adopted the path of nivrutti, we should perform saattvik yagnas, not raajasi or taamasi yagnas in which animals are slaughtered.

“A person can perform a saattvik 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 Bhagvaan grants darshan to the performer of a yagna. In fact, this is the reward of the yog-yagna.

“Also, when a bhakta of Bhagvaan engages in antar-drashti, it is called a gnaan-yagna. Someone may ask, ‘What is antar-drashti?’ The answer is: To direct a person’s internal or external vrutti towards the murti of Bhagvaan is itself antar-drashti. Without doing this, even if a person is sitting and seemingly engaged in antar-drashti, it is still baahya-drashti. Therefore, physical activities related to Bhagvaan, such as having the darshan of Bhagvaan, performing His pujaa or engaging in kathaa and kirtans of Bhagvaan, are all forms of antar-drashti. All of these are aspects of a gnaan-yagna. In addition, to see that murti ofBhagvaan within the heart, to perform its pujaa, and to bow before it, is also antar-drashti, and they are also aspects of a gnaan-yagna. For this reason, all satsangis are continuously performing gnaan-yagna. However, it is by the wish of Bhagvaan that some attain samaadhi and others do not. Sometimes it could also be that the bhakta himself has some sort of deficiency.

“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.

“In comparison, a bhakta possessing gnaan understands that only the svarup Bhagvaan is nirgun, and all those who have some relation to Bhagvaan are followers of the nirgun path. Furthermore, any kathaa or kirtan associated with Bhagvaan is also considered nirgun. However, kathaa or kirtan which are not associated with Bhagvaan possess maayik qualities, and should be considered to be sagun. So, if a person has not been graced with the attainment of Bhagvaan, then even if he walks around naked, he cannot be called nirgun; whereas even if a grahastha has been graced with the attainment of Bhagvaan, he can still be called nirgun – as can a tyaagi.’ Therefore, the path to attaining Bhagvaan is itself the nirgun path, and all activities related to Bhagvaan are therefore also nirgun.

“As for a person who has come into contact with Bhagvaan, there is no limit to his good fortune. However, such a relationship with Bhagvaan is not the result of rewards from one life alone. That is why Shree Krishna Bhagvaan has stated in the Bhagvad Geetaa:

anek-janma-sansiddh-stato yaati paraam gatim

A yogi who has become siddh after many lives, attains Akshardhaam.

“The meaning of this shlok is: ‘A person becomes a yogi and attains Akshardhaam after the good deeds of many lives have accumulated’. What is this Akshardhaam? Well, the attainment of the pratyaksha Bhagvaan is itself Akshardhaam.

“Shree Krishna Bhagvaan has also said:

mamai-vaansho jeev-loke jeev-bhootaha sanaatanaha
manaha-shashthaa-neendriyaani prakruti-sthaani karshati

“This shlok means: ‘In this world, those jeevs who are bhaktas of Bhagvaan withdraw their mind and five gnaan-indriyas away from the panch-vishays and keep them suppressed. On the other hand, those who are not bhaktas of Bhagvaan 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 Bhagvaan. With this understanding, we should remain joyful, should engage in the worship of Bhagvaan, and should offer all the vruttis of our indriyas to Bhagvaan. We should continuously perform a gnaan-yagna in this way.

“Without performing such yagnas, there is no way to attain kalyaan. The four Veds, the Saankhya shaastras, the Yog shaastras, the Dharma- Shaastras, the eighteen Puraans, the Mahaabhaarat, the Raamaayan, the Naarad Panch-Raatra, and all other shaastras, share the principles that kalyaan cannot be attained without performing yagnas.

“It is also my aagnaa that all paramhans and all satsangis should continue performing a gnaan-yagna. While performing a gnaan-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 gnaan- yagna. The highest point of the gnaan-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 gnaan-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 Bhagvaan, he should consider himself to be absolutely fulfilled, and he should attentively continue performing the gnaan-yagna.”

|| End of Vachanaamrut Gadhadaa II || 8 ||

Gadhadaa II – 9
Never Insult The Svarup Of Bhagvaan

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In the Samvat year 1878, on Shraavan sud 14 [12th August 1821], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a square cushion in front of the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. AAnandaanand Swaami had just performed His pujaa. Shreeji Mahaaraaj was wearing a red survaal and dagli made from kinkhaab. 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 raakhadis were tied around His wrist. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Muktaanand Swaami suggested, “Let us sing kirtans.”

Shreeji Mahaaraaj said, “Let us talk about Bhagvaan.” He then continued, “The path of gnaan should be understood in a way that does not cause a person to criticise the svarup of Bhagvaan in any way. In fact, a person should not worry if at some time or other he has disobeyed Bhagvaan’s aagnaas; but he should never criticise the svarup of Bhagvaan. If he does disobey Bhagvaan’s aagnaas, then he can still be freed from that sin by praying to Bhagvaan. However, there are no means of release for a person who has criticised the svarup of Bhagvaan. Therefore, a person who is wise should certainly abide by Bhagvaan’s aagnaas to the best of his ability. However, he should also intensely maintain the strength of belief in Bhagvaan’s svarup: ‘I have attained the very svarup of Bhagvaan who reigns supreme, who forever possesses a divya svarup, and who is the ‘avataari’ – the cause of all the avataars’. If a person realises this, then even if he may have left satsang, his love for Bhagvaan’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 Bhagvaan’s Akshardhaam and stay near Bhagvaan.

“On the other hand, a person may be in satsang, and he may even be abiding by the aagnaas prescribed in the shaastras. However, if his belief of Bhagvaan is not firm, then when he leaves his body, he will either go to the lok of Brahmaa or to the lok of some other dev; but he will not go to the dhaam of Purushottam Bhagvaan. Therefore, a person should believe that the pratyaksha Bhagvaan that he has attained possesses a divya svarup, and is the ‘avataari’ – the cause of all the avataars. However, if a person does not have this belief, and instead believes Bhagvaan to be niraakaar or like the other avataars, then that is regarded as committing blasphemy against Bhagvaan.

“Now, consider the following: Arjun’s spiritual strength was based on his belief of Bhagvaan, whereas Yudhishthir’s source of strength was his faith in the words of the shaastras. Then, when the Mahaabhaarat war was fought, Shree Krishna Bhagvaan said to Arjun:

sarva-dharmaan-parityajya maam-ekam sharanam vraja
aham tvam sarva-paapebhyo mokshayi-shyaami maa 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 Bhagvaan. Conversely, Yudhishthir had not committed any sins, but because he had faith in the words of the shaastras, he felt, ‘I shall never attain kalyaan’. Even when all the rushis, Vyaasji, and even Shree Krishna Bhagvaan Himself attempted to explain to him, still he did not abandon his guilt. Yudhishthir only developed some faith when Shree Krishna Bhagvaan took him to Bhishma and had him listen to Bhishma’s kathaa on the true meaning of the words of the shaastras. 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 Bhagvaan.

“Even the slightest strength based on the belief of Bhagvaan, will protect a person from great dangers. Shree Krishna Bhagvaan has also said,

svalpa-mapyasya dharmasya traayate mahato bhayaat

“This shlok means, ‘If a person has the slightest strength based on the belief of Bhagvaan, it will protect him from great misfortune. For example, when Arjun fought in the Mahaabhaarat 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 Bhagvaan. Therefore, only he can be called an ekaantik bhakta whose strength is based on the belief of Bhagvaan more than anything else; and only he can be called a perfect satsangi. The Shreemad Bhaagvat 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 Bhagvaan’.

“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, kaal, kriyaa, sang, mantras, shaastras, 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 Bhagvaan, he would never fall from the path of kalyaan. Conversely, if there is a deficiency in his belief of Bhagvaan, 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 Bhagvaan is a loyal satsangi. Without this, a person is merely appreciative of satsang. Even the shaastras mention that only a person who firmly maintains the belief of Bhagvaan is called an ekaantik bhakta.”

“Also, if Naarad, the Sanakaadik, 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 Bhagvaan, 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 Bhagvaan, then he should definitely realise the greatness of Bhagvaan. Therefore, a person who is wise should think about this talk, understand it, and then take extremely firm refuge in Bhagvaan. This principle alone is the very essence of all essences.”

|| End of Vachanaamrut Gadhadaa II || 9 ||

Gadhadaa II – 10
Nishchay In Bhagvaan

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In the Samvat year 1878, on Shraavan vad 3 [16th August 1821], Swaami Shree Sahajaanandji Mahaaraaj arrived at Lakshmi-Vaadi on horseback from Daadaa Khaachar’s darbaar in Gadhadaa. 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 sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then Shreeji Mahaaraaj said, “The Shreemad Bhaagvat proclaims that Brahm is saakaar. However, if those who read it do not have bhakti of Bhagvaan, they will understand Bhagvaan to be niraakaar, even from reading the Shreemad Bhaagvat. Also, from the second skandh, which describes the characteristics of the refuge of Bhagvaan, those who are lacking in bhakti will again understand Bhagvaan to be niraakaar. In reality, Bhagvaan is not niraakaar. This is because it is through Bhagvaan that everything sthaavar and jangam is created. Now, if Bhagvaan was niraakaar, then how could He create something that is saakaar? For example, aakaash is niraakaar. Therefore, trees, mountains, and other forms that can be created from pruthvi cannot be created from that aakaash. In the same way, since Brahmaa and the rest of creation is saakaar, Bhagvaan, their creator, is also definitely saakaar.

“Also, the Shreemad Bhaagvat states: ‘The supporter of adhyaatma, adhibhut, and adhidev, is Bhagvaan’. Now, I shall explain how, so please listen carefully. Adhyaatma (the indriyas of Viraat), adhibhut (the five mahaa-bhuts of Viraat), and adhidev (the presiding devs of the indriyas of Viraat), all entered Viraat. Despite this, Viraat was unable to awaken. Then, Vaasudev Bhagvaan assumed the svarup of Purush and entered Viraat, which caused Viraat-Purush to awaken. Bhagvaan therefore acts with oneness with the adhyaatma, adhibhut, and adhidev of Viraat-Purush. However, in reality He is distinct from Viraat, and only this svarup of Bhagvaan is said to be worthy of seeking refuge.

“For example, fire in the form of light is niraakaar, 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 Khaandav forest of Indra, that same Agni assumed the svarup of flames and spread throughout the whole forest. In the same way, Purushottam Bhagvaan pervades all through His antaryaami 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 Bhagvaan, while Bhagvaan Himself always possesses a murti. Therefore, a person who aspires to attain kalyaan should realise Bhagvaan to possess a definite murti and should maintain His firm refuge.

“Also, he should speak in such a way that does not break someone’s refuge of Bhagvaan. For example, just as a woman who carries a foetus in her womb attains a child, person who carries a foetus (nishchay) in Bhagvaan, attains Bhagvaan’s Akshardhaam. 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 Bhagvaan does not miscarry.”

Then, Shreeji Mahaaraaj returned to Daadaa Khaachar’s darbaar from Lakshmi-Vaadi. He sat on a decorated bedstead on the veranda outside the east-facing rooms. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Shreeji Mahaaraaj then summoned the junior paramhans and began a discussion amongst them. Achintyaanand Swaami then asked a question: “From gnaan, vairaagya, and bhakti, which one plays a more significant role in the development of love for Bhagvaan?”

No, one was able to answer that question. So, Shreeji Mahaaraaj said, “I shall answer that question, and I shall also describe the characteristics of gnaan, vairaagya, and bhakti.

“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 Bhagvaan’s Akshardhaam, these worldly pleasures seem artificial; permanent bliss can only be found in the dhaam of Bhagvaan. For that reason, if a person realises the bliss of Bhagvaan while listening to talks about Bhagvaan, then everything that has evolved from Maayaa 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 Bhagvaan, he develops vairaagya towards all worldly pleasures, and he develops love only for the murti of Bhagvaan. That is the characteristic of vairaagya.

“Now, I shall describe the characteristics of gnaan. There are two sets of shaastras that explain gnaan: One set is the Saankhya shaastras, and the other set is the Yog shaastras.

“Of these, the philosophy of the Saankhya shaastras is as follows: AAkaash pervades pruthvi, jal, tej, and vaayu, and there is not even a tiny speck that is not filled with aakaash; still the shortcomings of pruthvi, jal, tej, and vaayu, do not effect aakaash at all. In the same way as aakaash, no maayik flaw can affect Purushottam Bhagvaan. This fact is mentioned in the Krishnataapni Upanishad as follows: When Durvaasaa Rushi came to Vrundaavan, Shree Krishna Bhagvaan told the gopis, ‘Durvaasaa Rushi is hungry; so all of you take dishes of food and go to him’.

“Then, the gopis replied, ‘But, the Yamunaa flows along the way. How shall we be able to cross it?’

“Shree Krishna Bhagvaan replied, ‘Tell Yamunaaji that if Shree Krishna is forever a brahm-chaari, then please make way for us’.

“Laughing, the gopis went to the banks of the Yamunaaji and said this. Immediately, Yamunaaji 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 Yamunaa flows along the way?’

“The rushi then asked them, ‘How did you get here?’

“The gopis then explained, ‘Shree Krishna had told us that if he has been a brahm-chaari since childhood, then ask Yamunaaji to give way. Therefore, Yamunaaji gave way, and we have come to you’.

“Hearing this, the rushi said, ‘Tell Yamunaaji that if Durvaasaa is continuously fasting, then please give way to us’.

“Again, laughing, the gopis said this. Immediately, Yamunaaji gave way. On seeing these two incidents, the gopis were totally astonished.

“Therefore, the svarup of Bhagvaan is unaffected in the same way as aakaash. Despite being the doer of all actions, Bhagvaan still remains a non-doer; and although He is associated with all, He remains absolutely detached. In this way, the Saankhya shaastras describe Bhagvaan as being unaffected. To understand this, is gnaan according to the Saankhya philosophy.

“Now, I shall explain the philosophy of the Yog shaastras, so please listen. The philosophy of Yog is that whoever wishes to perform dhyaan on Bhagvaan should first stabilise his vision. To stabilise the vision, it should first be fixed upon the murti of Bhagvaan 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, Bhagvaan’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 dhyaan on Bhagvaan, many other types of disturbing thoughts arise and obstruct his path.

“Therefore, the principle of the Yog shaastras is as follows: ‘The vrutti should first be stabilised through practice before it is attached to Bhagvaan’. Realising this is gnaan according to the Yog shaastras. Therefore, to strengthen a person’s understanding through the philosophies of these two shaastras, is known as gnaan.

“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 Bhagvaan who was complete with all qualities, without any faults at all, and the source of all bliss, Lakshmiji developed profound bhakti towards Bhagvaan. With intense love, she placed the marriage garland around Bhagvaan’s neck, and married Bhagvaan. Therefore, to realise such kalyaan-kaari qualities in Bhagvaan and to seek His firm refuge is known as bhakti.”

Hearing this, Muktaanand Swaami asked, “Mahaaraaj, I have not yet quite understood which of the three (gnaan, vairaagya, or bhakti) has the greater power in developing love for Bhagvaan.”

Then, Shreeji Mahaaraaj replied, “Bhakti has a lot of power; and while gnaan and vairaagya 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 Bhagvaan assumes a svarup like a human and travels on this earth for the sake of the kalyaan of the jeevs, many of Bhagvaan’s charitras are divya, and many appear to be maayik. When Bhagvaan assumed the avataar of Krishna, He gave darshan to Devki and Vasudev in a four-armed svarup; He also lifted Mount Govardhan; He cleaned Yamunaa’s waters of poison by removing Kaaliyaa-Naag; He suppressed the infatuation of Brahmaa; and gave darshan to Akrur in the waters of the Yamunaa. He also dispersed the grief of all the Yaadavs by killing the wrestlers, an elephant, as well as wicked persons like Kans. Similarly, in the avataar of Raam, He broke the bow and also dispersed the grief of the devs by killing wicked persons such as Raavan. These and other such leelaas are known as the divya charitras of Bhagvaan.

“However, when Sitaa was abducted, Raamchandraji appeared to have become insane due to constant crying. In the avataar of Krishna, He fled from Kaalyavan, was defeated by Jaraasandh, and also had to surrender His kingdom in Mathuraa to go and settle on an island in the sea. These and other similar actions of Bhagvaan appear to be human- like. Even a sinner would perceive divya qualities in the divya charitras of Bhagvaan. However, a true bhakta of Bhagvaan would perceive divya qualities even when Bhagvaan performs human-like charitra. In the Geetaa, Bhagvaan has said:

janma karma cha me divyam-evam yo vetti tattva-taha
tyaktvaa deham punar-janma naiti maa-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 Bhagvaan performs divya charitras, they appear divya to both a bhakta and to a person who is not a bhakta. However, when Bhagvaan 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 Bhagvaan. Having this understanding is known as having bhakti towards Bhagvaan. In fact, only such bhaktas earn the rewards mentioned in the above shlok.

“The gopis were bhaktas of Bhagvaan, and they never perceived avgun in Bhagvaan in any way. On the other hand, King Parikshit perceived avgun in Bhagvaan just by listening to the talks about the gopis. Shukji then explained those avgun to be false by illustrating the powers of Bhagvaan. Therefore, it is very rare to have bhakti in which a person perceives all the charitras of Bhagvaan 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. nly when the pure sanskaars of many lives accumulate, does bhakti like that of the gopis develop. In fact, this bhakti is itself Akshardhaam. It is this type of bhakti that is greater than gnaan and vairaagya. If a person has such bhakti in his heart, what would be lacking in his love for Bhagvaan? Nothing would be lacking.”

|| End of Vachanaamrut Gadhadaa II || 10 ||

Gadhadaa II – 11
All Karmas Becoming A Form Of Bhakti

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In the Samvat year 1878, on Shraavan vad 5 [18th August 1821], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a decorated bedstead under the neem tree in front of the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “After listening to all the shaastras, some people believe that they only deal with dharma, arth, and kaam. Thinking this, they themselves also perform religious karmas, such as yagnas and vrats, only for the attainment of dharma, arth, and kaam. 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 kaam, all become saattvik, raajasi, and taamasi; and the rewards of those karmas are enjoyed while staying in the loks of Svarg, Mrutyu-Lok, and Paataal. However, they do not attain the gunaatit dhaam of Bhagvaan. As long as a person does not attain kalyaan, the miseries of births, deaths, and Narak do not diminish.

“So, if a person abandons the desire for the rewards related to dharma, arth, and kaam, and if he performs religious karmas only to please Bhagvaan, then those religious karmas become a form of bhakti and aid in the attainment of kalyaan. This is described in the following shlok:

aamayo yena bhootaa-naam jaayate yash-che suvrat
tad-eva hyaamayam dravyam na punaati chikit-sitam
evam nrunam kriyaa-yogaaha sarve sansruti-hetavaha
ta evaatma-vinaashaaya kalpante kalpitaaha pare

O observer of religious vows (Vyaas)! 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 Bhagvaan instead,
those same karmas are destroyed, and are no longer capable of causing
birth and deaths. Instead, they lead to his kalyaan.

“The essence of this shlok is as I have described earlier.

“However, this fact is actually very complex, and if it is not fully understood, then on seeing a bhakta of Bhagvaan 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.

“But, there is a vast difference between the actions of a bhakta of Bhagvaan 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 Bhagvaan are solely for serving Bhagvaan and His bhaktas. As a result, the bhakta’s actions are a form of bhakti.

“Moreover, bhakti is like gnaan 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 Geetaa:

karmanya-karma yaha pashyed-akarmani cha karma yaha
sa buddhimaan-manushyeshu sa yuktaha krutsna-karma-krut

“The meaning of this shlok is as follows: If a person sees non-karma (gnaan) in the karmas performed by the bhaktas of Bhagvaan for the purpose of pleasing Bhagvaan, 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 gnaan and is the most intelligent amongst all people; he is a yogi; he is worthy to attain kalyaan, and is krutsna-karma-krut (has performed all karmas).

“Therefore, if a person perceives avgun in a bhakta of Bhagvaan who, by Bhagvaan’s aagnaa, performs karmas for the purpose of pleasing Bhagvaan, then adharma and its followers will enter and reside in his heart.”

|| End of Vachanaamrut Gadhadaa II || 11 ||

Gadhadaa II – 12
The Art Of Ruling

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In the Samvat year 1878, on Shraavan vad 6 [19th August 1821], Swaami Shree Sahajaanandji Mahaaraaj was sitting in front of the mandir of Shree Vaasudev-Naaraayan on the veranda outside the west-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj 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 kalyaan, but it is so powerful that all other spiritual activities are incorporated within it. It is as follows:

“The jeev, which resides in the body, feels, ‘Kaam, 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.

“Therefore, a person who wishes to attain Akshardhaam 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 praans reside in this body, similarly, I am the jeevaatmaa, 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.

“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 Bhagvaan, 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.

“Therefore, a person who aspires to attain kalyaan 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.”

Then, Muktaanand Swaami asked Shreeji Mahaaraaj, “How should aperson, who wishes to attain kalyaan, learn the art of ruling?”

Shreeji Mahaaraaj replied, “The art of ruling should be learnt in the following way: First of all, a person should thoroughly realise the greatness of Bhagvaan. Then, he should conquer his mind by performing dhyaan on Bhagvaan’s murti. He should conquer his ears by listening to talks related to Bhagvaan, 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 Bhagvaan and the bhaktas of Bhagvaan. The eyes should only be allowed to do darshan of Bhagvaan and His bhaktas. The tongue should forever sing the praises of Bhagvaan and taste only the prasaad of Bhagvaan. The nose should only be allowed to smell the fragrance of flowers and other objects that have been blessed by Bhagvaan. 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).

“Only a person who makes an effort in this way and totally discards timidity is said to be walking on the path of kalyaan. This is an extremely great method for overcoming his svabhaavs. If this method of personal effort is practiced vigilantly, then all spiritual activities for attaining kalyaan are incorporated within the one activity. Therefore, personal effort itself is the greatest of all spiritual activities for attaining kalyaan.”

|| End of Vachanaamrut Gadhadaa II || 12 ||

Gadhadaa II – 13
The Svarup Within The Divine Light

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In the Samvat year 1878, on Shraavan vad Amaas [27th August 1821], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a square cushion on the veranda outside the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was wearing a white khes and had covered Himself with a white chaadar. He had also tied a white paagh around His head. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Raising both arms in the air, Shreeji Mahaaraaj signalled the sabhaa to settle down and listen. Turning to the saadhus who were humbly praying before Him with folded hands, Shreeji Mahaaraaj said, “O paramhans! All the senior saadhus, 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 saadhus 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 shaastras. Although I feel that it is not appropriate to discuss this in public, I shall tell you nonetheless.

“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 Bhagvaan as being equal – I do not differentiate one bhakta as being superior and another bhakta as being inferior.

“I have intense vairaagya 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.

“What is the cause of my behaving like this? Well, it is because the vruttis of my indriyas constantly remain inverted towards my hruday- aakaash. In that hruday-aakaash, I see extremely luminous divine light. Just as the clouds cover the entire sky during the monsoon season, only that light pervades my heart.

“Amidst that divine light I see the extremely luminous murti of Bhagvaan. 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 Bhagvaan 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-akaash). I do not see this village of Gadhadaa or even this veranda. I see all of you sitting there as well.

“Whoever realises this svarup will never be drawn towards the pleasures of the vishays. In fact, you also see this svarup of Bhagvaan, 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 svabhaavs, such as kaam and krodh; they will be suppressed easily.

“That consistent divine light is referred to as the aatmaa, Brahm, or Akshardhaam. The murti of Bhagvaan within the light, is called the essence of the aatmaa, Parbrahm, or Purushottam. It is that same Bhagvaan who, for the kalyaan of countless jeevs, incarnates on this earth in different yugs, in the avataars such as Raam and Krishna. In this lok, He appears to be like a human being, but He is not; He is the lord of Akshardhaam. Shree Krishna Bhagvaan has said in the Geetaa:

na tad-bhaasyate suryo na shashanko na paavakaha

yad-gatva na nivartante tad-dhaama paramam mama

My supreme dhaam is not illuminated by Surya, or by Chandra,
or by Agni. Having attained my dhaam, no one returns from it.

“Therefore, even though Shree Krishna Bhagvaan appeared to be like a human, He is still greater than Akshar and is divya.

“Whoever performs dhyaan on the human murti of Bhagvaan sees the luminous, divya murti seated in Akshardhaam. A person, who performs dhyaan in this way, passes through Maayaa and attains Akshardhaam. So, even though Bhagvaan 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 Bhagvaan’s svarup in this way, does not have any affection for the panch-vishays, just like I do not. He becomes independent.

“It is this Purushottam, who is greater than Akshar, and who is the cause of all avataars. All avataars originate from Purushottam, and they merge back into Purushottam. When Bhagvaan leaves this earth to return to His dhaam 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 dhaam 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, Bhagvaan’s method of birth and death are not always in accordance with the ways of this world. When you thoroughly realise Bhagvaan in this way, you will come across no obstacles on the path of kalyaan. Without this firm understanding of the nature of Bhagvaan, a person will never be able to overcome his weakness, regardless of the amount of tyaag he maintains or the number of upvaas he performs.

“Then you may say, ‘We have firm understanding of that Bhagvaan just as you have described. Then, why do our praans and indriyas not become engaged in Bhagvaan?’ Well, a person should understand that as being Bhagvaan’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 Bhagvaan, then even if there is a slight flaw in remaining nirmaani, nirlobhi, nishkaami, nisvaadi, or nisnehi, there is still nothing to worry about. However, if any deficiency remains in understanding Bhagvaan, then that flaw will never be eradicated. Therefore, a person should attempt to understand this principle by any means within this lifetime.

“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 praarabdha karmas, like Vrutraasur, he will not forget this gnaan. Also, when Bharatji was reborn as a deer, he retained gnaan from his previous life. That is the profound greatness of this gnaan. In fact, it is even narrated continuously in the sabhaas of saadhus such as Naarad, the Sanakaadik, and Brahmaa and other devs.

“However, talks regarding the nature of Bhagvaan cannot be understood by a person on his own; not even from the shaastras. Even though these facts may be in the shaastras, 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 shaastras.

“A person who has completely understood the svarup of Bhagvaan, 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 vardaan, and nor would he curse anyone; but sometimes, he may grant a vardaan 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 Bhagvaan 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 kalyaan. Therefore, there is no other obstacle-free path like that of having the firm refuge of Bhagvaan.

“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.

“Also, you should all understand that the murti amidst the divine light is this Mahaaraaj visible before you. If you cannot do that, then at least realise, ‘Mahaaraaj 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 aatyantik kalyaan. 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 Bhagvaan, be sure to implant the seeds of this principle. This is my aagnaa. 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 shaastras, 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.”

In this way, Shreeji Mahaaraaj indirectly described His true identity as Purushottam. Upon hearing this revelation, the saadhus and bhaktas accepted the fact that the murti described amidst the divine light is, in fact, Shreeji Mahaaraaj Himself.

|| End of Vachanaamrut Gadhadaa II || 13 ||

Gadhadaa II – 14
Nirvikalp Samaadhi

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In the Samvat year 1878, on Bhaadarvaa sud 1 [28th August 1821], Swaami Shree Sahajaanandji Mahaaraaj was sitting on veranda outside the north-facing rooms near the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was wearing a white khes, and had covered Himself with a white chaadar. Around His head, He had tied a white feto in which a chhoglu of red karnikaar flowers had been inserted. A beautiful, kum-kum chaandlo also adorned His forehead. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Muktaanand Swaami asked, “When a saadhu attains oneness with the svarup of Bhagvaan, does he attain it through samaadhi, or can he also attain it through some other method?”

Shreeji Mahaaraaj 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 Bhagvaan’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 Bhagvaan to waver regardless of the type of company he may encounter or the type of shaastras he may hear, then such absolute nishchay is what I call oneness.

“Such oneness is attained through profound association with an ekaantik bhakta of Bhagvaan, but not by samaadhi alone. In fact, such oneness is itself nirvikalp samaadhi. Moreover, the saadhu who has such nirvikalp samaadhi is also called nirgun brahm. Regardless of whether he follows the path of nirvrutti or the path of pravrutti, the saadhu who has such an unshakeable nishchay is still nirgun. For example, Naarad and the Sanakaadik all followed the path of nivrutti, whereas the Sapta Rushis, and Janak Raajaa, all followed the path of pravrutti. However, due to their nishchay in Bhagvaan, they should all be known to be nirgun.

“However, those who follow the path of nivrutti, but do not have nishchay in Bhagvaan, should be known to be sagun due to their maayik qualities. Furthermore, a person should realise, ‘This person appears to be a strict tyaagi, but because he does not have the belief of Bhagvaan, he is ignorant and will definitely go to Narak’.

“On the other hand, a person who has nishchay in Bhagvaan 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 Bhagvaan – even if he is a sincere tyaagi and is vigilantly striving to eradicate kaam, 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.

“Therefore, whoever has attained such gnaan of Bhagvaan, 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 gnaan of Bhagvaan, then even if he has great intellect, he should still be known as having no intellect.”

|| End of Vachanaamrut Gadhadaa II || 14 ||

Gadhadaa II – 15
Keeping Hatred Towards The Svabhaavs

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In the Samvat year 1878, on Bhaadarvaa sud 2 [29th August 1821], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a square cushion which had been placed on the veranda outside the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj asked all the paramhans a question: “There is a single thought which can destroy any svabhaav, regardless of how difficult it may be. Without that thought, the svabhaav cannot be eradicated even if a person were to apply a thousand other thoughts. What is that thought? Please answer according to your understanding.”

The paramhans replied according to their understanding, but none were able to give a complete explanation.

Shreeji Mahaaraaj 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 kaam and krodh, obstruct a person while he is striving to attain kalyaan, 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 svabhaavs with that thought alone.

“Now, if a saadhu were to criticise and insult those inner enemies, then a person who had the previously mentioned thought would not develop a hatred towards that saadhu; he would be grateful to the saadhu and would feel, ‘This saadhu 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 svabhaavs will be able to remain in his heart. Without this thought, the inner enemies (svabhaavs) can never be overpowered, regardless of whichever types of other thoughts may be applied. Therefore, keeping hatred towards the svabhaavs is the greatest thought of all.”

Then, Shreeji Mahaaraaj asked, “By which characteristics can someone recognise a person who would never deflect from the four attributes of dharma, vairaagya, gnaan of the aatmaa, and bhakti of Bhagvaan coupled with knowledge of His greatness?”

All the saadhus attempted to answer the question according to their understanding, but no one was able to give a precise answer.

So, Shreeji Mahaaraaj 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, vairaagya, gnaan, and the bhakti of Bhagvaan. Even though his personality may make him appear arrogant, because of his enthusiasm to attain kalyaan, he will not leave satsang under any circumstances.”

|| End of Vachanaamrut Gadhadaa II || 15 ||

Gadhadaa II – 16
Faith In Bhagvaan And Faith In Dharma

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In the Samvat year 1878, on Bhaadarvaa sud 10 [7th September 1821], Swaami Shree Sahajaanandji Mahaaraaj as sitting on a wooden bench near the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Muktaanand Swaami asked, “Some may have nishchay in Bhagvaan, like Arjun, and others may have nishchay in dharma, like Yudhishthir. Of these two, if a person attempts to maintain faith in Bhagvaan, faith in dharma may decline; and if a person attempts to maintain faith in dharma, faith in Bhagvaan may decline. So, what method can a person use so that neither of the two declines?”

Shreeji Mahaaraaj replied, “The first skandh of Shreemad Bhaagvat includes a discussion between Pruthvi and Dharma, which mentions that Bhagvaan possesses the thirty-nine kalyaan-kaari characteristics, such as truthfulness and purity. Therefore, all forms of dharma are supported by the murti of Bhagvaan. This is why Bhagvaan is called dharma-dhurandhar (the upholder of dharma).

“Also, in the first skandh of the Shreemad Bhaagvat, the Sanakaadik rushis ask Sutpuraani, ‘In whom did dharma seek refuge after Shree Krishna Bhagvaan – who was the shield for dharma – reverted to His dhaam?’ Therefore, dharma takes refuge only in Bhagvaan’s murti. That is why when a person keeps faith in Bhagvaan’s murti, Bhagvaan 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 Bhagvaan. However, if a person maintains faith in dharma alone, then faith in Bhagvaan will decline. It is for this reason that a person who is intelligent should certainly maintain firm faith in Bhagvaan; and as a result faith in dharma will also remain firm.”

Then, Muktaanand Swaami asked another question: “Can the desires for the panch-vishays be conquered by vairaagya, or can they be conquered by other means?”

Shreeji Mahaaraaj answered, “Whether or not a person has vairaagya, if he attentively follows the niyams prescribed by Bhagvaan, then the desires for the panch-vishays can be conquered.

“With vairaagya, 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 vairaagya may be, or how much gnaan 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 Bhagvaan. Furthermore, for those who have little vairaagya, 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.”

Then, Akhandaanand Swaami 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 kalyaan?”

Shreeji Mahaaraaj explained, “It takes a person who has weak shraddhaa many lives to reach the highest point of his spiritual activities. In fact, the Bhagvad Geetaa states:

anek-janma-sansiddh-stato yaati paraam gatim

“This shlok explains that only a yogi who has become siddh after many lives, attains Akshardhaam. This has been said for those who have less shraddhaa.

“In comparison, a person who has strong shraddhaa becomes enlightened immediately. This is also mentioned in the Bhagvad Geetaa:

shraddhaavan-labhate gnaanam tat-paraha sanyatendriyaha
gnaanam labdhvaa paraam shaantima-chirenaa-dhigach-chhati

“The meaning of this shlok is, ‘A person whose indriyas are under control and who also possesses shraddhaa, attains gnaan. Upon attaining that gnaan, such a person immediately attains Akshardhaam’. Therefore, a person who has intense shraddhaa reaches the highest point of his spiritual activities sooner, whereas a person who has weak shraddhaa reaches that state after many lives. For example, if a man is going to Kaashi, but walks only two steps throughout day, it will obviously take him many days to reach Kaashi. On the other hand, if he starts walking twenty miles a day, it will take him only a few days to reach Kaashi. In the same way, if a person has intense shraddhaa, then even if he has only recently become a satsangi, he will still become great. Conversely, a person who has little shraddhaa, even though he may have joined satsang a long time ago, still remains weak.”

Then, Shree Gurucharanrataanand Swaami asked, “If those who have less shraddhaa attain kalyaan after many lives, where do they stay until then?”

Shreeji Mahaaraaj answered, “They go and reside in the beautiful loks of the devs. This is because when that bhakta performed dhyaan on Bhagvaan, he used to look towards Bhagvaan, and Bhagvaan used to look towards him as well. However, Bhagvaan was aware of the vishays the bhakta thought about and had affection for while performing dhyaan on Him. Therefore, when the bhakta leaves his body, Bhagvaan sends
him to a lok full of the vishays for which he had a passion. Bhagvaan also issues the following command to Kaal: ‘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 kalyaan after many lives.”

Akhandaanand Swaami then asked another question: “What are thecharacteristics of a person who possesses intense shraddhaa?”

Shreeji Mahaaraaj replied, “Whenever a person with intense shraddhaa wants to engage in an activity related to Bhagvaan – such as going for the darshan of Bhagvaan, or listening to talks and kathaas related to Bhagvaan, or performing His maansi pujaa – 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 vartmaan, 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 Bhagvaan. A person who has such characteristics should be known as a person who possesses intense shraddhaa.

“A person who has such shraddhaa is able to immediately conquer all of his indriyas. However, the indriyas of a person, who has little shraddhaa on the path of Bhagvaan, 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.”

Then, Shreeji Mahaaraaj 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.”

Muktaanand Swaami then asked, “How can those intense cravings of the indriyas to indulge in the vishays be eradicated?”

Shreeji Mahaaraaj replied, “The only means to eradicate the intensity of the indriyas is to force the indriyas to follow the niyams for tyaagis and grahasthas as prescribed by Bhagvaan. 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 vairaagya or not, if he conquers his indriyas and keeps them within the niyams prescribed by Bhagvaan, he can conquer the desires for the vishays more thoroughly than a person with intense vairaagya. Therefore, a person should firmly abide by the niyams prescribed by Bhagvaan.”

Akhandaanand Swaami asked again, “If a person has weak shraddhaa, how can it become stronger?”

Shreeji Mahaaraaj replied, “If a person can realise the greatness of Bhagvaan then even if he has weak shraddhaa, 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 Bhagvaan, then his shraddhaa in Bhagvaan and in those activities will naturally increase. Therefore, a person should use whichever method is necessary to understand the greatness of Bhagvaan. If he does use such a method, then even if he has no shraddhaa at all, he will develop shraddhaa; and if he has weak shraddhaa, it will become stronger.”

|| End of Vachanaamrut Gadhadaa II || 16 ||

Gadhadaa II – 17
Tattvas In The Svarup Of Bhagvaan Sthitapragna

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In the Samvat year 1878, on the night of Aaso vad 11 [21st October 1821], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a sinhaasan on the veranda outside the rooms near the mandir of Shree Vaasudev- Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. Two torches were lit in front of Him. While kirtans were being sung, a sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “Please stop the kirtans now, and let us begin a question-answer discussion.”

Then, all the munis replied, “Very well, Mahaaraaj.”

Shreeji Mahaaraaj then raised a question: “Some bhaktas understand the svarup of Bhagvaan as being composed of the twenty-four tattvas of Maayaa, while some understand it as being composed purely of chaitanya and free of maayik elements. Of these two types of bhaktas, whose understanding is correct, and whose understanding is incorrect?”

Muktaanand Swaami replied, “The understanding of a person who considers Bhagvaan’s svarup as being composed of the twenty-four maayik elements is incorrect. The understanding of a person who considers Bhagvaan’s svarup as being composed purely of chaitanya, and free of maayik tattvas, is correct.”

Shreeji Mahaaraaj then said, “Followers of the Saankhya 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 ofchaitanya. 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 Bhagvaan has been described as the refuge of both kshetra and kshetragna. In this case, how can the maayik tattvas be described as being distinct from Bhagvaan? For example, four tattvas reside within aakaash, yet aakaash is unaffected by any of their flaws. In the same way, not a single flaw of the maayik tattvas influences the svarup of Bhagvaan. So, what is the inconsistency in believing that Bhagvaan’s svarup is composed of the twenty-four tattvas? Does claiming ‘Bhagvaan’s svarup is not composed of the tattvas’ prevent inconsistencies? This is how I understand it.” Then, Dinaa-Naath Bhatt asked, “Should a person who wishes to perform dhyaan on Bhagvaan’s svarup understand it as being composed of the tattvas or understand it as not being composed of the tattvas?”

Shreeji Mahaaraaj replied, “A person who understands Bhagvaan’s svarup as being composed of the tattvas, is a sinner; and a person who understands Bhagvaan’s svarup as not being composed of the tattvas is also a sinner. Those who are bhaktas of Bhagvaan do not at all like to senselessly quibble over whether or not Bhagvaan’s svarup is composed of the tattvas. A bhaktas realises, ‘Bhagvaan is Bhagvaan. There is no scope for dividing or discarding any part of Him. That very Bhagvaan is the aatmaa of countless brahmaands’. A person who has no doubts at all regarding the nature of Bhagvaan should be known to have attained the nirvikalp state. A person with such stable understanding should be known as ‘sthitapragna’. Moreover, Bhagvaan redeems all the sins of a person who has such stable understanding regarding Bhagvaan.

“In the Bhagvad Geetaa, Bhagvaan has said to Arjun,

sarva-dharman-parityajya maame-kam sharanam vraja
aham tvam sarva-paapebhyo mokshayi-shyaami maa shuchaha

Abandon all other forms of dharma and surrender only unto me.
I shall deliver you from all sins; so do not grieve.

“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 Bhagvaan serves his own self -interest – Bhagvaan relieves His bhaktas of their sins and ignorance and grants them kalyaan – then he will never perceive avgun in Bhagvaan in any way.

“For example, when Shukji narrated the raas-leelaa, Parikshit Raajaa raised the following doubt: ‘Why did Bhagvaan associate with other women?’ However, Shukji did not have the slightest doubt. Even the gopis, with whom Bhagvaan engaged in romantic actions, did not doubt by thinking, ‘If He is Bhagvaan, why does He behave like this?’ They did not have any such doubts. Moreover, when Bhagvaan went to the home of Kubjaa, 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.

“Therefore, the understanding of a person who has developed an unwavering refuge of Bhagvaan will not become distorted, regardless of whether he is very educated in the shaastras, or he is naïve. Also, the greatness of a loyal bhakta of Bhagvaan can only be realised by a person who is a bhakta of Bhagvaan. Regardless of whether a person is educated in the shaastras or is naïve, only a person with a firm understanding of Bhagvaan realises the greatness of a bhakta of Bhagvaan, 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 Bhagvaan. Moreover, they do not recognise a bhakta possessing a firm understanding, and nor do they realise the greatness of a bhakta of Bhagvaan. Therefore, only a bhakta of Bhagvaan can recognise another bhakta of Bhagvaan, 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.

“Although Purushottam Bhagvaan is the kshetragna of all kshetragnas, He is still not subject to change. Moreover, the disturbances of objects that cause disturbances – such as Maayaa – do not influence Purushottam Bhagvaan. In fact, if the disturbances of sthul, sukshma, and kaaran do not influence a person who has realised the aatmaa, what can be said about them not influencing Purushottam Bhagvaan? Therefore, Bhagvaan is certainly not subject to change; He is absolutely unaffected.

“A bhakta of Bhagvaan who understands Bhagvaan’s svarup in this way should be known to be ‘sthitapragna’. Just as a person who has realised his aatmaa is called ‘sthitapragna’, a bhakta of Bhagvaan who has no doubts at all regarding the svarup of Bhagvaan, and glorifies His strengths, is also called ‘sthitapragna’. He also glorifies those charitras of Bhagvaan 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 personwho has developed such a firm belief of the nature of Purushottam has nothing more left to understand.”

|| End of Vachanaamrut Gadhadaa II || 17 ||

Gadhadaa II – 18
Naastik And Shushka-Vedaanti

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In the Samvat year 1878, on Maagshar vad 6 [7th December 1821], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a mattress with a large, cylindrical pillow that had been placed in His residence in Daadaa Khaachar’s darbaar in Gadhadaa. He was wearing a white khes, and had covered Himself with a white chaadar, over which He had wrapped a richly embroidered rajaai. He had also tied a white feto around His head. At that time, Praagji Davé was reading a shaastra before Him, and a sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj 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 Bhagvaan. Also, they do not have the faith in their hearts that Bhagvaan loves His bhaktas, is the lord of all, is patit- paavan, and is also adham-udhaaran. In this world, two thoughts share these beliefs: One is that of the naastiks, and the other is that of the shushka-vedaantis. Both are extreme forms of kusang. Now, even if a person has committed the five great sins, but he has faith in Bhagvaan, 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- shaastras, and the Puraans.

“Of the two, the naastiks believe that Raamchandraji and Shree Krishna Bhagvaan 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 Bhagvaan, who is patit-paavan and adham-udhaaran, as being Bhagvaan. Instead, they believe their kalyaan to be through karmas. They believe that while performing karmas, they attain keval-gnaan, and become Bhagvaan. In this way, they believe that there are countless Bhagvaans. So, according to the belief of the naastiks, there is no one, eternal Bhagvaan, by whose worship a jeev is released from the bondage of births and deaths. Therefore, that belief is not in accordance with the Veds.

“The shushka-vedaantis 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 Bhagvaan, 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-vedaantis do not examine their own understanding which implies that nirgun brahm, which is beyond Maayaa, will also have to pass through births and deaths. This is because they claim that brahm itself has assumed the svarup of all sthaavar 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 gnaan. 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.

“However, bhaktas possessing true gnaan, such as Naarad, the Sanakaadik, and Shukji, constantly perform dhyaan upon Bhagvaan, chant His holy name, and sing kirtans. Even the niranna-muktas in Shvet-Dvip, who are brahm-svarup and who can control Kaal, continuously perform dhyaan upon Bhagvaan, chant His holy name, and sing kirtans about Him. They also offer pujaa, smear sandalwood paste on Him, and perform dandvats. Despite being akshar-rup, they behave as the daas of Purushottam Bhagvaan. Also, the residents of Badrikaashram, including Uddhav, Tanu Rushi, and the other munis, perform tap and continuously offer bhakti to Bhagvaan. On the other hand, the shushka-vedaantis are completely oriented around their bodies. Also, they do not perform dhyaan upon Bhagvaan, nor do they chant the name of Bhagvaan, and nor do they bow before Bhagvaan. Compared to the power and gnaan of Naarad, the Sanakaadik, and Shukji; and compared to the power and gnaan of the niranna-muktas who reside in Shvet-Dvip; and compared to the power and gnaan of the rushis who reside in Badrikaashram, these shushka-vedaantis do not possess even a millionth of a fraction of such power and gnaan. Nevertheless, they equate themselves with Bhagvaan. 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.

“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-vedaantis. Therefore, a person who desires moksh should in no way keep the company of a naastik or a shushka-vedaanti.”

|| End of Vachanaamrut Gadhadaa II || 18 ||

Gadhadaa II – 19
Distress After Hearing Shushka-Vedaanti Shaastras Letter To The Haribhaktas

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In the Samvat year 1878, at daybreak on Maagshar vad 14 [23rd December 1821], Swaami Shree Sahajaanandji Mahaaraaj arrived at the residential hall of the paramhans in Daadaa Khaachar’s darbaar in Gadhadaa. 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.

Then, addressing the paramhans, Shreeji Mahaaraaj said, “To learn about the beliefs of those possessing shushka-gnaan, I listened to their shaastras. However, simply hearing them has caused much grief in my heart. This is because by listening to the shushka-vedaanti shaastras, the upaasanaa of Bhagvaan 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-vedaantis, a person’s mind becomes extremely corrupted. Even though I listened to the principles of shushka-vedaanti with a specific purpose, doing so has brought me much grief.”

Having said this, Shreeji Mahaaraaj 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 Raamaanuj’s commentary on the Bhagvad Geetaa. I had a dream in which I went to Golok, where I saw countless paarshads of Bhagvaan. Of these, some serve Bhagvaan, and they appear to be very still. Others sing kirtans of Bhagvaan, including kirtans composed by Muktaanand Swaami and Brahmaanand Swaami. 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 upaasanaa of Bhagvaan, and claims to possess gnaan, and believes, ‘I myself am Bhagvaan’, is extremely wicked’.”

Having said this, Shreeji Mahaaraaj 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 Bhagvaan in any way, and so that their mind is never dislodged from this ishta-dev, Shree Krishna- Naaraayan.

“‘Written by Swaami Shree Sahajaanandji Mahaaraaj. All paramhans and all satsangis – male and female – please accept sincerest ‘Naaraayan’ from me. I am issuing the following as my aagnaa: The avataar of Shree Krishna-Naaraayan – Purushottam Bhagvaan – incarnates among humans and devs, for the purpose of establishing dharma, uprooting adharma, and giving darshan to and protecting His ekaantik bhaktas who possess the four qualities (dharma in the form of brahm-chaarya and ahinsaa, aatmaa-nisthaa, vairaagya, and bhakti coupled with the knowledge of Bhagvaan’s greatness). Therefore, a person should have a singular belief of that avataar – just as Sitaaji was convinced that Raamchandraji was flawless. A person should also lovingly perform the maansi pujaa of that Bhagvaan and physically offer to Him the nine types of bhakti. If that avataar of Shree Krishna-Naaraayan is not present on this earth, then he should perform pujaa of His murti mentally and also physically by offering sandalwood paste, tulsi, flowers, and other similar offerings.

“Moreover, he should offer upaasanaa only to Bhagvaan 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 Bhagvaan in the way of Sitaa and Rukmani. He should perform dhyaan only on that Bhagvaan and not on any dev, and nor should he perform dhyaan on a saadhu, even if he has attained an elevated state and mastered samaadhi.

“Furthermore, all should strictly abide by the dharma of their varna and aashram. All men who firmly abide by this aagnaa of mine will develop firm bhakti towards Shree Krishna Naaraayan like that of Naarad. All women who accept this injunction of mine will develop firm bhakti towards Shree Krishna-Naaraayan, like that of Lakshmiji and the gopis, such as Raadhikaaji. Conversely, the bhakti of those who do not accept these words of mine will become like that of a prostitute.

“Written on Maagshar vad 14, Samvat 1878’.”

After writing this letter, Shreeji Mahaaraaj had it sent to all satsangis residing in various places.

|| End of Vachanaamrut Gadhadaa II || 19 ||

Gadhadaa II – 20
The Sense Of Knowing And The Strength Of the Indriyas

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In the Samvat year 1878, on Posh vad 14 [22nd January 1822], Swaami Shree Sahajaanandji Mahaaraaj was sitting in front of the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was wearing a white khes and had covered Himself with a white chofaal, above which He Had wrapped a rajaai made of chhint. He had also tied a white paagh around His head. A sabhaa 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.

Then, addressing the paramhans, Shreeji Mahaaraaj said, “At my residence today, I asked a question to Somlaa Khaachar and the other bhaktas who stay with me. I would like all the paramhans to get together and answer that question.”

The paramhans requested, “Mahaaraaj, may we please hear that question.”

Then, Shreeji Mahaaraaj said, “A person who masters samaadhi attains a spiritual state that is beyond maayaa. He also has firm bond with the svarup of Bhagvaan. 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 Maayaa, 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 drashtaa of the indriyas and antah-karans – than there is in the antah-karans.

“When the jeev experiences samaadhi, it abandons its role as the drashtaa of the indriyas and antah-karans; and like Brahm, that jeev becomes chaitanya, and its bond with the svarup of Bhagvaan is maintained. Now, regarding those who have mastered samaadhi, some people think, ‘Whoever experiences samaadhi, 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 samaadhi increase or not? That is the question.”

The paramhans then answered according to their intellect, but no one was able to give an adequate answer to Shreeji Mahaaraaj’s question.

Then, Shreeji Mahaaraaj said, “I will answer. The answer to the question is that Brahm, who is the witness, enters the brahmaand – which is composed of the twenty-four tattvas, and which was produced from Maayaa – 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 samaadhi, then that jeev can also be said to be brahm-rup. As a result, its gnaan also increases.

“With regards to the strength of the indriyas, a person who practices yog, coupled with tap, nivrutti dharma, and vairaagya, attains siddh- dashaa like that of Shukji. On the other hand, there may be a person whose tap, observance of nivrutti dharma, and vairaagya are at an ordinary level, and who follows the path of pravrutti in the form of dharma, arth, and kaam. In his case, although he may experience samaadhi, only his gnaan will increase, but the strength of his indriyas does not increase and he does not attain siddh-dashaa. In fact, even though a person may possess gnaan like Janak Raajaa, those who follow the path of pravrutti do not attain siddh-dashaa like Naarad, the Sanakaadik, and Shukji. On the other hand, a person who has attained siddh-dashaa can travel to all places in this lok and beyond. However, for those who follow the path of pravrutti, like Janak Raajaa, only their gnaan increases; but it does not decrease.

“In fact, what happens is described by Shree Krishna Bhagvaan in the Geetaa in the shlok:

yaa nishaa sarva-bhootaanaam tasyaam jaagarti sayyamee
yasyaam jaagrati bhootaani saa nishaa 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 aatmaa has no regard to his body, indriyas, or antah-karans. On seeing this, a person who is ignorant thinks, ‘The gnaan of a person who experiences samaadhi 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 gnaan of a person who experiences samaadhi does decrease. However, he does not realise, ‘I constantly believe myself to be the body and am speaking out of foolishness’.

“Therefore, the gnaan of a person who experiences samaadhi 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 gnaan obtained during samaadhi is still not destroyed. As for a person who takes up tap, nivrutti dharma, and vairaagya – after abandoning the path of pravrutti – just as his gnaan has increased, the strength of his indriyas and antah-karans will increase as well. Also, he will attain siddh-dashaa like Naarad, the Sanakaadik, and Shukji.”

|| End of Vachanaamrut Gadhadaa II || 20 ||

Gadhadaa II – 21
Bhagvaan Is The Cause Of All

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In the Samvat year 1878, on Faagan sud Punam [7th March 1822], Swaami Shree Sahajaanandji Mahaaraaj was sitting in front of the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was wearing a white khes and had covered Himself with a white chaadar. He had also tied a white paagh around His head. Premaanand Swaami and other paramhans were singing vishnupad before Him.

Then, Shreeji Mahaaraaj 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 shaastras written by Vyaasji regarding the attainment of kalyaan. The main principle prevalent in all those shaastras and the only principle for the kalyaan of the jeev is simply this: Bhagvaan creates, maintains, and destroys this entire universe.

“Also, in all of those shaastras, there are talks of the charitras of either Bhagvaan or His sant. So, a person cannot attain kalyaan just by following the dharma of his varna and ashram, or through its rewards in the form of dharma, arth, and kaam. 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 kalyaan, a person must realise Bhagvaan to be the all-doer.

“In addition, nothing remains to be understood on the path of kalyaan if a person realises the greatness of pratyaksha Bhagvaan and His sant in exactly the same way as he realises the greatness of past avataars of Bhagvaan such as Raam, and Krishna, and the greatness of past saadhus, such as Naarad, the Sanakaadik, Shukji, Jadbharat, Hanumaan, and Uddhav.

“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 Naarad, the Sanakaadik, Shukji, Brahma, and Shiv, as they are wise, even they would point to pratyaksha Bhagvaan and the pratyaksha sant as being the only granters of kalyaan. They would also explain that the greatness of the pratyaksha svarup of Bhagvaan and the pratyaksha sant is exactly the same as the greatness of past svarup of Bhagvaan and His sant.

“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 kalyaan. Brahmaa, Shiv, Bruhaspati, Paraashar, and many others may have fallen from the path of dharma due to vicious natures like kaam and krodh, but because they had the same nishchay and knowledge of the greatness of pratyaksha Bhagvaan and the pratyaksha sant as they had of their past lives, they did not fall from the path of kalyaan. Therefore, this very fact is the essence of all the shaastras.”

In the evening of that same day, Swaami Shree Sahajaanandji Mahaaraaj mounted His horse in Daadaa Khaachar’s darbaar in Gadhadaa and came to Lakshmi-Vaadi. 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 chaadar. He had also tied a white paagh around His head, with a tassel of yellow flowers hanging from it. Bunches of mograa flowers were placed upon His ears, and a garland of mograa flowers was hanging around His neck. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj 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 Bhagvaan, who is beyond both jeev and ishvar, create the creations experienced in their svapnas?”

Everyone attempted to answer the question according to his level of intelligence, but no one was able to offer a precise explanation.

Shreeji Mahaaraaj 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 Bhagvaan – 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.

“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.”

Shreeji Mahaaraaj then said, “A person possessing gnaan understands only the influence of desh to be predominant when there is the predominance of desh; when the influence of kaal is predominant, he understands only kaal to be predominant; when the influence of karma is predominant, he understands only karma to be predominant; and when Bhagvaan’s influence is predominant, he understand only Bhagvaan 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 kaal, he considers kaal to be the main principle; if he has understood karma, he considers karma to be the main principle; and if he has understood maayaa, he considers maayaa 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 gnaan understands the predominance of various factors based on the circumstances.

“In fact, it is Bhagvaan who is the inspirer of everything – of desh, kaal, karma, and maayaa. It is He Himself who allows the factors of desh, kaal, karma, and maayaa, to be predominant. Therefore, they are all dependent upon Bhagvaan – just as the shishumaar 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, kaal, karma, and maayaa can only do as much as Bhagvaan allows them to do; they cannot do a single thing against the wish of Bhagvaan. Therefore, only Bhagvaan is the all-doer.”

After delivering this talk, Shreeji Mahaaraaj returned to the darbaar.

Later that night, Shreeji Mahaaraaj went to the residence of the saadhus. All the saadhus bowed down to Him and paid their respects. Shreeji Mahaaraaj 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.

“I have built a mandir in Amdaavaad 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-Naaraayan if the mandir is built or not. However, we should do whatever does not cause problems for the mandir.

“Some festivals, like Janamaashtmi, are celebrated using millions of rupees, due to the grace of Shree Nar-Naaraayan. 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 shraddhaa in Shree Nar-Naaraayan, if they wish to donate their land, they should do so willingly. A person should not forcefully ask for anything.”

Then, Shreeji Mahaaraaj happily asked the saadhu a question, “Who do we call an ekaantik bhakta?”

Muktaanand Swaami tried to answer the question, but was unable to give a satisfactory answer.

Then, Shreeji Mahaaraaj said, “A true ekaantik bhakta sees himself as brahm-rup, who strictly follows his own dharma and performs bhakti, regularly performs dhyaan and smaran of Bhagvaan, and also keeps upaasanaa of Bhagvaan. He makes sure that there are no alterations in the vartmaans followed by the body, which have been given by Bhagvaan. A person with all these qualities should be regarded as an ekaantik bhakta.

“Also, when there is a lack of bhakti on earth, bhakti remains within Nar-Naaraayan. Shree Nar-Naaraayan behaves just like the ekaantik bhakta to teach the bhaktas who come to His feet. Ekaantik bhaktas like this are only found in satsang. In other sects, there is upaasanaa of Bhagvaan, but there is no tyaag and aatmaa-gnaan; in some sects there is aatmaa-gnaan, but no upaasanaa and tyaag; in some sects there is tyaag, but no upaasanaa and aatmaa-gnaan. However, at this time in our satsang, there are many bhaktas with all these qualities.”

After deliviering this talk, Shreeji Mahaaraaj returned to His residence.

|| End of Vachanaamrut Gadhadaa II || 21 ||

Gadhadaa II – 22
Two Armies The Installation Of Nar-Naaraayan Dev

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In the Samvat year 1878, on Faagan vad 10 [19th March 1822], Shreeji Mahaaraaj awoke in the middle of the night and sat facing south on a decorated bedstead in front of the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. He called all the saadhus and haribhaktas together, and so they gathered before Him in a sabhaa.

Addressing the saadhus, Shreeji Mahaaraaj 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 flagand ensure their own victory.

“Now, in this example, the flag represents the dhaam of Bhagvaan, and the brave soldiers of the kings represent that loyal bhaktas of Bhagvaan. 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 Bhagvaan 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 dhaam of Bhagvaan within this very lifetime; we do not want to become tempt by anything along the way’.

“On the other hand, a bhakta of Bhagvaan who identifies himself with the body is represented by the coward soldiers. While worshipping Bhagvaan, he has thousands of weak thoughts such as, ‘If the vartmaan 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 Bhagvaan never has any types of desires related to the body or the world.”

Having said this, Shreeji Mahaaraaj then began to narrate an experience of His own. “When I went to Amdaavaad to install the murti of Shree Nar-Naaraayan Dev, thousands of people gathered for the festival. Following the completion of the installation of Shree Nar-Naaraayan Dev, and after thousands of braahmans from Amdaavaad 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 Dholkaa, where I spent the night. Then, walking from Dholkaa with the same thought in mind, I reached the forest of Ganesh Dholkaa 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 Kaankariaa, and as if there had been no festival; no thoughts remained at all.

“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, apsaaraas, clothes, and jewellery – just as if I were seeing them here in Mrutyu-Lok. However, in my heart I did not like anything except Bhagvaan. 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.

“Seeing this, all the devs began to praise me, ‘You truly are an ekaantik bhakta of Bhagvaan; after all, your mind did not abandon Bhagvaan 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 Bhagvaan, I will crush you to pieces’. In the same way, I told my buddhi, ‘If you have any belief other than that of Bhagvaan, then you will be in trouble’. Similarly, I told my chitt, ‘If you think about anything other than Bhagvaan, then I will also crush you to pieces’. In the same way, I told my ahankaar, ‘If you have any form of arrogance except that of servitude towards Bhagvaan, I will destroy you’.

“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 Bhagvaan should behave in this way.” Shreeji Mahaaraaj narrated His own experiences for the sake of the kalyaan of His bhaktas, while in reality; He Himself is the pratyaksha svarup of Shree Krishna Purushottam Naaraayan.

Shreeji Mahaaraaj then said, “The Vaasudev Mahaatmya describes the dharma of an ekaantik bhakta as follows: ‘An ekaantik bhakta does not believe his body to be his own true svarup; he believes himself to be composed of chaitanya. He performs bhakti of Bhagvaan while observing svadharma, gnaan, and vairaagya. Also, he maintains no desire for any object other than Bhagvaan’. When he becomes such a saadhu by worshipping Bhagvaan 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 saadhu possesses as much majesty as Bhagvaan. Therefore, a saadhu should not wish for the insignificant pleasures of worldly life. This is because when that saadhu attains the dhaam of Bhagvaan, then just as the lords of countless millions of brahmaands bring countless types of gifts for Bhagvaan, they also bring them for that saadhu. Moreover, by the grace of Bhagvaan, that saadhu acquires alokik powers and strength. Keeping such a great thought in the mind, a person should not desire anything other than Bhagvaan. For example, a person who has obtained a chintaamani should look after it with great care. This is because it will enable him to obtain any object he desires. Similarly, a bhakta of Bhagvaan should hold on to the chintaamani in the form of Bhagvaan’s murti; he should never abandon it. Only then will he attain everything.”

|| End of Vachanaamrut Gadhadaa II || 22 ||

Gadhadaa II – 23
Heat And Frost

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In the Samvat year 1878, on Jyeshth sud 11 [31st May 1822], Swaami Shree Sahajaanandji Mahaaraaj was sitting in front of the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was wearing a white khes and had also covered Himself with a white chaadar. He had tied a white paagh around His head. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj 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 kalyaan. 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 kalyaan. He should be known to have died due to frost.

“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-bhaagvat sant. However, it is no small achievement to develop the mind in this way.

“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 Bhagvaan, and becomes extremely miserable. Therefore, only a person whose mind has a craving for Bhagvaan and which becomes neither ‘hot’ nor ‘cold’ by the vishays, should be known as a saadhu.”

|| End of Vachanaamrut Gadhadaa II || 23 ||

Gadhadaa II – 24
Firmness In Saankhya And In Yog

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In the Samvat year 1879, on Shraavan sud 8 [26th July 1822], Swaami Shree Sahajaanandji Mahaaraaj arrived at Lakshmi-Vaadi on horseback from Daadaa Khaachar’s darbaar in Gadhadaa. There, He sat on a platform facing north. He was dressed entirely in white clothes. He was wearing a garland of mograa flowers around His neck, and a tassel of mograa flowers was also inserted in His paagh. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then, Muktaanand Swaami asked Shreeji Mahaaraaj, “Mahaaraaj, does a bhakta who has firm belief in Bhagvaan experience any obstacles, or not?”

Shreeji Mahaaraaj replied, “A bhakta may be firm in two ways: One is by being firm in yog, and the other is by being firm in saankhya. Of these, a bhakta who is firm in yog keeps his vrutti constantly fixed on the svarup of Bhagvaan. A bhakta who is firm in saankhya understands the extent of human pleasures, as well as the extent of the pleasures of the great yogis, chaarans, vidyaadhars, 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 vairaagya towards those misery-filled pleasures, and maintains profound love only for Bhagvaan. So, a person who is firm in saankhya possesses the strength of understanding.

“In comparison, the strength of a person who is firm in yog is based only on keeping his vrutti constantly on the svarup of Bhagvaan. If he were to encounter some disturbances due to unpleasant circumstances, then although his vrutti was originally fixed on Bhagvaan’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.

“However, if a person is firm in both saankhya and yog, then there would be no problem whatsoever. Such a bhakta of Bhagvaan is never tempted by any other object than the murti of Bhagvaan. He realises, ‘With the exception of Bhagvaan’s Akshardhaam, and Bhagvaan’s murti and the bhaktas within Akshardhaam, everything else – all the loks, the devs, and the wealth of the devs – is perishable’. Realising this, he maintains profound love only for Bhagvaan. Such a bhakta never experiences any sort of obstacles whatsoever.”

|| End of Vachanaamrut Gadhadaa II || 24 ||

Gadhadaa II – 25
A Tyaagi With Worldly Desires, And A Grahastha With No Desires

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In the Samvat year 1879, on Shraavan vad 6 [8th August 1822], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a decorated bedstead on the veranda outside the south-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Addressing all the paramhans, Shreeji Mahaaraaj said, “Please listen, as I wish to ask you a question. First, suppose there is a tyaagi bhakta of Bhagvaan who is strict in following the physical vartmaan. 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 tyaagi. 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.

Then, Gopaalaanand Swaami replied, “When the tyaagi passes away, because of the intense desires in his heart to indulge in the vishays, Bhagvaan 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 Geetaa.

“On the other hand, when the grahastha bhakta passes away, because he is free of worldly desires, he will attain the dhaam of Bhagvaan – Brahmpur – where he will reside at the holy feet of Bhagvaan.

“As far as the tyaagi is concerned, when he becomes satisfied after indulging in the vishays, he will eventually develop vairaagya towards them; and then, feeling guilty in his mind, he will engage in the worship of Bhagvaan. Then, he will become free of worldly desires and attain the dhaam of Bhagvaan.”

Hearing this, Shreeji Mahaaraaj commented, “Correct. That is the exact answer to the question.”

Then, Muktaanand Swaami asked, “If a person has such strong worldly desires and wishes to eradicate them, by which method can they be eradicated?”

Shreeji Mahaaraaj replied, “Just as Ukaa Khaachar has become addicted to serving the saadhus, in the same way, if a person becomes addicted to serving Bhagvaan 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.”

Then, Svayamprakaashaanand Swaami asked, “Mahaaraaj, by which meansis Bhagvaan extremely pleased?” Shreeji Mahaaraaj 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 Bhagvaan would be extremely pleased upon him.

“As for a tyaagi, even after attaining powers similar to those possessed by Bhagvaan, if he can continue to serve all saadhus in exactly the same way as he did when he was new and timid, and not attempt to impose his authority upon other saadhus or try to compete with them, then Bhagvaan would be extremely pleased with him.”

|| End of Vachanaamrut Gadhadaa II || 25 ||

Gadhadaa II – 26
Obstactles Of Bhakti That Which Displeases Bhagvaan
Should Not Be Done

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In the Samvat year 1879, on the night of Bhaadarvaa sud 11 [29th August 1822], Shreeji Mahaaraaj was sitting in front of the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “A bhakta of Bhagvaan should never do anything that displeases Bhagvaan and His bhaktas, and he should also abandon all those who obstruct him in worshipping Bhagvaan, even if they are his own relatives. Also, just as a person abandons an enemy, he should abandon any svabhaav that does not please Bhagvaan. Furthermore, he should never support those who are vimukhs, just as Bharatji did not support his own mother. Also, a bhakta of Bhagvaan 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.

“Furthermore, for a bhakta of Bhagvaan, if gnaan of the aatmaa, vairaagya, or dharma are an obstacle in his bhakti towards Bhagvaan, 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 Bhagvaan.

“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 kalyaan. For example, Raadhikaaji was great and she also had intense love for Bhagvaan. However, when she perceived gun in herself and avgun in Shree Krishna Bhagvaan, a trace of tamo-gun entered into her love for Him. Then, she quarrelled with Shree Krishna Bhagvaan and Shreedaamaa. As a result of this, Shreedaamaa cursed her. Raadhikaaji then fell from Golok, and took birth in the home of a carpenter. She had to marry a man other than Bhagvaan, and suffered a severe disgrace. Even Shreedaamaa perceived gun in himself, and perceived avgun in Raadhikaaji. For that reason, he was cursed by Raadhikaaji and had to become a demon.

“However, this is not the way of falling from the dhaam of Bhagvaan; for those who have fallen have done so due to Bhagvaan’s will. After all, Bhagvaan has declared, ‘Even a person who is as great as Raadhikaaji will fall if he perceives gun in himself and perceives avgun in bhaktas of Bhagvaan. If that is so, what can be said of others?’ Therefore, a bhakta of Bhagvaan 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.

“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. Bhagvaan’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.”

|| End of Vachanaamrut Gadhadaa II || 26 ||

Gadhadaa II – 27
Mandirs Built ForBhakti And Upaasanaa

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In the Samvat year 1879, on Kaartik sud 11 [25th November 1822], Swaami Shree Sahajaanandji Mahaaraaj was sitting on the veranda outside the south-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A garland of white and yellow guldaavadi flowers adorned His neck, and tassels hung from both sides of His paagh. A sabhaa of paramhans as well as haribhaktas from various places had gathered before Him.

Then, Shreeji Mahaaraaj asked Muktaanand Swaami, “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?”

Muktaanand Swaami relied, “Krodh arises due to association with some objects or on seeing evil in a person; but it subsides instantly.”

Then, Shreeji Mahaaraaj asked, “By what thought process do you manage to do that?”

Muktaanand Swaami replied, “First, by thinking of Bhagvaan’s greatness, I realise, ‘I do not wish to retain any svabhaavs that would displease Bhagvaan’. Secondly, after examining the path of saadhus like Shukji and Jadbharat, I think, ‘Such an inappropriate svabhaav does not suit a saadhu’.”

Then, Shreeji Mahaaraaj commented, “Such a thought that is capable of repelling the force of kaam and krodh, is beyond the gun of Maayaa, and it is firm in your jeev. In fact, such thoughts that repel the influence of kaam and krodh are due to the sanskaars 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.”

Then, Muktaanand Swaami questioned, “Why does the deficiency of becoming influenced in the first place still remain?”

Shreeji Mahaaraaj replied, “Each of the eight factors of desh, kaal, kriyaa, sang, dhyaan, mantra, dikshaa, and shaastra, has a force equal to that of the past sanskaars. Therefore, when a person encounters them, they overpower the force of the past sanskaars. After all, if good deeds and bad deeds are performed only by the influence of a person’s sanskaars, 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- shaastras, and the Puraans, would become meaningless. But, these shaastras, which have been written by the great, can never become false.

“Just see, Jay and Vijay behaved improperly, and as a result they fell from the dhaam of Bhagvaan, where there is no influence of Kaal, karma, or Maayaa. On the other hand, Prahlaad pleased Naaradji 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 Sanakaadik were angered, Jay and Vijay fell from the dhaam of Bhagvaan. Therefore, a person who wishes to attain kalyaan 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.

“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 kalyaan should not have any vicious feelings towards anyone; and if he does, then he is sure to develop hatred towards bhaktas of Bhagvaan, and then eventually towards Bhagvaan as well.

“That is why if I have upset even one humble person, I think, ‘Bhagvaan resides as antaryaami 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 Bhagvaan as well’. Realising this, I bow down to him, give him whatever he wishes, and do whatever is necessary to please him.”

Having said this, Shreeji Mahaaraaj continued, “I have thought and realised that if a person maintains too much tyaag or too much compassion, then he cannot offer bhakti towards Bhagvaan, and therefore causing him to betray his upaasanaa. For example, from the past, we notice that upaasanaa eventually perished in those who were extreme tyaagis. Therefore, having thought about this, and for the sake of preserving upaasanaa, I have relaxed the emphasis on tyaag and have built mandirs of Bhagvaan. So, even if only a little tyaag remains, upaasanaa will at least be preserved, and through it, many jeevs will attain kalyaan.

“On the other hand, how is it possible for a person who wishes to offer bhakti to Bhagvaan to retain compassion like that of Jain saadhus? After all, a bhakta is required to pick flowers and tulsi for Bhagvaan; he is required to bring various types of vegetables, and to grow gardens for Bhagvaan; he must also build mandirs. Therefore, a person who sits idly, maintaining extreme tyaag and compassion, is unable to offer bhakti to Bhagvaan. When bhakti diminishes, the upaasanaa of Bhagvaan is also destroyed, and a lineage of blind followers results. That is why I have had mandirs built – for the purpose of preserving Bhagvaan’s upaasanaa forever.

“Moreover, a bhakta with upaasanaa never deviates from his dharma. Therefore, my principle is to perform the bhakti and upaasanaa of Bhagvaan while maintaining dharma.”

|| End of Vachanaamrut Gadhadaa II || 27 ||

Gadhadaa II – 28
Serving A Bhakta Pleases Bhagvan

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In the Samvat year 1879, on Faagan sud 2 [13th February, 1823], Swaami Shree Sahajaanandji Mahaaraaj was sitting facing west on a square platform at His residence in Daadaa Khaachar’s darbaar in Gadhadaa. He was wearing a white khes and had covered Himself with a white chaadar. He had also tied a white paagh around His head. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Praagji Davé said, “There is no shaastra like the Shreemad Bhaagvat.”

Shreeji Mahaaraaj replied, “Yes, the Shreemad Bhaagvat is certainly good, but there is no shaastra like the Vaasudev Mahaatmya, which is a part of the Skand Puraan. After all, in that shaastra, great emphasis has been placed on dharma, bhakti, gnaan, and vairaagya, as well as ahinsaa.”

Having said this, Shreeji Mahaaraaj continued, “The Vaalmiki Raamaayan and Harivansh have placed great emphasis on hinsaa. In fact, even Raamchandraji behaved according to the characteristics of a kshatriya. Even though Raamchandraji protected anyone who sought refuge at His feet, He would immediately abandon them if they committed even the slightest mistake. For example, even though Sitaaji became subject to only minor public criticism, He instantly abandoned her, even though she was very dear to him.”

Hearing this, Muktaanand Swaami commented, “Raamaanand Swaami’s nature was similar.”

Then, Shreeji Mahaaraaj revealed, “My nature is not like that. I have great compassion for bhaktas of Bhagvaan. Of the Paandavs, Arjun was also of a very compassionate nature. Amongst all men, there has been no man like Raamchandraji and Arjun, and amongst all women there has been no woman like Sitaaji and Draupadi.

“Now, I shall describe my own nature. Even though I have a compassionate nature, if a person spites bhaktas of Bhagvaan, 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 Bhagvaan. 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 Bhagvaan, then I am a bhakta of that bhakta, and I do the bhakti of such bhaktas of Bhagvaan’. This is my greatest quality. A person who does not have that quality is not worthy of any type of greatness.

“Conversely, those who have perceived avgun in bhaktas of Bhagvaan, even though they were very great, have fallen from their status of importance. Those who progress do so only by serving bhaktas of Bhagvaan, and those who regress do so only by spiting bhaktas of Bhagvaan. In fact, the only method for a person to please Bhagvaan is to serve bhaktas by thought, word, and deed. The only method to displease Bhagvaan is to spite bhaktas.

“Therefore, my principle is that if Bhagvaan is pleased with me, and I have the company of the bhaktas of Bhagvaan, then even if I were to stay far away from Bhagvaan for countless years, I would not feel any grief mentally. On the other hand, if Bhagvaan is not pleased with me, then even if I were to stay near Bhagvaan, I would not consider that to be good. Moreover, the essence of all the shaastras is ‘A person should only do that which pleases Bhagvaan’. In fact, a person who does not do that which pleases Bhagvaan should be known to have fallen from the path of Bhagvaan.

“If a person has the company of the bhaktas of Bhagvaan and also has earned Bhagvaan’s pleasure, then even though he is in Mrutyu-Lok, he is still in the dhaam of Bhagvaan. This is because a person who serves a sant and earns Bhagvaan’s favour will certainly stay near Bhagvaan. Conversely, even if a bhakta is in the dhaam of Bhagvaan, if he has not earned Bhagvaan’s favour and is jealous of bhaktas of Bhagvaan, then that bhakta will certainly fall from that dhaam.

“For this reason, in order to please Bhagvaan, I desire only to serve bhaktas of Bhagvaan in this life and all subsequent lives. Furthermore, just as this is my belief, all of you should also make the same belief.”

Then, Muktaanand Swaami and all the other bhaktas folded their hands in prayer and said, “Mahaaraaj, we also wish to keep such a belief.” Having said this, all the bhaktas pledged and bowed at Shreeji Mahaaraaj’s feet.

Finally, Shreeji Mahaaraaj added, “I have delivered this talk to you after hearing and extracting the essence from the Veds, the six-shaastras, the Puraans 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.”

|| End of Vachanaamrut Gadhadaa I || 28 ||

Gadhadaa II – 29
The Characteristics Of A Person
Who Is Attached To Bhagvaan

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In the Samvat year 1879, on Faagan sud 8 [18th February 1823], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a decorated bedstead on the veranda outside the north-facing rooms of Dada Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places had gathered before Him.

Then, Shreeji Mahaaraaj said, “A bhakta whose mind has become deeply attached to the svarup of Shree Krishna Bhagvaan 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 Bhagvaan 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 Bhagvaan, 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 Bhagvaan, it would seem as if they have no association with anything else. This would be their eagerness to listen to talks about Bhagvaan. A person who has these characteristics should be known to have developed deep attachment to Bhagvaan.”

Then, Muktaanand Swaami asked, “How does such deep attachment towards Bhagvaan develop?”

Shreeji Mahaaraaj replied, “Either due to very strong sanskaars from past lives, or by serving and therefore pleasing the sant of Bhagvaan who has such firm attachment with Bhagvaan – these two methods help create deep attachment towards Bhagvaan. Besides these, there are no other methods.”

|| End of Vachanaamrut Gadhadaa II || 29 ||

Gadhadaa II – 30
Women And Gold

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In the Samvat year 1879, on sud 9 of the second Chaitra [19th April 1823], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a mattress with a large, cylindrical pillow on the veranda outside the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was wearing a white khes and had covered Himself with a white chaadar. He had tied a black-bordered cloth around His head, and a tassel of flowers was hanging from His paagh. He was also wearing a garland of flowers around His neck. A sabhaa of saadhus, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “The Shreemad Bhaagvat and the other sacred shaastras are satya; so reality reflects what is stated in those shaastras. Just see, in the Shreemad Bhaagvat, 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 sabhaa, even the most composed person cannot remain without being drawn towards her beauty. Therefore, gold and women are the source of extreme attachment.

“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 Bhagvaan, 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 maayik names and forms as flawed and develops intense vairaagya 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.”

|| End of Vachanaamrut Gadhadaa II || 30 ||

Gadhadaa II – 31
Jeev, Ishvar, Maayaa, Brahm, Parbrahm

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In the Samvat year 1880, on Shraavan sud 4 [10th August 1823], Shreeji Mahaaraaj was sitting on a mattress with a large, cylindrical pillow that had been placed on a square platform at His residence in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. He had also tied a black-bordered cloth around His head. A sabhaa of paramhans, as well as haribhaktas from various places had gathered before Him. At that time, the Kapil Geetaa (a section of the Shreemad Bhaagvat) was being read by the Praagji Davé.

Following the reading, Shreeji Mahaaraaj said to the paramhans, “Vaasudev Bhagvaan – who is Purushottam, the cause of all causes, and who is greater than Akshar – implants masculine power in Mahaa-Maayaa through Mahaa-Purush. That Purush is like Akshar, he is amukta, and he is also known as Brahm. When that Purush implants his masculine power in Maayaa, Viraat-Purush is said to be the son of its respective Purush. Just as a braahman, a kshatriya, a vaishya, or another man of this world produces a son with his wife, similarly, Viraat-Purush is also produced.

“That Viraat-Purush is just like this jeev, and his actions are also similar to the jeev. The lifespan of that Viraat-Purush is two paraardhs. The creation, sustenance, and destruction of this universe are his three states, just as jaagrat, svapna, and sushupti are the three states of the jeev. Viraat, sutraatmaa, and avyaakrut are the three bodies of that Viraat-Purush. These bodies, which are encircled by the eight barriers (jad prakruti), have been produced from the twenty-four tattvas.

“The indriyas, antah-karans, and their presiding devs entered that Viraat and attempted to awaken him. Despite Virat’s jeev being inside his body, Viraat still did not awaken. Only when Vaasudev Bhagvaan – the kshetragna – entered within him in the svarup of Purush did the body of Viraat awaken. Only then did Viraat-Purush become capable of performing all his activities.

“To inspire the jeev, that same Bhagvaan – while remaining beyond Maayaa 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 maayaa.’ 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.

“In this way, the inspirer of both the ishvar (Viraat-Purush) and of this jeev is Purushottam – also known as Vaasudev – in the svarup ofPurush. Like the jeev, that Viraat-Purush is also bound by maayaa; and remains bound until he completes his lifespan of two paraardhs. 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 Viraat-Purush is attached to Maayaa, he is again produced from Maayaa at the end of destruction.

“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 maayaa 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.

“Also, Viraat-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 Vaasudev Bhagvaan, and it is the strength of the upaasanaa of Viraat-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 Maayaa – in the form of creation, sustenance, and destruction – is not broken. It is when he worships Vaasudev Bhagvaan, who is nirgun, that Viraat-Purush abandons Maayaa and becomes brahm- rup. Similarly, when the jeev worships Bhagvaan in the svarup of Brahma and other devs, it attains rewards in the form of dharma, arth, and kaam. However, when it worships the avataars of Bhagvaan, it becomes brahm-rup and attains kalyaan. The same applies for Viraat- Purush.

“Now, it is said in the shaastras that the avataars are formed from that Viraat-Purush. This should be understood as follows: When Vaasudev- Naaraayan – through the svarup of Purush – comes and resides in Viraat-Purush, He is said to be an avataar. Therefore, all those avataars are Vaasudev Bhagvaan’s only. When the Vaasudev Bhagvaan withdraws Himself and separates from Viraat-Purush, then it is not possible for an avataar to be formed through Viraat-Purush alone. Therefore, the descriptions of avataars manifesting through him are only because of the presence of Vaasudev in him. In fact, when Vaasudev – the kshetragna – had not yet entered him, that Viraat-Purush was not even capable of performing any of his own activities.

“When Purush impregnates Maayaa, a son in the form of Viraat-Purush is produced via Pradhaan-Purush. From that same Maayaa, many brahmaands – in the form of many Viraat-Purush – are produced via countless Pradhaan-Purush pairs. Furthermore, that Purush has no desires, he is a mukta, he is brahm-rup, and he is the cause of Maayaa. Although he stays within Maayaa, he still remains unaffected by Maayaa. Also, he has no desire to enjoy Maayaa since he is happy due to the bliss of brahm; therefore, he is fulfilled.

“The ishvar known as Viraat-Purush indulges in the pleasures of maayaa and then, at the time of destruction, abandons Maayaa. On the other hand, the jeev indulges in the pleasures of maayaa and then merges into Maayaa, remaining miserable.”

Shuk Muni then asked, “Purushottam Vaasudev, in the svarup of Purush, is the cause of the creation, sustenance, and destruction of countless brahmaands. Consequently, the shaastras generally describe Purushottam as Purush. But, what is the extent of the distinction between Purush and Vaasudev?”

Shreeji Mahaaraaj then explained, “Just as there is a difference between the jeev and Viraat-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 Vaasudev Bhagvaan. Purushottam Vaasudev Bhagvaan is the master of all, whereas there are many such brahm-rup Purush who worship the holy feet of Vaasudev and who offer to praise to Him. In this way, Purushottam, Purush, ishvar, jeev, and Maayaa are the five eternal entities.

“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 shaastras, 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.”

In this way, the talk delivered by Shreeji Mahaaraaj has been written.

|| End of Vachanaamrut Gadhadaa II || 31 ||

Gadhadaa II – 32
Detaching From The Body

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In the Samvat year 1880, on Shraavan sud 5 [11th August 1823], Swaami Shree Sahajaanandji Mahaaraaj was sitting in His residence in Daadaa Khaachar’s darbaar in Gadhadaa. 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 sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then, addressing all of haribhaktas, Shreeji Mahaaraaj 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.

“For this reason, the love that a person has for his family is only uprooted when he realises his true svarup to be the jeevaatmaa, distinct from the three bodies of sthul, sukshma and kaaran; when, after discarding all pride of gender, varna and aashram, he beholds Bhagvaan’s murti within it; and when he becomes eager to engage only in the worship of Bhagvaan. Only then will the love for his family be completely cut. Besides this, there is no other means to do so.”

Then, Shreeji Mahaaraaj continued, “The sole cause behind the jeev attaining kalyaan, overcoming maayaa, and becoming brahm-svarup is its engagement in the gnaan, dhyaan, kirtans, and kathaa of the pratyaksha svarup of Vaasudev Bhagvaan, who is Purushottam. It is due to these that the jeev overcomes maayaa, attains an extremely elevated state, and also attains Bhagvaan’s Akshardhaam. In this, aatmaa-nishthaa, vairaagya, and dharma are merely helpful in offering bhakti to Bhagvaan. Without the bhakti of Bhagvaan, vairaagya, aatmaa-nishthaa, and dharma alone are not capable of allowing the jeev to overcome maayaa. In fact, even if a person does not possess intense dharma, aatmaa- nishthaa, or vairaagya, if he possesses only bhakti towards Bhagvaan, then he would still attain kalyaan. This is the power of bhakti over dharma, aatmaa-nishthaa, and vairaagya.

“However, only with the help of dharma, aatmaa-nishthaa, and vairaagya, 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, aatmaa-nishthaa, and vairaagya.

“Having said this, even if a bhakta who offers such bhakti happens to be confronted by unpleasant desh, kaal, kriyaa, and sang, then although he is a bhakta of Bhagvaan, his heart would indeed become disturbed, and he would become unpredictable. Therefore, a person should abandon unpleasant desh, unpleasant kaal, unpleasant kriyaa, and unpleasant sang and forever associate with pleasant desh, pleasant kaal, pleasant kriyaa, and pleasant sang; but never should a person associate with unpleasant circumstances.”

|| End of Vachanaamrut Gadhadaa II || 32 ||

Gadhadaa II – 33
The Vow Of Nishkaam

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In the Samvat year 1880, on Shraavan vad 13 [18th September 1823], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a mattress with a large, cylindrical pillow that had been placed on a decorated bedstead in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, addressing all the saadhus and bhaktas, Shreeji Mahaaraaj said, “First, I shall talk about my strengths. After that, all of you can describe your personal thoughts on how you feel kalyaan can be attained, and you can also explain how you think you should behave in order for Bhagvaan to be pleased with you in this lok and other loks.”

Having said this, Shreeji Mahaaraaj 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 Bhagvaan, 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 Bhagvaan. 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 jaagrat 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 jaagrat and svapna state. Moreover, he will suffer greatly at the time of his death as well.

“In addition, only the thought of Bhagvaan remains within my heart, and although I outwardly meet and associate with bhaktas of Bhagvaan, 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 Bhagvaan, 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.”

Hearing this, all the saadhus and bhaktas each described their strengths, which were their beliefs as to how Bhagvaan 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 vairaagya of everything except Bhagvaan; others mentioned their quality of aatmaa-nishthaa; some spoke of their love for Bhagvaan; and some mentioned their observance of dharma. In this way, many different strengths were mentioned. However, no one mentioned the strength that Shreeji Mahaaraaj had in mind.

So, Shreeji Mahaaraaj said, “If a person firmly observes the vow of nishkaam, then he is never far from Bhagvaan – 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 nishkaam. 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 nishkaam, 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 nishkaami. It is only because this Mulji Brahm-Chaari is extremely strict in his observance of the vow of nishkaam that I like his sevaa very much. However, if someone else does sevaa, I am not as pleased.

“Furthermore, in all the talks that I deliver, I always strongly promote the observance of the vow of nishkaam. I have been firmly reinforcing this since the day I was born.

“When a sabhaa has gathered, if a man or woman looks at someone else with kaam, 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 saadhu, I keep my feelings within my heart. However, if I were to adopt the ways of a king, I would punish that person severely.

“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 nishkaam, 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 nishkaam are dear to me; they and I will always be very close, both in his lok and other loks.”

Then, Harji Thakkar asked, “By what means can a person’s observance of the vow of nishkaam become extremely firm?”

Shreeji Mahaaraaj 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 nishkaam. Of these, there are three that are absolutely fundamental.

“The first is to conquer the mind by constantly thinking, ‘I am the aatmaa, 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 Bhagvaan, 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 kathaas and kirtans related to Bhagvaan. This can be known as having conquered the mind.

“The second component is to keep the praans under control. Shree Krishna Bhagvaan has said in the Bhagvad Geetaa, ‘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 praans 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 praans by controlling his diet.

“The third component requires a person to control his body by physically keeping it within the niyams prescribed in satsang for each individual.

“So, by strictly observing these three components in this way, a person’s observance of the vow of nishkaam 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 saadhu. The enemies, such as kaam, krodh, and lobh prevail strongly even in a saadhu, but to please Bhagvaan, he would still abandon them; only then can he be called a true saadhu.

“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 saadhu and who continuously persists in his efforts for eradicating his svabhaavs, how long can those svabhaavs remain? They most certainly will be destroyed. Therefore, a person who wishes to observe the vow of nishkaam should intensely employ the method that comprises of the three components I have just described.”

|| End of Vachanaamrut Gadhadaa II || 33 ||

Gadhadaa II – 34
Are The Tattvas Jad Or Chaitanya?

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In the Samvat year 1880, on Bhaadarvaa sud 1 [5th September 1823], Swaami Shree Sahajaanandji Mahaaraaj was sitting on the veranda outside the east-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He was wearing a white dhoti and had covered Himself with a white chaadar. He had also tied a black-bordered cloth around His head. A sabhaa 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 sarodaa.

Shreeji Mahaaraaj then said, “Please stop the kirtans, and let us conduct a question-answer discussion in order to dispel drowsiness.”

Having said that, Shreeji Mahaaraaj 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 Maayaa, reside in the jeev. Now, are those elements jad, or are they chaitanya?”

The paramhans replied, “Those tattvas are definitely chaitanya.”

Hearing the reply, Shreeji Mahaaraaj 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 kalyaan, 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, praarabdha karmas, and kriyamaan karmas – cannot be said to apply to just one jeev. Furthermore, in the past, when Naarad and the others attained kalyaan, only their own jeev attained kalyaan, but there is no mention of the jeevs of the twenty-four tattvas attaining kalyaan as well.”

By using such logic, Shreeji Mahaaraaj 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.

Shreeji Mahaaraaj 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.

“When that jeev becomes a bhakta of Bhagvaan and attains the dhaam of Bhagvaan, the tattvas that are jad are left behind. Now, as those twenty-four tattvas are produced from Maayaa, they are forms of Maayaa 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 Maayaa, due to the will of Bhagvaan, appears in different forms (the body, the indriyas, and the antah- karans).”

|| End of Vachanaamrut Gadhadaa II || 34 ||

Gadhadaa II – 35
Upaasanaa Is Required To Attain Kalyaan

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In the Samvat year 1880, two-and-a-half hours before sunrise on Bhaadarvaa sud 11 [16th September 1823], Shreeji Mahaaraaj awoke from sleep and sat on a decorated bedstead that had been placed over the underground store of grains in Daadaa Khaachar’s darbaar in Gadhadaa. 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.

At that time, Shreeji Mahaaraaj 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.”

He then said, “Even before I met Raamaanand Swaami, I could see my aatmaa as if it were before my eyes, and I also see it now. That aatmaa is luminous with light like that of the sun. Even amidst the activities of all my indriyas, I do not lose awareness of that aatmaa for even a moment.

“In actual fact, such aatmaa-nishthaa is very difficult to attain. Only a fortunate person who has sanskaars of many past lives is able to attain such aatmaa-nishthaa, whereas if someone else were to think about the aatmaa for even a hundred years, he would still not attain aatmaa-nishthaa.

“So, how can a person attain aatmaa-nishthaa? Well, when a person performs dhyaan upon the murti of Shree Krishna Bhagvaan, it is not at all difficult to attain kalyaan. Conversely, no one should even hope of understanding or seeing the aatmaa by merely thinking about it without performing dhyaan upon Bhagvaan. However, by the upaasanaa of Bhagvaan, narrating His charitras, chanting His holy name, and following dharma, it is not at all difficult for the jeev to attain kalyaan; it is an easy path – like crossing the ocean by sitting in a boat. In contrast, to attain kalyaan through aatmaa-nishthaa is a difficult path – like tying gourds to the body and trying to cross the ocean.

“The only reason why I deliver such talks about knowledge of the aatmaa is that if a person can realise his aatmaa 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 Bhagvaan. This is the only reason; but a person should not think that it is possible to attain kalyaan by the knowledge of the aatmaa alone.

“Also, there are sayings in the world such as, ‘If the mind is pure, then a vessel of water is as good as Gangaa-water’. So, if the mind is pure, there is no need to bathe in the Gangaa to become pure. However, these words are not true. Regardless of how much a person may have mastered samaadhi, 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.

“When can a person maintain his dharma? Only if those who are paramhans and brahm-chaaris abide by the niyams prescribed forthem, such as brahm-chaarya, 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.

“In this way, following dharma, upaasanaa of the svarup of Bhagvaan, listening to and narrating the charitras of Bhagvaan’s avataars, and chanting His holy name, are the four qualities that are fundamentally necessary for the jeev’s kalyaan.

“Indeed, all of you realise me to be Bhagvaan. So, wherever I have organised festivals; wherever all the paramhans and brahm-chaaris, male and female satsangi bhaktas have gathered; when I have had kirtans sung; when I have delivered talks; and when my pujaa had been performed, all such leelaas 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 dhaam of Bhagvaan. In this way, all of my leelaas and charitras, as well as the chanting of my name, are kalyaan-kaari. When I explained this to Svarupaanand Swaami, the agonising pain in his body due to illness was completely relieved, and he felt profound peace. In fact, he could see his own aatmaa very well, yet it was of no use.

“A person should also narrate the listen to the charitras of the previous avataars of Bhagvaan, such as Raam and Krishna, wherever those charitras may have taken place.

“It is for the purpose of consolidating those four qualities in you that I described the importance of the eight shaastras, like Shreemad Bhaagvat. Therefore, the shaastras should be read and studied; and only those four qualities should be emphasised.

“Also, understand that to try to attain kalyaan by only observing dharma without the other three qualities – upaasanaa of Bhagvaan’s murti, narrating and listening to Bhagvaan’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 Bhagvaan; though he narrates and listens Bhagvaan’s leelaas and charitras; and though he chants the name of Bhagvaan, 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.

“Therefore, a jeev can attain kalyaan only by those four qualities. Without them, there are no other means by which a person can attain kalyaan. However, a person should only listen to and sing the kirtans and poems written by Muktaanand Swaami and other saadhus. Kirtans and poems composed by other poets can also be heard and sung if they describe the leelaas and charitras of Bhagvaan. However, poems and kirtans like those composed by the likes of Kabir and AAkhaa should not be sung or heard.”

Concluding, Shreeji Mahaaraaj 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 kalyaan. 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.”

Having said this, Shreeji Mahaaraaj 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’.”

Then, all the paramhans and satsangis happily got up and touched Shreeji Mahaaraaj’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 Mahaaraaj was very pleased with this. Then, He retired to His residence.

|| End of Vachanaamrut Gadhadaa II || 35 ||

Gadhadaa II – 36
Maintaining Continuous Vrutti

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In the Samvat year 1880, on Bhaadarvaa sud Punam [30th September 1823], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a decorated bedstead on the veranda outside the west-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Shreeji Mahaaraaj then said, “Please conduct a question-answer discussion.”

Then, Muktaanand Swaami asked a question: “By what means can a person continuously engage his vrutti on Bhagvaan?”

Shreeji Mahaaraaj 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 Bhagvaan. Therefore, that is one method.

“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 Bhagvaan, 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 Bhagvaan.

“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 Bhagvaan due to fear.

“The fourth method is vairaagya. A person with vairaagya – through gnaan of the Saankhya shaastras – realises his own aatmaa to be distinct from the body; and except for that aatmaa, he realises all worldly objects to be asatya. Following this, he beholds Paramaatmaa within his aatmaa and continuously thinks about Him.

“With the exception of a person on whom Bhagvaan 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 Bhagvaan. Of course, continuously engaging the vrutti on Bhagvaan 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.”

Having described how to continuously engage the vrutti on Bhagvaan’s svarup, Shreeji Mahaaraaj added, “In this world, everyone talks of maayaa. I have seen the characteristics of that maayaa as follows: Love for anything other than Bhagvaan is itself maayaa. 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 Bhagvaan’s maayaa. In fact, a person who eradicates love for everyone other than Bhagvaan develops love towards Bhagvaan. Then, when love for Bhagvaan is developed, his vrutti continuously remains on Bhagvaan. When that is achieved, he has nothing further to achieve; he has become fulfilled.”

|| End of Vachanaamrut Gadhadaa II || 36 ||

Gadhadaa II – 37
Eradicating A Svabhaav

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In the Samvat year 1880, on Bhaadarvaa vad 1 [21st September 1823], Swaami Shree Sahajaanandji Mahaaraaj was sitting on the veranda outside the west-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. At that time, a sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj asked, “In the Geetaa, it is said that even a person possessing gnaan behaves according to his svabhaavs, and not even the strength of self-control mentioned in the shaastras is effective in such cases. Then, how can such svabhaavs be eradicated?”

All the munis thought over the question, but they were unable to answer it.

Shreeji Mahaaraaj then said, “The answer to that is as follows: When a sat-purush gives guidance on how to eradicate such svabhaavs, 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 svabhaavs will be eradicated. Except for this, there is no other method. Therefore, regardless of how much Bhagvaan or the sat-purush insults him for the purpose of eradicating his svabhaavs, and regardless of the harsh words they may utter, a person who wishes to eradicate his svabhaavs 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 svabhaav, which otherwise could not be eradicated in any way, is eradicated.”

|| End of Vachanaamrut Gadhadaa II || 37 ||

Gadhadaa II – 38
Maanchaa Bhakta And The Alchemist

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In the Samvat year 1880, on Bhaadarvaa vad 6 [26th September 1823], Swaami Shree Sahajaanandji Mahaaraaj 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 Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. At that time, a sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj 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 Bhagvaan 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.

“Having said this, there are not many true bhaktas of Bhagvaan.Nonetheless, Maanchaa Bhakta of Kaariyaani was indeed a true bhakta of Bhagvaan. Prior to joining the satsang, he was in the Maargi sect. However, in no way did he lapse in his observance of the vow of nishkaam; instead, he remained a brahm-chaarya from his childhood.

“Once, an alchemist was staying at his house. After demonstrating how he could transform copper into sliver, the alchemist told Maanchaa Bhakta, ‘Because you are very charitable, I shall teach you this spell and show you how to transform copper into sliver’. However, Maanchaa Bhakta threatened him with a stick and drove him out of the village, telling him, ‘I have no desire for anything except Bhagvaan’. Afterwards, when Maanchaa Bhakta joined satsang, he became an ekaantik bhakta of Bhagvaan.”

Continuing, Shreeji Mahaaraaj said, “An ekaantik bhakta would firstly possess aatmaa-nishthaa; secondly, he would possess vairaagya; thirdly, he would be strict in following dharma; and fourthly, he would possess profound bhakti for Shree Krishna Bhagvaan. When such an ekaantik bhakta abandons his physical body, he ‘merges’ into Shree Krishna Bhagvaan, whereas a person who is not ekaantik ‘merges’ into Brahmaa and the other devs or into Sankarshan, Aniruddha, or Pradyumna. However, without attaining the ekaantik state, a person cannot ‘merge’ into Shree Krishna Bhagvaan.

“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.

“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.”

|| End of Vachanaamrut Gadhadaa II || 38 ||

Gadhadaa II – 39
Behaving According To Natural Qualities

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In the Samvat year 1880, on Bhaadarvaa vad 10 [29th September 1823], Shreeji Mahaaraaj arrived at Lakshmi-Vaadi on horseback from Dada Khaachar’s darbaar in Gadhadaa. There, He sat on a decorated bedstead that had been placed on the platform. He was dressed entirely in white clothes. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “Please reveal to me the qualities which are natural to you – qualities which do not decrease even under the influence of unpleasant desh, kaal, kriyaa, and sang.”

Shreeji Mahaaraaj 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.

“Secondly, regardless of how much pravrutti I may be physically involved in, when I look within towards my aatmaa, all my vruttis withdraw into my aatmaa – just like a tortoise withdraws its limbs – and I experience profound bliss.

“Thirdly, I have a very strong belief that Bhagvaan possesses a svarup. I believe that Shree Krishna Vaasudev resides in His Akshardhaam – which is full of chaitanya and full of divine light – and possesses an eternal and definite svarup. Bhagvaan is also the all-doer, since that which is niraakaar can accomplish nothing. In fact, my belief that Bhagvaan possesses a svarup is so firm that even though I have read and heard many Vedaant shaastras, my belief has not been changed.

“Fourthly, if I come to know of any man or woman that is pretentiously offering bhakti to Bhagvaan merely as an outward show, and that person is not a genuine bhakta of Bhagvaan, 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 Bhagvaan, and I am only comfortable with such people.

“I have described to you these four qualities that are natural to me. Now, all of you may tell me yours.”

Then, the senior paramhans and bhaktas described the qualities they possessed.

Shreeji Mahaaraaj then said, “For those who are senior amongst you, the observance of the vow of nishkaam is an absolute must. It may be fine if a person has a deficiency in some other aspect, but firmness in nishkaam is absolutely essential, as the example set by the seniors is what is followed by everyone else.”

After delivering this talk, Shreeji Mahaaraaj returned to Daadaa Khaachar’s darbaar, performed the aarti, and joined in the ‘Naaraayan’ dhun and prayers. Then, a sabhaa of all the saadhus and bhaktas was held there.

At that time, Shreeji Mahaaraaj asked the senior paramhans, “I have greatly explained the importance of the fifth and tenth skandhs of the Shreemad Bhaagvat. Now, I would like all of you to explain the fundamental principle of those two skandhs as you have come to understand it.”

All the senior paramhans offered explanations according to their own understanding.

Then, Shreeji Mahaaraaj 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.

“Now, the fundamental principle of the tenth skandh is as follows: He whom the Upanishads (Vedaant) and the Shrutis and Smrutis describe as being brahm, luminous, the embodiment of gnaan, the essence, subtle; and who is described as niranjan, kshetragna, the cause of all, Parbrahm, Purushottam, Vaasudev, Vishnu, Naaraayan, and nirgun – is this pratyaksha svarup of Shree Krishna Vaasudev, 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 Bhagvaan; there is no mention of anyone more superior to Shree Krishna Bhagvaan. The tenth skandh also mentions that only Shree Krishna Bhagvaan is the cause of the creation, sustenance and destruction of the whole universe.

“The greatness of Shree Krishna Bhagvaan is narrated in the fifth skandh. Also mentioned are the many different svarups assumed by Shree Krishna Bhagvaan 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 Bhagvaan 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.

“That same Shree Krishna Vaasudev, 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 Vaasudev.

“Furthermore, that Shree Krishna Bhagvaan had behaved according to dharma, arth, and kaam. All those who narrate or even listen to the charitras of Bhagvaan in which He followed dharma, arth, and kaam, will be released from all of their sins and will attain Akshardhaam. Also, the birth, actions, and murti of that Vaasudev Bhagvaan are all divya. In fact, and Vaasudev Bhagvaan alone is sarvopari.

“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 Bhagvaan. Also, as mentioned in the tenth skandh, even those like Shukji should narrate and listen to the charitras of Bhagvaan. In fact, Shukji himself has said,

parinishthitopi nairgunya uttam-shloka-leelayaa
gruheeta-chetaa raajarshe aakhyaanam yad-adheetavaan

O King (Parikshit)! Despite being perfectly poised in the nirgun state,
having been attracted by the leelaas of Bhagvaan, I (Shukdevji)
studied the Shreemad Bhaagvat.

“A person should also keep a firm belief regarding the svarup of that Vaasudev Bhagvaan. If a person has a firm belief of the svarup of Bhagvaan, and if he happens to commit some sin, then he will be freed of that sin – because there is always some form of praayshchit prescribed for committing a sin. However, to realise Bhagvaan as niraakaar is a sin much greater than even the five great sins. There is no praayshchit for that sin.

“Conversely, if a person realises Bhagvaan to possess a saakaar 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 Bhagvaan, all of those sins will be burnt and his jeev will attain Bhagvaan.

“Therefore, a person should keep a firm belief of the svarup of Bhagvaan and firmly worship Him. This is my message to you. So, please remember these words firmly in your lives.”

Having given this advice to everyone, Shreeji Mahaaraaj departed to have His meal.

|| End of Vachanaamrut Gadhadaa II || 39 ||

Gadhadaa II – 40
Offering One Extra Dandvat

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In the Samvat year 1880, on AAso vad 3 [22nd October, 1823], Shreeji Mahaaraaj was in His residence in Daadaa Khaachar’s darbaar in Gadhadaa. After bathing, he put on white clothes, and sat upon His seat. Then, after completing His daily routine of performing pujaa of Bhagvaan, He was performing dandvats in the northern direction to Shree Krishna Bhagvaan. It so happened that on that day, He performed one dandvat more than usual.

Noticing this, Shuk Muni asked, “Mahaaraaj, why did you perform one extra dandvat today?”

Shreeji Mahaaraaj explained, “Everyday, after bowing to Shree Krishna Bhagvaan, I used to pray, ‘Mahaaraaj, 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 Bhagvaan 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 Bhagvaan by thought, word, or deed.

“I have come to the conclusion that the extent of damage and misery incurred as a result of harming a bhakta of Bhagvaan 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 Bhagvaan by thought, word, and deed.

“It is because of the influence of lobh, maan, irshyaa, and krodh that a person harms a bhakta of Bhagvaan. Only a person who does not possess these four inner enemies can respect a bhakta of Bhagvaan. 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 Bhagvaan by thought, word, or deed.

“However, if a person does somehow harm a bhakta of Bhagvaan, 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.

“So that you remember this fact daily, from today, all saadhus and all bhaktas should observe the following vow: After performing pujaa of Bhagvaan, a person should perform dandvats according to his daily practice. After this, to make up for knowingly and unknowingly harming a bhakta of Bhagvaan during the day, by thought, word, or deed, he should perform one extra dandvat every day. This is my aagnaa; so please do abide by it.”

|| End of Vachanaamrut Gadhadaa II || 40 ||

Gadhadaa II – 41
A Bone Is The Form Of Maan

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In the Samvat year 1880, on Kaartik vad 11 [28th November, 1823], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a large decorated bedstead on the veranda outside the west-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. 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 paagh. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Out of compassion, Shreeji Mahaaraaj then began to preach to His bhaktas, saying, “When a person who wishes to worship Bhagvaan receives an opportunity to serve Bhagvaan 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 Bhagvaan and for his own kalyaan – not for the sake of receiving praise from others.

“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 Bhagvaan. 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 Bhagvaan 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 Bhagvaan, while thinking of them as bhakti towards Bhagvaan. Moreover, of all the bhakti that he does offer to Bhagvaan, he does so only when it nourishes his pride, but not for the sole purpose of pleasing Bhagvaan.

“There must be very few bhaktas like Ratanji and Miyaaji who offer bhakti to Bhagvaan solely for the purpose of pleasing Bhagvaan without any cravings for praise. However, not everyone is capable of abandoning the taste of praise.”

In reference to this, Muktaanand Swaami recited a verse by Tulsidaas:

kanak tajyo kaamini tajyo, tajyo dhaatuko sang t
ulsi laghu bhojan kari, jeeve maan ke rang

Tulsi says: he has abandoned women, wealth, and possessions.
But, he lives on praise alone, the greatest of all obsessions.

Hearing this verse, Shreeji Mahaaraaj 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 Bhagvaan should be known to be an extremely great bhakta.”

|| End of Vachanaamrut Gadhadaa II || 41 ||

Gadhadaa II – 42
Sagun And Nirgun Aspects Of Akshar

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In the Samvat year 1880, on Maagshar vad 12 [29th December, 1823], Swaami Shree Sahajaanandji Mahaaraaj was sitting on the veranda outside the east-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Bhagvadaanand Swaami asked Shreeji Mahaaraaj, “In what way do countless millions of brahmaands dwell within each and every pore of Bhagvaan? Also, where in the brahmaands do the avataars of Bhagvaan occur?”

Shreeji Mahaaraaj replied, “There are two aspects of Purushottam Bhagvaan’s Akshardhaam. The first is the sagun aspect, and the other is the nirgun aspect. On the other hand, Purushottam Naaraayan cannot be described as nirgun. The distinction of sagun and nirgun applies only to Akshar.

“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 brahmaands dwell like mere atoms in each and every hair of that Akshar. It is not that those brahmaands 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 brahmaands appear so small. Take Mount Girnaar as an example. Compare to Mount Meru, it appears to be extremely small. However, compared to Mount Lokaa- Lok, Mount Meru itself appears to be extremely small. In the same way, the brahmaands 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.

“Akshar-Brahm itself is like the sun; when the sun rises, all ten directions can be determined in relation to it. Akshardhaam is like that; above, below, in all four sides of that Akshar – in all directions – are millions of brahmaands.

“Moreover, Bhagvaan forever remains present in that Akshardhaam; and His wish always prevails. While remaining in Akshardhaam itself, He takes birth in whatever svarup is required in whichever brahmaand. For example, Shree Krishna Bhagvaan has only one svarup, but during the raas-leelaa he assumed as many svarups as there were gopis. In the same way, Purushottam Bhagvaan takes birth in whatever svarup is required in whichever brahmaand – while at the same time remaining in Akshardhaam. Actually, He Himself forever dwells in Akshardhaam. Wherever that svarup of Purushottam resides, is the very centre of Akshardhaam.”

|| End of Vachanaamrut Gadhadaa II || 42 ||

Gadhadaa II – 43
Becoming Brahm-Svarup

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In the Samvat year 1880, on Posh sud 4 [5th January, 1824], Swaami Shree Sahajaanandji Mahaaraaj was seated on a mattress with a large, cylindrical pillow at the residence of the bhaktas of Ayodhyaa in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him. Premaanand Swaami was singing kirtans to the accompaniment of a sarodaa.

Then, Shreeji Mahaaraaj said, “Let us conduct a question-answer discussion.” So, Shreeji Mahaaraaj Himself asked, “A bhakta of Bhagvaan who is gunaatit behaves only as the aatmaa, above the influence of the three guns – above sattva-gun in the form of vairaagya, 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 aatmaa in this way have love for Bhagvaan, or not? That is the question.”

Muktaanand Swaami replied, “A person who behaves as the aatmaa does have love for Bhagvaan.”

Hearing the reply, Shreeji Mahaaraaj asked, “Is the love of a bhakta, who behaves as the aatmaa, of the same qualities as the aatmaa, or different?”

Muktaanand Swaami replied, “That love has the same qualities as the aatmaa.”

Shreeji Mahaaraaj then explained, “Regarding the love developed for Bhagvaan while behaving as the aatmaa, Madhav-AAchaarya, Nimbaark, and Vallabh-AAchaarya have all described that love as brahm-svarup. Therefore, only a person who has love for Bhagvaan having become gunaatit brahm-svarup. Such is the principle of the great aachaaryas.”

|| End of Vachanaamrut Gadhadaa II || 43 ||

Gadhadaa II – 44
The Characteristics Of Religious And Demonic People

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In the Samvat year 1880, on Posh sud 8 [9th January, 1824], Swaami Shree Sahajaanandji Mahaaraaj was sitting on the veranda outside the east-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj asked Muktaanand Swaami, “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?”

Muktaanand Swaami replied, “Apparently, he perceives the same amount of avgun as he previously perceived.”

Shreeji Mahaaraaj 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, kaal, kriyaa, 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.

“Moreover, I personally feel, ‘If a person previously has kept the company of the great sant or has had the darshan of Bhagvaan, then he will only perceive his own avgun but will never perceive avgun in any other bhakta of Bhagvaan’. A person with such characteristics should be known to be religious.

“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 saadhus, he will be similar to Kaalnemi, Raavan, and Raahu; but, he will not be influenced by the company of saadhus.

“Therefore, a person who is a strict bhakta of Bhagvaan perceives only his own avgun; he never notices the avgun of other bhaktas.”

|| End of Vachanaamrut Gadhadaa II || 44 ||

Gadhadaa II – 45
The Aagnaa Of Remaining Attentive

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In the Samvat year 1880, on Posh vad 1 [17th January, 1824], Swaami Shree Sahajaanandji Mahaaraaj was sitting on the veranda outside the east-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “All of you munis, brahm-chaaris, satsangi grahasthas, paarshads, and the bhaktas of Ayodhyaa 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.

“Furthermore, as you are bhaktas of Bhagvaan, I do not wish to leave any form of improper svabhaavs within your hearts. Also, I do not wish to allow any trace of any of Maayaa’s three gun, ten indriyas, ten praans, 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 Bhagvaan and realise your true svarup to be the aatmaa, which is eternal and is free from all of these maayik flaws. In fact, I wish not to allow any influence of maayaa to remain within you. If all of your imperfections are not eradicated in this very lifetime, then I will take you to Badrikaashram, 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 Bhagvaan to remain. For this reason, all the bhaktas and munis should remain attentive.”

Having delivered this talk, Shreeji Mahaaraaj returned to His residence.

Later, in the evening of that same day, Shreeji Mahaaraaj held another sabhaa. After the aarti was completed, He said, “By performing saattvik karmas, a person goes to Dev-Lok; by performing raajas karmas, a person goes to Mrutyu-Lok; and by performing taamas karmas, a person goes to the lower loks. However, someone may doubt, ‘If by performing raajas 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 kaal. Therefore, it is not the case that there is one certain type of raajas karma. In actual fact, the type of karmas performed varies according to the factors of desh, kaal, kriyaa, and sang.

“Having said this, if a person performs some karma which displeases the sant of Bhagvaan’s or an avataar of Bhagvaan, 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 Bhagvaan and His bhaktas are pleased, then he will enjoy bliss similar to that of attaining Akshardhaam in this very body.

“Furthermore, if a person were to displease Bhagvaan 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 Bhagvaan 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 Akshardhaam. Therefore, a person who is wise should behave only in a way that would please Bhagvaan and His bhaktas. He should even advise all of his relatives, ‘We should behave only in a way that would please Bhagvaan and His sant, and in a way by which they would shower their grace upon us’.

“In fact, Agni must have also pleased Bhagvaan and His sant, because only then would he have attained his light. Surya, Chandra, and all others who possess light, must also have pleased Bhagvaan 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 Bhagvaan and His sant, because it is by their grace that they are happy.

“Therefore, a person who aspires for the good of his own aatmaa should observe the svadharma prescribed in the shaastras, and do only that which pleases Bhagvaan and His sant.”

|| End of Vachanaamrut Gadhadaa II || 45 ||

Gadhadaa II – 46
Progression and Regression Does Not Affect A Sat-Purush

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In the Samvat year 1880, on Posh vad 11 [26th January 1824], Swaami Shree Sahajaanandji Mahaaraaj was sitting on the veranda outside the west-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes, and had covered Himself with a yellow rajaai made of chhint. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him. Some of the saadhus were singing kirtans to the accompaniment of a jhaanjh and mrudang.

After the singing concluded, Shreeji Mahaaraaj 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 Bhagvaan, 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.

“In fact, Bhagvaan assumes avataars upon earth for the purpose of establishing dharma, and not simply for the establishment of the dharma of a person’s varna and aashram. After all, even the aachaaryas of pravrutti dharma, such as the Saptarshi, have established the dharma of the four varna and aashrams. However, Bhagvaan does not assume avataars solely for that purpose; He assumes avataars to develop the dharma of His ekaantik bhaktas.

“For such ekaantik bhaktas, leaving the body is not considered to be death; for them, falling from that ekaantik dharma is true death. This occurs when a dislike arises in the heart towards Bhagvaan or His sant. That bhakta should then be known to have fallen from the dharma of ekaantik 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 kaam, it should be known that he has taken birth as an evil spirit or a demon.

“Nevertheless, despite having attained such bodies and having fallen from ekaantik 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 Bhagvaan or His sant will certainly not attain the dhaam of Bhagvaan. On the other hand, even if a person has committed the five great sins, if he has not perceived an avgun in Bhagvaan or His sant, then his sins will be burned, and he will dwell in the dhaam of Bhagvaan. Therefore, to perceive avgun in Bhagvaan and His bhakta is a greater sin than committing the five great sins.”

|| End of Vachanaamrut Gadhadaa II || 46 ||

Gadhadaa II – 47
The Desire To Perform Bhakti
After Becoming Brahm-Rup

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In the Samvat year 1880, on Mahaa vad 10 [24th February 1824], Swaami Shree Sahajaanandji Mahaaraaj was sitting on the veranda outside the east-facing rooms of Dada Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes and had covered Himself with a yellow rajaai made of chhint. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “If a person has a group of saadhus staying with him, and if he can sincerely look after them graciously, those saadhus will happily stay with him. However, if he does not know how to look after them, they will not stay with him.

“Furthermore, if a saadhu 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, Muktaanand Swaami 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 saadhu 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.

“Also, if a person is staying with a senior saadhu 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 saadhu 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.

“Furthermore, if someone should give a saadhu 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 saadhus and not have any impure intentions within. After all, this sabhaa is like the sabhaa in Badrikaashram and Shvet-Dvip; if a person’s worldly desires are not eradicated here, where else will he be able to eradicate them?

“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 Bhagvaan, 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 Paataal, 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 saadhu who speaks to him harshly and should not think unkindly of him. This is explained in the following kirtan composed by Muktaanand Swaami:

‘Shuli Upar Shayan Karaave Toy Saadhu-Ne Sange Rahiye Re...’

– a person should remain in the company of saadhus,
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.

“Having said this though, a person should keep the following desire: ‘After leaving this body, I want to become brahm-rup like Naarad, the Sanakaadik, and Shukji, and offer bhakti to Bhagvaan’ . 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 dhaam of Bhagvaan. He should be determined not to stop anywhere in between.

“Also, just as the grahasthas or tyaagis serve us, we should also realise their greatness. For example, Mulji Brahm-Chaari 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 Bhagvaan by realising the greatness of each other.”

|| End of Vachanaamrut Gadhadaa II || 47 ||

Gadhadaa II – 48
‘Vandu Sahajaanand’ Taking Birth
In The Company Of Sant

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In the Samvat year 1880, on Mahaa vad 14 [28th February 1824], Swaami Shree Sahajaanandji Mahaaraaj was sitting on the veranda outside the east-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. 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 paagh, and garlands of flowers were hanging around His neck. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

In the sabhaa, Premaanand Swaami was singing ‘Vandu Sahajaanand Ras Rup, Anupam Saar-Ne Re Lol...’ – kirtans useful for dhyaan. After he had finished singing, Shreeji Mahaaraaj commented, “The kirtans you sang were very wonderful. After listening to them I thought in my mind, ‘Since this saadhu thinks about Bhagvaan’s svarup in this way, let me get up and perform dhyaan before him’.

“If a person is able to think about Bhagvaan in his antah-karans in this way, and if he were to die while still holding such a desire for Bhagvaan, he would definitely not have to take another birth. If he engages in such dhyaan of Bhagvaan, he has certainly attained Akshardhaam 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 Bhagvaan’s svarup like this has become fulfilled and has nothing more left to achieve.

“On the other hand, if a person dies while thinking about things other than Bhagvaan, 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 Bhagvaan, should think about His svarup only.

“However, if a person is unable to think about Bhagvaan’s svarup, he should remain in the company of a saadhu who possesses dharma, gnaan, vairaagya, 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 saadhus’. This is all I wish for.

“However, if a person is able to think about Bhagvaan as described in the above kirtan, then he is freed from the bondage of Kaal, karma, and Maayaa. 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 Bhagvaan, should be considered as being totally lost.

“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 saadhu who is knower of brahm, as well as the direct darshan and thought of Shree Vaasudev Bhagvaan are extremely rare. Therefore, there is no greater advantage of possessing this human body than being able to constantly think about Bhagvaan 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 Bhagvaan. Even if he does indulge in the panch-vishays, all would be related only to Bhagvaan. His ears wish to continuously listen to talks related to Bhagvaan; his skin wishes to touch Bhagvaan; his eyes with to have the darshan of Bhagvaan and His sant; his tongue wishes to taste the prasaad of Bhagvaan; and his nose wishes to smell the fragrance of flowers and tulsi which have been offered to Bhagvaan. Apart from Bhagvaan, he considers nothing else to be a source of happiness. A person who behaves in this way, can be called an ekaantik bhakta of Bhagvaan.”

|| End of Vachanaamrut Gadhadaa II || 48 ||

Gadhadaa II – 49
Differences Between Bhagvaan’s Svarup
And Maayik Svarups

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In the Samvat year 1880, on Faagan sud 2 [1st March 1824], Swaami Shree Sahajaanandji Mahaaraaj 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 Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes, and a garland of white flowers was hanging from His paagh. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “There is a great difference between the pratyaksha svarup of Bhagvaan and maayik svarup. However, those who are ignorant and those who are utter fools consider Bhagvaan’s svarup and maayik svarups to be the same. Those who see maayik svarups and those who think about maayik svarups spend countless millions of years wandering in the cycle of births and deaths. In the comparison, those who do the darshan of Bhagvaan’s svarup and those who think about it, escape from the bondage of Kaal, karma, and, Maayaa; attain Akshardhaam; and become paarshads of Bhagvaan. It is for this reason that my mind never becomes full with kathaas, kirtans, talks related to Bhagvaan, or dhyaan of Bhagvaan. All of you should also do the same.”

|| End of Vachanaamrut Gadhadaa II || 49 ||

Gadhadaa II – 50
The Fundamental Principle Love For A Sant

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In the Samvat year 1880, on the night of Chaitra vad 2 [15th April 1824], Swaami Shree Sahajaanandji Mahaaraaj was sitting on the veranda outside the west-facing medi in front of the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj 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 aatmaa absorbed in the pure and perfect brahm. I have also forever attached myself with undying love to Purushottam Bhagvaan – who possesses a definite svarup – and to His bhaktas dwelling in the radiant Akshardhaam. In fact, I have no love for anything other than them. This is what I constantly experience.

“Outwardly, I do not make a display of the intensity of my tyaag. However, when I look into my heart and towards the hearts of other bhaktas, even the senior paramhans and senior saankhya-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 Bhagvaan and His bhaktas.

“In addition, even before a person had been graced with the attainment of Bhagvaan, Kaal (a power of Bhagvaan) was unable to destroy the jeev; karmas were unable to destroy the jeev; not even Maayaa was able to absorb the jeev within itself. So, having attained Bhagvaan, why should a person worry about Kaal, karma, and Maayaa? Bearing this in mind, I have become determined that I do not want to develop love for anyone except Bhagvaan and His bhaktas.

“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 Bhagvaan who are free of worldly desires are dear to me. What I have just told you is my personal principle.”

In this way, Shreeji Mahaaraaj talked to His bhaktas for the sake of their enlightenment.

|| End of Vachanaamrut Gadhadaa II || 50 ||

Gadhadaa II – 51
The Characteristics Of A Person
Who Behaves As The Aatmaa

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In the Samvat year 1880, on the night of Chaitra vad 9 [22nd April 1824], Swaami Shree Sahajaanandji Mahaaraaj 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 Daadaa Khaachar’s darbaar in Gadhadaa. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj 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.”

The senior paramhans attempted to answer the question, but were unable to give a precise answer.

So, Shreeji Mahaaraaj 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 aatmaa.”

Then, Muktaanand Swaami asked, “What are the characteristics of someone who behaves as the aatmaa?”

Shreeji Mahaaraaj replied, “No one is said to be as powerful as Shiv and Brahmaa. In fact, they are the gurus of even Naarad; it is difficult for others to behave as they do – as brahm-svarup. Having said that, when the eight factors of desh, kaal, kriyaa, sang, dhyaan, mantra, dikshaa, and shaastra became unpleasant, the harmful influence caused great distress in the hearts of even Shiv and Brahmaa. Therefore, regardless of how nirgun a person may be, or even if he behaves as the aatmaa, 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.

“For this reason, all tyaagis should abide by the dharma of tyaagis, 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 shaastras has been written exactly as Bhagvaan 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.

“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 aatmaa.”

|| End of Vachanaamrut Gadhadaa II || 51 ||

Gadhadaa II – 52
That Which Is Appropriate For A Tyaagi
And Grahastha Leave Irshyaa
And Perform Bhakti With Shraddhaa

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In the Samvat year 1880, on Chaitra vad 11 [24th April 1824], Shreeji Mahaaraaj arrived at Lakshmi-Vaadi on horseback from Daadaa Khaachar’s darbaar in Gadhadaa. 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 paagh. A sabhaa 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 jhaanjh and mrudang.

After the munis had finished singing, Shreeji Mahaaraaj said, “I wish to speak now, so please listen. In this world, the path of a tyaagi and the path of a grahastha are both different. The path of a grahastha is not appropriate for a tyaagi, and the path of a tyaagi is not appropriate for a grahastha. A person who is wise will realise this, but others will not.

“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 tyaagi. However, although these are suitable for a tyaagi, they are in fact inappropriate for a grahastha. Therefore, a person who has abandoned the world and become a tyaagi should think, ‘Which aashram do I belong to?’ A wise person should think about this; he should not stray onto some inappropriate path like a fool.

“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-Chaari and Ratanji are never offended; that is why I get along very well with them.

“Also, I like a person who performs sevaa with shraddhaa. Conversely, if someone who does not have shraddhaa 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 pujaa, I would not like that pujaa. However, if someone offers something with shraddhaa, I like it very much.

“Furthermore, even if someone offers bhakti with shraddhaa, 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 shraddhaa and without jealousy.”

|| End of Vachanaamrut Gadhadaa II || 52 ||

Gadhadaa II – 53
Not Being Able To Perceive Avgun

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In the Samvat year 1880, on Vaishaakh sud 5 [3rd May 1824], Swaami Shree Sahajaanandji Mahaaraaj was sitting upon mattress with a large, cylindrical pillow in His residence in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “The characteristics of moh as described in the shaastras 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.

“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 Bhagvaan. They feel, ‘Although He is a great sant or Bhagvaan, this much He is not doing properly’. Though they find avgun in this way, little do the fools realise that Bhagvaan sees all the jeevs and ishvars who dwell in the countless millions of brahmaands as clearly as He sees a drop of water in His palm. He is also the supporter of countless millions of brahmaands; He is the husband of Lakshmi; and He is the creator, sustainer, and destroyer of countless millions of brahmaands. Even Shesh, Shaarada, Brahmaa, 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 Bhagvaan is unparalleled.

“Therefore, a person who perceives avgun either in Bhagvaan’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 Bhagvaan and His bhaktas is beyond this world. Then, how can a person who believes his self to be the body possibly comprehend it?

“So, it is simply out of foolishness that a person perceives flaws in Bhagvaan and His bhaktas and therefore falls from the path of Bhagvaan; but Bhagvaan’s true bhakta, the sat-purush, continues to act in a alokik way.”

|| End of Vachanaamrut Gadhadaa II || 53 ||

Gadhadaa II – 54
Satsang Is The Greatest Spiritual Activity

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In the Samvat year 1880, in the afternoon on Jyeshth sud 7 [3rd June 1824], Swaami Shree Sahajaanandji Mahaaraaj arrived at Lakshmi-Vaadi on horseback from Daadaa Khaachar’s darbaar in Gadhadaa. 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 mograa flowers was hanging from His neck, and His paagh was decorated with a tassel of flowers. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj asked the munis, “In the twelfth chapter of the eleventh skandh of Shreemad Bhaagvat, Shree Krishna Bhagvaan has said to Uddhav, ‘I am not as pleased by ashtaang-yog, saankhya, tyaag, vrats, yagna, tap, and yaatraa, as I am pleased by satsang’. This is what Bhagvaan 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?”

The munis answered according to their understanding, but none could give a precise answer.

So, Shreeji Mahaaraaj replied, “A person who regards satsang as the greatest spiritual activity is deeply attached only to the sant of Bhagvaan. 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 Bhagvaan has realised satsang to be the most kalyaan-kaari of all spiritual activities. This fact has been described in the Shreemad Bhaagvat: yasyaatmaa-buddhiha kunape tri-dhaatuke 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 Bhagvaan 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 Bhagvaan in this way, then he is the most disgraceful of all animals, a wild donkey. “This verse has stated the fact appropriately.”

|| End of Vachanaamrut Gadhadaa II || 54 ||

Gadhadaa II – 55
Perform The Nine Types Of Bhakti
After Becoming Brahm-Rup
A Goldsmith’s Workshop

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In the Samvat year 1880, on Jyeshth sud 11 [7th June 1824], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a large decorate bedstead on the veranda outside the east-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He had tied a golden-bordered, white moliyu from Navaanagar around His head. He was wearing a white khes and had covered Himself with a white pachhedi. A sabhaa 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 jhaanjh and mrudang.

After the munis had finished singing the kirtans, Shreeji Mahaaraaj 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.

“Even when I was a child, I very much enjoyed going to mandirs for darshan, listening to kathaas, keeping the company of saadhus, and going on yaatraa. 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 Raamaanand Swaami. Only after Raamaanand Swaami passed away did I begin to keep a little fear; and that was for the sake of satsang.

“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.

“If I do compliment or criticise something, it is only to please the bhaktas of Bhagvaan. 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 Bhagvaan; there is not a single activity which I perform for my own personal enjoyment.”

Shreeji Mahaaraaj then said, “The mind of an ekaantik bhakta of Bhagvaan thinks of only the svarup of Bhagvaan; his mouth sings only the praises of Bhagvaan; his hands engage only in the sevaa of Bhagvaan and His bhaktas; and his ears listen only to the praises of Bhagvaan. In this way, I am able to perform all my activities only after realising them to be a form of bhakti to Bhagvaan. Besides the bhakti of Bhagvaan, 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.

“In addition, a thought also remains within my heart that I am the aatmaa, distinct from the body; I am not like this body. Also, my mind is always cautious, for fear that a portion of maayaa in the form of rajo- gun and tamo-gun will infiltrate my aatmaa! In fact, I am constantly attentive of that.

“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 maayaa. 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 (maayaa); it is they who add silver (three gun, attachment to the panch-vishays, the belief that he is body, and that he has kaam, krodh, and lobh) into the gold (chaitanya). They also extract some gold (gun, such as dharma, bhakti, gnaan, and vairaagya).

“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 aatmaa (gold) will remain, and no other impurities of maayaa will be left. This is the thought in which I remain engrossed, day and night.

“I have therefore described my strength to you. Now, in the same way, please describe your strengths to me.”

Then, the saadhus said, “Mahaaraaj, in no way can there be any impurities of maayaa 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.”

Having delivered this talk, Shreeji Mahaaraaj bid “Jay Sachidaanand” to all and returned to His residence.

|| End of Vachanaamrut Gadhadaa II || 55 ||

Gadhadaa II – 56
Love Only For Bhagvaan

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In the Samvat year 1880, on Ashaadh sud 5 [1st July 1824], Swaami Shree Sahajaanandji Mahaaraaj 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 Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him in a sabhaa. Some of the saadhus were singing kirtans to the accompaniment of a dukad and sarodaa.

After the singing had finished, Shreeji Mahaaraaj said, “Upon hearing these kirtans, my aatmaa delved into deep thought, from which I have concluded that deep love for Bhagvaan is a great thing. Then, I remembered Gopaalaanand Swaami and all the bhaktas who have deep love for Bhagvaan; and I could see their love towards Bhagvaan in all of their antah-karans and jeevs. Then, I examined my own aatmaa, and it appeared to me that others do not seem to have as much love for Bhagvaan 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 Bhagvaan would not remain stable at all.

“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 Bhagvaan is true, he never develops love for anything other than Bhagvaan. In fact, the essence of all shaastras is simply this: Bhagvaan is the sole source of eternal bliss and the supreme essence of everything. Excluding Bhagvaan, all other objects are absolutely worthless and totally insignificant.

“If a person does have as much love for other objects as he does for Bhagvaan, 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.

“Therefore, to please Bhagvaan, a bhakta should totally discard the panch-vishays. He should also abandon any affection for objects which may obstruct his love for Bhagvaan.”

|| End of Vachanaamrut Gadhadaa II || 56 ||

Gadhadaa II – 57
A ‘Cat-Like’ Bhakta

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In the Samvat year 1881, during the even aarti on Ashaadh sud 6 [2nd July 1824], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a decorated bedstead on the veranda outside the east-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. A few torches had been lit. Tassels made of flowers were hanging from the white paagh that had been tied around His head. He was wearing a white khes and had covered Himself with a white chaadar. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him in a sabhaa. Some of the saadhus were singing kirtans to the accompaniment of a dukad and sarodaa.

Then, Shreeji Mahaaraaj 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 Bhagvaan, he should love Him while believing himself to be the pure aatmaa. What is that aatmaa like? Well, within it there are no obstructions either of Maayaa or the entities evolved from Maayaa (the three gun, the body, the indriyas, and the antah-karans). Whatever obstructions seem to be in the aatmaa are due to ignorance. However, no obstructions of any form remain in a person who has totally dispelled them through gnaan and vairaagya. However, to behave as the aatmaa does not mean to believe himself to be brahm and act waywardly. In actual fact, the purpose of behaving as the aatmaa is to realise, ‘I am the aatmaa, and there are obstructions of Maayaa within me. If that is so, how can there be even the slightest trace of Maayaa in Paramaatmaa Naaraayan Vaasudev, who is beyond the aatmaa?’ For this reason, the quality of aatmaa-nishthaa should be firmly developed so that a person does not perceive any fault in Bhagvaan.

“Then, keeping his thought in the midst of the light of the aatmaa, he should destroy anything that tries to disturb him from behaving as the aatmaa. 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 aatmaa destroys everything apart from the aatmaa.

“Furthermore, if a person truly loves Bhagvaan, he would never develop love for anything else. If there is an object that appears to be dearer to him than Bhagvaan, he would completely discard it. That is true tyaag. He would discard that object irrespective of whether it is a significant object or an insignificant object – only that is called tyaag. On the other hand, if a person can outwardly give up many other things but cannot discard an object that obstructs him in worshipping Bhagvaan, his tyaag is useless.

“Also, do not think that only appealing objects obstruct a person’s worship of Bhagvaan 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 Bhagvaan. However, when a person considers the greatness of Bhagvaan, no such object can compare to even a millionth of a fraction of His greatness.

“If a person has developed love for Bhagvaan having thoroughly realised Bhagvaan in this way, he would not develop love towards any worldly object, such as the body, and the brahmaand. Instead, all worldly objects would become insignificant to him. After all, it was when Chitraketu Raajaa thoroughly realised the greatness of Bhagvaan 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 Bhagvaan? 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 Brahmaa?’

“In contrast, a person who has love for some objects other than such a great Bhagvaan 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 Bhagvaan does have more love for some object than he has for Bhagvaan, then he is nothing but a ‘cat- like’ (deceitful) bhakta. On the other hand, a true bhakta of Bhagvaan would definitely not hold anything dearer to him than Bhagvaan.”

Shreeji Mahaaraaj then said, “A bhakta of Bhagvaan who possesses gnaan, vairaagya, 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 Bhagvaan, if I do not talk about kalyaan to those who keep my company, then of what use is my gnaan?’ Bearing this in mind, he would not have any cowardice in talking about Bhagvaan – even if some opposition were to arise regarding his preaching.”

Having said this, Shreeji Mahaaraaj requested the singing of three verses written by Tulsidaas: ‘Jaaki Lagan Raamso Nahi...’, ‘Ehi Kahyo Sunu Ved Chahu...’, and ‘Jaaku Priya Na Raam Vaidehi...’.

Shreeji Mahaaraaj 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 Bhagvaan.”

At that point, Mulji Brahm-Chaari came to call Shreeji Mahaaraaj for His meals, and they both left the sabhaa together.

|| End of Vachanaamrut Gadhadaa II || 57 ||

Gadhadaa II – 58
The Flourishing Of A Sampradaay

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In the Samvat year 1881, on Shraavan sud 4 [29th July 1824], Swaami Shree Sahajaanandji Mahaaraaj 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 Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered
before Him.

Then, Shreeji Mahaaraaj asked, “How do the sampradaays of the great aachaaryas flourish for a long period of time?”

Muktaanand Swaami answered, “Firstly, by the shaastras of the sampradaay; secondly, by following the dharma of a person’s varna and aashram as prescribed in the shaastras; and thirdly, by total belief in a person’s ishta-dev. A sampradaay flourishes by these three factors.”

Shreeji Mahaaraaj then asked the same question to Brahmaanand Swaami and Nityaanand Swaami. They also gave the same reply.

Then, Shreeji Mahaaraaj said, “Here, allow me to answer the question. A sampradaay flourishes by knowing the following: The purpose for which the ishta-dev of the sampradaay 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 sampradaay is advanced by the shaastras which narrate the charitras of its ishta-dev from His birth up until His passing away. Regardless of whether those shaastras are in Sanskrit or in a different language, only those shaastras will advance the sampradaay, not others.

“For example, those who worship Raam Bhagvaan will be inspired only by the Vaalmiki Raamaayan ; and those who worship Shree Krishna Bhagvaan will be inspired only by the tenth and eleventh skandhs of the Shreemad Bhaagvat. The Veds will not inspire those who worship Raam Bhagvaan or Shree Krishna Bhagvaan. Ultimately, only the shaastras of a person’s own sampradaay will advance the sampradaay.”

Having said this, “Shreeji Mahaaraaj then commanded Muktaanand Swaami: “You too should continuously preach and write shaastras related to your sampradaay and your ishta-dev for the rest of your life. This is my aagnaa to you for as long as you live.”

With great respect for these words of Shreeji Mahaaraaj, Muktaanand Swaami promised to devoutly abide by them. Then, folding his hands, he bowed before Shreeji Mahaaraaj.

|| End of Vachanaamrut Gadhadaa II || 58 ||

Gadhadaa II – 59
Bhagvaan And Sant Are Kalyaan-Kaari

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In the Samvat year 1881, on Shraavan sud 12 [6th August 1824], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a decorated bedstead on the veranda outside the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “In the four Veds, the Puraans, and the historical shaastras, there is one central principle, and that is that only Bhagvaan and His sant can grant kalyaan. In fact, Bhagvaan’s sant is greater that even Shiv, Brahmaa, and the other devs. So, when a person attains Bhagvaan or His sant, apart from this, there is no other kalyaan for that jeev; this itself is ultimate kalyaan.

“Furthermore, only those who have accumulated a great number of rewards from performing good deeds receive the opportunity to serve Bhagvaan’s sant, but those who have few merits do not. So, a person should develop love for Bhagvaan’s sant just as he has love for his wife, son, parents, or brother. Then, due to this love, the jeev becomes absolutely fulfilled.

“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 Bhagvaan 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 Bhagvaan as he does for his relatives. As a result, he would not attain kalyaan.

“Furthermore, the greatness of the sant is as much as I mentioned earlier. Yet, even after attaining Bhagvaan and His sant, some people still have the doubt, ‘Will I attain kalyaan or not?’ What can be the reason for this? Well, in his past lives, that person had not attained Bhagvaan 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 Bhagvaan and His sant and had served them in his past lives, then in this life, his love for the bhaktas of Bhagvaan would never diminish; nor would he waver in his nishchay. Even if his disturbing thoughts related to kaam, krodh, or lobh persisted, his nishchay in Bhagvaan 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 Naath Bhakta, Vishnudaas, Himraaj Shah and Bhaalchandra Sheth; and Kashidaas and Daamodar also had this determination. When a person possesses such determination, it should be known that this person has been a bhakta of Bhagvaan in a past life.”

|| End of Vachanaamrut Gadhadaa II || 59 ||

Gadhadaa II – 60
Overcoming Difficulties
When Performing The Bhakti Of Bhagvaan

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In the Samvat year 1881, on Shraavan vad 4 [13th August 1824], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a decorated bedstead in the eastern veranda outside the west-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He was wearing a white khes and had tied a white paagh around His head. He had also covered Himself with a thin, white cloth. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj requested, “Please begin a question-answer discussion.”

Then, Muktaanand Swaami asked, “Mahaaraaj, life is full of difficulties. Amidst all these difficulties, what understanding should a bhakta of Bhagvaan develop in order to remain happy at heart?”

Shreeji Mahaaraaj 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 aatmaa, which is distinct from the body; the awareness of the perishable nature of all worldly objects; and the awareness of Bhagvaan’s greatness. By keeping these three forms of awareness, no difficulties obstruct me in any way.

“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 (jaagrat, 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.

“Having said this, if a bhakta of Bhagvaan 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 Raghunaath-Daas would not feel it. When Raamaanand Swaami left his body, all the satsangis began to cry, but Raghunaath-Daas 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 Bhagvaan encounters some sort of misery; but a bhakta of Bhagvaan would definitely become distressed by the suffering of other bhaktas.”

Continuing, Shreeji Mahaaraaj said, “The shaastras state that if a bhakta of Bhagvaan is being killed or harassed by someone, then a person who stands in defence of that bhakta of Bhagvaan – 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 Bhagvaan. However, if a person is hurt by the words of the bhaktas of Bhagvaan – 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 tyaag, or performs tap, it is all worthless. In fact, even if he performs a million other activities, his jeev will not attain kalyaan.

“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 saadhus 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 Bhagvaan 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.

“Therefore, a person should be absolutely loyal to a bhakta of Bhagvaan – 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 Bhagvaan, 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 Bhagvaan.”

Having said this, Shreeji Mahaaraaj finally added, “I am very compassionate – like Dattaatrey, Jadbharat, Naarad, and Shukji. In fact, once while I was travelling in the east, I came across a group of tyaagis. 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 Bhagvaan, 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 Bhagvaan 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 Bhagvaan can be called a complete bhakta of Bhagvaan.”

|| End of Vachanaamrut Gadhadaa II || 60 ||

Gadhadaa II – 61
Niyams, Nishchay In Bhagvaan , And Loyalty

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In the Samvat year 1881, on Shraavan vad 7 [17th August 1825], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a decorated bedstead in the eastern veranda outside the west-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. 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 mograa flowers. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj 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 Bhagvaan, 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.”

Then continuing, Shreeji Mahaaraaj said, “When someone comes and sits at the front of a sabhaa 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 Bhagvaan 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 aagnaa for him to become a paramhans, he would immediately become a paramhans. If a bhakta of Bhagvaan possesses these characteristics, then whether he sits at the front of a sabhaa of bhaktas, or at the back, he should be considered to be great amongst all bhaktas. Moreover, a tyaagi 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 tyaagis.

“If a person with rajo-gun, who is considered to be reputable in society, comes to a sabhaa, then he should be respected accordingly and given a seat at the very front of the sabhaa. Such etiquette should be observed by those possessing gnaan, as well as by tyaagis. If they do not, then the consequences can be harmful. Consider the example of when Parikshit Raajaa went to the rushi’s aashram. The rushi happened to be in samaadhi 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.

“There is also the example of when Daksh prajaapati visited Brahma’s sabhaa. 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.

“Therefore, all of you grahasthas and tyaagis 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 sabhaa. If they are dishonoured, it will definitely lead to problems and create obstructions in worship. For this reason, all satsangi grahasthas and tyaagis should firmly abide by this principle of mine.”

|| End of Vachanaamrut Gadhadaa II || 61 ||

Gadhadaa II – 62
Aatmaa-Nishthaa, Pati-Vrataa, And Sevaa

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In the Samvat year 1881, on Maagshar sud 2 [22nd November 1824], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a decorated bedstead on the veranda outside the north-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He was wearing a white khes and had tied a white paagh around His head. Also, He had covered Himself with a white chofaal. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Shreeji Mahaaraaj then summoned His nephews, Ayodhyaaprasaadji and Raghuvirji, and said to them, “You may ask me questions.”

Then, Ayodhyaaprasaadji 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?”

Shreeji Mahaaraaj 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 Bhagvaan, 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 kalyaan only by the grace of Bhagvaan. This is the answer to your question.”

Next, Raghuvirji asked a question, “Mahaaraaj, what must a person do for the moksh of the jeev?”

Shreeji Mahaaraaj explained, “If a person seeks kalyaan, he should place his body, wealth, home, family, and relations in the sevaa of Bhagvaan. Furthermore, he should avoid any object that may not be of use in the sevaa of Bhagvaan. A person who lives a life centred around Bhagvaan joins the ranks of Naarad and the Sanakaadik in the dhaam of Bhagvaan and attains ultimate moksh after he dies, even if he is a grahastha. This is the answer to your question.”

Having answered their questions, Shreeji Mahaaraaj then said, “Since the day I began thinking about it, I have noticed that there are three strengths which lead to kalyaan and which lead to extreme bliss. Of these, the first is the strength of intense aatmaa-nishthaa, which is to believe a person’s true self to be the aatmaa and engage in worship of Bhagvaan, like Shukji. The second is like the strength of pati-vrataa, which is to worship Bhagvaan as if He is his husband, just as the gopis did. The third is the strength of sevaa, which is to worship Bhagvaan as His daas, just like Hanumaanji and Uddhavji. Without these three strengths, there is no way in which the jeev can attain kalyaan. 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.

“I shall now describe the characteristics of these three strengths individually. Firstly, the following are the characteristics of a person who has realised the aatmaa. On one side there is the aatmaa and on the other side is the crowd of Maayaa – the body, the indriyas, the antah- karans, the three gun, and the panch-vishays. The thought that rests between the two is full of gnaan. 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 aatmaa. In fact, even the thought itself does not become one with the aatmaa.

“When the jeev attains this thought, its vruttis, which once reached all the way to Kaashi, recede to reach only as far as Vadtaal. When that thought is strengthened, the vruttis then recede from Vadtaal to reach only as far as Gadhadaa. Then, from reaching as far as Gadhadaa, 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 aatmaa. It is then that the jeev’s kaaran body, which is full of worldly desires, is said to be destroyed.

“Furthermore, when this thought meets with the aatmaa, 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 Naaraayan, who resides within that brahm. A person who has this realisation feels, ‘I am the aatmaa, and Paramaatmaa eternally resides within me’. Such a sustained state is the highest level of aatmaa-nishthaa.

“Secondly, the strength of a person with pati-vrataa should be like that of the gopis of Vraj. For example, from the day the gopis touched the holy feet of Shree Krishna Bhagvaan, all the pleasures of this world became like poison to them. In this way, if a pati-vrataa 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-vrataa. Therefore, if a person attaches his vruttis to Bhagvaan just as a pati-vrataa wife does with her husband, his mind would never become pleased upon seeing anyone else.

“Thirdly, a person who has a strength of offering bhakti with sevaa would like the darshan only of his ishta-dev; he would like to hear talks only about Him; he would like His ishtadev’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 sevaa. Today, Gopaalaanand Swaami and also Muktaanand Swaami have the strength of offering bhakti with sevaa.

“Among the bhaktas of Bhagvaan 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.”

Continuing, Shreeji Mahaaraaj 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 Bhagvaan should worship Bhagvaan 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 Bhagvaan.

“However, if a person does not have intense love for Bhagvaan, he should strengthen only aatmaa-nishthaa by thought. This is because a bhakta of Bhagvaan should either possess firm aatmaa-nishthaa or extremely deep love for Bhagvaan. 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.

“When a bhakta of Bhagvaan experiences difficulties of any kind, it should be known that the source of those miseries is not Kaal, karma, or Maayaa. In actual fact, it is Bhagvaan 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, Bhagvaan hides in the heart of His bhakta and from there He observes the bhakta’s patience. Also who are Kaal, karma, and Maayaa that they could harm a bhakta of Bhagvaan? So, realising it to be Bhagvaan’s wish, a bhakta of Bhagvaan should remain cheerful.”

Upon hearing this, Muktaanand Swaami asked a question: “Mahaaraaj, 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?”

Shreeji Mahaaraaj explained, “If a person behaves as a daas of the daas of a bhakta who possesses one of these three strengths, and if he also follows his aagnaa, then despite not understanding anything else, he would certainly become a paarshad of Bhagvaan after this very life, and would therefore become fulfilled.

“In this world, the glory of Bhagvaan 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 Bhagvaan and His bhaktas, that person will become absolutely fulfilled. Such is the greatness of Bhagvaan and His bhaktas. Therefore, a person who has received the opportunity to serve the bhaktas of Bhagvaan’s should remain fearless.”

Finally, Shreeji Mahaaraaj said, “I have delivered this talk about the three strengths mainly for the sake of Muktaanand Swaami because I have a great deal of love for him. So, bearing in mind that Muktaanand Swaami is suffering from an illness, I spoke today to be sure that no form of deficiency remains in his understanding.”

In reply, Muktaanand Swaami said, “Mahaaraaj, I also felt that you delivered this talk for me.”

|| End of Vachanaamrut Gadhadaa II || 62 ||

Gadhadaa II – 63
Gaining Strength After Performing Sevaa

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In the Samvat year 1881, on Maagshar vad 2 [8th December 1824], Swaami Shree Sahajaanandji Mahaaraaj was sitting in His place of residence in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. Bhajanaanand Swaami was reading the Shreemad Bhaagvat before Shreeji Mahaaraaj, and a sabhaa of paramhans, as well as haribhaktas from various places, had also gathered before Him.

Then, Muktaanand Swaami asked, “The thought which rests between the drashtaa and the drashya keeps the drashtaa 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?”

Shreeji Mahaaraaj 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 Saankhya and behave only as the aatmaa (drashtaa); but, a person should not associate with his indriyas and antah-karans. By behaving as the aatmaa in this way, his jeev gains great strength.

“However, there is an even greater method than this to gain strength. If a person has love for Bhagvaan and His sant, possesses intense shraddhaa 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 Bhagvaan and His bhaktas.

Shreeji Mahaaraaj then said, “I shall now tell you a personal principle of mine. When I became ill in the year of Samvat 1869, I saw Kailaas 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 aatmaa, at which point all disturbances decreased. However, then I thought, ‘Much better than behaving as the aatmaa is to stay within the company of Bhagvaan and His bhaktas’. I then become afraid, ‘What if by behaving as the aatmaa, I cannot return to this body again?’ Therefore, to stay within the company of Bhagvaan and His bhaktas and to be able to serve them in whichever way possible, is indeed the very best spiritual activity.”

Then, Shreeji Mahaaraaj 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 Bhagvaan and His sant, all those miseries are expelled. This is the greatness of Bhagvaan and His bhaktas. In actual fact, the bhaktas of Bhagvaan are indeed nothing but a murti of brahm. That is why a person should never perceive human traits in them.

“In addition, with the bhaktas of Bhagvaan 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 Bhagvaan, a person should behave in the same way. On the other hand, if a person does develop a grudge with Bhagvaan 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 Bhagvaan can never be redeemed.

63.8 “Therefore, there is no reward greater than that of serving bhaktas of Bhagvaan, and there is no sin greater than that of spiting bhaktas of Bhagvaan. Therefore, if a person wishes to make his jeev powerful, then he should sincerely serve Bhagvaan and His bhaktas by thought, word, and deed.”

|| End of Vachanaamrut Gadhadaa II || 63 || 196 ||

Gadhadaa II – 64
Purushottam Bhagvaan
Is The Cause Of All Avataars

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In the Samvat year 1881, on Posh sud 7 [27th December 1824], Swaami Shree Sahajaanandji Mahaaraaj 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 Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Svayamprakaashaanand Swaami asked, “Mahaaraaj, are all avataars of Bhagvaan equal, or are there distinctions among them?”

Shreeji Mahaaraaj explained, “After listening to and analytically thinking about all the shaastras written by Vyaasji, the conclusion I have reached regarding the avataars of Bhagvaan, such as Matsya, Kurma, Varaah, and Nrusinh, is that Shree Krishna Bhagvaan is the source of them all. That is to say, Shree Krishna Bhagvaan is not an avataar like the other avataars, but is Himself the source of all avataars. That very Shree Krishna Bhagvaan is our ishta-dev. His divya charitras are narrated in the tenth skandh of the Shreemad Bhaagvat Puraan. I have also considered it as a great authority in our Uddhav Sampradaay.

“As all other avataars are also of Shree Krishna Bhagvaan, we should respect those avataars and all shaastras which describe those avataars. Nevertheless, we should primarily respect only Shree Krishna Bhagvaan and the shaastras which describe Him.”

Then, Purushottam Bhatt asked a question, “Bhagvaan created this world for the kalyaan of the jeevs. But, would it not have been possible for Bhagvaan, without creating this world, to grant kalyaan to the jeevs while they were dormant in the womb of Maayaa? Instead, why does He take the trouble of creating this whole world? That is the question.”

Shreeji Mahaaraaj replied, “Bhagvaan Shree Krishna Purushottam is the supreme ruler and is eternal. He is forever present on His sinhaasan in His Akshardhaam. Countless millions of brahmaands reside within the refuge of that Akshardhaam. 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 Bhagvaan is the lord of countless millions of brahmaands. However, the brahmaands are not destroyed all at once. Therefore, if one or two brahmaands are destroyed, Bhagvaan would not even take note of it.

“In addition, the birth of that Shree Krishna Bhagvaan from Devki is only for the sake of narration, because in actual fact, He is forever beyond birth.

“Furthermore, the Akshardhaam of Shree Krishna Bhagvaan is beyond Prakruti and Purush by its vyatirek nature, and it pervades everywhere by its anvay nature – just as aakaash is present everywhere by its anvay nature, and is beyond the four bhuts by its vyatirek nature. This is Shree Krishna Bhagvaan’s Akshardhaam.

“Moreover, Shree Krishna Bhagvaan forever dwells within that dhaam. However, despite being present in Akshardhaam, 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-dashaa can see for thousands of miles while remaining in one place, and hear talks from thousands of miles away, similarly, despite being in His Akshardhaam, Bhagvaan also reveals Himself in the countless millions of brahmaands wherever there is a need to be revealed. Nevertheless, He Himself is still always present in His Akshardhaam. 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 raas-leelaa, when He assumed as many svarups as there were gopis. This use of Bhagvaan’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 aakaash, he does not pervade without possessing a svarup.

“Moreover, by the extraordinary powers of Bhagvaan, 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 Bhagvaan.

“That Shree Krishna Bhagvaan is worthy to be worshipped by a mumukshu in every way. While the other avataars possessed the greatness of maybe one or two powers, Shree Krishna Bhagvaan possesses all powers. After all, Shree Krishna Bhagvaan is not only rasik, He is also a tyaagi; He possesses gnaan 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 Bhagvaan possesses all powers.

“It is in Shree Krishna Bhagvaan’s Akshardhaam that the countless millions of brahmaands are supported forever. Of those, when the hundred year lifespan (the lifespan of Brahmaa) of a particular brahmaand ends, that brahmaand is destroyed. From this, it is clear that not all brahmaands are destroyed as the same time. So, if other brahmaands are still present at the time of destruction, why should Bhagvaan grant kalyaan to the jeevs at that time? This is the answer to the question.”

In this way, Shreeji Mahaaraaj indirectly revealed Himself as Purushottam. Upon hearing this, all the bhaktas realised that thesame Shree Krishna Purushottam is in actual fact Shreeji Mahaaraaj, the son of Dharma and Bhakti.

|| End of Vachanaamrut Gadhadaa II || 64 ||

Gadhadaa II – 65
The Darshan Of The Murti Of Bhagvaan
The Over-Wise

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In the Samvat year 1881, on Posh sud 11 [1st January 1825], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a decorated bedstead near the mandir of Shree Vaasudev-Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “Please listen, as I wish to speak about Bhagvaan.”

The saadhus, who were singing kirtans to the accompaniment of a pakhvaaj, stopped singing. They then folded their hands and settled down to listen.

Then, Shreeji Mahaaraaj began, “When Bhagvaan takes birth on earth for the kalyaan of the jeevs as an avataar, such as Raam and Krishna, He is not infatuated by anything in this world, which is the result of Maayaa. 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 Bhagvaan. They think, ‘He may be called Bhagvaan, but He has more attachment to this world than we do’. Thinking this, they consider Bhagvaan to be human, just like themselves, but they do not realise His alokik greatness. This in itself is Bhagvaan’s Maayaa.

“In fact, even a saadhu who has realised the aatmaa and has become brahm-rup is not infatuated upon seeing any object of this world. So, what is surprising about Shree Krishna Bhagvaan – who is Parbrahm, and who is greater than Brahm – being able to remain uninfluenced by Maayaa and the result of Maayaa? He certainly can.”

Having said this, Shreeji Mahaaraaj said, “A saadhu who has attained aatmaa-nishthaa also possesses intense vairaagya. Due to both of these qualities, he will not become attached to anything in any way. However, if he does not possess bhakti towards Bhagvaan, 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 Bhagvaan, aatmaa-nishthaa and vairaagya alone are simply useless; a person can never attain kalyaan through them.

“Realising this, Shukji studied the Shreemad Bhaagvat and offered great bhakti to Shree Krishna Bhagvaan, despite having already become brahm-svarup. Therefore, it is a great deficiency of a person who has aatmaa-nishthaa to not have bhakti towards Bhagvaan.

“In the same way, if a person has bhakti towards Bhagvaan, but does not have aatmaa-nishthaa and vairaagya, then just as a person has love towards Bhagvaan, he will also develop love towards other things. Therefore, this is a major deficiency for those following the path of bhakti.

“Now, a perfect bhakta of Bhagvaan has thoroughly realised Bhagvaan’s greatness; so, everything except Bhagvaan seems worthless to him. That is why he is not infatuated by anything. Therefore, when a person possesses all three qualities of aatmaa-nishthaa, vairaagya, and bhakti towards Bhagvaan, he can be said to have no deficiencies whatsoever. Such a person is called a bhakta with gnaan, an ekaantik bhakta, and a loyal bhakta of Bhagvaan.”

|| End of Vachanaamrut Gadhadaa II || 65 ||

Gadhadaa II – 66
A Person Cannot Recognise His Own Avgun
A Red-Hot Iron Ball

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In the Samvat year 1881, on Posh vad 1 [5th January 1825], Swaami Shree Sahajaanandji Mahaaraaj 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 Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. Garlands of yellow flowers and red guldaavadi flowers were hanging around His neck, and a tassel of yellow flowers decorated His paagh. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him in a sabhaa. Some of the saadhus were singing a vishnupad to the accompaniment of a sarodaa and dukad.

After the kirtans had finished, Shreeji Mahaaraaj said, “Today, I wish to ask all the senior saadhus some questions.” Having said this, He directed His first question to AAnandaanand Swaami. 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.”

AAnaand Swaami answered to the bet of his ability, but he was unable to give a satisfactory reply.

So, Shreeji Mahaaraaj explained, “The answer to that is as follows: It is because that person has offended some great bhakta of Bhagvaan 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.”

Next, Shreeji Mahaaraaj asked Nityaanand Swaami a question, “Is there only one method to attain Bhagvaan, or are there many? You may say that Bhagvaan can be attained by four methods – gnaan, vairaagya, bhakti, and dharma. However, if Bhagvaan is attained by these four methods, then the principle that kalyaan can be attained exclusively by seeking the refuge Bhagvaan is invalid.”

Nityaanand Swaami tried to answer the question in many different ways, but was unable to do so satisfactorily.

So, Shreeji Mahaaraaj said, “Kalyaan is only attained by the refuge of Bhagvaan. However, Bhagvaan is very powerful; even the devs live under His aagnaa. In fact, out of fear of Bhagvaan, even the causes of all the brahmaands, such as Kaal and Maayaa, faithfully follow His aagnaa. Therefore, a bhakta of Bhagvaan should also strictly follow Bhagvaan’s aagnaa; that is the very characteristic of a bhakta of Bhagvaan. For this reason, all other spiritual activities should also be performed strictly. Therefore, kalyaan is possible only through Bhagvaan, whereas those spiritual activities are for the purpose of pleasing Bhagvaan. That is the only answer to the question.”

Then, Shreeji Mahaaraaj asked Brahmaanand Swaami, “Is the jeev that dwells within the body, saakaar, or is it niraakaar?”

Brahmaanand Swaami replied, “It possesses a svarup.”

Hearing this, Shreeji Mahaaraaj 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 Bhaagvat states, ‘Bhagvaan created the buddhi, indriyas, man, and praans to enable the jeev to attain kalyaan’. If the jeev itself did possess a svarup, then what would be the need of creating the buddhi, indriyas, man, and praans for it? Therefore, after seeing such words in the shaastras, a person can only conclude that the jeev is sachidaanand.

“That jeev also possesses the kaaran 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 maayik 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.”

Then, Brahmaanand Swaami asked, “After the ignorance of the jeev is removed by the bhakti of Bhagvaan, the association between the jeev and the three maayik bodies (sthul, sukshma, and kaaran) no longer remains. So, when the jeev attains the dhaam of Bhagvaan, with what type of svarup does it stay there?”

Shreeji Mahaaraaj replied, “When the jeev’s ignorance is dispelled, its association with the three maayik bodies is broken. Then, the jeev remains pure and composed of chaitanya. Then, by Bhagvaan’s will, the jeev receives a body composed of chaitanya prakruti – which is distinct from the eight types of jad prakruti of Bhagvaan. Then, with that body, the jeev stays in Bhagvaan’s Akshardhaam. This is the answer to your question.”

Then, Shreeji Mahaaraaj asked Gopaalaanand Swaami a question; “It is due to the grace of Bhagvaan and His sant that a person can master ashtaang-yog or see the aatmaa. Then, why is it that even though Bhagvaan and His sant are the cause of these, they become secondary; and instead, a person’s interest in yog and aatmaa-nishthaa increases?”

Gopaalaanand Swaami replied, “After practicing ashtaang-yog, when a person actually masters it, he develops a little pride. As a result, he becomes somewhat less interested in Bhagvaan.”

To this, Shreeji Mahaaraaj commented, “When a yogi attains siddh- dashaa, he also becomes brahm-rup, and no form of pride is possible in brahm. Therefore, your answer is not correct.”

Gopaalaanand Swaami then said, “Mahaaraaj, I cannot understand this. Please be compassionate and explain it to me.”

So, Shreeji Mahaaraaj 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 Bhaagvat with great enthusiasm. In fact, even to this very day, he engages in the bhakti of Bhagvaan. Also, the eighty-eight thousand rushis, including Shaunak, had become brahm- svarup; but, they too listened to the kathaas related to Bhagvaan from Sutpuraani. Therefore, a person should take guidance from such words to strengthen his bhakti.

“For the faults that a person cannot recognise, he should pray to Bhagvaan: ‘Mahaaraaj, 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 Bhagvaan 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.”

Then, Shreeji Mahaaraaj asked Muktaanand Swaami a question: “Suppose a bhakta of Bhagvaan has thoroughly realised Bhagvaan, but Bhagvaan 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 Bhagvaan, or not?”

Muktaanand Swaami replied, “Mahaaraaj, if a person has absolute nishchay in Bhagvaan, then he would never have nishchay in anyone but Bhagvaan. On the other hand, if a person does have nishchay in someone else, then he does not have nishchay in Bhagvaan at all. Such a person is merely a false bhakta; he cannot be called a true bhakta of Bhagvaan.”

Hearing this, Shreeji Mahaaraaj agreed, “That is the exact answer to the question.”

Finally, Shreeji Mahaaraaj asked Shuk Muni, “If a bhakta of Bhagvaan has attained the understanding of Bhagvaan and His sant, then how does he benefit while he is alive, and how does he benefit after he dies?”

Shuk Muni said, “Mahaaraaj, that question can be answered only by you.”

So, Shreeji Mahaaraaj said, “While alive, a person who has attained Bhagvaan and His sant spends his days and nights engrossed in kathaas and kirtans related to Bhagvaan. He also has the direct realisation of his jeevaatmaa, which is beyond the three mental states, as being brahm-rup. With the exception of Bhagvaan, he develops vairaagya for all other objects. Also, he discards adharma and abides by dharma.

“When that bhakta dies, Bhagvaan makes him just like Himself. In fact, Bhagvaan had blessed Brahma: ‘O Brahmaa! 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 Bhagvaan has blessed Brahmaa, He also grants the same blessings to all of His faithful bhaktas. In addition, just as Bhagvaan is free from Kaal, karma, and Maayaa, in the same way, these bhaktas of Bhagvaan also becomes free from Kaal, karma, and Maayaa. Also, he forever resides in the sevaa of Bhagvaan. This is how that bhakta benefits after he abandons his body. That is the answer to the question.”

|| End of Vachanaamrut Gadhadaa II || 66 ||

Gadhadaa II – 67
The Gangaajaliyo Well Becoming Like Bhagvaan

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In the Samvat year 1881, on Mahaa vad 3 [6th February 1825], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a mattress with a large, cylindrical pillow that had been placed on a decorated bedstead on the platform near the Gangaajaliyo well adjacent to His residence in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him in a sabhaa. Some of the saadhus were singing a vishnupad to the accompaniment of a sarodaa and dukad.

After thinking about the kirtans, Shreeji Mahaaraaj said, “I wish to ask all the saadhus the following question: A bhakta of Bhagvaan leaves his body, becomes brahm-rup, and attains the dhaam of Bhagvaan. Then, what is the difference between that bhakta and Bhagvaan, whereby the master-servant relationship between them still remains? After all, that bhakta of Bhagvaan then becomes independent, just like Bhagvaan. He also becomes free from the restraints of Kaal, karma, and Maayaa – just like Bhagvaan. Therefore, what difference remains so that the master-servant relationship is maintained? This is my question.”

The paramhans answered according to their understanding, but they could not give a precise answer to Shreeji Mahaaraaj’s question. So, all the saadhus said, “Mahaaraaj, your question will only be answered when you yourself answer it.”

Then, Shreeji Mahaaraaj explained, “The answer is as follows: In whatever way a bhakta of Bhagvaan has understood Bhagvaan – ‘Bhagvaan 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 Bhagvaan. Then, when that bhakta leaves his body and goes to the dhaam of Bhagvaan, he attains charm andpowers based on the extent to which he has realised the majesty of Bhagvaan. Despite this, that bhakta still feels Bhagvaan’s majesty (His powers and charm) to be much greater. He then realises, ‘Bhagvaan has granted me just as many divya powers and as much charm as I had realised in Him. Yet, Bhagvaan’s divya powers and charm appear to be totally limitless. Like me, countless others have also attained qualities similar to that of Bhagvaan, but no one is capable of becoming like Bhagvaan’.

“This is because not even Shesh, Shaarada, Brahmaa, the other devs, or the four Veds can understand the vastness of Bhagvaan’s greatness, His qualities, His actions, His birth, His power, His charm, His blissful nature, or His countless other kalyaan-kaari. In fact, Bhagvaan Himself cannot understand the limits of His own greatness. Therefore, Bhagvaan, with all of His powers, is beyond all limits.

“By worshipping that Bhagvaan, countless millions of Vaishnavs have become like Bhagvaan. However, Bhagvaan’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, Bhagvaan’s greatness is infinite; there is no way in which it can either increase or decrease. For this reason, those bhaktas of Bhagvaan who become brahm-svarup, still behave as Bhagvaan’s servants and engage in His worship. In this way, bhaktas of Bhagvaan attain qualities similar to those of Bhagvaan; but, the master-servant relationship between them is maintained. That is the answer to the question.”

|| End of Vachanaamrut Gadhadaa II || 67 ||

|| End of Shree Gadhadaa Madhya Prakaran ||

Shree Vadtaal Prakaran

Vadtaal – 1
Nirvikalp Samaadhi

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In the Samvat year 1882, on Kaartik sud 11 [21st November 1825], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a cushion with a cylindrical pillow that had been placed on a sinhaasan in the mango grove along the banks of Lake Gomti on the north side of the mandir of Shree Lakshmi-Naaraayan in Vadtaal. He was wearing a white survaal and a white angarkhu. He had also tied a blue reto around His waist. An orange reto with edges decorated with golden threads was tied around His head, and another orange reto with a brocaded border was resting upon His shoulder. In addition to this, a garland of roses was hanging around His neck, tassels of roses had been placed upon His head, and baajubandh and gajaraa had been tied around His arms. Shreeji Mahaaraaj sat in a charming way facing north, while a sabhaa of munis, as well as haribhaktas from various places, gathered before Him.

Shobhaa-Raam Shaastri of Vadodaraa asked Shreeji Mahaaraaj a question: “Mahaaraaj, when a mumukshu attains nirvikalp samaadhi, he becomes gunaatit and an ekaantik bhakta of Bhagvaan. Then, what becomes of a person who does not attain nirvikalp samaadhi?”

Then, Shreeji Mahaaraaj replied, “Nirvikalp samaadhi is not only attained when the praans are controlled. There is another way to attain nirvikalp samaadhi, which I shall explain to you; so, please listen carefully.

“The Shreemad Bhaagvat states:

atra sargo visargash-cha sthaanam poshanam-utayaha

manvanta-reshaanu-katha nirodho muktir-aashrayaha

The ten characteristics of topics of discussion by which Bhagvaan can be
realised: sarg, visarg, sthaan, poshan, uti, manvantar-kathaa, ishaanu-kathaa,
nirodh, mukti, aashray.

“This verse explains that when a mumukshu establishes a firm belief of Shree Krishna Bhagvaan, who a person should take the refuge of and who can be realised through the nine characteristics, then he will never have a doubt. For example, once a person has firmly realised that this is a mango tree, then even if he is overcome by kaam, krodh, lobh, he will not entertain any doubts such as, ‘Is this a mango tree or not?’ In the same way, regardless of whether a person has controlled his praans or not, if he has firm belief of the pratyaksha svarup of Shree Krishna Bhagvaan – without any doubts whatsoever – then he has attained nirvikalp samaadhi.

“However, someone may repeatedly have doubts in his mind about Bhagvaan’s nature. For example, he may think, ‘What must Bhagvaan’s svarup be like in Akshardhaam? What must His svarup be like in Shvet- Dvip and Vaikunth? When will I have the darshan of that svarup?’ He continues to have such doubts in his mind, but he does not feel fulfilled by realising that the pratyaksha svarup of Bhagvaan that he has attained is the cause of everything. Even if he attains samaadhi by Bhagvaan’s wish, his doubts are never eradicated. No matter what he sees in samaadhi, he always desires to see something new; the desires of his mind are never suppressed. Even if such a person experiences samaadhi, it is savikalp samaadhi; and even if he does not experience samaadhi, it is still savikalp samaadhi. Therefore, such a person cannot be called a gunaatit, ekaantik bhakta. A person who does have firm nishchay in Bhagvaan, regardless of whether he has samaadhi or not, can be said to have constant nirvikalp samaadhi.”

Then, Dinaa-Naath Bhatt asked, “What will become of a person who fails to conquer the mind, despite attempting to eradicate the desires in his mind?”

Shreeji Mahaaraaj replied, “As the war between the Kauravs and the Paandavs was set to begin, the Kauravs and the Paandavs thought, ‘Let us engage in the battle in such a holy place that even if we are killed in the fighting, our jeev will still benefit.’ With this thought in mind, they eventually fought a battle, attained Dev-Lok, and obtained happiness greater than that of ruling over a kingdom.

“Therefore, regarding a person who takes up a fight with his mind – if he wins, then he attains nirvikalp samaadhi and becomes an ekaantik bhakta of Bhagvaan. However, if he should lose to his mind, he falls from his spiritual activities. Then, maybe after one life or two lives or even after many lives, he will become an ekaantik bhakta; but, his efforts will not have been useless.

“Therefore, a person who is wise should definitely develop hatred towards his mind for the sake of his kalyaan. Then, if he conquers his mind, he is sure to benefit; but, even if he is defeated by his mind, he will eventually return to the path of enlightenment which is also beneficial in the end. Therefore, a person who aspires for kalyaan should most certainly develop hatred towards his mind.”

|| End of Vachanaamrut Vadtaal || 1 ||

Vadtaal – 2
Realising Bhagvaan Through The Five Shaastras

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In the Samvat year 1882, on Kaartik sud 13 [22nd November 1825], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a decorated bedstead under a mango tree on the banks of Lake Gomti, north of the mandir of Shree Lakshmi-Naaraayan in Vadtaal. He was wearing a survaal made from yellow, silken cloth and a red dagli made from kinkhaab. He had also tied a paagh around His head using an orange cloth with a brocaded border. An orange shelu with a brocaded border was placed upon His shoulder. In addition to this, His paagh was decorated with garlands of champaa flowers, and garlands of white flowers were hanging around His neck. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “Please begin a question-answer discussion.”

Then, Kaandaasji Patel of the village Buvaa folded his hands and asked, “Mahaaraaj, by what means does Bhagvaan become pleased?”

Shreeji Mahaaraaj replied, “If we do not insult Bhagvaan, then Bhagvaan becomes pleased. Then, you may ask, ‘What does it mean to criticise Bhagvaan?’ Well, Bhagvaan is the all-doer of this world. However, if a person does not understand Him to be the all-doer and instead believes that it is Kaal that is the all-doer of this world, or that it is Maayaa, or that it is karma, or that is the svabhaav that is the all-doer, then he is insulting Bhagvaan. This is because actually Bhagvaan is the all-doer. To ignore this and to claim that only Kaal, karma, Maayaa, and svabhaav are the all-doers of this world is serious against Bhagvaan.

“For example, you are the Patel (chief of a village) of your village. If someone does not acknowledge your status in the village, then he can be said to be your slanderer. Also, if someone does not accept the control of an emperor of the world, but instead accepts the control of a person who is not even a king, then that man is known as a slanderer of the emperor. If a person writes and distributes letters stating, ‘Our king has no nose and ears; he has no hands or feet’, and therefore, describes the king as being deformed even though he has a normal body, then he is also known as a slanderer of the king. Similarly, Bhagvaan is complete, with limbs, hands, and feet. There is not the slightest deformation in any of His limbs. He eternally possesses a definite svarup. So, to say that He is not the all-doer and is niraakaar, and that Kaal, Maayaa, karma are the cause of all – not Bhagvaan – is equivalent to insulting Bhagvaan.

“A person who does not insult Bhagvaan in this way is said to have performed perfect pujaa of Bhagvaan. Otherwise, without such an understanding, even if a person performs pujaa by offering items like sandalwood paste and flowers, he is still a slanderer of Bhagvaan. Therefore, Bhagvaan is only pleased upon a person who realises Bhagvaan to possess a definite svarup and to be the creator, sustainer, and destroyer of the universe.

“In the Veds, Bhagvaan Himself has described His nature in many ways, but no one could understand it. Then, the Saankhya shaastras prescribed the twenty-four tattvas and said that Bhagvaan is the twenty-fifth tattva. The aachaarya of the Saankhya philosophy, Kapil Muni, thought, ‘The jeev behaves as if it is one with the three types of bodies (sthul, sukshma, and kaaran) and it cannot remain separate from them. The ishvar also behaves as if it is one with its three bodies (viraat, sutraatmaa, and avyaakrut) and it too cannot remain separate from them.’ Therefore, the Saankhya shaastras count jeev and ishvar amongst the twenty-four tattvas and claim Paramaatmaa to be the twenty-fifth tattva.

“The aachaarya of the Yog shaastras, Hiranyagarbh Rushi, explains that there are twenty-four tattvas, and that jeev and ishvar are the twenty- fifth tattva; but, Paramaatmaa is the twenty-sixth.

“This is how the Saankhya shaastras and the Yog shaastras described Bhagvaan’s nature; still, no one attained understanding of the nature of the Bhagvaan as He is. So, according to the Saankhya shaastras, it was concluded, ‘Whatever is greater than the twenty-four elements is satya’; and according to the Yog shaastras, it was concluded, ‘Paramaatmaa, who is greater than jeev and ishvar, who themselves is beyond the twenty-four elements, is satya’. In this way, through these two philosophies, the nature of Bhagvaan was realised. However, is that Bhagvaan black, or yellow? Is He tall, or short? Is He saakaar, orniraakaar? That was not realised.

“Then, Vaasudev Bhagvaan composed the Panch-Raatra Taantra, in which he explained, ‘In his own Akshardhaam, Shree Krishna Purushottam Bhagvaan eternally possesses a divya saakaar murti. This Bhagvaan gives darshan five times to the countless niranna-muktas of Shvet-Dvip. In Vaikunth, that same Bhagvaan assumes a four-armed form, holding a shankh, a chakra, a gadaa, and a padma. Along with Him is Lakshmiji. He is also served by Vishvaksen and other paarshads. It is that same Bhagvaan who is worthy of being offered pujaa, worthy of worship and worthy of attainment. It is that same Bhagvaan who assumes the avatars of Ram and Krishna, and who appears in the four forms of Vaasudev, Sankarshan, Pradyumna, and Aniruddha’. In this way, Vaasudev Bhagvaan explained that Bhagvaan possesses a saakaar murti.

“Then, Naaradji revised that same Panch-Raatra Taantra, after which it came to be known as the Naarad Panch-Raatra. In that, Bhagvaan’s svarup was explained in such a way that not even the slightest doubt remained. Also, Shivji explained the four-armed svarup and eight- armed svarup of Bhagvaan in the Pashupaat-Shaastra.

“Therefore, the Shreemad Bhaagvat states:

naaraayana-paraa vedaa devaa naaraayan-aangajaahaa

naaraayana-paraa lokaa naaraayana-paraa makhaahaa

naaraayana-paro yogo naaraayana-param tapaha

naaraayana-param gnaanam naaraayana-paraa gatihi

The Veds are devoted to Naaraayan, and the essence of the Veds is Naaraayan;
the devs are all formed from the svarup of Naaraayan; the loks are all devoted to
Naaraayan, and all the loks are pervaded by Naaraayan; all yagnas are devoted to
Naaraayan. All yog is devoted to Naaraayan; all tap is devoted to Naaraayan;
all gnaan is devoted to Naaraayan; and Naaraayan is the objective of all activities.

vaasudeva-paraa vedaa vaasudeva-paraa makhaahaa

vaasudeva-paraa yogaa vaasudeva-paraahaa kriyaahaa

vaasudeva-param gnaanam vaasudeva-param tapaha

vaasudeva-paro dharmo vaasudeva-paraa gatihi

The Veds are devoted to Vaasudev, and the essence of the Veds is Vaasudev;
all yagnas are devoted to Vaasudev; all yog is devoted to Vaasudev; all activities are
devoted to Vaasudev. All gnaan is devoted to Vaasudev; all tap is devoted to Vaasudev;
all dharma is devoted to Vaasudev; and Vaasudev is the objective of all activities.

“Therefore, the five shaastras have described the nature of Shree Krishna Vaasudev only. Only a person who realises Bhagvaan through these five shaastras can be said to possess total gnaan. For example, only when a person sees with his eyes does he come to know that milk is white; only when he smells with his nose does he come to know its smell; only when he touches it with his finger does he come to know whether it is hot or cold; and only when he tastes it with his tongue does he come to know its taste. In this way, only when milk is tested through all the indriyas can a person totally know its nature; it cannot be totally known through one indriya alone. Similarly, a person realises Bhagvaan’s nature totally when he realises it through the five shaastras. To have such knowledge is called total gnaan.

“Bhagvaan is pleased only upon someone who has such understanding; there is no other means of pleasing Him. Therefore, only a person who has this understanding can be said to possess total gnaan, and Bhagvaan becomes extremely pleased only upon such a person.”

|| End of Vachanaamrut Vadtaal || 2 ||

Vadtaal – 3
Bhakti Coupled With Bhagvaan’s Greatness

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In the Samvat year 1882, on Kaartik vad 11 [6th December 1825], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a sinhaasan in the mandir of Shree Lakshmi-Naaraayan in Vadtaal. He was dressed entirely in white clothes. He was also wearing garlands of roses around His neck, and tassels decorated the paagh upon His head. A sabhaa of all the munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “In our Uddhav Sampradaay a person who has dharma, gnaan, vairaagya, and bhakti towards Bhagvaan is called an ekaantik bhakta, and only he is worthy of being made renowned in our satsang. However, if these four qualities are not perfect and only one is predominant, then which of the four is the best, and incorporates the other three?”

Gopaalaanand Swaami and Muktaanand Swaami replied, “Mahaaraaj, dharma is the best, because if there is dharma then the other three qualities will eventually develop in that person.”

To this, Shreeji Mahaaraaj replied, “Dharma may be present even in those who are vimukhs. Does that mean that we should make them renowned in satsang?”

Hearing this argument, no one could give a reply to the question. Shreeji Mahaaraaj then explained, “If a person has bhakti towards Bhagvaan coupled with knowledge of His greatness, he will never fall from dharma – even if he has a lesser degree of aatmaa-nishthaa, vairaagya, and dharma. This is because a person who realises Bhagvaan’s greatness, thinks, ‘If Brahmaa and all the other devs follow Bhagvaan’s aagnaa, then how can I not follow His aagnaa?’ Bearing this in mind, he always abides by the niyams prescribed by Bhagvaan.”

Then, Shuk Muni asked, “If bhakti coupled with the knowledge of Bhagvaan’s greatness alone is enough, why are all four qualities prescribed as essential, and not just bhakti alone?”

Shreeji Mahaaraaj replied, “If a person has intense bhakti for Bhagvaan coupled with the knowledge of His greatness, then all three are incorporated in bhakti alone. But, if his bhakti is of a medium intensity, then the other three are not incorporated within it. Therefore, it is said, ‘A person who has the type of bhakti which include all four qualities can be called an ekaantik bhakta’.

“Pruthu Raajaa had such extraordinary bhakti. When Bhagvaan awarded a vardaan upon him, he asked for ten thousand ears in order to hear kathaas related to Bhagvaan; he did not ask for anything else. Also, some gopis who were forbidden to go and play raas discarded their bodies and went to Shree Krishna in spirit. If a person has such extraordinary bhakti, then the other three qualities are all incorporated in bhakti alone.”

Brahmaanand Swaami then asked, “By what means can such extraordinary bhakti be attained?”

Then, Shreeji Mahaaraaj replied, “It is attained by serving a great sant. There are four types of great sant. One is like a small flame, the second is like a torch, the third is like lightning, and the fourth is like the vadvaanal fire.

“A person, who is like a small flame, is extinguished by the wind in the form of the vishays. A person, who is like a torch, is extinguished by stronger gusts of wind in the form of the vishays. A person, who is like lightning, is not extinguished even by rainwater in the form of maayaa. However, vadvaanal fire stays in the ocean without being extinguished by the ocean water; it drinks the sea water and excretes it in the form of sweet water; in turn, the clouds carry this water and shower it upon the world; and from this, many types of tastes are formed. Similarly, a great sant, like the vadvaanal fire, transforms even the ‘salty’ jeevs who are like the saline sea water, into ‘sweet’ jeevs.

“Of the four types of great sant just described, if a person serves someone who is like lightning or the vadvaanal fire – by thought, word, and deed, and while staying within his dharma – then bhakti coupled with the knowledge of Bhagvaan’s greatness develops in that person.

“Also, a person should realise that the person who is like lightning is known as Bhagvaan’s ekaantik saadhu – who is in saadhan-dashaa. The person who is like the vadvaanal fire is known as Bhagvaan’s great ekaantik sant – who has attained siddh-dashaa.”

|| End of Vachanaamrut Vadtaal || 3 ||

Vadtaal – 4
The Thirty Qualities Of A Sant

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In the Samvat year 1882, on Maagshar sud 10 [19th December 1825], Swaami Shree Sahajaanandji Mahaaraaj was sitting in the mandir of Shree Lakshmi-Naaraayan in Vadtaal. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “Please being a question-answer discussion.”

Then, Muktaanand Swaami asked, “For a bhakta of Bhagvaan who has taken the path of bhakti, which one spiritual activity includes all the other activities for kalyaan?”

Shreeji Mahaaraaj replied, “All the spiritual activities for attaining kalyaan are included in keeping the company – by thought, word, and deed – of a sant who possesses the thirty qualities of a saadhu.”

After replying to the question, Shreeji Mahaaraaj asked, “Suppose there is an ekaantik bhakta yogi who realises that the philosophy of both the Saankhya shaastras and the Yog shaastras is based upon only Vaasudev- Naaraayan. By what means does that yogi fix his vrutti on Bhagvaan’s murti? How does he control his mind? How does he keep his vrutti facing inwards? How does he keep his vrutti facing outwards? By which of his yogic abilities does he separate himself from the obstacles of disturbing thoughts and desires, as well as from the absorption of sleep? Please answer these questions.”

Then, Muktaanand Swaami and Gopaalaanand Swaami attempted to answer these questions to the best of their ability, but neither of them was able to give a satisfactory reply. So, Shreeji Mahaaraaj said, “When water goes into a fountain, it first revolves in a spiral and then spurts upwards; in the same way, the vrutti of the jeev revolves in a spiral in the antah-karans, which acts like the fountain, and then spurts out through the five indriyas. A yogi does this in two ways: With one vrutti, he thinks of Shree Vaasudev Bhagvaan who resides in his heart as a witness. With the second vrutti he faces outwards through his eyes, and he thinks about Bhagvaan who is outside. He thinks of the whole murti from head to toe; he does not only think of a single part of the body. Just as when a person looks at a large mandir, he sees it completely as a whole; or when a person looks at a large mountain, he sees it totally; similarly, the yogi sees Bhagvaan’s murti in the same way, but he does not see each part of Bhagvaan’s body separately.

“When he observes the murti at a distance through his eyes, if he sees some other object besides Bhagvaan, then he draws that murti of Bhagvaan closer and observes it at the tip of his nose. Even after doing this, if he still sees some object nearby, then he observes the murti of Bhagvaan between his eyebrows. While doing this, if he feels lazy or sleepy, then he would again observe the murti of Bhagvaan before his eyes. Then, in the same way that a child flies a kite, he would fly a kite (Bhagvaan’s murti) with a string (vrutti). He would make it rise upwards, then bring it down again, and then make it sweep from side to side. Using his yogic powers in this way, when he becomes alert, he would again observe the murti at the tip of his nose, and from there he would bring it between his eyebrows, and then he would draw it into his heart. Then, he would merge together both the murti of Bhagvaan that resides in his heart as a witness, and the murti of Bhagvaan that is outside. At this point, the two vruttis of the antah-karans become one.

“While doing this, if he feels lazy or sleepy again, then he would bring the murti outside again using the two types of vruttis. In the same way as with his eyes, he would use his ears, hands, tongue, and nose to perfect yog. Also, he would observe Bhagvaan’s murti with his man, buddhi, chitt, and ahankaar. Then, by using the saankhya thought process, he would distinguish himself from his indriyas and antah- karans and would observe only the murti of Bhagvaan in his chaitanya. While he is beholding the form, whether it be inside or outside, if some disturbance regarding worldly affairs obstructs him, then he would remove the problem while continuing to observe the murti; but, he would not abandon his yogic activities because of the disturbance. This is how a yogi with such yogic powers behaves.”

|| End of Vachanaamrut Vadtaal || 4 ||

Vadtaal – 5
A Bhakta Should Not Perceive Maayaa In Bhagvaan

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In the Samvat year 1882, on Maagshar vad 4, [29th December 1825], Swaami Shree Sahajaanandji Mahaaraaj was sitting facing north on a decorated seat under a mango tree along the banks of Lake Gomti, north of the mandir of Shree Lakshmi-Naaraayan in Vadtaal. He was dressed entirely in extremely fine, white clothes, and He had several garlands of roses hanging around His neck. Bunches of two large roses had been placed upon His ears, and tassels of roses decorated His paagh. A sabhaa of all the munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “Please ask complex questions in order to relieve everyone’s tiredness.” Having said that, Mahaaraaj put a pillow facing west and lay down.

Then, Muktaanand Swaami asked, “Shree Krishna Bhagvaan has said:

aivee hyeshaa guna-mayee mama maayaa duratyayaa

maam-eva ye prapadyante maayaam-etaam taranti te

“This verse means, ‘A person who attains me will break through my Maayaa, which is composed of the three gun, and which cannot otherwise be broken through even by suffering hardships’. However, even after a person has attained Bhagvaan, he is still disturbed by thoughts and desires in his heart during the worship of Bhagvaan. What else, besides Maayaa, could be causing this? That is the question.”

Shreeji Mahaaraaj sat upright from His lying posture, and with great compassion said, “Of the three gun of Maayaa, tamo-gun is predominant in the five bhuts, and the five tan-maatras; rajo-gun is predominant in the ten indriyas, the buddhi, and the praans; and sattva-gun is predominant in the man and the presiding devs of the indriyas and antah-karans. In the past, all those who have become bhaktas have possessed the products of the three gun – the bhuts, the indriyas, the antah-karans, and their presiding devs. Therefore, the answer to the question is as follows: A person who has the firm belief of Bhagvaan – who has realised Bhagvaan completely by believing that there are no maayik qualities in His svarup, and that Bhagvaan is greater than Maayaa and the products of Maayaa (the three gun) – has gone beyond Bhagvaan’s Maayaa. Even though he has the products of the gun of maayaa within him (the bhuts, the indriyas, the antah-karans, and their presiding devs, each of which carries out its respective activities) he is still said to have gone beyond Maayaa. This is because even though the products of Maayaa are within him, he still realises that the pratyaksha svarup of Shree Vaasudev Bhagvaan, who is worthy to be worshipped by him, is beyond the gun of Maayaa; therefore, he himself should also be known to have gone beyond Maayaa.

“Even the shaastras acknowledge that the gun seem to have influenced all, including the devs and the rushis. Does that imply that they cannot be called muktas? Also, does that imply that they cannot be said to have gone beyond Maayaa? In fact, they are all muktas, and they have all gone beyond Maayaa. If we do not answer in this way then there is no other possible solution to that question. Therefore, this is the only answer.”

Then, Nityaanand Swaami asked, “Mahaaraaj, people go to seek the refuge of Bhagvaan. Then, what are the characteristics of having the refuge of Bhagvaan?”

Shreeji Mahaaraaj replied, “Bhagvaan has said in the Geetaa, sarva-dharmaan-parityajya maam-ekam sharanam vraja aham tvaa sarva-paapebhyo mokshayishyaami maa shuchaha “In this verse he says, ‘Abandon all other forms of dharma and surrender only to me. I shall deliver you from all sins, so do not grieve’. A person who has such a firm refuge of Bhagvaan, even if he were to experience pain equivalent to that of final destruction, he would not believe anyone else to be his guardian against such misery, except Bhagvaan. Moreover, whatever happiness he wishes for, he seeks to attain only from Bhagvaan. He does not consider anyone but Bhagvaan to be the source of happiness. Moreover, he behaves only according to the wishes of Bhagvaan. Such a person can be known to have taken refuge in Bhagvaan. It is he who can be called a firm bhakta of Bhagvaan.”

Then, Naajaa Bhakta asked, “How can a person recognise someone who, when he speaks, shows that he has nishchay in Bhagvaan like that of a bhakta, but does not truly have the total refuge of Bhagvaan?”

Shreeji Mahaaraaj replied, “Only after staying together and working together can a person recognise the strength or weakness of the nishchay of a bhakta of Bhagvaan. A person who has little nishchay would become distressed and find a path out of satsang. He would seek privacy where he could engage in worship to his capacity, but he would not be able to tolerate the pressures of living in the company of bhaktas. Therefore, refuge of Bhagvaan is of three levels: uttam, madhyam, and kanishth. Due to this, there are three levels of bhaktas.”

Then, Nityaanand Swaami asked, “Can a bhakta who is of the kanishth level eradicate his deficiency and become a bhakta of the uttam level in this very life, or not?”

Shreeji Mahaaraaj replied, “Just as a bhakta performs the maansi pujaa of Bhagvaan, a person should also performs the maansi pujaa of the uttam bhakta along with Bhagvaan, by offering him the prasaad of Bhagvaan; and just as a bhakta prepares a thaal for Bhagvaan, a person should also prepare a thaal for Bhagvaan’s uttam bhakta and serve it to him; and just as a bhakta donates five rupees to Bhagvaan, a person should also donates money to the great sant. Then, by performing sevaa of Bhagvaan and His sant, who possesses the highest qualities, with extreme love – even if he is a bhakta of the kanishth type and was destined to become a bhakta of the highest type after two lives, or after four lives, or after ten lives, or after a hundred lives – he will become a bhakta of the uttam level in this very life. These are the rewards of the sevaa of Bhagvaan and His bhaktas.”

|| End of Vachanaamrut Vadtaal || 5 ||

Vadtaal – 6
The Jeev Remains Within Maayaa After Destruction

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6.1 In the Samvat year 1882, on Maagshar vad 11 [4th January 1826], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a platform in front of the mandir of Shree Lakshmi-Naaraayan in Vadtaal. He was dressed entirely in white clothes. Garlands of flowers had been placed around His neck, and tassels of flowers were also hanging from His paagh. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

6.2 Then, Chiman-Raavji asked, “Mahaaraaj, initially, at the time of destruction, the jeevs with their kaaran bodies were absorbed within Maayaa. Then, at the time of creation, the jeevs attained their sthul and sukshma bodies. Also, a variety of life (devs, humans, animals, and plants) was created. Was this due to karmas? Or was it due to Bhagvaan’s wish? If we say that it was due to karmas, then that would prove the Jain philosophy to be true. On the other hand, if we say that it was due to Bhagvaan’s wish, then it would suggest that Bhagvaan is biased and not compassionate. Therefore, please grace us by telling us how things really are.”

6.3 Shreeji Mahaaraaj said, “You have not been able to ask the question properly. The sthul and sukshma bodies are both closely associated with the kaaran body in the same way that a tree is closely associated with its seed. That is why it is called the kaaran body. This kaaran body is a form of avidyaa; it is without a beginning; and it retains its sanchit karmas. Just as a seed and its shell have an eternal relationship, and just as pruthvi and smell have an eternal relationship, similarly, the jeev and the kaaran body have an eternal relationship. Just as when planted seeds sprout upwards after coming into contact with rainwater, similarly, during the period of creation, the jeevs, which had resided within Maayaa together with their kaaran bodies, attain various types of bodies according to their individual karmas by the will of Bhagvaan, the giver of the rewards of karmas.

6.4 “However, the Jains, who are naastiks, claim that only karmas are the cause of this, but they do not describe Bhagvaan as the giver of the fruits of karmas. However, in reality, this belief of those naastiks is wrong. Therefore, if someone claims that kaal is the only influencing force, then he is not correct; or, if someone claims that karma is the only influencing force, then he is not correct; or, if someone claims that Bhagvaan’s wish is the only influencing force, then even he is not correct. The shaastras would describe the predominance of whichever influence is predominant at that time; but that same influence should not be accepted for all situations.

6.5 “This is because after the world was created, in the first Satya-Yug, everyone’s wishes came true, all were braahmans, and a child would be born merely by mentally wishing for one. There was a kalpa- vruksh in every home, and all people worshipped only Bhagvaan. Then, with the arrival of Tretaa-Yug, people’s wishes were no longer fulfilled; only when a person went and stood under a kalpa-vruksh did his wishes become fulfilled; and only after touching a woman would a child be conceived. Then, when Dvaapar-Yug arrived, children were born only after physical association with a woman. However, the ways of Satya-Yug and Tretaa-Yug are not to be found in all Satya -Yugs and Tretaa-Yugs; they were found only in the first Satya-Yug and the first Tretaa-Yug.

6.6 “Therefore, when there is the predominance of pleasant kaal, it diminishes the power of the impure karmas of the jeevs. However, when a terrible famine strikes, everyone suffers; or when there is a horrendous war, hundreds of thousands of people are killed at once. In these cases were everyone’s pleasant karmas suddenly used up at the same time? Instead, it is the intense power of unpleasant kaal that overcomes the force of the pleasant karmas of the jeevs. So, when the influence of intense kaal prevails, karmas have no influence; due to the influence of kaal, karmas that should have resulted in happiness lead to misery, and karmas that should have resulted in long life lead to death. In this way, when the influence of a strong kaal is prevalent, everything occurs due to kaal. This is mentioned in the shaastras.

6.7 “However, when many people become ekaantik bhaktas of Bhagvaan, then Satya-Yug prevails even in Kali-Yug. In these circumstances, the shaastras describe the strength of the pleasant karmas that result from the ekaantik bhaktas performing bhakti of Bhagvaan, but the strength of kaal is not mentioned.

6.8 “Without understanding this principle, those who believe in the naastik philosophy describes that only karmas are the cause of everything; but, they do not realise that the principle is in reference to the strength of the karmas of ekaantik bhaktas of Bhagvaan. However, karmas of vimukhs are not said to have such strength. When Bhagvaan takes birth with the wish, ‘During this lifespan, I wish to grant kalyaan to all jeevs, both worthy and unworthy, who come into contact with my murti’, then kaal and karma have no influence whatsoever. At that time, only Bhagvaan’s influence prevails. When Bhagvaan assumed the avatar of Krishna, the evil Putnaa tried to poison Bhagvaan; still, Shree Krishna Bhagvaan gave her the same fate as His mother Yashodaa. There were other evil demons that came to kill Bhagvaan; but, even they were granted Akshardhaam by Shree Krishna Bhagvaan. Others were also granted kalyaan according to the feelings by which they were associated with Shree Krishna Bhagvaan. Therefore, in those instances, only Bhagvaan’s influence is said to be prevalent, but neither kaal nor karma is said to have any influences. Therefore, a person should interpret situations according to the circumstances in which they occur.”

|| End of Vachanaamrut Vadtaal || 6 ||

Vadtaal – 7
The Characteristics Of Religious And Demonic People

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In the Samvat year 1882, on Maagshar vad 14 [7th January 1826], Shreeji Mahaaraaj was sitting on a platform in front of the mandir of Shree Lakshmi-Naaraayan in Vadtaal. He was dressed entirely in white clothes. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

In the sabhaa, the bhaktas were talking about Bhagvaan amongst themselves, when the topic arose that there are two types of people: religious and demonic. Of these, religious people always become bhaktas of Bhagvaan, whereas the demonic will always remain opposed to Bhagvaan.

Then, Chiman-Raavji asked a question: “Mahaaraaj is there any possibility of a demonic person becoming religious?”

Shreeji Mahaaraaj replied, “A demonic person most certainly does not become religious. This is because he has a demonic nature from birth. If such a person somehow enters satsang, he still does not lose his demonic nature. Then, when he leaves his physical body after staying in satsang, he is absorbed into brahm and then emerges out again. Only after he does so countless times is his demonic nature destroyed; otherwise, it is not destroyed.”

Then, Shobhaa-Raam Shaastri asked, “Mahaaraaj, what is Bhagvaan’s anvay nature, and what is His vyatirek nature?”

Shreeji Mahaaraaj explained, “The principle of anvay-vyatirek is not that Bhagvaan has become half anvay within Maayaa and half vyatirek svarup His dhaam. Instead, Bhagvaan’s svarup is such that He is anvay within Maayaa, and at the same time, He is vyatirek. Bhagvaan is not afraid, ‘What if I enter Maayaa and then become impure?’ Instead, when Bhagvaan associates with Maayaa, even Maayaa becomes like Akshardhaam; and if He associates with the twenty-four tattvas, then they also become brahm-rup. Therefore, the Shreemad Bhaagvat states:

dhaamnaa svena sadaa nirasta-kuhakam satyam param dheemahi

We perform dhyaan upon Bhagvaan, who destroyed the deception via
His own svarup, in the form of the products of Maayaa. This is the supremely satya
svarup of Bhagvaan.

“In this way, there are countless such statements which describe Bhagvaan’s svarup.

“For example, there is aakaash in the seed of a tree; and when a tree grows from that seed, aakaash will still remain within all of its branches, leaves, flowers, and fruits in its anvay form. However, when the tree is cut, aakaash is not cut along with it; and when the tree is burnt, aakaash is not burnt. In the same way, Bhagvaan is anvay within Maayaa and the entities that have evolved from it; but, He is also vyatirek from it just like aakaash. This is the anvay-vyatirek nature of Bhagvaan’s svarup.”

|| End of Vachanaamrut Vadtaal || 7 ||

"Vadtaal – 8
Becoming Like Bhagvaan - A Spider’s Web

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In the Samvat year 1882, on Posh sud 4 [12th January 1826], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a platform in front of the mandir of Shree Lakshmi-Naaraayan in Vadtaal. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

In the sabhaa, Shreeji Mahaaraaj was sitting in a meditative posture and thinking. Some of the munis were singing kirtans to the accompaniment of a dukad and sarodaa. He gave darshan in this way for a short while. Then, He opened His eyes and said, “Everyone please listen as I wish to speak to you. The vrutti of these eyes is formless; but, if some solid object comes in its way, that vrutti is obstructed. Therefore, that vrutti is actually physical and is composed predominantly of the tattva of pruthvi. When a bhakta of Bhagvaan fixes that vrutti on Bhagvaan’s murti, the vrutti initially appears like a thin yellow rope. Just as a spider stretches its web from one pillar to another, and then sometimes goes to one pillar, then to the other pillar, or sometimes sits between the two pillars,similarly, the jeev is like the spider; Bhagvaan’s murti is one of the pillars, the antah-karans are the other pillar, and the vrutti is the web. Through that vrutti, a meditating yogi sometimes becomes absorbed in Bhagvaan’s murti; at times, he stays within his own antah-karans; and at other times, he stays between his antah-karans and Bhagvaan.

“While doing this, when the yellow vrutti, which is composed predominantly of the tattva of pruthvi, becomes predominantly jal, it appears to be white; when it becomes predominantly tej, it appears to be red; when it becomes predominantly vaayu, it appears to be green; and when it becomes predominantly aakaash, it appears to be dark. Finally, when the vrutti sheds the predominance of the five bhuts and becomes nirgun, it appears to be extremely radiant and assumes the svarup of Bhagvaan.

“Therefore, a person who tries to maintain his vrutti on Bhagvaan’s svarup in this way should remain perfectly pure. For example, when a person wishes to offer pujaa to a dev, the dev accepts the pujaa only after the person becomes as pure as the dev. Similarly, a person who keeps his vrutti on Bhagvaan’s svarup should realise his own self to be distinct from the three bodies (sthul, sukshma, and kaaran), in accordance with the method prescribed in the Saankhya shaastras; and only after attaining aatmaa-nishthaa, should he fix his vrutti on Bhagvaan’s svarup. While repeatedly fixing his vrutti in this way, when his vrutti is eventually absorbed into Bhagvaan’s svarup, that state has been defined as sleep for a yogi performing dhyaan; but, a yogi’s sleep is never like the state sushupti.”

|| End of Vachanaamrut Vadtaal || 8 ||

Vadtaal – 9
How Can A Person Experience The Nirgun Bliss Of Bhagvaan?

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In the Samvat year 1882, on Posh sud 8 [16th January 1826], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a mattress with a cylindrical pillow that had been placed on a platform in front of the mandir of Shree Lakshmi-Naaraayan in Vadtaal. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj asked the munis, “Just as a person can experience the three kinds of maayik pleasures – raajas, taamasi, and saattvik – in the three mental states, how can he experience the nirgun bliss of Bhagvaan?”

All the munis conferred amongst themselves in order to answer the question, but they were unable to do so satisfactorily.

Then, Shreeji Mahaaraaj said, “Suppose there is aakaash alone, without the other four bhuts. Also, suppose that in that aakaash there are many moons as there are stars. Then, the intensity of that light would be equal to the intensity of the divine light of Chidaakaash. The murti of Bhagvaan is always seated at the centre of that Chidaakaash.

“When a person attains samaadhi of that form, then even if he experiences it for only a moment, the person who is engaged in worship feels, ‘I have enjoyed the bliss of Bhagvaan in samaadhi for thousands of years’. This is how a person experiences the nirgun bliss of Bhagvaan’s svarup. On the other hand, even if a person indulges in maayik pleasures for a long time, he feels as if it was just for a moment. Therefore, the nirgun bliss of Bhagvaan is eternal and imperishable, whereas the maayik pleasures are perishable.”

|| End of Vachanaamrut Vadtaal || 9 ||

Vadtaal – 10
Realising Bhagvaan In The Svarup Of A King Or Saadhu

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In the Samvat year 1882, on Posh sud 11 [19th January 1826], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a mattress with a cylindrical pillow which had been placed on a wooden bedstead under the neem tree outside the mandir of Shree Lakshmi-Naaraayan in Vadtaal. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Bhagu-Bhaai Paatidaar of the village Bhaadran arrived in the sabhaa and asked, “Mahaaraaj, how can the jeev attain kalyaan?”

Shreeji Mahaaraaj replied, “Bhagvaan assumes an avataar on this earth in one of two svarups: the svarup of the king, or in the svarup of a saadhu. When He assumes an avataar upon the earth in the svarup of a king, He possesses the thirty-nine characteristics of a king; and when He assumes an avataar upon the earth in the svarup of a saadhu, He possesses the thirty characteristics of a saadhu.

“When Bhagvaan appears in the svarup a king, He is educated in the sixty-four sciences, arts, and skills of a royal household; the four methods of ruling (reconciling with enemies, suppressing enemies, instigating divisions within enemies, and punishing enemies); as well as the nine types of sentiments and emotions, such as affection, humour, sadness, courage, and tranquillity. However, when Bhagvaan appears in the svarup of a saadhu, he does not have these characteristics. When Bhagvaan is in the svarup of a king, He may even take to hunting to survive in times of disaster. He may punish thieves by strangling them, and He may also keep many women in His household. However, in the svarup of a saadhu, Bhagvaan strictly follows a non-violent lifestyle; He would not even pluck a blade of green grass. Also, He would not touch even wooden statues of women or paintings of women. Therefore, the behaviour of Bhagvaan in the svarup of a saadhu is not the same as that of Bhagvaan in the svarup of a king.

“The thirty-nine characteristics of Bhagvaan’s avataars in the svarup of a king (Shree Krishna and Shree Raam) are listed in the first skandh of the Shreemad Bhaagvat through the discussion between Pruthvi and Dharma. The thirty characteristics of Bhagvaan’s avataars in the svarup of a saadhu (Dattaatrey and Kapil-Dev) are listed in the eleventh skandh through the discussion between Shree Krishna Bhagvaan and Uddhav.

“Therefore, a person who desires kalyaan should recognise Bhagvaan through these characteristics and seek refuge of that Bhagvaan. He should have complete faith in Him, and He should perform His bhakti while following His aagnaa. This is the only means of attaining kalyaan.

“However, when Bhagvaan is not pratyaksha on this earth, a person should seek the refuge of a sant who has the realisation of Bhagvaan – because the jeev can also attain kalyaan through him. When such a sant is not present, He should keep firm faith in Bhagvaan’s murti and perform bhakti while observing svadharma, as this can also grant kalyaan to the jeev.”

|| End of Vachanaamrut Vadtaal || 10 ||

Vadtaal – 11
The Destruction Of The Jeev

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In the Samvat year 1882, on Posh sud Punam [23rd January 1826], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a mattress with a cylindrical pillow that had been placed on a wooden bedstead under the neem tree outside the mandir of Shree Lakshmi-Naaraayan in Vadtaal. He was dressed entirely in white clothes. He was also wearing garlands of white flowers around His neck. In addition to this, bunches of flowers were placed above His ears, and tassels of flowers were also hanging from His paagh. A sabhaa of all the munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “My nature is such that I feel extremely afraid of harming any of the following: Bhagvaan, a bhakta of Bhagvaan, a braahman, and a person who is humble. Other than these four, I am afraid of no one. This is because even if a person were to harm anyone else, his body would be destroyed; the jeev would not be destroyed. However, if a person harms one of these four, then his jeev is also destroyed.”

Hearing his, Muktaanand Swaami questioned, “Mahaaraaj, the jeev is said to be indestructible. Then, what should one understand by its ‘destruction’?”

Shreeji Mahaaraaj replied, “A jeev that attains a jad svarup, such as the body of a mountain, will never attain kalyaan. This should be understood as the ‘destruction’ of that jeev. Therefore, anyone who seeks kalyaan should never harm Bhagvaan, a bhakta of Bhagvaan, a braahman, and a person who is humble.

“Also, a person should never keep maan of any sort before Bhagvaan or His bhakta. This is because maan is the cause of krodh, matsar, irshyaa, and slander. In fact, even the bhakti of a person with maan is said to be demonic. Moreover, if a person oppresses a bhakta of Bhagvaan, then even if he himself is a bhakta, he should be known to be a demon. My nature is such that I hate even the sight of a person who harms a braahman, a humble person, or a bhakta of Bhagvaan. Such a person will never attain my company, either in this lok or in other loks.”

Having spoken in this way, Shreeji Mahaaraaj asked for two kirtans to be sung. The first was ‘Maaraa Harjishu Het Na Dise Re, Tene Gher Shid Jaiye...’ – why should a person even visit the home of a person who has no love for my lord? The second was ‘Maaraa Vahaaljishu Vaalap Dise Re, Teno Sang Kem Tajiye...’ – why should a person abandon the company of a person who has love for my lord? Shreeji Mahaaraaj then gave an aagnaa that all satsangis should learn these two kirtans, and added, “A person should constantly sing these two kirtans and remember their message.”

Then, Shreeji Mahaaraaj got up and sat on a platform in front of the mandir of Shree Lakshmi-Naaraayan.

Gopaalaanand Swaami then asked, “Why is it that despite reading the six-shaastras, the Puraans, and other shaastras, the pandits of the world still do not understand the greatness of Bhagvaan and His sant as it really is?”

Shreeji Mahaaraaj replied, “Though such a person reads the shaastras the Puraans, he does not have the refuge of Bhagvaan. Therefore, his jeev has been overpowered by inner enemies, such as kaam, krodh, lobh, irshyaa, and matsar. These inner enemies never allow him to even raise his head. As a result, the pandits perceive Bhagvaan and His sant to be just like themselves. They think, ‘Just as the inner enemies of within us are never eradicated, similarly, the same enemies are probably not eradicated from them either’. In this way, they perceive faults in Bhagvaan and His sant. So, even though they read the shaastras and Puraans, they fail to realise the greatness of Bhagvaan and His sant as it really is.”

Next, Shreeji Mahaaraaj posed a question to Dinaa-Naath Bhatt and all the munis: “The sat-purush, who is brahm-svarup, behaves above the three bodies and the three mental states. Also, he does not believe any of the actions of the fourteen indriyas to affect him. However, an ignorant person cannot realise this. Only when he attains a sthiti similar to that of the sat-purush does he behave like the sat-purush, and only then does he understand the great sant’s behaviour. So, as long as a person has not realised the greatness of the sat-purush, he does not attain the sthiti of being brahm-svarup. However, without aatmaa-nishthaa, a person cannot realise the greatness of the sat-purush. Therefore, there seems to be a paradox. Now, please example how this paradox can be resolved?”

Everyone attempted to answer to the best of their ability, but no one was able to give a solution to the question.

Then, Shreeji Mahaaraaj said, “Here, allow me to answer. The answer is that when a person develops intense love for a sant who has realised the avataar of Bhagvaan on this earth, he then never perceives any kind of avgun in the sat-purush. For example, when someone has strong love for someone, he will never see that person’s avgun, and he will always believe the person’s words. This is natural on the worldly path and it is also natural on the path of kalyaan. Therefore, intense love for the sat-purush is the only means to realising a person’s aatmaa; it is the only means to realising the greatness of the sat-purush; and it is also the only means to having the direct darshan of Bhagvaan.”

|| End of Vachanaamrut Vadtaal || 11 ||

Vadtaal – 12
The Rise And Fall Of The Jeev

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In the Samvat year 1882, on Posh vad 2 [25th January 1826], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a decorated bedstead with a cylindrical pillow on a wooden platform under the neem tree outside the mandir of Shree Lakshmi-Naaraayan in Vadtaal. He was wearing a white khes, and had covered Himself with a white pachhedi, over which He had wrapped a rose-coloured shawl. He had tied a white paagh around His head and was wearing a garland of roses around His neck. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

In the sabhaa, Shreeji Mahaaraaj sat thinking for quite some time. He then opened His eyes and looked compassionately at the sabhaa of bhaktas, and said, “Today, I wish to talk to all of you about nishchay in Bhagvaan, so please listen carefully. Shree Purushottam Bhagvaan , whose svarup is forever divya, is seated in Akshardhaam, which is as luminous as countless millions of suns, moons, and flames of fire. That same Bhagvaan assumes the avataars of Raam and Krishna, upon this earth for the sake of granting kalyaan to the jeevs. Then, the jeev that develops firm nishchay in that Bhagvaan by great association with a sant, progresses spiritually day by day, just like the waxing moon on the second day of the bright half of the lunar month. As the sun’s effect on the moon increases, the waxing moon continues increasing. Then, when Punam finally arrives, the moon becomes full. Similarly, before developing total nishchay in Bhagvaan, the jeev is as dim as the new moon of Amaas – only as bright as a glow-worm. Then, as a person develops nishchay coupled with the knowledge of Bhagvaan’s greatness, his jeevaatmaa progresses and becomes like the full moon of Punam. Then, his indriyas and antah-karans are no longer capable of dislodging him from his nishchay. Regardless of the type of charitras Bhagvaan performs, he does not perceive any fault in Bhagvaan. In addition, a person who has nishchay in Bhagvaan coupled with the knowledge of His greatness becomes a brave bhakta.

“However, if at some time that same bhakta has doubts in the charitras of Bhagvaan, either by the influence of unpleasant kaal, kriyaa, sang, dhyaan, mantra, dikshaa, and shaastra, or due to his identification with the body, then his jeev, which was like a full moon of Punam, becomes like the unlit moon of Amaas. Therefore, some minor flaw in a person will not really harm the jeev very much; but, if he somehow doubts the charitras of Bhagvaan, or if he somehow develops a dislike for Bhagvaan, then that jeev instantly falls from the path of kalyaan. Just as when the roots of a tree are cut, the tree automatically becomes dry, similarly, a jeev who perceives avgun in Bhagvaan in any way can never stay without falling from the satsang.

“Moreover, a person whose nishchay in Bhagvaan is weak, despite being in satsang, still doubts, ‘Who knows whether I will attain kalyaan or not? When I die, will I become a dev? Or will I become a king? Or will I become a ghost?’ A person who does not have absolute nishchay in Bhagvaan has such doubts. However, a person who does have absolute nishchay believes, ‘I have attained kalyaan ever since the day I attained Bhagvaan. In fact, whoever has my darshan or listens to my talks will also be freed from all of his sins and will attain Akshardhaam’. So, maintaining such nishchay coupled with the knowledge of Bhagvaan’s greatness, a person should believe himself to be fulfilled. All of you should constantly be aware of this fact.”

Then, Shreeji Mahaaraaj said, “Please sing the following kirtans describing Bhagvaan’s greatness: ‘Dhanya Vrundaavan Vaasi Vat-Ni Chaayaa Re Jyaa Hari Bestaa...’ – glorious are the shades of the banyan trees of Vrundaavan, where the lord often sat’.” Then, the kirtan was sung.

Then, Shreeji Mahaaraaj said, “In the same way as the kirtan, Shree Krishna Bhagvaan has also said in the Shreemad Bhaagvat:

aho amee devavaraa-maraarchitam paadaam-bujam te sumanah-falaarhanam

naman-tyupaadaaya shikhaabhir-aatmanas-tamo-pahatyai

taru-janma yat-krutam

These trees – which are worshipped by the chief dev (Indra) and all the other
devs – offer fruits and flowers at your holy feet, and bow before you with their
hands (their branches and leaves) to remove their darkness of ignorance
which caused their birth as trees.

“So, even a person who is born as a tree becomes fulfilled by being associated with Bhagvaan. In fact, even the tree under which Bhagvaan has sat should be understood to be entitled to attain Akshardhaam.

“A person, who does not have such firm nishchay coupled with the knowledge of Bhagvaan’s greatness in his heart, should be known to be impotent – no jeev is ever going to be saved by his words. For example, a king who is impotent, who is about to lose his kingdom, and whose family line is about to end, will still not be able to conceive a son with his wife. In fact, even if he summons other impotent men like himself from his entire kingdom and allows them to associate with his wife, she still will not conceive a son. Similarly, no one attains kalyaan by hearing even shaastras like the Geetaa and the Shreemad Bhaagvat from a person who does not have nishchay in Bhagvaan coupled with the knowledge of His greatness. Just as death is certain for whoever drinks sweetened milk into which a snake’s venom has fallen, similarly, no one can ever attain kalyaan by listening
to the Geetaa or the Shreemad Bhaagvat from a person who does not have nishchay in Bhagvaan coupled with the knowledge of His greatness; only harm can come from it.”

|| End of Vachanaamrut Vadtaal || 12 ||

Vadtaal – 13
If Bhagvaan Pervades All, How Can He Possess A Svarup?

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In the Samvat year 1882, on Posh vad 7 [30th January 1826], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a mattress with a cylindrical pillow that had been placed on a wooden bedstead under the neem tree outside the mandir of Shree Lakshmi -Naaraayan in Vadtaal. He was dressed entirely in white clothes, and was also wearing garlands of white flowers around His neck. In addition to this, a decorated umbrella with a golden, egg-shaped top-piece had been placed above Him. Shreeji Mahaaraaj sat in such a charming way, tossing a pomegranate in His hand. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Bhagu-Bhaai Patidaar of Bhadran approached Shreeji Mahaaraaj, and asked, “Mahaaraaj, how does samaadhi actually occur?”

Shreeji Mahaaraaj replied, “Bhagvaan assumes an avataar in Bharat- Khand for the kalyaan of jeevs. When He appears in the svarup of a king, he possesses the thirty-nine characteristics of a king; and when he appears in the svarup of a saadhu, such as Dattaatrey or Kapil-Dev, he possesses the thirty characteristics of a saadhu. By appearance, Bhagvaan’s svarup appears similar to that of any human; however, it is an exceptionally divya svarup. For example, a magnetic rock appears similar to all the other rocks on the earth. However, there is an intrinsic magical property in it. When a ship sails past a mountain of magnetic rock, all the iron nails of the ship are drawn towards the magnetic rock. Similarly, when a person does darshan of Bhagvaan’s svarup with shraddhaa, be it the svarup of a king or the svarup of a saadhu, his indriyas are drawn towards Bhagvaan. Then, he attains samaadhi.

“Upon having the darshan of Shree Krishna Bhagvaan, all the residents of Gokul attained samaadhi; and in that samaadhi, Bhagvaan showed them His own dhaam. In this way, whenever there is an avataar of Bhagvaan, then at that time, Bhagvaan’s svarup definitely possesses certain magical powers. Moreover, all the indriyas of anyone who does darshan of Bhagvaan with shraddhaa are drawn towards Bhagvaan, and he instantly enters samaadhi. At the same time, if Bhagvaan wishes to attract many people towards Him, then even people who are not bhaktas, and even animals, attain samaadhi upon seeing Him. So, what is so surprising about this happening to a bhakta of Bhagvaan?”

Then, Muktaanand Swaami asked, “It is generally said that Brahm pervades everywhere. But, how can something that is pervasive be said to possess a svarup? Also, how can something that possesses a svarup be called pervasive? That is my question.”

Shreeji Mahaaraaj replied, “Brahm resides in only one place, but not everywhere. That Brahm is Shree Krishna Bhagvaan; He is in all places while still residing in only one place. For example, when a person worships Surya, he grants the person a vision like his own. Then, that person can see as far as Surya’s vision reaches. Also, a person who has attained siddh-dashaa can hear people who may be thousands of millions of miles away as if they are speaking next to him. In fact, he is able to pick up an object that may be millions of miles away, even though his arms are the same size as any other human’s. Similarly, when Shree Krishna Bhagvaan wishes to give darshan somewhere, He gives His darshan there while still residing in one place. Even though He has only one svarup, He appears in countless svarups. In fact, if a person who is a yogi has extraordinary powers such as long-distance hearing and long-distance vision, then what is so surprising about Bhagvaan also possessing such powers?

“So, even though the shaastras describe Bhagvaan as pervasive, He actually possesses a definite svarup. In those shaastras, He is described as pervasive in the sense that using His own powers, He gives His darshan to all while still residing in one place. But, He is not pervasive in the sense of being niraakaar like aakaash. So, in reality, Bhagvaan eternally possesses a svarup. It is that Bhagvaan with a definite svarup, who appears in countless millions of brahmaands while always residing in Akshardhaam.”

|| End of Vachanaamrut Vadtaal || 13 ||

Vadtaal – 14
Even A Sinner Becomes Pure In The Refuge Of A Sat-Purush

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In the Samvat year 1882, on Posh vad 9 [1st February 1826], Swaami Shree Sahajaanandji Mahaaraaj was sitting in front of the mandir of Shree Lakshmi-Naaraayan in Vadtaal. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Raam-Chandra Vaaghmodiaa of Vadodaraa asked, “Mahaaraaj, why does a person who seems to be an unworthy person still attain samaadhi?”

Shreeji Mahaaraaj replied, “Everyone believes that a person who disobeys the dharma of his varna and aashram as prescribed in the shaastras is an ‘unworthy person’. However, if that unworthy person sincerely appreciates the qualities of Bhagvaan and His sant, he earns great rewards. As a result, the sins that he had committed by disobeying the dharma of his varna and aashram are eradicated, and his jeev becomes extremely pure. Then, when his mind is fixed on Bhagvaan’s svarup, he attains samaadhi.

“Moreover, when a person abides by the dharma of his varna and aashram as prescribed in the Dharma-Shaastras, everyone considers that person to be someone who is sincere in his dharma. However, if he criticises Bhagvaan or His sant, then the result of committing the sin of criticising a sat-purush is such that all the rewards earned by abiding to the dharma of his varna and aashram are burnt to ashes. So, a person who criticises a sat-purush is a worse sinner than a person who has committed the five great sins. This is because he who has committed one of the five great sins can be redeemed of the sin by seeking the refuge of a sat-purush; but there are no means to be redeemed for a person who has criticised a sat-purush. This is because when a person goes to a place of pilgrimage, he is freed of the sins he has committed elsewhere; but the sins committed at a place of pilgrimage are totally irredeemable – it is as if they are etched in iron.

“Therefore, by seeking the refuge of a sat-purush, regardless of how terrible a sinner a person may be, he becomes extremely pure and attains samaadhi. On the other hand, a person who criticises a sat- purush is still a terrible sinner, regardless of how sincere he may seem to be in abiding by dharma. Moreover, he can never have the darshan of Bhagvaan in his heart. Therefore, whom a vimukh considers to be a sinner is not a sinner, and whom he considers to be sincere in his dharma is not really sincere.”

|| End of Vachanaamrut Vadtaal || 14 ||

Vadtaal – 15
Religious And Demonic Jeevs

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In the Samvat year 1882, on Posh vad 11 [3rd February 1826], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a mattress with a cylindrical pillow that had been placed on a platform under the neem tree in front of the mandir of Shree Lakshmi-Naaraayan in Vadtaal. He was wearing a dagli and a survaal made of kinkhaab. A rich, orange shelu with wide, golden edges had been tied around His head, and another orange shelu with very wide, golden edges rested upon His shoulder. In addition to this, a decorated umbrella with a golden, egg-shaped top-piece had been placed above Him. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shobhaa-Raam Shaastri asked a question: “Mahaaraaj, there are two types of jeevs: religious and demonic. Have they always been like this since eternity, or have they become like this due to association?”

Shreeji Mahaaraaj replied, “In the beginning, during the period of destruction, both types of jeevs, religious and demonic, are absorbed within Maayaa. Then, when the universe is created, both types of jeevs emerge, each with their own nature. There are also ordinary jeevs who become religious or demonic due to association with religious or demonic jeevs. Also, there are some religious and demonic jeevs who gradually develop such a nature due to the karmas they perform.

“However, the main cause of such religious and demonic natures is the grace or the fury of a sat-purush. For example, Jay and Vijay were paarshads of Bhagvaan, but since they insulted the religious Sanakaadik, they attained a demonic nature. On the other hand, Prahlaadji was a demon, but since he absorbed the preaching of Naaradji, he was known as a renowned bhakta of Bhagvaan. Therefore, whomever the fury of a sat-purush falls upon, that jeev becomes demonic; and whomever a sat-purush is pleased upon, that jeev becomes religious. There is no other reason for becoming religious or demonic. Therefore, a person who desires to attain kalyaan should by no means criticise Bhagvaan or His bhaktas. Instead, he should do only whatever pleases Bhagvaan and His bhaktas.”

|| End of Vachanaamrut Vadtaal || 15 ||

Vadtaal – 16
The Pleasures Of The Fourteen Loks

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In the Samvat year 1882, on Posh vad 13 [4th February 1826], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a mattress with a cylindrical pillow that had been placed on a platform under the neem tree in front of the mandir of Shree Lakshmi-Naaraayan in Vadtaal. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Also sitting in the sabhaa was a shaastri from Vadodaraa. He said, “Mahaaraaj, if you show a miracle to some worldly, renowned man, then its effect will be very beneficial for the development of the satsang.”

Then, Shreeji Mahaaraaj said, “I do not get along very well with such worldly, renowned men. After all, they have pride of their power and wealth, whereas I have pride of tyaag and bhakti. Therefore, neither of us is in a position to surrender to the other. Even if I did send some great man into samaadhi, then at most he would give a village or a part of his kingdom, neither of which I have the slightest desire for in my heart. Even if I were to wish for a village or a part of a kingdom for the sake of happiness, still when I close my eyes and think of Bhagvaan’s murti; that bliss cannot be found even in a kingdom consisting of the fourteen loks.

“Also, if there is as much bliss in ruling a kingdom as there is in worshipping Bhagvaan, then why would great kings, such as Svayambhuv Manu, leave their kingdoms and go into the forests to perform tap? If there is as much bliss in women as there is in worshipping Bhagvaan, then why would King Chitraketu abandon ten million women?

16.5 “Compared to the bliss of worshipping Bhagvaan, the bliss of the fourteen loks is said to be like that of Narak. Therefore, a person whose happiness is based on the bliss of Bhagvaan feels that the pleasures of all the vishays in the entire brahmaand are like Narak. Even I feel that the bliss of worshipping Bhagvaan is the only real bliss – everything else is full of misery. Therefore, while worshipping Bhagvaan, if I encounter someone who is naturally drawn into satsang, then I encourage him; but there is no type of insistence in my heart. I only insist upon engaging in the worship of Bhagvaan and keeping the company of bhaktas of Bhagvaan. What I have disclosed before you is my inner belief.”

|| End of Vachanaamrut Vadtaal || 16 ||

Vadtaal – 17
The Sevaa Of A Bhakta Is Known As Bhakti

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In the Samvat year 1882, on Posh vad Amaas [6th February 1826], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a mattress with a cylindrical pillow that had been placed in the mansion facing the mandir of Shree Lakshmi-Naaraayan in Vadtaal. He was dressed entirely in white clothes. A sabhaa of saadhus, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj asked a question: “Each of the five gnaan- indriyas and the five karma-indriyas have total knowledge of their respective vishays. Furthermore, both a person with gnaan and a person without gnaan behave in the same way through their indriyas; the indriyas of the person with gnaan do not behave in a different way from those of the person without gnaan. However, the person with gnaan is said to have conquered the indriyas. How can this be so? That is the question.”

Muktaanand Swaami replied, “It seems that a person conquers his indriyas when he attains nirvikalp samaadhi.”

Then, Shreeji Mahaaraaj said, “Even a person who has attained nirvikalp samaadhi indulges in the panch vishays through the indriyas just like everyone else; so, how can he be said to have conquered his indriyas?”

Muktaanand Swaami made many attempts to answer the question, but he was unable to give a satisfactory explanation.

Then, Shreeji Mahaaraaj said, “The answer is that he realises that there is only misery in the panch-vishays (shabda, sparsh, rup, ras, and gandh). He also realises that there are only kalyaan-kaari qualities in the svarup of Bhagvaan. He even realises that by indulging in worldly vishays, the jeev is condemned to Narak, where he must suffer terrible miseries. Having realised this, he develops an intense hatred towards the panch-vishays. There is no way a person will have love towards something with which he has such hatred. A person who realises this, and then develops an extreme hatred in his mind towards the panch-vishays can be said to have conquered his indriyas. As a result of this, he spends the rest of his life offering bhakti to Bhagvaan by listening to talks of Bhagvaan, singing kirtans, and performing sevaa. However, unlike a vimukh, he does not become attached to the panch-vishays. Such a person is known to have conquered his indriyas.”

Then, Shreeji Mahaaraaj asked another question: “Suppose there is a tyaagi who has adopted the path of nivrutti. He realises himself to be the aatmaa and does not believe his body to be his true svarup. Also, his physical behaviour is rather unusual and irregular. This man does not have any pride of his varna and aashram. The way in which he eats, drinks, rises, and sits is all rather unusual – it does not seem to match the norms of society. Such a tyaagi does not stay in anyone’s company; he is like a young, carefree deer, wandering alone in a forest. He cannot be bound by anything in any way.

“On the other hand, there is another tyaagi who behaves in accordance with the path of pravrutti, despite also having adopted the path nivrutti. When he engages in pravrutti that brings out vicious natures, such as kaam, krodh, lobh, moh, mad, matsar, aashaa, and trushnaa, it also causes a disturbance in his heart. So, is it appropriate for such a tyaagi to continue following the path of pravrutti? If he does remain on the path of pravrutti, how could he remain undisturbed? If you say, ‘If he follows the path of pravrutti by Bhagvaan’s aagnaa then he will not become attached to anything’, then a person can argue, ‘If someone drinks bhaang by Bhagvaan’s aagnaa, does that mean he will not become delirious? Of course, he will become delirious’. Then, how can that tyaagi follow the path of pravrutti and not become attached to anything? That is the question.”

Hearing this, Nityaanand Swaami and Shuk Muni attempted to give an explanation, but were unable to give an accurate reply.

Then, Shreeji Mahaaraaj said, “The tyaagi who abides by nivrutti dharma only and who behaves in an unusual way should be known as a person who has only aatmaa-nishthaa. On the other hand, the tyaagi who has adopted nivrutti dharma but also offers bhakti to Bhagvaan should vigilantly adopt the path of pravrutti related to Bhagvaan and His bhaktas while staying within the niyams prescribed by Bhagvaan. In fact, adopting the path of pravrutti in order to serve Bhagvaan and His bhaktas is the very definition of bhakti.

“The tyaagi who has adopted the path of nivrutti and who has only the virtue of aatmaa-nishthaa can never be equal to the tyaagi who has adopted the path of pravrutti. This is because although he is also a tyaagi who has adopted the path of nivrutti, he engages in pravrutti for the purpose of being able to serve Bhagvaan and His bhaktas. Such a person should stay on the path of pravrutti while abiding by the niyams prescribed by Bhagvaan. However, he should never do more than or do less than those niyams. While discarding vicious natures such as kaam, krodh, lobh, moh, mad, matsar, aashaa, and trushnaa, he should follow the path of pravrutti for the purpose of serving Bhagvaan and His bhaktas. As a result, he will never become attached to anything. Compared to the tyaagi who has only aatmaa-nishthaa, this tyaagi is far superior, and it is he who earns the grace of Bhagvaan.”

|| End of Vachanaamrut Vadtaal || 17 ||

Vadtaal – 18
Fundamental Facts Of The Swaaminaaraayan Sampradaay

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In the Samvat year 1882, after the sandhyaa aarti on Mahaa sud 1 [7th February 1826], Shreeji Mahaaraaj was sitting on a mattress with a cylindrical pillow that had been placed under the dome of the mandir of Shree Lakshmi-Naaraayan in Vadtaal. He was dressed entirely in white clothes. A sabhaa of the paramhans, as well as haribhaktas from various places, had gathered on all four sides around Him.

Then, Shreeji Mahaaraaj said, “Seeing that you are all senior paramhans, I shall ask you a question: Which facts are essential for a satsangi to understand? If someone were to ask him, or if he were to experience a doubt in his own mind, then without knowing these facts, how would he be able to find the solution?”

Having asked the question, Mahaaraaj Himself continued, “I shall answer the question myself. Firstly, a person should realise that our sampradaay is the Uddhav Sampradaay, and therefore, a person should know its customs.

“Secondly, a person should know the line of succession of our gurus. He should know that Raamaanand Swaami was the avataar of Uddhav himself; and in a dream, that same Raamaanand Swaami was initiated into the Vaishnav sect by Raamaanuj-AAchaarya in Shreerang-Kshetra. So, Raamaanand Swaami’s guru was Raamaanuj-AAchaarya, and I am Raamaanand Swaami’s shishya. A person should understand the succession of gurus in this way. In addition, he should understand the tradition of the Dharma-Kul that I have established.

“Thirdly, a person should know the authoritative shaastras of our sampradaay, the names of which are: Ved, Vyaas Sutra, Shreemad Bhaagvat Puraan, Vishnu-Sahasranaam from the Mahaabhaarat, Bhagvad Geetaa, Vidur-Niti, Vaasudev Mahaatmya from the Vishnu-Khand of the Skand Puraan, and Yaagnavalkya Smruti. A person should know these eight shaastras.

“Fourthly, a person should know all the niyams which are prescribed for all satsangis.

“Fifthly, a person should understand Shree Krishna Bhagvaan, our ishta-dev, and also the variety of the svarup of Shree Krishna Bhagvaan due to varying locations, followers, and actions.

“In addition, the pratyaksha and the non-pratyaksha svarups of Shree Krishna Bhagvaan should be understood. He is non-pratyaksha in the sense that Shree Krishna Bhagvaan resides in Akshardhaam in the midst of Golok, which is beyond the darkness of Maayaa. He has two arms and is as luminous as millions and millions of suns, while He has a dark complexion. Raadhikaaji and Lakshmiji are beside Him, and He is served by paarshads, such as Nand, Sunand, and Shreedaamaa. He is the cause of creation, sustenance, and destruction of countless millions of brahmaands. He reigns as the supreme ruler of everything. This Bhagvaan sometimes assumes a svarup with four arms; sometimes, He assumes a svarup with eight arms; and He may even assume a svarup with a thousand arms. He also assumes all the svarups of the four avataars (Vaasudev, Sankarshan, Aniruddha, and Pradyumna); as well as the twenty-four avataars. He also takes birth through avataars such as Varaah, Nrusinh, Vaaman, Kapil-Dev, and Hayagriv, while He actually always possesses two arms. It is this same svarup that has been described in the Upanishads, the Saankhya shaastras, the Yog shaastras, and the Panch-Raatra. This is how Bhagvaan’s svarup is described as being non-pratyaksha.

“Furthermore, of all the aachaaryas that have lived, Vyaasji is the greatest. Even Shankar-AAchaarya cannot be said to be like Vyaasji. In fact, nor can Raamaanuj-AAchaarya, nor can Maadhvaa-AAchaarya, nor can Nimbaark, nor can Vishnu Swaami, and nor can Vallabh-AAchaarya. This is because those aachaaryas will only be accepted as respected in the world if they accept the greatness of Vyaasji’s words; but not otherwise. However, Vyaasji does not need to rely upon anyone else to be respected. This is because Vyaasji is the aachaarya of the Veds and is Himself an avataar of Bhagvaan. Therefore, we should abide by Vyaasji’s teachings only.

“That same Vyaasji, for the kalyaan of the jeevs, separated the Veds into four parts, wrote the seventeen Puraans, and the Mahaabhaarat. Still, he felt in his mind, ‘I have not been able to carefully explain the methods for the kalyaan of the jeevs’. As a result, he did not feel satisfied in his mind. So, he wrote the Shreemad Bhaagvat Puraan, which is the essence of all the Veds, the Puraans, the historical shaastras, the Panch- Raatra, the Yog shaastras, and the Saankhya shaastras. In that Shreemad Bhaagvat, He has described Shree Krishna Bhagvaan as greater than all the other avataars, and that all the avataars originate from that same Shree Krishna Bhagvaan.

“In the Gun-Vibhaag chapter of the Shreemad Bhaagvat, Shree Krishna Bhagvaan says to Uddhav, ‘I am nirgun, and whoever comes into my contact also becomes nirgun’. That is why all those who came into my contact with Shree Krishna Bhagvaan – with whichever feeling – also became nirgun, regardless of whether it was a feeling of lust, hatred, fear, friendship, or love. Therefore, Shree Krishna Bhagvaan Himself is nirgun. This is how Vyaasji has described Shree Krishna Bhagvaan. Also, Vyaasji has established the following principle: ‘Shree Krishna Bhagvaan Himself is the Bhagvaan who assumes all the avataars, and all other avataars are also Him’. If Shree Krishna Bhagvaan is described as being merely the embodiment of pure sattva-gun instead of being described as nirgun, then a person has not grasped the context of the Shreemad Bhaagvat and it results in a major misunderstanding. After all, the gopis did not realise Shree Krishna Bhagvaan to be Bhagvaan; their feeling of lust for Shree Krishna Bhagvaan was their method of worship of Him. However, they still became nirgun. Then, how can Shree Krishna Bhagvaan be described as being merely the embodiment of pure sattva-gun? Therefore, Shree Krishna Bhagvaan is definitely nirgun. In addition, Shree Krishna Bhagvaan Himself has said to Arjun: janma karma cha me divyam-evam yo vetti tattvataha tyaktvaa deham punar-janma naiti maam-eti sorjuna He who thoroughly realises my birth and actions to be divya will not take another birth when he leaves his body. Instead, he will attain me.

“At the time of His birth, Shree Krishna Bhagvaan showed Vaasudev and Devki His svarup with four arms so that they would realise Him to be Bhagvaan. He also showed Brahmaa many svarups with four arms; He showed Akrur the svarup of Shesh-Shaayi Naaraayan; and He showed Himself in the Vishvarup form to Arjun. In this way, it is acceptable to make distinctions in the types of worship of Shree Krishna Bhagvaan due to differences in His svarups. However, this true svarup is different.

“In Vraj, Shree Krishna Bhagvaan was known as Baal-Mukund; He was also called Murli-Manohar, and Raadhaa-Krishna; He used to take the cows and calves for grazing; He lifted Mount Govardhan; He played raas with the gopis; He went to Mathuraa and killed Kans; He pleased the Yaadavs; He studied at the home of the braahman named Saandipani; He associated with Kubjaa; He stayed in Dvaarkaa, where He married eight queens, such as Rukmani; He also wedded sixteen thousand women; while staying in Hastinaapur, He protected the Paandavs from all the calamities which fell upon them; He saved Draupadi from humiliation; and He became Arjun’s charioteer. In this way, there were many leelaas of Shree Krishna Bhagvaan due to differences in locations. However, from this, a person should not make distinctions in the types of worship of Shree Krishna Bhagvaan’s two-armed svarup. A person who does, should be known as a blasphemer of the guru and the guru’s word.

“In fact, Shree Krishna Bhagvaan has behaved in many different ways. He has eaten the leftovers of the cow-herds and has even played raas with the gopis. However, the bhaktas of Shree Krishna Bhagvaan should not imitate His behaviour. Instead, they should behave according to the characteristics of a saadhu and abide by the dharma of their varna and aashram. They should offer bhakti to Him as prescribed by Shree Krishna Bhagvaan in the eleventh skandh of the Shreemad Bhaagvat, the Bhagvad Geetaa, and the Vaasudev Mahaatmya. However, they should behave as Shree Krishna Bhagvaan behaved. A person who does behave as Shree Krishna Bhagvaan behaved is a vimukh, and is not my satsangi.

“Just as a person should not imitate the behaviour of our ishta-dev Shree Krishna Bhagvaan, similarly, as I am your aachaarya, your guru, and your adviser, you should not imitate my physical behaviour. Instead, all of you should behave according to my aagnaas that I have prescribed for those in my sampradaay; but no one should imitate my behaviour.

“All paramhans and all satsangis should learn these facts which I have told you. After understanding them, all should behave accordingly. Also, when speaking with others, you should tell them to behave similarly.”

Having said this, Shreeji Mahaaraaj left for dinner. Upon hearing this talk, all the saadhus and satsangis understood that the non-pratyaksha svarup of Shree Krishna Bhagvaan whom Shreeji Mahaaraaj spoke of is none other than this Shreeji Mahaaraaj, son of Bhakti and Dharma, and that no one is greater than Him. It is only He who is our ishta-dev, and it is only He who is our guru.

|| End of Vachanaamrut Vadtaal || 18 ||

Vadtaal – 19
Becoming A Bhakta Of Bhagvaan

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In the Samvat year 1882, on the evening of Mahaa sud 2 [8th February 1826], Shreeji Mahaaraaj was sitting on a mattress with a cylindrical pillow that had been placed in the eastern rup-choki of the mandir of Shree Lakshmi-Naaraayan in Vadtaal. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, after the sandhyaa aarti had finished, Shreeji Mahaaraaj said, “Please listen, I wish to speak to all of you about Bhagvaan. Whenever a jeev attains a human body in Bharat-Khand, Bhagvaan’s avataars or Bhagvaan’s saadhus will certainly also be present on earth at that time. If that jeev can recognise them, then he becomes a bhakta of Bhagvaan.

“Once he has become a bhakta of Bhagvaan, it would be improper for him to have love for anything except Bhagvaan. This is because, compared to the bliss of the dhaam of Bhagvaan, the pleasures of worldly vishays are like faeces. Only worms that live in the faeces feel that there is profound bliss – a human would realise faeces to be nothing but utter misery. Therefore, a person who has recognised Bhagvaan becomes a paarshad of Bhagvaan. Then, he should not cease to be an attendant of Bhagvaan by desiring to enjoy the pleasures of worldly vishays like worms in faeces.

“Also, whatever a bhakta of Bhagvaan wishes for comes true.Therefore, he is extremely careless when he desires any object other than Bhagvaan out of ignorance. That is why a bhakta of Bhagvaan should consider the pleasures and delights of the fourteen loks to be like the faeces of a cow. He should have strong love only towards Bhagvaan and His bhakta, by thought, word, and deed. He should believe, ‘If a bhakta of Bhagvaan has some desires remaining in him other than those of Bhagvaan, he will still attain the status of Indra or will attain Brahm-Lok. However, unlike worldly people, he will certainly not pass through the cycle of births and deaths or go to Narak. If that is so, then how can a person describe the greatness of Bhagvaan and the bliss enjoyed by a true bhakta of Bhagvaan?’ Therefore, a bhakta of Bhagvaan should maintain deep love only for Bhagvaan.”

|| End of Vachanaamrut Vadtaal || 19 ||

Vadtaal – 20
Janak Raajaa’s Understanding

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In the Samvat year 1882, on Mahaa sud 3 [10th February 1826], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a mattress with a cylindrical pillow that had been placed on a square platform under the neem tree in the darbaar of the mandir of Shree Lakshmi-Naaraayan in Vadtaal. He was dressed entirely in white clothes. Garlands of chameli flowers were hanging around His neck. In addition to this, a red umbrella made from fine, silken cloth had been placed above Him. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj asked the paramhans a question: “Kaam evolves from rajo-gun, and krodh and lobh evolve from tamo-gun. So, which one spiritual activity totally uproots the seeds of kaam, krodh, and lobh?

Shuk Muni replied, “The seeds of these vicious natures are burnt from a person’s heart only when he attains nirvikalp samaadhi and when he sees the aatmaa.”

Hearing this, Shreeji Mahaaraaj raised a doubt: “Did not Shiv, Brahmaa, Shrungi Rushi, Paraashar, and Naarad have nirvikalp samaadhi? All were overcome by kaam. However, despite their attainment of nirvikalp samaadhi, when the vruttis of their indriyas reverted outwards, they were overcome by the vicious natures, like kaam, and krodh. For this reason, what you have said cannot be the answer to the question. In fact, just as a person with gnaan remains undisturbed in nirvikalp samaadhi, a person without gnaan also remains undisturbed in sushupti. When the vruttis of the indriyas revert outwards, both are disturbed by kaam and krodh. Therefore, there does not seem to be any distinction between the person with gnaan and the person without gnaan. Now, other paramhans may try to answer the question.”

Then, Gopaalaanand Swaami, Devaanand Swaami, Nityaanand Swaami, and Muktaanand Swaami collectively attempted to answer the question according to their understanding, but they could not give a precise response to Shreeji Mahaaraaj’s question.

Then, Shreeji Mahaaraaj said, “Janak Raajaa followed the path of pravrutti, and yet he was undisturbed. For example, when a female tyaagi named Sulbhaa came into Janak Raja’s court, He told Sulbhaa, ‘Though you are trying to seduce my mind, by the grace of my guru Panch-Shikh Rushi, I have mastered the shaastras of both Saankhya and Yog. So, even if half of my body is smeared with sandalwood paste and the other half is slashed with a sword, both would be the same to me. Even if my Mithilaa were to burn down, still nothing of mine would be burned. Therefore, even though I have adopted the path of pravrutti, I am still unaffected and undisturbed’. This is what Janak Raajaa said to Sulbhaa. Also, Janak Raajaa was said to be the guru of Shukji.

“Therefore, the answer to the question is as follows: A person’s indriyas may be directed outwards and he may be on the path of pravrutti, but if he has a firm understanding in his heart, like that of Janak Raajaa , then he will in no way become disturbed by vicious natures, like kaam, and krodh.

“After a person has thoroughly known that which needs to be known– this is true and this is false – he realises that except Bhagvaan’s svarup, all worldly objects are full of terrible miseries, and that they are all perishable. Also, he realises himself to be the aatmaa, distinct from his body, his indriyas, and his antah-karans. After this, there is no object that would be strong enough to seduce him. This is because he sees all worldly objects as worthless. So, even if all the indriyas of a person in whose heart such understanding has become firmly rooted were to extend outwards on the path of pravrutti, still he would not be disturbed by vicious natures, like kaam, and krodh.

“The seeds of vicious natures, like kaam, and krodh, in the heart of such a bhakta of Bhagvaan will be destroyed, whether he is a tyaagi or a grahastha. Also, of all the bhaktas of Bhagvaan, he is the best Vaishnavs. So, being a tyaagi or a grahastha is of no significance. Instead, a person whose understanding is greater should be known as being a greater bhakta than the rest.

“The mistake of those like Shiv and Brahmaa were mentioned only to illustrate that when they encountered unpleasant desh, kaal, kriyaa, and sang, even they were disturbed by vicious natures, regardless of whether they had deficiencies in their understanding or not. Therefore, even if a person has this understanding, he should never associate with any type of evil influence. This is the universal principle.”

|| End of Vachanaamrut Vadtaal || 20 ||

|| End of Shree Vadtaal Prakaran ||

Shree Amdaavaad Prakaran

Amdaavaad – 1
Extraordinary Dhyaan

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In the Samvat year 1882, on Mahaa vad 11 [4th March 1826], Swaami Shree Sahajaanandji Mahaaraaj was sitting facing west in the mandir of Shree Nar-Naaraayan in Amdaavaad. 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 paagh. A sabhaa of munis, as well as haribhaktas, from various places had gathered before Him.

In the sabhaa, Shreeji Mahaaraaj sat in deep thought. He then opened His eyes, looked at the sabhaa, and said, “I wish to talk to all of you about a particular type of dhyaan that has also been described in the Moksh-Dharma. I have seen many great people who have attained siddh-dashaa through this type of dhyaan. In fact, even in my experience, among the countless types of dhyaan, there are none comparable to the particular type of dhyaan that I wish to tell you about now. Just as a mantra or medicine is naturally extraordinary, the type of dhyaan I wish to describe to you also has an intrinsically miraculous nature by which a person instantly attains siddh-dashaa.

“Now, I shall describe that dhyaan. A person should perform dhyaan on the sun in the right eye and perform dhyaan on the moon in the left eye. Then, while performing dhyaan 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-aakaash. In addition, the svarup of his own jeev, the observer, should also be seen. He should also perform dhyaan upon Bhagvaan – 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.

“Eventually, a person who performs dhyaan in this way attains the darshan of Bhagvaan’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 Maarkandey Rushi saw the entire brahmaand in the stomach of the child svarup of Bhagvaan sleeping on the leaf of a banyan tree.

“Having performed dhyaan in this way, a person is able to see everything that is described in the shaastras. Then, all remaining naastik feelings within his jeevaatmaa are resolved, and the jeev becomes extremely powerful. In addition, he develops a firm belief that whatever is stated in the shaastras is true. The eight extraordinary powers become accessible to a person who performs this dhyaan, 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 Bhagvaan, he does not accept any of those powers. Instead, he performs dhyaan only on Bhagvaan. As a result, the performer of this dhyaan attains siddh-dashaa like Naarad, the Sanakaadik, and Shukji. Therefore, there are countless varieties of dhyaan, but only this form of dhyaan grants instant siddh-dashaa.”

After Shreeji Mahaaraaj concluded this description, Muktaanand Swaami asked, “Is this dhyaan attained only by a person who practices the praanaayaam of ashtaang-yog, or can it be attained by others as well?”

Shreeji Mahaaraaj explained, “It does not matter whether a person practices praanaayaam or not. Only if he practices this dhyaan and is an ekaantik bhakta of Bhagvaan can he perfect it. However, people are unable to walk this path. Therefore, for those who are eligible to perform this dhyaan, there is no alternative method for instantly becoming siddh other than the method of dhyaan that I have just described.”

|| End of Vachanaamrut Amdaavaad || 1 ||

Amdaavaad – 2
Performing Pujaa After Washing And Bathing
The Best Bhakta Abandons Worldly Responsibilities

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In the Samvat year 1882, on Faagan sud 11 [20th March 1826], Swaami Shree Sahajaanandji Mahaaraaj 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-Naaraayan in Amdaavaad. He was wearing a white khes and had covered Himself with a white chofaal. 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, baajubandh and gajaraa of roses had been tied around His arms. In this way, His entire body had been decorated with roses. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, addressing all the paramhans, Shreeji Mahaaraaj said, “I would like to ask you a question. Suppose there is a bhakta of Bhagvaan who behaves above the influence of jaagrat, 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 Bhagvaan. Another bhakta behaves under the influence of the three gun but he does have intense love for Bhagvaan. Of these two bhaktas, who is better?”

Then, the saadhus replied, “The bhakta with love for Bhagvaan is better.”

Shreeji Mahaaraaj then questioned, “Now, consider the following: One person performs pujaa of Bhagvaan after washing, bathing, and becoming pure; and another performs pujaa in an impure state. Of these two, who is better?”

The munis replied, “The person who performs pujaa after becoming pure is better.”

Hearing this, Shreeji Mahaaraaj said, “You claim that the person who worships Bhagvaan after overcoming maayik influences is inferior, and the person who expresses love for Bhagvaan with maayik influences is superior. But, how is he superior?”

Since no one could answer the question, Shreeji Mahaaraaj said, “Of the four types of bhaktas (aarta, jignaasu, arthaarthi, and gnaani) described in the Geetaa, Shree Krishna Bhagvaan had called the only bhaktas possessing gnaan His own aatmaa. Therefore, the person who becomes brahm-rup after having discarded maayik influences, and then worships Bhagvaan, is the best bhakta.

“This is because nitya-pralay is the jeev’s sushupti state. Nimit-pralay is Brahmaa’s sushupti state. Praakrut-pralay is when all the entities that have evolved from Prakruti merge back into Prakruti. In aatyantik- pralay, which is gnaan-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 praakrut-pralay, all of Purush’s responsibilities are absorbed. However, when the creation process is initiated, all three are again engulfed by their respective responsibilities.

“However, a person who has overcome maayik influences by way of aatyantik-pralay, also called gnaan-pralay, is never engulfed by those responsibilities again. If at any time he does assume a physical body, then just like Bhagvaan assumes a body by His own will, he also assumes a body of his own will; he does not assume a body due to Kaal, karma, or Maayaa.

“Therefore, the person who worships Bhagvaan after becoming brahm-rup is definitely superior. Only a person who is a faithful bhakta of Bhagvaan and possesses the characteristics of an ekaantik bhakta can understand this fact.”

|| End of Vachanaamrut Amdaavaad || 2 ||

Amdaavaad – 3
The Branch Of A Banyan Tree The Upsham State

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In the Samvat year 1882, on Faagan vad 2 [25th March 1826], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a decorated bedstead that had been placed on the platform facing the mandir of Shree Nar- Naaraayan in Amdaavaad. A pink paagh, decorated with garlands of roses and chameli flowers, adorned His head. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj 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.

“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 Bhagvaan?”

Muktaanand Swaami attempted to answer the question, but was unable to offer a satisfactory reply.

So, Shreeji Mahaaraaj said, “Here, I shall answer the question. When a bhakta thinks about the murti of Bhagvaan while behaving as the aatmaa – independent of the qualities of the three bodies, which are engulfed in maayaa – then by the power of those thoughts of Bhagvaan, 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.

“Consider the following analogy: When rivers like the Mahi or the Saabarmati 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.

“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-dashaa who attains the state of upsham by performing dhyaan upon Bhagvaan’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.”

Then, Nityaanand Swaami commented, “The method you have described for attaining the state of upsham (performing dhyaan upon Bhagvaan after aatmaa-nishthaa) is very difficult. Please tell us if there is another, easier method apart from that.”

Shreeji Mahaaraaj said, “A bhakta of Bhagvaan who deeply understands the greatness of Bhagvaan, and performs darshan of Bhagvaan, and serves Him and His bhaktas with extremely intense shraddhaa, attains that upsham state.

“However, it appears to me that a servant with maan will not be liked by anyone. To have a servant with maan serve a person is like when even the rich survive by eating kodraa during a famine; having a servant with maan to serve a person is similar to this. The master is not as pleased with a servant with maan as much as he is with a humble servant. Therefore, a person who does whatever pleases the master is a true servant.”

Shuk Muni then asked, “How can a person without wisdom and understanding please his master?”

Shreeji Mahaaraaj replied, “Even though Mulji Brahm-Chaari and Ratanji are not extremely intelligent, they have an intense yearning for kalyaan. So, they do indeed know how to do whatever pleases Bhagvaan.

“Also, currently, even the paramhans and the saankhya-yogi and karma-yogi satsangis do not behave in a way that pleases me, like the bhaktas of Ayodhyaa men and women. This is because the bhaktas of Ayodhyaa have totally dedicated their lives for satsang. Therefore, nobody knows how to please Bhagvaan like the bhaktas of Ayodhyaa. Moreover, these bhaktas of Ayodhyaa 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 tyaagis and grahastha satsangis should look after the bhaktas of Ayodhyaa. This is my aagnaa.”

|| End of Vachanaamrut Amdaavaad || 3 ||

Amdaavaad – 4
The Avataar Of Bhagvaan

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In the Samvat year 1882, on Faagan vad 3 [26th March 1826], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a mattress with a cylindrical pillow placed on a decorated bedstead upon a square platform facing the mandir of Shree Nar-Naaraayan in Amdaavaad. He was dressed entirely in white clothes. A pink paagh had been tied around His head, and tassels of roses were dangling from that paagh. Bunches of roses had also been placed upon His ears. In addition to this, several garlands of roses were hanging around His neck, and baajubandh and gajaraa of roses had been tied around His arms. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj 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 Bhagvaan. What is Bhagvaan like? Well, by His own wish, He takes birth for the kalyaan of the jeevs. However, having taken birth, He is still beyond birth. Despite having to die, Bhagvaan is still beyond ageing and death. He is also niranjan, and He has no blemish of Maayaa. In addition, He possesses a definite murti and is svayam-prakaash; He is Parbrahm, antaryaami, the supporter of countless millions of brahmaands; 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 Naaraayan, after first taking birth from Dharma-Dev and Murti, performs tap in Badrikaashram in the svarup of Nar-Naaraayan.

“That same Shree Nar-Naaraayan assumes the svarup of Matsya, Kurma, Varaah, Vaaman, Raam, 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, Bhagvaan discards His body like other jeevs discard theirs. This event is explained in the Mahaabhaarat through the story of Nrusinhji. When He wished to leave His body, Nrusinhji, through His antaryaami 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, Bhagvaan independently, by His own wish, accepts a human body and abandons that human body.

“After hearing the charitras of Rushabh-Dev being burnt in a forest fire, and Shree Krishna Bhagvaan being killed by an arrow striking his foot, the minds of those with a naastik belief, and those who are not bhaktas of Bhagvaan become confused. They then allege that Bhagvaan 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 Bhagvaan performs karmas that do not cause attachment will He be released of His karmas and attain kalyaan.

“On the other hand, those who have an aastik mind, and those who are bhaktas of Bhagvaan, realise the understanding of the naastiks to be wrong. They know the body of Bhagvaan to be eternal; and that the birth, childhood, youth, old age, and death of Bhagvaan, as well as whatever other bodily qualities He may display, are merely an illusion. This is because Kaal and Maayaa are not powerful enough to have any sort of influence on Bhagvaan’s body. In fact, all changes that do appear to occur in Bhagvaan’s body are all due to His extraordinary powers. Those who are bhaktas of Bhagvaan 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-Naaraayan also assumes many different bodies and discards them like the magician. Therefore, this Shree Nar-Naaraayan is the cause of all avataars.

“Those who assume death upon Shree Nar-Naaraayan 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-Naaraayan 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 saadhus of our Uddhav Sampradaay should not assume death upon the murtis of Bhagvaan – 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.”

In this way, Shreeji Mahaaraaj revealed Himself as the pratyaksha murti of Bhagvaan. All who heard this talk strengthened their nishchay in Shreeji Mahaaraaj in this same way.

|| End of Vachanaamrut Amdaavaad || 4 ||

Amdaavaad – 5
Dharma, Arth, Kaam, And Moksh

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In the Samvat year 1882, on Faagan vad 4 [27th March 1826], Swaami Shree Sahajaanandji Mahaaraaj 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-Naaraayan in Amdaavaad. He was dressed entirely in white clothes. Around His neck was a large garland of roses, and tassels of flowers were hanging from His paagh. With His right hand, He was turning a maalaa made from tulsi beads. A sabhaa of senior munis, as well as haribhaktas from various places, had gathered before Him.

Then, Chhadidaar Kuber Sinh asked, “Mahaaraaj, what is the most extraordinary characteristic of Shree Purushottam Naaraayan?”

Shreeji Mahaaraaj replied, “No one except Shree Purushottam Naaraayan can control the naadis and praans of innumerable beings and grant them instant samaadhi; 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 Naaraayan.”

Then, Kuber Sinh asked a second question: “Mahaaraaj, there are countless millions of brahmaands. In this brahmaand, the avataar of Bhagvaan is present in Bharat-Khand, in Jambu-Dvip. But, please explain how Bhagvaan gives kalyaan to the countless beings of the other brahmaands.”

Shreeji Mahaaraaj explained, “The very Bhagvaan that resides in this brahmaand is also the lord of all. It is Bhagvaan who assumes a body in each brahmaand for the sake of the kalyaan of countless beings. These beings seek His refuge and consequently attain the holy feet of Shree Purushottam Naaraayan in Akshardhaam. That is the answer to your question.”

Kuber Sinh then asked again, “Mahaaraaj, what please identify what atsangis should abandon and what they should accept.”

Shreeji Mahaaraaj answered, “They should abandon all desires for worldly objects. Instead, they should develop desires related to Bhagvaan. If they do have desires for wealth, they should think, ‘If we worship Bhagvaan, we will attain gold coins, diamonds, rubies, jewels, and other invaluable things in the dhaam of Bhagvaan’. 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 Bhagvaan. If they have love for the relatives of the body, they should also abandon it. Instead, they should develop love towards the Bhagvaan’s sant. They should accept this much.

“On the other hand, satsangis should abandon the sense of ‘I-ness’ towards the body and develop an attitude of a daas towards Bhagvaan. If Bhagvaan 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 Bhagvaan or His sant. Moreover, he should realise his own mistake and accept the gun of Bhagvaan and His sant. In this way, a person should always think positively, but never think negatively. That is the answer to your question.”

Then, Kuber Sinh asked another question: “Mahaaraaj, please explain the nature of dharma, arth, kaam, and moksh.”

Shreeji Mahaaraaj 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 kaam 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 kaam. Finally, the nature of moksh is to attentively follow all the niyams of satsang and keep unfaltering nishchay in Bhagvaan. That is the nature of moksh. That is the answer to your question.”

Shreeji Mahaaraaj then retired to sleep.

|| End of Vachanaamrut Amdaavaad || 5 ||

Amdaavaad – 6
The Cause Of All Avataars

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In the Samvat year 1882, on Faagan vad 6 [29th March 1826], Swaami Shree Sahajaanandji Mahaaraaj 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-Naaraayan in Amdaavaad. 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 paagh. Bunches of roses had been placed upon both of His ears. In addition to this, Shreeji Mahaaraaj had taken a large bunch of roses in His hand and was gently rubbing it around His face. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, after the evening aarti, Kuber Sinh asked Shreeji Mahaaraaj a question: “Mahaaraaj, please reveal how nishchay in Bhagvaan that a person has firmly established in his heart would never falter.”

Shreeji Mahaaraaj 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 Bhagvaan, then his belief never falters. I shall now explain that greatness.

“All the avataars of Bhagvaan emerge from the very Bhagvaan that is present in this satsang. He is the cause of all the avataars and is the antaryaami of all. It is Bhagvaan in Akshardhaam, who is radiant, full of countless powers, and eternally has a svarup. He is also the lord of all the lords of the countless brahmaands; He is even the cause of Akshar- Brahm. When that Bhagvaan 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 avataar of Raam, He is known as Raam- Chandra; and when He performs the charitras of Shree Krishna, He is known as Shree Krishna. In this way, whichever behaviour of the avataars can be seen in Bhagvaan, it should be understood that all the
previous avataars of Bhagvaan 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.”

Shreeji Mahaaraaj then added, “Furthermore, that same Shree Krishna Bhagvaan took birth as Shree Nar-Naaraayan from Dharma and Bhakti. Therefore, realising this Shree Nar-Naaraayan 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-Naaraayan and myself. It is He who is the dweller of Akshardhaam.”

Hearing Shreeji Mahaaraaj say this, Kuber-Sinh asked further, “Mahaaraaj, what is that Akshardhaam like? Please describe it and the bhaktas of Bhagvaan that reside there.”

Shreeji Mahaaraaj explained, “It is Akshardhaam which has become the dhaam of Shree Purushottam Naaraayan to dwell in. That Akshardhaam in the svarup of the dhaam of Bhagvaan is eternal in comparison to all the other Akshardhaams (the muktas who have become like Akshar- Brahm). Within that Akshardhaam, 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 dhaam. It is also called Golok. In addition, its splendour is countless times more than the divine riches of countless other dhaams.

“That dhaam is also limitless. Just as there is no limit to aakaash, regardless of the direction in which a person looks, similarly, there is no limit to Akshardhaam. Whether a person looks above, below, or in the four directions, there is no boundary to the dhaam of Bhagvaan. 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 Akshardhaam.

“Also, the objects within Akshardhaam are all divya and composed of chaitanya. Countless paarshads, who are also radiant and have a divya svarup, reside in that dhaam. They are forever eager for the sevaa of Bhagvaan, who is the antaryaami of all life-forms. It is the same lord of that dhaam – the lord of Akshar and the muktas, Parbrahm Purushottam – who is present here in this satsang. Only a person who has such nishchay attains Akshardhaam.”

|| End of Vachanaamrut Amdaavaad || 6 ||

Amdaavaad – 7
Divine Characteristics Of Shreeji Mahaaraaj

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In the Samvat year 1882, on Faagan vad 7 [30th March 1826], Swaami Shree Sahajaanandji Mahaaraaj was having the Vaasudev Mahaatmya read on the medi above the gate of the mandir of Shree Nar-Naaraayan in Amdaavaad. 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 paagh, and tassels of roses had been inserted into the paagh. He was also wearing garlands of roses. In addition to this, He was wearing a white survaal and had covered Himself with a thin, white chofaal. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Praagji Davé asked, “Mahaaraaj, by what means can a person’s mind become firmly fixed on you so that it does not become adulterous by straying elsewhere?”

Shreeji Mahaaraaj began by saying, “Please listen as I answer your question.” He then continued, “By realising the greatness of Bhagvaan, a person’s mind becomes fixed on Him. Now, I shall explain how that greatness should be understood.

“I had previously asked Raamaanand Swaami at Laadhaa Braahman’s house in Piplaanaa, ‘Are you truly Bhagvaan, or are you merely called Bhagvaan?’ Raamaanand Swaami did not reply then. Later, in Samvat 1869, I had fallen ill. During my illness, I went to Kshir-Saagar where Shesh-Shaayi Naaraayan rests upon Shesh, and I saw Raamaanand Swaami 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- Shaayi Naaraayan. I asked Naaraayan, ‘Who is this Raamaanand Swaami?’ Naaraayan replied, ‘He is a knower of Brahm’. After He said this, Raamaanand Swaami merged into the body of Naaraayan, and I then returned to my physical body.

“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 Kailaas. There, Garud arrived. So, I mounted upon it and began to travel to Vaikunth and Akshardhaam. However, as Garud was unable to fly to Akshardhaam, I went alone to the dhaam of Shree Purushottam Naaraayan, 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.

“Then, when I looked within again, I realised that I am the creator, sustainer, and destroyer of all the brahmaands. In those countless brahmaands, it is by my divine light that countless Shivs, countless Brahmaas, countless Kailaas, countless Vaikunths, Golok, Akshardhaam, as well as countless millions of other loks, are radiant.

“What am I like? Well, if I were to shake the earth with the toe of my foot, the worlds of countless brahmaands 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 – Bhagvaan – and would never stray anywhere else. Moreover, I will grant my supreme dhaam to all who come to my refuge and understand this. In addition, I will make them antaryaami, and powerful enough to create, sustain, and destroy brahmaands. However, after receiving such powers, a person should not think, ‘I alone my great’, and neglect and murti of Shree Nar- Naaraayan. Instead, a person should realise ‘It is by compassion of Shree Nar-Naaraayan that I have attained such greatness’.”

In this way, Shreeji Mahaaraaj answered the question.

|| End of Vachanaamrut Amdaavaad || 7 ||

Amdaavaad – 8
The Praayshchit For Anger

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In the Samvat year 1882, on Faagan vad 8 [31st March 1826], Swaami Shree Sahajaanandji Mahaaraaj was serving food to the saadhus in their residential hall, north of the mandir of Shree Nar-Naaraayan in Amdaavaad. He had tied a beautiful, white paagh 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.

While serving laadus to the saadhus, Shreeji Mahaaraaj said, “A saadhu should abandon anger in all respects. What is anger like? Well, it destroys all noble qualities such as gnaan, the performance of tap, and the chanting of the name of Bhagvaan.

“Now, I shall identify the motives from which anger arises. Anger arises when saadhus 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 Bhagvaan’s prasaad. In this way, there are many reasons for anger to arise.

“If a senior saadhu or a junior saadhu becomes angry, he should first perform dandvat pranaam 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 aagnaa.

“If anyone else, due to a cruel intellect, has an offensive thought towards a saadhu, he should confess and voice his offensive thought by saying, ‘Mahaaraaj, I have thought offensively of you’. Then, in order to be forgiven for that thought, he should fold his hands and pray for forgiveness.

“If a saadhu 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 pranaam before him. If saankhya-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, saankhya-yogi men should do as the saadhus do if they become angry upon anyone.

“In general, whenever we become angry with someone, we should realise that person to be a bhakta of our lord, Shree Nar-Naaraayan, 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-Naaraayan, does not keep any arrogance or anger; so as His followers and the members of this Uddhav Sampradaay, we should abandon all forms of anger and arrogance.

“Shree Nar-Naaraayan will be greatly pleased upon anyone who performs the praayshchit 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 kaam, krodh, abhimaan, lobh, maan, and matsar, will be destroyed. Conversely, a person who does not perform praayshchit for becoming angry should be thought of as a snake, not as a bhakta of Bhagvaan.”

|| End of Vachanaamrut Amdaavaad || 8 ||

|| End of Shree Amdaavaad Prakaran ||

Shree Ashlaali Prakaran

Ashlaali – 1
The Three Types Of Bhaktas

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In the Samvat year 1882, on Chaitra sud 2 [9th April 1826], Swaami Shree Sahajaanandji Mahaaraaj left Amdaavaad with great festivity and reached Ashlaali 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 paagh. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Shreeji Mahaaraaj then said to Muktaanand Swaami, Brahmaanand Swaami, and all the other saadhus, “Please listen, I wish to say something. Whoever incompletely realises the nature of Bhagvaan suffers a great loss. That person cannot experience the true bliss of Purushottam Bhagvaan – who we also call Shree Krishna, Shree Vaasudev, Shree Nar- Naaraayan, Parbrahm, and Shree Naaraayan – nor can he become an ekaantik bhakta. Therefore, a person should strengthen his gnaan of Bhagvaan by great association with an ekaantik bhakta of Bhagvaan who has gnaan. This is because, without the true gnaan of Bhagvaan even the prajaapatis and other creators of the universe have to repeatedly take birth along with the creation, and then ultimately merge back into Maayaa. However, they do not attain Akshardhaam, the dhaam of Shree Purushottam Bhagvaan. The reason for this is a flaw in their understanding.”

Then, all the munis asked, “Mahaaraaj, please explain this flaw in their understanding.”

Shreeji Mahaaraaj 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 Bhagvaan to be instrumental in their kalyaan. Secondly, they do not realise that becoming akshar-rup and serving Shree Purushottam Nar-Naaraayan is in itself kalyaan. Their third mistake is that they believe the innumerable avataars of Bhagvaan, such as Raam and Krishna, to be a part of Bhagvaan. Fourthly, at the time of a previous death, they had a thought in their minds, ‘How are the brahmaands created? It would be good to see for once’. Seeing their desire, Bhagvaan engaged them in the creation of the brahmaands. They will only become brahm-rup and attain the dhaam of Bhagvaan when they realise true gnaan by great association with an ekaantik bhakta of Bhagvaan; and only then will they become eternally happy. Therefore, a bhakta of Bhagvaan should desire nothing but the sevaa of Bhagvaan.”

Shreeji Mahaaraaj then explained, “There are three types of bhaktas; and they can be recognised by their characteristics: A person who worships Bhagvaan with the intention of earning powers to create the world is known as aishvaryaarthi. He is a kanishth bhakta. A person who worships Bhagvaan only to experience the aatmaa is known as a kaivalyaarthi. He is a madhyam bhakta. However, a person who has a constant the singular determination for the sevaa of the pratyaksha svarup of Purushottam Bhagvaan is known as a bhagvat-nishtaarthi. He is an uttam bhakta and best bhakta of all. As all of us have the belief of the pratyaksha svarup of Shree Nar-Naaraayan, we are all undoubtedly the best.”

All who had gathered in the sabhaa were overjoyed hearing these words of Shreeji Mahaaraaj.

|| End of Vachanaamrut Ashlaali || 1 ||

|| End of Shree Ashlaali Prakaran ||

Shree Jetalpur Prakaran

Jetalpur – 1
The Dvait Philosophy

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In the Samvat year 1882, about an hour-and-a-half after sunrise on Chaitra sud 3 [10th April 1826], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a decorated bedstead that had been placed under an aasopaalav tree in the mansion in Jetalpur. He was dressed entirely in white clothes. Around His neck, He was wearing several garlands of guldaavadi flowers, tassels of dolariyaa flowers were dangling from His paagh, and two karnikaar flowers had been placed upon both of His ears. Also, He was playing with a beautiful lemon in His hands. A sabhaa of saadhus, as well as satsangi men and women from various places, had gathered before Him.

Then, addressing the entire sabhaa, Shreeji Mahaaraaj asked, “Everyone in this world accepts some philosophy or other. There are two major doctrines: One is the Dvait philosophy and the other is the Advait philosophy. Please explain which philosophy should be accepted by a mumukshu.”

Then, Purushottam Bhatt said in reply, “Mahaaraaj, in the Advait philosophy, by believing their aatmaa to be Bhagvaan, people behave as they please. As a result of this, they fall from the path of kalyaan. Therefore, a mumukshu should accept the Dvait philosophy.”

Shreeji Mahaaraaj then raised a doubt. He questioned, “According to the Dvait philosophy, jeev, ishvar, and Maayaa are satya. But, as long as Maayaa persists, how can the jeev attain kalyaan?”

Purushottam Bhatt replied, “A person attains kalyaan by performing pure karmas.”

Again, Shreeji Mahaaraaj raised a doubt: “The two types of karmas, nivrutti and pravrutti, become merged into Maayaa in the form of sushupti. What is that state of sushupti like? Well, just as no one is capable of conquering Mount Lokaa-Lok, similarly, no jeev is capable of conquering the sushupti. Above that, is Maayaa in its state of equilibrium, and it is extremely vast. No jeev can conquer it. Therefore, the means to go beyond Maayaa is as follows: When the jeev comes into contact with the pratyaksha svarup of Shree Purushottam Bhagvaan – who is beyond Maayaa, and who is the destroyer of Maayaa and all karmas – or His sant who has attained Bhagvaan, then by accepting their refuge, the jeev can go beyond Maayaa.”

After delivering this talk, Shreeji Mahaaraaj went up into the mansion for His meal. After dinner, He returned and sat on a decorated bedstead under the aasopaalav tree. Then, looking lovingly at all the saadhus and bhaktas, He said, “In the beginning, when no one honours a person, imagine what his nature is like. Then, when a hundred people begin to follow him, his pride becomes of a different type. Also, when one thousand people, or ten thousand people, or ten million people follow him, his pride becomes of a different type altogether. Then, if he becomes like Brahmaa, or Shiv, or Indra, and if he is wise, he would realise, ‘My greatness is not due to this status’. What is it due to? Well, greatness is due to the aatmaa, and due to association with a sant. This is because even though those like Brahmaa, Shiv, and Indra are all great, they still crave for the dust from the feet of a sant.

“So, where does the greatness of a sant lie? Allow me to explain. The greatness of a sant is not due to wealth, or objects, or any kingdom; his greatness is due to his bhakti and upaasanaa of Bhagvaan. Also, the sant has aatmaa-nishthaa. It is due to these qualities that he is great.

“If a person cannot realise this, then he should develop a belief within his aatmaa that he should be deeply attached to a sant who has attained the pratyaksha svarup of Bhagvaan, and he should believe only that sant to be his own self. However, a person may doubt, ‘How is the master-servant relationship maintained?’ Well, take the example of Gaalav Raajaa. He wanted to perform a sacrifice for which he specifically required white horses with black ears. It so happened that those black-eared horses were at the home of Varun. But, since that region was beyond his reach, he called upon Garud. Then, having mounted Garud, he went there and brought back the horses. So, does this mean that Gaalav Raajaa’s sevaa towards Garud diminished? No, it did not diminish. Similarly, the purpose of being deeply attached to a sant, who is a knower of Brahm, is that he has the ability of passing through the eight barriers (jad prakruti). That is the reason for being deeply attached to such a sant.”

Shreeji Mahaaraaj then added that all should remember this principle, as it is the very life of everyone.

|| End of Vachanaamrut Jetalpur || 1 ||

Jetalpur – 2
The Characteristics Of A Yati

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In the Samvat year 1882, in the evening of Chaitra sud 4 [11th April 1826], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a decorated bedstead that had been placed in the middle of the courtyard of the mandir of Shree Baldevji in Jetalpur. He was dressed entirely in white clothes, and tassels of dolariyaa flowers decorated His paagh. Also, He had a handkerchief in His left hand and was turning a maalaa of tulsi beads with His right hand. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Brahmaanand Swaami bowed before Shreeji Mahaaraaj and asked, “Mahaaraaj, please reveal who can be called yati?”

Shreeji Mahaaraaj said, “A person who firmly follows brahm-chaarya and has conquered all of his indriyas should be known as a yati; a person who is like Hanumaanji and Lakshmanji should be known as a yati. When Hanumaanji went to Lankaa in search of Sitaaji on Raamchandraji’s instruction, he looked at the faces of all the women in Lankaa in order to recognise her. As he continued looking, he thought, ‘This is not Jaankiji...This one is not Jaankiji’. Then, while he was thinking this, he saw Mandodari and thought, ‘Could this be Jaankiji?’ But, then concluded in his mind, ‘Because of her separation from Raamchandraji, Jaankiji’s body would never be so plump, and she would never be able to sleep so soundly’. With this thought in mind, Hanumaanji turned back.

“Then, he doubted in his mind, ‘I am a yati; but, could a flaw have developed in me by seeing all these women?’ But, then he reconciled to himself, ‘How can there be any flaw in me? It is because of Raamchandraji’s instruction to find Sitaaji that I had to look at all these women’. He also thought, ‘By Raamchandraji’s grace, no disturbance has arisen in my indriyas and in my vrutti’. Thinking this, he wandered everywhere to look for Sitaaji. In this way, like Hanumaanji, a person whose antah-karans remains pure despite being faced by such vicious influences is called a yati.

“Moreover, while searching for Sitaaji in the forest after she was abducted, Raamchandraji and Lakshmanji came to the place where Sugriv was seated on the Fatak Shilaa. They informed Sugriv, ‘We have come here because Jaankiji has been abducted. So, if you know of her whereabouts, please tell us’. Sugriv replied, ‘Mahaaraaj, I did hear the cries, “O Ram! O Ram!” coming from the sky. Also, some items of jewellery, which are tied in a piece of cloth, were dropped from above. I have kept them with me’. Then, Raamchandraji requested, ‘Please bring them here so that we can see them’. Raamchandraji took the pieces of jewellery from Sugriv and showed them to Lakshmanji. First, He showed jewellery worn on the ears, and bracelets worn on the arms, but Lakshmanji did not recognise any of these. Then, He showed some anklets. Lakshmanji immediately exclaimed, ‘Mahaaraaj, I have never seen Jaankiji’s body. In fact, except for her feet, I have not seen any other part of Jaankiji’s body. The only reason I have been able to recognize the anklets is because whenever I used to go and bow at her feet every evening, I would see her ankles’. In this way, despite the fact that for fourteen years Lakshmanji was in their service, with the exception of Jaankiji’s feet, he had never intentionally seen her body. Such a person should be known as a yati.”

Having said this, Shreeji Mahaaraaj commented, “This Brahmaanand Swaami is also like that.”

In this way, as the sabhaa was listening, Shreeji Mahaaraaj greatly praised Brahmaanand Swaami as being a yati.

Then, Shreeji Mahaaraaj went to the outskirts of the village. There, He sat on a decorated bedstead that had been placed on top of a low, broad platform at the site where the yagnas had been performed. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “Please begin a question-answer discussion.”

Then, AAshji-Bhaai Patel asked, “Mahaaraaj, what is the nature of the jeev? Please reveal it to me as it is.”

Shreeji Mahaaraaj explained, “The jeev is achhedhya, abhedhya, avinaashi, chetan, and the size of an atom. You may also ask, ‘Where does the jeev reside?’ Well, it resides in the hruday-aakaash, and while staying there it performs different actions. From there, when it wants to see, it does so through the eyes; when it wants to hear sounds, it does so through the ears; it smells all types of smells through the nose; it tastes through the tongue; and through the skin, it experiences the pleasures of all feelings. In addition, it produces thoughts through the man, it thinks through the chitt, and it makes decisions through the buddhi. In this way, through the ten indriyas and the four antah-karans, it indulges in all the vishays. It pervades the entire body from head to toe, yet is distinct from it. This is the nature of the jeev. It is due to the grace of the pratyaksha svarup of Purushottam that a bhakta is able to perceive the jeev as it actually is. On the other hand, others cannot even begin to realise the nature of the jeev.”

Having answered the question in this way and pleasing everyone, Shreeji Mahaaraaj bid “Jay Sachidaanand” to the sabhaa and retired to the mansion to sleep.

|| End of Vachanaamrut Jetalpur || 2 ||

Jetalpur – 3
Overcoming Vaasnaa

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In the Samvat year 1882, in the early morning of Chaitra sud 5 [12th April 1826], Swaami Shree Sahajaanandji Mahaaraaj arrived in the garden on the western side of the mansion, the place of His residence, in Jetalpur. Under a large bordi tree within the garden, He was sitting facing east on a decorated bedstead, with a large, cylindrical pillow, that had been placed on a platform. He was dressed entirely in white clothes. He was also wearing garlands of champaa, borsali, and guldaavadi flowers around His neck, and tassels of chameli and dolariyaa flowers were hanging from His paagh. Bunches of hajaari flowers had been placed upon His ears. In addition to this, He was playing with a pomegranate and a lemon with both hands. Muktaanand Swaami, Brahmaanand Swaami, and other munis, as well as haribhaktas from various places, had gathered before Him in a sabhaa.

Shreeji Mahaaraaj first thought for a while, and then said, “Everyone please listen, as I wish to speak to you. For bhaktas of Bhagvaan, there is nothing worse than having impure desires. This is because bhaktas who have such impure desires, even if they stay near me, cannot be happy. In fact, before engaging in the worship of Bhagvaan, they asked, ‘Mahaaraaj, please keep us near you’. However, because they did not eradicate their impure desires, they are miserable.”

Then, Muktaanand Swaami asked, “Mahaaraaj, how are those impure desires eradicated?”

Shreeji Mahaaraaj explained, “The method for eradicating impure desires is as follows: Firstly, whenever a person entertains a thought which disobeys the rules of dharma that have been laid down by me, or whenever he thinks cruelly of a saadhu or a grahastha, he should repeatedly chant ‘Nar-Naaraayan, Swaaminaaraayan’ aloud. Secondly, he should offer to Bhagvaan the nine types of bhakti coupled with knowledge of His greatness and the observance of dharma. As a result, Bhagvaan resides in his heart and destroys the impure desires. In fact, just as Bhagvaan freed the elephant from the crocodile’s mouth, in the same way, this method that I have just revealed to you will eradicate your impure desires.

“Now, I shall tell you another method which will benefit all of you, so please listen. A person should never intentionally disobey the rules of dharma related to his vartmaans. If a person does so unknowingly, he should immediately perform praayshchit for disobeying the vartmaans.

“In addition, a person should realise his own self to be the witness; ‘I am the aatmaa, which is full of chaitanya; it is beyond all thoughts and reason. This body, which is accompanied by the mind, is not actually my true svarup’.

“Furthermore, if Bhagvaan smiles at someone, or if Bhagvaan calls someone, or if He performs any other sort of action, he should never develop hatred towards Him. A person should absorb this form of understanding. However, someone may feel, ‘I have worshipped Mahaaraaj a lot, and I have also performed a great deal of sevaa; still, Mahaaraaj does not talk to me. Instead, He talks to others a lot. So, I might as well worship Bhagvaan while sitting at home’. In this way, he develops hatred towards Bhagvaan. In that case, I could also believe, ‘What does this person have to do with me?’ As a result, that person’s future would be uncertain. However, I myself do not look at anyone’s avgun. In fact, my nature is such that I always look only at people’s gun.

“Now, I shall tell you how that bhakta should perceive gun and eradicate avgun. If he thinks, ‘What was I like before I came into satsang? Well, I experienced kaal, karma, birth, death, and the cycle of births and deaths. So, how can I develop hatred towards Bhagvaan who has freed me from all of that, who has made me fearless, and who has helped me progress by bestowing noble qualities upon me? How can I ignore His wishes and do as I please?’ A bhakta becomes happy only when he stops hating Bhagvaan by thinking in this way.

“In fact, with the body, nothing is greater than to do as Bhagvaan likes. That in itself is bhakti. In fact, only by doing this does a person attain Bhagvaan. That is why vicious natures, such as maan, irshyaa, kaam, krodh, and lobh, are all obstacles on the path of kalyaan and should be discarded.

“Of those vicious natures, maan is absolutely the worst of all. Just look, a person who has a minor flaw in any other vartmaan still manages to survive in satsang, whereas those who had maan have never been able to survive. Therefore, saadhus must never allow any lapse in the observance of the vartmaans and remaining without maan. Be extremely vigilant. Believe your own self to be distinct from your body. Offer bhakti to Shree Purushottam attentively and thoroughly. Constantly engage in bhajan and smaran of Bhagvaan; its bliss will equal the bliss of actually having the darshan of Bhagvaan.

“Also, in our satsang, a person who is educated in the shaastras is not necessarily great. Who should be considered great? Well, a person who considers all fourteen loks to be as insignificant as a blade of grass, due to vairaagya; a persons who has firm belief of Bhagvaan as He is, just as he has firm attachment to his body; and a person who is oblivious to the world in the jaagrat state just as he is oblivious to the world in the state of sushupti sleep – such a person is great in our satsang.”

|| End of Vachanaamrut Jetalpur || 3 ||

Jetalpur – 4
Sevaa Of A Bhakta

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In the Samvat year 1882, on the Chaitra sud 6 [13th April 1826], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a mattress, and leaning on a large, cylindrical pillow, that had been placed in the south-facing balcony of the mansion in Jetalpur. He was wearing a white paagh, adorned with a bunch of small flowers, on His head, and He had covered Himself with a pachhedi of white flowers. He was wearing a white khes with a border of silver threads. In addition to this, His entire body had been smeared with sandalwood paste mixed with saffron. Also, garlands of guldaavadi flowers were placed around His neck. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, addressing the entire sabhaa, Shreeji Mahaaraaj said, “In this lok, the jeev attains kalyaan only by the following means; nishchay in the pratyaksha svarup of Bhagvaan, His darshan, and His constant remembrance. After all, it is said in the Shreemad Bhaagvat that even those who insulted Bhagvaan, such as Kans, Shishupaal, and Dantvakra, attained kalyaan since all of them had constant remembrance of Bhagvaan. Therefore, kalyaan is attained by constantly remembering Bhagvaan; and since all of you possess such remembrance, your kalyaan is assured.

“Having said that, you should still follow all the rules of dharma prescribed by me for as long as you are conscious of your bodies. You may claim, ‘If a person has attained Bhagvaan and constantly remembers Him, why does he need to observe vartmaan?’ In reply to that, consider the difference between a person who firmly observes the vartmaan and a person who is slacking in his observance. Allow me to explain that difference to you. Even though both remember Bhagvaan, the person who does not follow niyams can only earn kalyaan for himself, but he cannot help other jeevs attain kalyaan. Also, he does not become an ekaantik bhakta, nor does he attain the nirgun dhaam of Bhagvaan. Even though he does not have to undergo births and deaths, he cannot stay in the satsang.

“However, all of you are the best type of bhaktas. In fact, saadhus such as yourselves, who observe niyams, are of a totally different category. For that reason, whoever feeds you sincerely will earn the rewards of performing millions of sacrifices and will ultimately attain kalyaan; and whoever touches your feet will be freed of their sins committed in millions of past lives. Anyone who kindly offers you clothes will also attain ultimate kalyaan. The rivers and lakes into which you dip your feet become like places of pilgrimage, and any tree that you have sat under or eaten fruits of will also definitely benefit. If someone devoutly performs your darshan, or is someone devoutly bows before you, then all of his sins are destroyed. Moreover, whomever you talk to about Bhagvaan and whomever you inspire to follow niyams related to dharma will attain kalyaan. All the actions of saadhus like yourselves, who observe niyams, lead to moksh. This is because you have the firm refuge of the pratyaksha svarup of Shree Nar-Naaraayan Rushi. That Shree Nar-Naaraayan Rushi is always present in your sabhaa.

“You may claim, ‘If we have a firm refuge of Bhagvaan, why do maayik qualities still pervade us?’ Then, let me say that it takes me no time at all to eradicate the shad-urmi (six physical and emotional feelings) and the maayik qualities from all of you. In fact, it would take me no time to enable all of you to recall your countless previous lives and to be able to perform the creation, sustenance, and destruction, of countless brahmaands. Nevertheless, I have kept you like this and have suppressed your powers because it is my wish to do so, and to allow you to attain the bliss of the pratyaksha svarup of Bhagvaan. What is more, all of you have currently attained Shree Purushottam who is pratyaksha in the svarup of Shree Nar-Naaraayan Rushi. Therefore, abandon all doubts and happily engage in worship.” Saying this, Shreeji Mahaaraaj became silent.

Then, AAshji-Bhaai asked a question: “Mahaaraaj, how is it that a personattains kalyaan by keeping hatred towards Bhagvaan? Please tell us.”

Shreeji Mahaaraaj replied, “Once Drupad Raajaa wished to have his daughter, Draupadi, married. So that she could select a bridegroom, he arranged a grand function in which he invited all the kings. Dron- AAchaarya also came, as did the Paandavs. Then, all the kings took turns to try and pierce the fish, but none were able to do so. Then, Yudhishthir said, ‘I will pierce the fish’. Having said this, Yudhishthir took aim. Dron-AAchaarya asked him, ‘Can you see this sabhaa?’ Yudhishthir replied, ‘Yes, I can see it’. Again, Dron-AAchaarya asked him, ‘Can you see your body?’ Yudhishthir replied, ‘Yes, I can see it’. Then, Dron-AAchaarya said, ‘You will not be able to pierce the fish’. In this way, four of the brothers were unable to pierce the fish. Then, Arjun stepped forward. He picked up his bow and took aim. Dron- AAchaarya asked him, ‘Can you see this sabhaa?’ Arjun replied, ‘No, I cannot see the sabhaa, and I cannot even see the fish. Instead, I only see the bird attached to the fish’. Hearing this, Dron-AAchaarya said, ‘Focus on its head’. Arjun adjusted his aim and said, ‘Now I do not see even the bird; I see only its head’. Finally, Dron-AAchaarya said, ‘Now take your shot’. Arjun then pierced the fish’s head. In this way, if all of a person’s vruttis are focused on the svarup of Bhagvaan, then he can attain kalyaan even with a feeling of hatred towards Bhagvaan.

“For example, when the vruttis of those like Shishupaal and Kans became completely engrossed in Shree Krishna, they attained kalyaan. But, if a person does not know how to hate Bhagvaan in this way then he is sent to Narak. Instead, it is much easier to engage in the bhakti of Bhagvaan. However, a person who worships Bhagvaan with such a cruel intellect will always be called demonic, and cannot be called a bhakta.

“Therefore, if a person wants to abandon the evil practices of the demons and join the ranks of Dhruv, Prahlaad, Naarad, and the Sanakaadik, then engaging in the worship of Bhagvaan by offering bhakti is far better.”

Having heard Shreeji Mahaaraaj speak in this way, everyone in the sabhaa experienced profound bliss.

|| End of Vachanaamrut Jetalpur || 4 ||

Jetalpur – 5
The Wish Of Bhagvaan

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In the Samvat year 1882, approximately four-and-a-half hours after sunset on Chaitra sud 7 [14th April 1826], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a wooden bedstead facing north in the courtyard south of the palace in Jetalpur. He was dressed entirely in white clothes. He had tied a paagh made from a thin, white cloth around His head. He had also covered Himself with a chaadar, and was wearing a white dhoti. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

After thinking for a moment, Shreeji Mahaaraaj said, “Everyone please pay attention; today I wish to talk to you about things as they really are. Specifically, there is nothing greater than worshipping Bhagvaan. This is because everything happens according to the wish of Bhagvaan. In fact, at this moment, even the wishes of this sabhaa can be fulfilled. By the grace of Shree Nar-Naaraayan, even my wish can be fulfilled. Allow me to elaborate on this.

“Whatever I wish in my mind is fulfilled in this world. If I wish, ‘May he attain a kingdom’, then he will attain a kingdom. If I wish, ‘May he lose his kingdom’, then his kingdom will be lost. If I wish, ‘Let there be this much rainfall here at his moment’, then it will definitely rain here; and if I wish, ‘Let there be no rainfall here’, then it will not rain here. Also if I wish, ‘May he attain wealth’, then he does so; and if I wish, ‘May she conceive a son’, then she mothers a son; and if I wish, ‘May she not have a son’, then she definitely does not. If I wish, ‘May he contract a disease’, then he will contract a disease; and if I wish, ‘May he not contract a disease’, then he will not contract a disease. So, when I wish for something, it actually happens that way.

“Then, you will argue that a satsangi still has to endure joy and pain – he contracts diseases, he sometimes loses all of his wealth and luxuries, and despite working extremely hard all his life, he still remains poor. Well, the explanation for all of his efforts not earning rewards is that it occurs in direct proportion to his slackness in engaging in the worship of Bhagvaan. Bhagvaan definitely wishes to assist him. In fact, if His own bhakta is to face the pain of a shuli, Bhagvaan will reduce that pain by having him pricked by a mere thorn instead. As far as I am concerned, I feel, ‘If a satsangi is to suffer the pain of a scorpion sting, may I suffer that pain a thousand times instead, but a bhakta should be relieved of that pain and remain happy’. This is the vardaan I had requested from Raamaanand Swaami. That is why I pray, ‘May good be bestowed upon all’.

“Also, I am always trying to keep the vrutti of people’s minds fixed on Bhagvaan. This is because I know everything about the past, the present, and the future. In fact, while sitting here, I know everything that happens; even when I was in my mother’s womb, I knew everything; and even before I came into my mother’s womb, I knew everything. This is because I am Bhagvaan – Shree Nar-Naaraayan Rushi. Even if a person who has committed extremely great sins comes and accepts my refuge and abides by the niyams, then in his last moments, I will grant him my darshan and take him to Bhagvaan’s Akshardhaam.

“Presently, the lord of Akshardhaam, Shree Purushottam, being born of Dharma-Dev and Murti-Devi, takes birth in Badrikaashram and performs tap in the svarup of Shree Nar-Naaraayan Rushi. It is to destroy the beliefs of the hypocrites, to destroy any traditions of adharma and nurture the traditions of dharma, and to increase bhakti coupled with dharma, gnaan, and vairaagya on this earth in this Kali-Yug that Shree Nar-Naaraayan Rushi was born to Dharma-Dev and Bhakti in the svarup of Naaraayan-Muni – who is presently seated in the sabhaa.”

By saying this, Shreeji Mahaaraaj filled His bhaktas with joy.

Continuing, He said, “The only purpose behind my repeatedly mentioning the predominance of Shree Nar-Naaraayan Dev is because that same Shree Nar-Naaraayan, who is Shree Krishna Purushottam and who resides in Akshardhaam, Himself sits daily in this sabhaa. This is why I speak of His predominance. So, realising my svarup, I have spent hundreds of thousands of rupees on constructing a shikhar- bandh mandir in Amdaavaad. That is why I first installed the murtis of Shree Nar-Naaraayan in that mandir. That Shree Nar-Naaraayan is the lord of countless brahmaands. Of these, He is especially the lord of this Bharat-Khand. Those people in Bharat-Khand who ignore this pratyaksha svarup of Shree Nar-Naaraayan by worshipping other devs are like adulterous women who leave their husbands and become attached to other lovers. Even the Shreemad Bhaagvat mentions that Shree Nar-Naaraayan is the lord of this Bharat-Khand.

“Furthermore, it is for the kalyaan of the jeevs that I have taken birth on earth along with the saadhus. Therefore, if you abide by my words, I will take all of you to the dhaam from which I have come. So, you should also realise, ‘We have already attained kalyaan’. Furthermore, if you keep firm faith in me and do as I say, then even if you were to suffer extreme suffering, or even if you were to face the distress of seven consecutive famines, I will protect you from them. Even if you were made to suffer miseries from which there seems to be no way out, I will still protect you – but only if you thoroughly follow the dharma of my satsang, and only if you continue practising satsang. However, if you do not, you will suffer terrible miseries, and I will have nothing to do with you.

“This time, I have left no deficiency in any matter whatsoever. Just look, I have performed several yagnas in the village of Jetalpur. I have also been visiting here for so many years; I must have bathed in this lake along with my saadhus thousands of times; I have must have visited each home in this village of Jetalpur a hundred times, and I have also taken meals in every home. In this way, I have made this village and its outskirts even more sacred than Vrundaavan.”

As Mahaaraaj was saying this, a large ball of light appeared in the sky, and then split into three distinct balls. They then hovered about the mansion for a while and then disappeared.

Seeing this phenomenon, everyone asked, “Mahaaraaj, what was that?”

Shreeji Mahaaraaj revealed, “Everyday, Brahmaa, Vishnu, and Shiv come for my darshan and the darshan of this sabhaa of saadhus. But today, by the wish of Bhagvaan, you have been able to see them along with their vimaans.”

|| End of Vachanaamrut Jetalpur || 5 ||

|| End of Shree Jetalpur Prakaran ||

Shree Gadhadaa Antya Prakaran

Gadhadaa III – 1
The Shikshaapatri

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In the Samvat year 1882, on Vaishaakh vad 11 [1st June 1826], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a mattress with a cylindrical pillow that had been placed upon a beautifully coloured, decorated cot. The bedstead rested on the high veranda outside the west-facing rooms in the courtyard of the mandir of Shree Vaasudev- Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. Beautiful tassels of mograa flowers decorated the large, white paagh that was tied around His head. Also, a garland of mograa flowers was hanging around His neck, and a string of flowers decorated His wrists. A sabhaa of munis, as well haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj asked the paramhans, “What is the understanding of a bhakta who experiences no obstacles in his bhakti towards Bhagvaan, despite facing unpleasant circumstances?”

The paramhans replied according to their understanding, but they were unable to provide a precise answer.

Then, Shreeji Mahaaraaj said, “A person who worships Bhagvaan needs firm vairaagya, and aatmaa-nishthaa. If vairaagya is lacking, then when he obtains desired objects, he will also develop love for those objects in the same way that he has love for Bhagvaan. If aatmaa-nishthaa is lacking, then when the body experiences pain or pleasure, that bhakta’s vruttis become disturbed. Then, he develops love for anything he considers to be full of happiness, and hates anything he considers to be full of misery. In this way, his mind becomes polluted. Therefore, a bhakta of Bhagvaan needs extremely firm aatmaa- nishthaa as well as extremely firm vairaagya.

“This is because, by vairaagya, all worldly forms except for Bhagvaan’s murti are proven false; and through aatmaa-nishthaa, worldly pleasures and miseries are proven false. A person who does not have the aatmaa- nishthaa and vairaagya, even though he has attained nirvikalp samaadhi, experiences happiness and peace only while he remains in samaadhi. But, when he comes out of samaadhi, he becomes attached to pleasurable object upon seeing them, as Naaraayan-Daas did.”

Then, Shreeji Mahaaraaj said, “A bhakta of Bhagvaan either has the strength of gnaan or the strength of love towards Bhagvaan. Of these, a person who has the strength of gnaan understands the greatness of Bhagvaan and cannot stay without Bhagvaan even for a moment. For example, Jhinaa-Bhaai, Dev-Raam, and Prabhaa-Shankar have the strength of gnaan. Such bhaktas who understand the greatness of Bhagvaan should be known as having the strength of gnaan. A bhakta who has love for Bhagvaan, like the gopis of Vraj, should be known as having the strength of love.

“Of these, a person who has the strength of gnaan realises Bhagvaan as being antaryaami and believes, ‘Bhagvaan does not make judgements based on what He hears from others. Instead, Bhagvaan recognises a bhakta’s strengths and speaks to him accordingly, but He does not act based on the advice of others’. Conversely, a person who believes, ‘Bhagvaan lectures me based on someone else’s words, even though I am not at fault’, has no gnaan of Bhagvaan.

“Even in worldly life we notice that a person who has selfish motives of gaining something from another will never see the other person’s faults. This is because his love is based on self-interest. Similarly, if a person has the self-interest that Bhagvaan will free him from the fear of births and deaths, then he will never perceive faults in Bhagvaan. But, a person who perceives faults in Bhagvaan by thinking, ‘Bhagvaan changes His opinion based on the prompting of others’, has neither the strength of gnaan nor the strength of love.”

Having said this, Shreeji Mahaaraaj said to the senior paramhans, “Please reveal which of these two is your strength.”

All the paramhans replied, “We have the strength of gnaan.”

Then, Shreeji Mahaaraaj continued, “A person who has the strength of love will do anything for his loved one, even that which is not fit to be done. For example, in the world, thieves have love for their wives and children. However, when they go to steal, they kill other people and pass on the money to their own family. In reality, that thief is quite cruel, but since he has love for his own family, he is not cruel towards them. Similarly, a person who has love for Bhagvaan and His bhaktas can never become angry at or jealous of Bhagvaan or His bhaktas, and in no way does he perceive faults to them. A person who has such love can be said to have the strength of love. A person with neither the strength of gnaan nor the strength of love is said to be fickle and unpredictable.”

Having delivered this talk, Shreeji Mahaaraaj returned to His residence.

On the evening of that same day, Shreeji Mahaaraaj was seated on a mattress with a cylindrical pillow placed on a decorated bedstead on the veranda outside the east-facing rooms of Daadaa Khaachar’s darbaar. He was dressed entirely in white clothes. He was also wearing a garland of mograa flowers around His neck. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him. Some saadhus were singing kirtans to the accompaniment of a dukad and sarodaa.

When the saadhus had finished singing, Shreeji Mahaaraaj addressed the sabhaa: “The Shikshaapatri which I have written should be read daily by all of my followers – tyaagi saadhus and brahm-chaaris, as well as all male and female grahasthas. Those who do not know how to read should listen to it daily; and those who do not have the facility to listen to it should worship it daily. I have stated this in the Shikshaapatri itself. A person should do upvaas on the day he fails to do any of the three. This is my aagnaa.”

Then, everyone promised to follow this aagnaa of Shreeji Mahaaraaj by saying, “O Mahaaraaj, we will do as you have said.”

Hearing this, Shreeji Mahaaraaj became extremely pleased. He embraced all the saadhus and brahm-chaaris and imprinted His holy footprints on the chests of all the satsangis.

|| End of Vachanaamrut Gadhadaa III || 1 ||

Gadhadaa III – 2
Understanding Bhagvaan’s Greatness

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In the Samvat year 1882, on the evening of Jyeshth sud 6 [11th June 1826], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a low, wooden seat in the courtyard of the mandir or Shree Vaasudev- Naaraayan in Daadaa Khaachar’s darbaar in Gadhadaa. He was wearing a white khes and had covered Himself with a white chaadar. He had also tied a black-bordered, white paagh around His head, and tassels of mograa flowers had been inserted in the paagh. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj posed a question: “A person sees that the world is perishable and that the chaitanya separates from the body and leaves it; however, the predominance of the world does not diminish from his heart. Despite thoroughly believing Bhagvaan to be an ocean of bliss, his mind still does not focus on Bhagvaan. Also, satsang does not become predominant in his heart and he cannot eradicate love for wealth, women, and other pleasures of the world. What can be the reason for this?”

Then, Muktaanand Swaami replied, “The person lacks vairaagya. As a result, he cannot eradicate he predominance of the world from his heart, and nor can he develop love for Bhagvaan.”

Shreeji Mahaaraaj then clarified, “It is true that there is a deficiency in vairaagya, but it appears to me that the strength which forms as a person practices satsang, remains as it is forever; a different strength does not develop. By practicing satsang, that strength may be nourished, but the strength itself remains unchanged. Whenever a person’s strength is being formed, his mind becomes disturbed in the process of formation. Just as the mind of an extremely lustful person is disoriented by lust, and the mind of an extremely angry person is disoriented by anger, and the mind of an extremely greedy person is disoriented by greed, similarly, a person’s mind becomes disoriented in the process of developing his strength. Then, during the disturbance, whichever strength develops is the strength that remains. Therefore, a person who is wise should realise his own strength. When a person is disturbed by the influence of vicious natures, such as lust or anger, if he thinks about his own strength, the influence of the vicious natures is lessened.

“In addition, just as a grahastha feels regretful if he experiences lustful thoughts on seeing his attractive mother, sister, or daughter, similarly, a person should feel regretful when objects other than satsang become predominant in his heart. If a person does not feel similarly regretful on entertaining thoughts for indecent objects, then satsang does not remain predominant in his heart.

“In fact, the reward of all spiritual activities is satsang. In the eleventh skandh of the Shreemad Bhaagvat, Shree Krishna Bhagvaan says to Uddhav, ‘I am not as pleased by ashtaang-yog, thoughts of saankhya, scriptural study, tap, tyaag, yog, yagna, and vrats, as I am pleased by satsang’. In fact, it appears to me that all sanskaars a person has gathered from previous lives have been attained through association with a sat-purush. Even today, those who obtain sanskaars do so through association with a sat-purush. A person who has attained the association of such a sat-purush, but is still unable to understand matters as they really are should be known to have an extremely dull intellect.

“As for me, I consider this sabhaa of satsangis to be far greater than the sabhaas in Shvet-Dvip, Golok, Vaikunth, and Badrikaashram; and I see all of these bhaktas as being extremely luminous. I take oath on this sabhaa of saadhus that there is not even the slightest lie in this matter. Why do I have to take oath in this way? Well, it is because not everyone understands such divinity, nor can they see it; that is why I have to take an oath.

“Therefore, even after attaining this satsang – which is rare for even Brahmaa – affection for objects other than Bhagvaan still remains. This is because the person has not developed as firm a belief for the pratyaksha svarup of Bhagvaan as he has for the non-pratyaksha svarup of Bhagvaan. That is why the Shrutis state, ‘If a person develops belief in his guru – who is the pratyaksha svarup of Bhagvaan – in the same way that he has belief in the non-pratyaksha devs, then as a result, he attains all the purushaarths (dharma, arth, kaam, and moksh) which are described as attainable’. In fact, when he attains the company of such a sant, he has attained He who was to be attained after death, while still alive; he has attained that which is called moksh or kalyaan, while being alive.

“What I have just explained to you may appear to be simple, but in reality, it is extremely subtle. A person who is currently behaving in this way will understand that this is extremely subtle; but others will not even be able to understand it. That is how subtle it is.”

After delivering this talk, Shreeji Mahaaraaj bid “Jay Sachidaanand” to everyone and then returned to His residence.

|| End of Vachanaamrut Gadhadaa III || 2 ||

Gadhadaa III – 3
Compassion And Love

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In the Samvat year 1883, on Ashaadh vad 1 [20th July 1826], Swaami Shree Sahajaanandji Mahaaraaj was at His residence in Daadaa Khaachar’s darbaar in Gadhadaa. On that day, Harji Thakkar invited Shreeji Mahaaraaj to sanctify his house. Shreeji Mahaaraaj sat on a mattress with a cylindrical pillow on a decorated bedstead on the veranda outside the east-facing rooms. Harji Thakkar then performed pujaa of Shreeji Mahaaraaj with sandalwood paste mixed with saffron. In this way, Shreeji Mahaaraaj sat facing east and was dressed entirely in white clothes. Garlands of mograa flowers were hanging around His neck, gajaraa of mograa flowers were tied around both arms, and tassels of mograa flowers beautifully decorated His paagh. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj asked the entire saadhu-mandal, “Compassion and love reside instinctively in the heart of a bhakta of Bhagvaan. Of the two, the nature of love is like honey; it sticks everywhere. The nature of compassion is that a person feels compassion towards everything. When Bharatji felt compassion for a deer, he had to take birth from the womb of a deer in his next life. Moreover, a person who is compassionate certainly develops love towards those he has compassion for.

“There are two methods for eradicating compassion and love: aatmaa- nishthaa and vairaagya. Of these, aatmaa-nishthaa is such that nothing else can penetrate it. The nature of vairaagya is that it shows all objects to be perishable. Therefore, through aatmaa-nishthaa and vairaagya, compassion and affection are destroyed. In addition, the influences of the sthul, sukshma, and kaaran bodies are destroyed, and then only brahm-sattaa remains. But then, does a bhakta have compassion and love for Bhagvaan and His bhaktas? Or does he not? That is the question.”

Muktaanand Swaami, Shuk Muni, Nityaanand Swaami, and other paramhans answered according to the extent of their understanding. However, none could give a satisfactory reply to Shreeji Mahaaraaj’s question.

So, Shreeji Mahaaraaj said, “Allow me to answer. The answer is that by gnaan and vairaagya, the chaitanya is freed from the maayik influences of the three bodies, the three mental states, and the three gun of Maayaa. It is then pure, and not the slightest trace of maayik influence remains. For example, consider the analogy of an oil lamp’s flame. Only when a wick-holder, some oil, and a wick unite can the flame of an oil lamp be seen and recognised. But, when the combination of these three components is broken, the flame can no longer be seen by anyone, nor can it be recognised by anyone. Therefore, only when those components are combined is it seen and recognised. Similarly, when all the maayik influences are overcome by gnaan and vairaagya, the jeevaatmaa remains as pure brahm-sattaa.

“Now, the jeevaatmaa is invisible to the mind and speech, and it is not perceivable by any of the indriyas. However, with time, if it attains the knowledge of Bhagvaan by associating with a pure sampradaay, and it fully understands the greatness of Bhagvaan and His bhaktas, then it is freed from all maayik influences. Then, that jeevaatmaa also becomes brahm-rup. However, compassion and love for Bhagvaan and His bhaktas still remains forever. To carry the analogy of the oil lamp further, when the combination of its components is broken, its flame remains within the air, where it cannot be perceived by any of the indriyas. However, the fragrance or foul smell that had pervaded that flame is not destroyed. Even though the air is more superior to the flame, it still becomes pervaded by fragrant or foul smells. Likewise, by gnaan and vairaagya, the jeevaatmaa is freed from maayik influences, but the impression of satsang is not lost. Even though it becomes brahm-rup, like Naarad, the Sanakaadik, and Shukji, it behaves with intense compassion and love for Bhagvaan and His bhaktas. The following verses illustrate this:

parinishthitopi nairgunya uttama-shloka-leelaaya
gruheeta-cheta raajarshe akhyanam yad-adheetavan

O King (Parikshit)! Despite being perfectly poised in the nirgun state,
having been attracted by the leelaas of Bhagvaan,
I (Shukdevji) studied the Shreemad Bhaagvat.

harer-gunaakshipta-matir-bhagavaan baadaraayanihi
adhyagaan-mahad-aakhyaanam nityam vishnu vishnu-jana-priyaha

Honourable (Shukdevji) – son of Vyaas, to whom bhaktas of Vishnu
are very dear – was attracted by the gun of Bhagvaan,
and therefore constantly studied the great Shreemad Bhaagvat.

aatmaaraamaash-cha-munayo...

Despite being engaged in the aatmaa and having overcome
all improper natures, the munis still offer selfless bhakti to Bhagvaan
because He possesses such divya qualities.

praayena Munayo raajan...

O King [Parikshit]! Although the munis had no need
for the rules of moral conduct and had attained the nirgun state,
they still engaged themselves in praising the glory of Bhagvaan.

“The Geetaa also states:

brahma-bhootaha prasannaatmaa na shochati na kaankshati
samaha sarveshu bhooteshu mad-bhaktim labhate paraam

A person, who has become brahm-rup remains joyful,
grieves nothing, desires nothing, behaves equally with all beings
and attains my supreme bhakti.

“In this way, many verses promote the view that bhaktas of Bhagvaan who have shed maayik influences and have become brahm-rup by gnaan and vairaagya, still have compassion and love for Bhagvaan and His bhaktas. On the other hand, a person who is not a bhakta of Bhagvaan, but has overcome maayik influences by aatmaa-nishthaa and vairaagya alone and behaves as the aatmaa, has been influenced by kusang during the process of realising Bhagvaan, who has only aatmaa- nishthaa and do not have upaasanaa of Bhagvaan. As a result, he does not develop compassion and love for bhaktas of Bhagvaan. Just as a foul smell lingers in the air and in fire, similarly, the impressions of kusang, which cannot be overcome by any means, lingers within him.

“For example, Ashvatthaamaa was brahm-rup, but he was influenced by kusang. Therefore, he did not develop compassion or love for Shree Krishna Bhagvaan or His bhaktas, the Paandavs. Similarly, the impressions of kusang do not disappear in a person who has only knowledge of the aatmaa, even though he becomes brahm-rup; nor does he develop compassion and love for Bhagvaan and His bhaktas. However, for a bhakta of Bhagvaan, even though maayik influences are overcome, intense compassion and love for Bhagvaan and His bhaktas increase. But, in no way are compassion and love ever lost; they always remain.”

After delivering this talk, Shreeji Mahaaraaj bid “Jay Sachidaanand” to everyone and then returned to His residence.

|| End of Vachanaamrut Gadhadaa III || 3 ||

Gadhadaa III – 4
Baadhitaanu Vrutti

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In the Samvat year 1883, on Shraavan sud 3 [6th August 1826], Swaami Shree Sahajaanandji Mahaaraaj was sitting facing north on a mattress with a cylindrical pillow that had been placed on the veranda outside the medi of His residence in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “Even though a bhakta of Bhagvaan may possess gnaan and vairaagya, and even if by the force of a thought process the bhakta has overcome affection for maayik objects that cause him bondage, until he attains nirvikalp samaadhi, baadhitaanu vrutti still remains within.

“Until a bhakta of Bhagvaan attains nirvikalp samaadhi – even though he may possess gnaan and vairaagya, and by the force of a thought process has overcome affection for maayik objects that cause him bondage – baadhitaanu vrutti remains within him. Due to this, he doubts, ‘Maybe attachment for my mother, father, wife, children, wealth, relatives, body, or property still remains!’ He remains fearful in this way. For example, a brave warrior, even though he has killed all of his enemies, still occasionally becomes frightened by even those dead enemies; even if he sees them in his dreams, he becomes frightened. Similarly, due to baadhitaanu vrutti, even a bhakta possessing gnaan is afraid of the bondage of worldly objects that he has proved false from within and from which he has severed all affection. At some time, if he remembers the money he possessed, or his wife or other objects, he becomes fearful in his mind and thinks, ‘What if they cause bondage?’ In this way, the recalling of objects that have been falsified from within is called baadhitaanu vrutti.

“Baadhitaanu vrutti is overcome when nirvikalp samaadhi is attained. Then, that person becomes oblivious of eating and drinking, day and night, pain and pleasure. But, when he withdraws from nirvikalp samaadhi and enters savikalp samaadhi, baadhitaanu vrutti still remains. As a result of the influence of that baadhitaanu vrutti, when that bhakta contracts a fever or is at the moment of death, he sometimes recalls other objects besides Bhagvaan. At that time, he may babble meaninglessly; he may even say words like, ‘Mother! Father!’ Hearing this, a person who does not understand the nature of baadhitaanu vrutti, will perceive faults in that bhakta by thinking, ‘He was called a bhakta of Bhagvaan; so, why does he speak like this at the time of death?’ Such faults are perceived without knowing the nature of baadhitaanu vrutti.

“In the world many sinful people die with full consciousness. Also, a soldier or a Raajput who has injured his body may die while being fully conscious. That being so, will a vimukh who dies with full consciousness still attain kalyaan, despite being a vimukh? Of course not; he will certainly be sent to Narak. Conversely, regardless of whether a bhakta of Bhagvaan dies while engaged in the chanting of Bhagvaan’s name, or in a disturbed state due to the influence of baadhitaanu vrutti, bhakta still reaches the holy feet of Bhagvaan.”

On the evening of that same day, Shreeji Mahaaraaj was sitting on the veranda outside the medi of His residence. He was dressed entirely in white clothes. A sabhaa of saadhus, as well as haribhaktas from various places had gathered before Him.

Shreeji Mahaaraaj then asked the senior paramhans, “Please describe how the jeev, which resides within the body, is present in one location, and how it pervades the entire body.”

The paramhans answered according to their understanding, but none were able to satisfactorily answer Shreeji Mahaaraaj’s question.

Then, Shreeji Mahaaraaj said, “In the body, just as food is transformed into semen, similarly, in the heart, the five bhuts are transformed into a disc of flesh, within which the jeev resides. The jeev clings to this disc of flesh like a torch made of rags that is set alight after being immersed in oil. Also, just as fire pervades an iron nail, similarly, the jeev actually resides in the disc of flesh, and by consciousness pervades the entire body. Therefore, regardless of where pain is felt in the body, it is the jeev itself that feels the pain; so, the jeev cannot be said to be separate from the pleasures and pains of the body.

“However, some may argue, ‘The jeev is luminous, whereas the disc of flesh and the body have no light. So, how can they be said to have combined?’ The answer to this is that just as without the combination of oil, a wick-holder and a wick, a flame cannot hover in space on its own, similarly, without associating with the disc of flesh the jeev cannot remain alone. Just as fire – which is distinct from the container, the oil and the wick – cannot be destroyed by breaking just the container, in the same way, the jeev does not die with the death of the body even though it pervades the disc of flesh and the body. Although the jeev does experience pleasure and pain along with the body, it is not perishable like the body. So, the jeev is indestructible and luminous, and it also pervades the body.

“Furthermore, if an oil lamp is placed at one location in a mandir, its flame predominantly pervades the wick; and secondarily, it also pervades the entire building. In the same way, the jeev also predominantly resides in and pervades the disc of flesh that is a product of the five bhuts; and secondarily, it resides in and pervades the entire body. Moreover, Bhagvaan resides within the jeev as a witness.”

|| End of Vachanaamrut Gadhadaa III || 4 ||

Gadhadaa III – 5
Bhakti Coupled With The Knowledge Of Bhagvaan’s Greatness

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In the Samvat year 1883, on Bhaadarvaa sud 11 [12th September 1826], Shreeji Mahaaraaj was sitting on a mattress with a cylindrical pillow on the veranda outside the west-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. He was also wearing a garland of mograa flowers around His neck. Tassels of mograa flowers decorated His paagh, and gajaraa of mograa flowers were tied around His arms. A sabhaa of the munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “Someone please ask a question.”

So, Muktaanand Swaami asked, “Mahaaraaj, of the various types of bhakti offered to Bhagvaan, which type of bhakti does not encounter any obstacles, and which type does encounter obstacles?”

Shreeji Mahaaraaj replied, “In the third skandh of the Shreemad Bhaagvat, within the Kapil Geetaa, Devhuti says to Kapilji,

yan-naamadheya-shravanaanu-keertanaad-yat-prahvanaad-yat-smaranaa-dapi kvachit
shvaadopi sadyaha savanaaya kalpate katham punas-te bhagavan-nu darshanaat

If even a ‘shvapach’ (a vile person who eats dog-meat) becomes immediately
suitable for performing yagnas (perfectly purified) by merely hearing and
repeating the name of Bhagvaan, by bowing to Bhagvaan,
and by remembering Bhagvaan, then what can be said of your darshan?

aho bata shavpachoto gareeyaan yaj-jiha-vaagre vartate naama tubhyam
tepus-tapas-te juhuvuhu sasnur-aaryaa bhramaa-nuchur-naama grunanti ye te

How amazing! Even a ‘shvapach’ (a vile person who eats dog-meat) becomes
great if your name is on the tip of his tongue (he chants Bhagvaan’s name).
Those who chant your name are the ones who have performed all tap,
performed all yagnas, bathed in the sacred waters of all the places of pilgrimage,
and studied all the Veds; they indeed are the aaryaas (the noble ones).

“The greatness of Bhagvaan is described in these two verses. Also, Kapilji describes his own greatness to Devhuti:

mad-bhayaad-vaati vaato-yam suryas-tapati mad-bhagyaat
varshateendro dahatyagnir-mrutyush-charati mad-bhayaat

It is by fear of me that the Vaayu (wind) blows, Surya (sun) shines, Indra (clouds) rains,
Agni (fire) burns, and Yam (death) devours the living.

“A person who has bhakti for Bhagvaan coupled with such knowledge of His greatness encounters no obstacles in any form. On the other hand, a person who offers bhakti without realising the greatness of Bhagvaan and who perceives worldly characteristics in Him, does encounter obstacles.”

Muktaanand Swaami then asked, “By what means can such bhakti coupled with the knowledge of Bhagvaan’s greatness be developed?”

Shreeji Mahaaraaj replied, “Bhakti coupled with the knowledge of Bhagvaan’s greatness arises in a person’s heart by serving and associating with renowned saadhus like Shukji and the Sanakaadik.”

Then, Shuk Muni asked, “One bhakta has perfect nishchay in Bhagvaan, and disturbances such as kaam, krodh, lobh, and moh do not arise in his heart. A second bhakta has perfect nishchay in Bhagvaan, but disturbances such as kaam, krodh, lobh, and moh do arise in his heart. When these two types of bhaktas leave their bodies, do they attain the same level of bliss in the dhaam of Bhagvaan, or do they attain different levels of bliss?”

Shreeji Mahaaraaj replied, “If a bhakta of Bhagvaan whose nishchay is perfect and who is not disturbed by inner enemies, but desires anything other than the pratyaksha svarup of Shree Krishna Bhagvaan, then even if he is a great tyaagi, and has firm vairaagya and intense aatmaa-nishthaa, he will attain a lower level of bliss. As for the other bhakta, even though he also has perfect nishchay in Bhagvaan, when inner enemies cause disturbances within, he feels guilt within his heart. But, except for the pratyaksha svarup of Shree Krishna Bhagvaan, he wishes for no other object. Then, even if he has only a slight amount of aatmaa-nishthaa and vairaagya, such a bhakta still attains profound bliss in the dhaam of Bhagvaan after leaving his body.

“This is because the first bhakta superficially appears to be a tyaagi and nishkaam. However, he does not have wish for the murti of Bhagvaan, but instead has desires for the darshan of the aatmaa and the four types of mukti. Therefore, he is called a sakaam bhakta. In the higher loks, he will certainly attain less bliss. Conversely, the second bhakta superficially appears to be a sakaam bhakta, but inwardly, that bhakta wishes for nothing except the murti of Bhagvaan. If a desire for pleasures other than the murti of Bhagvaan arises, he feels intense guilt in his mind. Therefore, he is called a nishkaam bhakta. When such a bhakta leaves his body, he attains profound bliss, becomes a paarshad of Bhagvaan and develops intense love for the murti of Shree Krishna Bhagvaan.”

|| End of Vachanaamrut Gadhadaa III || 5 ||

Gadhadaa III – 6
The Friendship Between The Mind And The Jeev

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In the Samvat year 1883, on Bhaadarvaa vad 5 [21st September 1826], Swaami Shree Sahajaanandji Mahaaraaj was sitting in His residence in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj looked compassionately at all the bhaktas and said, “If a bhakta of Bhagvaan engages in delivering kathaas, singing kirtans, listening to talks of Bhagvaan, and the rest of the nine types of bhakti with jealousy towards other bhaktas, then Bhagvaan is not very pleased by that bhakti. But, if a person discards his jealousy and then offers bhakti only for his own kalyaan, and not to display to other people, then Bhagvaan is pleased by that bhakti. Therefore, a person who wants to please Bhagvaan should not offer bhakti to please other people or out of jealousy for someone, but should do so only for his own kalyaan.

“While offering bhakti to Bhagvaan, if a person commits a mistake, he should not blame someone else for that fault. It is the very nature of all people that when they are at fault, they claim, ‘I made a mistake because someone else misled me; but I am not really at fault’. A person who says this is a fool. After all, others may say, ‘Go and jump into a well?’ Then, by such words, should a person really jump into a well? Of course not. Therefore, the fault lies only in the person who makes the mistake, but he blames others.

“Similarly, to blame the indriyas and antah-karans is the foolishness of the jeev. In reality, the jeev and the mind are close mutual friends. Their friendship is like the friendship between milk and water. When milk and water are mixed and heated on a fire, water settles below the milk and it burns, but it does not allow the milk to burn. To save the water, the milk overflows and extinguishes the fire. Such is their friendship. The jeev and the mind have a similarly close friendship. So, the mind never has thoughts of things that the jeev does not like. Only when the jeev likes something does the mind attempt to persuade the jeev. How does it attempt to persuade it? Well, when the jeev is performing dhyaan upon Bhagvaan, the mind suggests, ‘You should also perform dhyaan on some female bhakta Bhagvaan’. The mind then makes the jeev think of all of her features. Then, it forms indecent thoughts about her just as it forms indecent thoughts about other women.

“But, if the bhakta’s jeev is extremely pure, he will not accept the arguments of the mind, and instead, he will feel intense sorrow. Therefore, the mind will never entertain such thoughts again. Conversely, if his jeev is polluted and sinful, it will accept the arguments of the mind. Then, by making the bhakta repeatedly think of indecent thoughts, the mind will make him fall from the path of kalyaan. For this reason, a true mumukshu develops intense hatred for the talks of adharma, which are against the path of kalyaan, regardless of whether they are suggested by his own mind or by some other person. Then, his own mind or the other person will not reappear in an attempt to persuade him.

“Furthermore, because the mind is a friend of the jeev, it will never entertain thoughts which the jeev does not like. So, when indecent thoughts are formed in the mind, if the jeev becomes extremely furious with it, such thoughts will never arise in the mind again. Therefore, when indecent thoughts repeatedly arise in the mind, the bhakta should understand it to be the fault of his own jeev, not the fault of his mind alone.

“If a person offers bhakti to Bhagvaan with this understanding, the evil influence of some vimukh or his own mind will not be able to affect him even slightly. Then, he will be able to worship Bhagvaan without any obstacles.”

|| End of Vachanaamrut Gadhadaa III || 6 ||

Gadhadaa III – 7
Bhagvaan Is Saakaar

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In the Samvat year 1883, on Bhaadarvaa vad 6 [22nd September 1826], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a mattress with a cylindrical pillow at His residence in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. He was wearing garlands of mograa flowers around His neck, and tassels of mograa flowers also decorated His paagh. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said to all the bhaktas, “I shall now tell you my deepest principle. For a person who desires his own kalyaan, nothing in this world is more blissful than Bhagvaan and His sant. Therefore, just as a person is deeply attached to his own body, he should be similarly attached to Bhagvaan and His sant. A person should also remain absolutely loyal to the bhaktas of Bhagvaan. Even if while keeping that loyalty his reputation increases or decreases, or he is honoured or insulted, or he lives or dies, in no way should he abandon his loyalty to Bhagvaan and His bhaktas. In addition, he should not allow hatred to develop towards them. Furthermore, he should not have as much love towards his body or bodily relations as he has towards the bhaktas of Bhagvaan. For a bhakta who behaves in this way, even extremely powerful enemies, such as kaam and krodh, are unable to defeat him.”

Continuing, Shreeji Mahaaraaj then said, “Bhagvaan, who possesses a definite murti, is always present in His dhaam, Akshardhaam. Bhaktas of Bhagvaan, who also possess a svarup, remain in His service in that dhaam. Therefore, a person who has taken firm refuge in the pratyaksha svarup of Bhagvaan should not have the following fear in his mind: ‘What if I become a ghost or an evil spirit, or attain the lok of Indra or the lok of Brahmaa after I die?’ He should not have such doubts in his mind. After all, a bhakta of Bhagvaan who possesses the understanding mentioned earlier definitely attains the dhaam of Bhagvaan; Bhagvaan does not leave him astray anywhere in between.

“Moreover, the bhakta should firmly keep his mind at the holy feet of Bhagvaan. Just as an iron nail that is firmly affixed to an iron surface can never be separated, similarly, a person’s mind should be fixed firmly at the holy feet of Bhagvaan. When the bhakta has kept his mind at the holy feet of Bhagvaan in this way, he does not have to die to attain the dhaam of Bhagvaan – he attains it while still alive.”

Having delivered this talk, Shreeji Mahaaraaj bid “Jay Sachidaanand” to everyone and then instructed the sabhaa to disperse.

|| End of Vachanaamrut Gadhadaa III || 7 ||

Gadhadaa III – 8
Do Not Keep The Company Of A Vimukh

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In the Samvat year 1883, on Bhaadarvaa vad 9 [25th September 1826], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a mattress with a cylindrical pillow that had been placed on a decorated bedstead on the veranda outside the west-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. Garlands of mograa flowers were hanging around His neck, and tassels of mograa flowers decorated His paagh. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj asked the munis, “How can a bhakta of Bhagvaan remain eternally happy?” The senior saadhus replied according to their understanding, but then Shreeji Mahaaraaj Himself said, “The answer is that a bhakta of Bhagvaan who has firm vairaagya and has extremely firm svadharma; who has gained control over all of his indriyas by these two means; who has intense love for the Bhagvaan and His bhaktas; who has a close friendship with Bhagvaan and His bhaktas; who never becomes indifferent towards Bhagvaan and His bhaktas; and who is pleased only by the company of Bhagvaan and His bhaktas, but does not like the company of a vimukh – remains eternally happy in this lok and beyond.

“A person, who has not controlled his indriyas by vairaagya and svadharma remains miserable, despite staying in the company of Bhagvaan and His bhakta. This is because a person who has not gained control over his indriyas does not experience happiness anywhere. Even while engaged in bhakti towards Bhagvaan, when the indriyas are drawn towards the vishays, that bhakta experiences extreme misery in his heart. Therefore, only a person who gains control over his indriyas remains eternally happy. Furthermore, only a person who has gained control over his indriyas should be known to have vairaagya and dharma. A person who has not controlled his indriyas should not be known to possess vairaagya and dharma. Therefore, since a person who has vairaagya and dharma has restraint over all of his indriyas, he is eternally happy.”

Then, Muktaanand Swaami said, “Mahaaraaj, for a bhakta of Bhagvaan, what is the one greatest obstacle in his bhakti towards Bhagvaan?”

Shreeji Mahaaraaj replied, “For a bhakta of Bhagvaan, the greatest obstacles are that he does not realise his own faults, his mind becomes distant from Bhagvaan and His bhaktas, and he develops a lack of concern towards the bhakta of Bhagvaan. These are the greatest obstacles for a bhakta.”

|| End of Vachanaamrut Gadhadaa III || 8 ||

Gadhadaa III – 9
Awareness

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In the Samvat year 1883, on AAso sud 11 [11th October 1826], Swaami Shree Sahajaanandji Mahaaraaj was sitting on the veranda outside the west-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes, and was wearing garlands around His neck, and gajaraa of flowers were tied around His arms. Also, tassels of flowers were hanging from His paagh. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said to all the bhaktas, “I shall now describe to all of you male and female bhaktas the sthiti and understanding of my senior paramhans as it truly is. After listening to this talk, I request all of you to narrate how you behave and to reveal your sthiti.”

Saying this, Shreeji Mahaaraaj began, “The senior saadhus in my muni- mandal behave in such a way that the awareness within their hearts is the gateway to the dhaam of Bhagvaan. It is at this gateway where all the saadhus remain standing. Consider the following analogy: A king’s guards, while standing at the entrance of the king’s palace, do not allow any thieves or robbers to come near the king. They courageously believe, ‘If anyone comes near the king to cause problems, we will cut them to pieces, but in no way will we let them reach the king’. With such courage, they wait, armed with shields and swords. Similarly, all these saadhus are standing at the gateway of the dhaam of Bhagvaan in the form of awareness.

“Inside that gateway of awareness (Akshardhaam) dwells Bhagvaan, of whom they do darshan. They do not allow wealth, women, or any other worldly objects to enter that murti of Bhagvaan in their heart. If any worldly object does forcefully attempt to enter the heart, they destroy that object, but in no way do they allow it to enter the location in their heart where they have secured Bhagvaan. In this way, they constantly remain alert like a brave warrior. However, they do not move from their position, regardless of whether they encounter progress or regress, happiness or misery, praises or insults, or countless other types of difficulties.

“However, someone may doubt, ‘If they do not move from their position, then how do they perform their bodily activities, such as eating and drinking?’ I shall explain this using the following example: Consider a woman who goes to a well to draw water. She places her feet on the edge of the well. On the one hand, she remains cautious of this, for fear that she will fall into the well. However, her vrutti is also fixed upon drawing water from the well. In another example, a man who has mounted a horse is aware of his feet in the horse’s stirrups and is also aware of the reins in his hands. While riding, he is also aware of the trees, ditches, and stones that come along the path. In the same way, all these saadhus, while keeping antar-drashti, remain in the sevaa of Bhagvaan and also perform their bodily activities; but they are not deflected from their sthiti.”

Shreeji Mahaaraaj therefore revealed the sthiti of the senior saadhus and then said, “All of you should keep antar-drashti and constantly remain in the sevaa of Bhagvaan. Moreover, you should not allow objects other than Bhagvaan to become dearer to you than Him. All should be extremely cautious of this.

“After all, if a king’s guard is careless while guarding the king, thieves and robbers would reach the king, and the guard’s service would be rendered meaningless. Similarly, if a bhakta develops love for the objects other than Bhagvaan, then money, women, and other objects also enter his heart, in which lies the awareness of Bhagvaan. Due to this, his bhakti is rendered meaningless.

“Therefore, a person who wishes to keep his bhakti free from obstacles and to attain the holy feet of Bhagvaan, should remain constantly vigilant at the gateway of the dhaam of Bhagvaan in the form of awareness, and should not allow any objects except Bhagvaan to enter his heart.”

In this way, Shreeji Mahaaraaj spoke words of wisdom for all of His bhaktas.

|| End of Vachanaamrut Gadhadaa III || 9 ||

Gadhadaa III – 10
Vrundaavan And Kaashi

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In the Samvat year 1883, on AAso vad 12 [28th October 1826], Swaami Shree Sahajaanandji Mahaaraaj was sitting on the veranda outside the east-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of saadhus, as well as haribhaktas from various places, had gathered before Him.

In the sabhaa, an educated braahman of the Maadhvi Sampradaay came to Shreeji Mahaaraaj. Shreeji Mahaaraaj asked him, “In the shaastras of your sampradaay, Vrundaavan is called the dhaam of Bhagvaan. It is also said, ‘Even at the time of final destruction, Vrundaavan is not destroyed’. The followers of Shiv also claim, ‘At the time of final destruction, Kaashi is not destroyed’. But, I do not understand these statements. This is because during final destruction, pruthvi, jal, tej, vaayu, and aakaash are completely destroyed, so how can Vrundaavan and Kaashi possibly remain? If they do remain, how are they supported? Such serious doubts arise.”

Having said this, Shreeji Mahaaraaj asked for the Shreemad Bhaagvat shaastras to be brought, and the narration of the four types of destruction (nitya-pralay, nimit-pralay, praakrut-pralay, and aatyantik-pralay) from the eleventh and twelfth skandhs.

Then, Shreeji Mahaaraaj said, “Looking from the viewpoint of the Shreemad Bhaagvat and the Geetaa, during final destruction, nothing remains of anything that has evolved from Prakruti and Purush. So, if in final destruction Vrundaavan does remain intact, then please quote a verse from the shaastras of Vyaasji or a verse from the Veds to prove it. There is no greater aachaarya than Vyaasji. Others, who have become aachaaryas and have established their sampradaays, have accepted the shaastras of Vyaasji as respected. Therefore, the words of Vyaasji, the greatest aachaarya, are more respected than the words of all the other aachaaryas. So, using the words of Vyaasji and the verse of the Veds, verify the statement, ‘Vrundaavan is not destroyed in the final destruction’. Only then will my doubt be cleared.

“Moreover, whoever has become an aachaarya has established his beliefs based on reference from the words of the Paadma Puraan. Mostly, they have established these beliefs by inserting fictional verses into the Paadma Puraan. As a result, no one besides their own followers believes them. Therefore, I will be convinced if you quote the words of the popular Shreemad Bhaagvat Puraan. This is because Vyaasji had composed the Shreemad Bhaagvat after taking the essence of all the Veds, Puraans, and the historical shaastras. Therefore, there is no Puraan as perfectly respected as the Shreemad Bhaagvat. Also, the whole of the Mahaabhaarat is not as respected as the Bhagvad Geetaa. Therefore, quote the words of such powerful shaastras to convince me.”

After hearing these words of Shreeji Mahaaraaj, the braahman said, “Mahaaraaj, the question you have raised is logical. There is no one on this earth capable of answering your question. In my mind, I have formed a firm belief, ‘You are the aachaarya of all aachaaryas, and the ishvar of all ishvars’. Therefore, please have compassion on me and explain to me your principle.”

Shreeji Mahaaraaj then said, “From the Veds, the Puraans, the historical shaastras, and the Smrutis, I have formed the belief that jeev, maayaa, ishvar, Brahm, and Parbrahm are all eternal. Consider it as follows: Maayaa represents the soil, the jeevs represent the seeds in the soil, and ishvar, represents the rain. By the will of Bhagvaan, an ishvar – in the form of Purush – unites with Maayaa. As a result, just as the seeds in the soil sprout by the association of rainwater, similarly, the jeevs, which are eternal, arise from within Maayaa; but new jeevs are not created. Therefore, just as ishvar is eternal, Maayaa is eternal. The jeevs residing within Maayaa are also eternal, and they are not components of Bhagvaan; they are always jeevs.

“When a jeev seeks the refuge of Bhagvaan, it overcomes Bhagvaan’s Maayaa, becomes brahm-rup like Naarad and the Sanakaadik, attains the dhaam of Bhagvaan, and becomes His paarshad. This is my principle.”

Hearing these words of Shreeji Mahaaraaj, the braahman abandoned his Vaishnav beliefs, accepted Shreeji Mahaaraaj’s refuge, and was initiated into the Uddhav Sampradaay.

|| End of Vachanaamrut Gadhadaa III || 10 ||

Gadhadaa III – 11
Understanding Like That Of Sitaaji

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In the Samvat year 1883, on Ashaadh sud 3 [27th June 1827], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a decorated bedstead on the veranda outside the east-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “I wish to ask the following question: Is there one method to overcome both the indriyas and the mind? Or is the method to overcome the indriyas different from the means to overcome the mind? That is the question.”

The senior paramhans replied according to their understanding, but they were unable to give a precise answer.

So, Shreeji Mahaaraaj said Himself, “The answer is that the indriyas are overcome by vairaagya, svadharma, tap, and niyams; and the mind is overcome by the nine types of bhakti coupled with the knowledge of Bhagvaan’s greatness.”

Muktaanand Swaami then asked, “How can the type of bliss that a bhakta of Bhagvaan enjoys in nirvikalp samaadhi be enjoyed even without samaadhi?”

Shreeji Mahaaraaj replied, “If the bhakta has profound attachment and deep love for Bhagvaan and His bhaktas, just like the attachment and love that he has for his own body, then the type of bliss that prevails in nirvikalp samaadhi will continue to remain forever, even without that samaadhi. That is the only answer.”

Then, Shreeji Mahaaraaj asked paramhans, “What type of understanding must a bhakta have, where he will in no way recede from the path of kalyaan regardless of the unpleasant circumstances he may encounter, and where he develops such firmness that he will not be affected by any obstacles whatsoever?”

The senior saadhus attempted to answer according to their understanding, but Shreeji Mahaaraaj’s question was not completely answered.

So, Shreeji Mahaaraaj said, “The answer to this is as follows: If a person is profoundly attached to Bhagvaan and His bhaktas, just as he is attached to his body, then he will not be affected by any obstacles. In fact, regardless of the extent of unpleasant circumstances he may encounter, he will not turn away from Bhagvaan and His bhaktas.”

Then, Shreeji Mahaaraaj addressed the paramhans again. He said, “When Sitaaji was exiled to the forest by Raamchandraji, she felt great sorrow. Lakshmanji was also very unhappy. But then Sitaaji explained to Lakshmanji, ‘I am not crying because of my own grief; I am crying for the grief of Raamchandraji. He is extremely compassionate, and since he has exiled me to the forest out of fear of public accusation, he must be thinking, “I have sent Sitaa to the forest without any fault of her own.” Knowing this and being compassionate, he must be experiencing severe grief in his mind. So, please tell Raamchandraji, “Sitaa is not distressed; she will go to Vaalmiki Rushi’s aashram and happily engage in your worship there. So, do not feel any sorrow on account of Sitaa’s distress.” Please pass this message to Raamchandraji. Sitaaji sent this message with Lakshmanji, but in no way did she perceive faults in Raamchandraji.

“Now, one bhakta is such that he does not perceive faults in Bhagvaan and His bhaktas, but his vairaagya and dharma are moderate. On the other hand, another bhakta has intense vairaagya and dharma, but does not have an understanding like that of Sitaa. Of these two types of bhaktas, which type should a person lovingly keep the company of?”

Chaitanyaanand Swaami replied, “A person should only keep the company – with intense love – of someone who has an understanding like Sitaaji, even though that person’s dharma and vairaagya may be moderate. He should not keep the company of someone, who perceives faults in Bhagvaan and His bhaktas, even though that person may have intense vairaagya and dharma.”

Hearing this, Shreeji Mahaaraaj said, “The answer is correct.”

|| End of Vachanaamrut Gadhadaa III || 11 ||

Gadhadaa III – 12
Perceiving Avgun In Bhagvaan And His Sant

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In the Samvat year 1884, on Ashaadh vad 8 [16th July 1827], Swaami Shree Sahajaanandji Mahaaraaj was sitting in the balcony of the medi of His residence in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, for the benefit of His bhaktas, Shreeji Mahaaraaj said, “A person who desires his own kalyaan should not have any form of pride, such as, ‘I have been born in an upper-class family’, or ‘I am wealthy’, or ‘I am handsome’, or ‘I am a scholar’. He should not keep any of these beliefs. In fact, even with a humble satsangi, he should behave as a daas of a daas.

“Furthermore, even though he may be called a satsangi, a person who has perceived avgun in Bhagvaan or His bhaktas should be known to be like a rabid dog. Just as a person who is touched by the saliva of a rabid dog also become rabid, similarly, if a person listens to the talks of or keeps affection for someone who has perceived avgun in Bhagvaan or His bhaktas, then both the person who keeps the affection and the listener become like a vimukh. Then, just as tuberculosis is never cured by any medicine, similarly, the demonic attitude of a person who has perceived avgun in Bhagvaan or His bhaktas is never eradicated from his heart. On the other hand, a person who may have killed countless braahmans; or may have killed countless children; or may have killed countless women; or may have killed countless cows; or may have even associated many times with the wife of his guru, can be freed from these sins at some time or other. In fact, the shaastras even describe the methods to do so. However, no shaastra describes methods to be released from the sin of perceiving avgun in Bhagvaan or His bhaktas. If a person consumes poison, or falls into the ocean, or falls from a mountain, or is eaten by a demon, then he has to die only once. However, a person who insults Bhagvaan or His bhaktas has to continuously die and be reborn for countless millions of years.

“At most, a disease leads to the death of the body; or an enemy destroys the body; but, the jeev is not destroyed. However, by insulting Bhagvaan or His bhaktas, the jeev is also destroyed. Someone may ask, ‘How can the jeev be destroyed?’ Well, for example, a hermaphrodite cannot be called a man or a woman, he can only be called impotent. Similarly, the jeev of a person who insults Bhagvaan or His bhaktas also becomes impotent; the jeev is never able to make an effort for his own kalyaan. Therefore, his jeev should be known as having been destroyed. Knowing this, a person should never insult Bhagvaan or His bhaktas.

“In addition, a person should not have deep affection for his bodily relations, even if they happen to be satsangis. For example, if a snake’s venom falls into some sweetened milk, then whoever drinks it will die. In the same way, even if a person’s bodily relations are bhaktas of Bhagvaan, they are still mixed with venom (relationships). Therefore, a person who has affection for them will definitely sacrifice his kalyaan. Knowing this, a person who wishes for his own kalyaan should not maintain affection for his bodily relations. In this way, after becoming detached from worldly life and having love for the holy feet of Bhagvaan, a person should continue to engage in the worship of Bhagvaan.

“A person who retains the talk that I have just delivered within his heart, will never encounter obstacles on the path of kalyaan. In fact, this talk is like a miraculous technique.”

Shreeji Mahaaraaj concluded the talk with these words.

|| End of Vachanaamrut Gadhadaa III || 12 ||

Gadhadaa III – 13
The Wish Of Bhagvaan Is Our Praarabdha

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In the Samvat year 1884, on Ashaadh vad 9 [17th July 1827], Swaami Shree Sahajaanandji Mahaaraaj was sitting on the veranda outside the east-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. Garlands of mograa flowers were hanging around His neck, and tassels decorated His paagh. A sabhaa 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 dukad and sarodaa.

Then, Shreeji Mahaaraaj said, “Please stop singing the kirtans, and let us talk about Bhagvaan.” Shreeji Mahaaraaj asked a question to the muni- mandal: “A jeev’s body is dependent upon the karmas performed in past lives. That is why it is not always so stable. For example, sometimes a person remains healthy, and sometimes he becomes ill; sometimes he functions independently, and sometimes he becomes dependent, where he may or may not be able to stay where he chooses; and sometimes he may be able to stay in the company of bhaktas, but sometimes he may even be separated from them and be forced to live alone. All of this is due to the influence of karma or kaal. In such circumstance, a person’s determination in observing niyams becomes unsteady.

“Further, if a ruler like the British detains a person; or if a person’s mind and indriyas – which are also like the British rulers – keep him under their control, then it is uncertain whether he will stay in the company of saadhus or follow the niyams of satsang. Having said this, the shaastras have specifically stated: ‘If a person perfectly possesses all four of the qualities of dharma, gnaan, vairaagya, and bhakti, then he can be called an ekaantik bhakta, and such a person attains ultimate kalyaan’. Also, it seems unlikely that the physical conditions will
remain stable under the influence of Kaal and karma. Therefore, how can a bhakta of Bhagvaan maintain his ekaantik state? That is the question.”

Then, Gopaalaanand Swaami, Chaitanyaanand Swaami, Nityaanand Swaami, Muktaanand Swaami, Brahmaanand Swaami, Shuk Muni, and other senior saadhus answered according to whatever they felt was correct but were unable to answer the question satisfactorily.

Shreeji Mahaaraaj then said in reply, “Please listen as I reveal to you the way in which my belief of Bhagvaan remains firms.” He then began, “Regardless of how much pain or pleasure comes my way, and regardless of whether wealth or poverty comes my way, in those circumstances, first I realise the immense greatness of Bhagvaan. On seeing the riches and royal wealth of the great kings of this world, it is this understanding that allows me to not associate even the slightest amount of significance to them in my heart. I believe that for me, there is nothing greater than Bhagvaan; and so my mind is firmly attached to His holy feet. In fact, my love for Bhagvaan is so firm that even Kaal, karma, and Maayaa are incapable of destroying that love. Even if my own mind attempts to destroy that love for Bhagvaan, it cannot be destroyed. In fact, my love is such that regardless of the extent of happiness or misery that may happen to come my way, the love is not destroyed.

“Also, the natural inclination of my mind is such that I do not at all prefer to live in cities, in mansions or in royal palaces. On the contrary, I very much prefer to stay where there are forests, mountains, rivers, trees, or in some secluded place. I feel that it would be nice to sit alone in some secluded place and perform dhyaan upon Bhagvaan. That is what I prefer at all times. In fact, before I had the darshan of Raamaanand Swaami, I had already decided with Muktaanand Swaami, ‘After you arrange for me to have the darshan of Raamaanand Swaami, the two of us will retire to the forest and constantly engage ourselves in the dhyaan of Bhagvaan, and never shall we return to stay amongst people’. Such was the determination in my mind then; even now, I feel exactly the same.

“In addition, the profound love that I have for Bhagvaan and His bhaktas is so strong that even Kaal, karma, and Maayaa are incapable of eradicating that love. In fact, even if my own mind attempted to eradicate it, it would definitely not be eradicated from my heart. Such is the intense love I have for Bhagvaan and His bhaktas.

“Many times I have become disheartened and felt like leaving this satsang, but I have remained here on seeing the bhaktas; I could in no way abandon them and leave. In fact, I would be unable to stay where I do not find such bhaktas of Bhagvaan, even if someone were to try by a million methods to keep me there. Regardless of how well a person may serve me, I simply cannot get along with someone who is not a bhakta of Bhagvaan. In this way, I have attached my mind with profound love to Bhagvaan and His bhaktas; and other than that Bhagvaan, I have no liking for anything else. If that is so, why should love for Bhagvaan not remain? When I am engaged in kathaas or kirtans related to Bhagvaan, I experience such happiness that I feel as if I shall become mad due to it. In fact, whatever calmness remains is solely for the benefit of the bhaktas; but in the mind, the very same happiness always remains; although outwardly, I behave in accordance with the customs of society.

“It is that very Bhagvaan who is the sole controller of this body. If He wishes, He may seat him on an elephant; or if He wishes, He may have it thrown in prison; or if He so wishes, He may even place some serious illness in the body. Despite this, a person should never pray before Bhagvaan in the following way: ‘Mahaaraaj! Please relieve me of my misery’. This is because we want this body to behave in accordance with the wishes of Bhagvaan; after all, Bhagvaan’s wish is our wish. We do not want our preferences to differ from the preferences of Bhagvaan even in the slightest way. Moreover, since we have offered our body, mind, and wealth to Bhagvaan, then only the wish of Bhagvaan is our praarabdha; besides that, there is no other praarabdha for us. Therefore, regardless of whatever pain or pleasure we may encounter by the wish of Bhagvaan, we should not become disturbed in any way; we should be pleased with whatever pleases Bhagvaan.

“Therefore, Bhagvaan Himself protects the dharma, gnaan, vairaagya, and bhakti of a bhakta who has such intense love for Bhagvaan. Occasionally, due to the prevalence of unpleasant circumstances, it may outwardly appear that such a bhakta is disobeying dharma, gnaan, vairaagya, and bhakti, but inwardly, there is no disobedience at all.”

In this way, by quoting His own example, Shreeji Mahaaraaj described the understanding of an extremely firm bhakta of Bhagvaan, and how he should develop firm love for Bhagvaan.

|| End of Vachanaamrut Gadhadaa III || 13 ||

Gadhadaa III – 14
Love And Faith The Kaayasth’s Unworthy Desire

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In the Samvat year 1884, on Ashaadh vad 11 [19th July 1827], Swaami Shree Sahajaanandji Mahaaraaj was sitting on the veranda outside the east-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. Tassels of flowers were hanging from the paagh upon His head, and garlands of flowers were hanging around His neck. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him. Some munis were singing kirtans.

Then, Shreeji Mahaaraaj said, “Please stop the singing and begin a question-answer discussion.”

Then, Muktaanand Swaami asked with folded hands “Mahaaraaj, there is nothing more essential than Bhagvaan; yet why does an individual not develop deep love for Him? That is the question.”

Shreeji Mahaaraaj replied, “He has no wisdom. If he did have wisdom, he would think, ‘I have accepted the vow of brahm-chaarya, yet the desire to enjoy the pleasures of women still has not disappeared from my heart. That is very improper as I have invariably enjoyed the pleasures of women when I have taken birth in the million life forms – and those pleasures have always been much greater than those experienced in a human birth’. When this jeev was born as a goat, it must have single-handedly indulged in the pleasures of a thousand female goats. When it took birth as a horse, or a bull, or a buffalo, or a king monkey, or indeed any other animal, it must have encountered countless young, beautiful females of its own species. This was not due to praarabdha, nor was it due to Bhagvaan’s grace – it was only natural. Moreover, if a person does not worship Bhagvaan, he will obtain countless females in whichever life-form he is born in. This would not be due to the sevaa or pujaa of some dev, or to the chanting of some mantra; as the opportunity of enjoying women and other pleasures is natural.

This jeev has become a dev several times, where it has enjoyed the pleasures of Dev-Lok; many times it has become an emperor of the world and enjoyed countless pleasures on this earth. Despites this, the jeev’s craving to enjoy women and other objects has still not diminished. Instead, a person feels that the pleasures of women and other objects are extremely rare and, realising their immense pleasure, develops affection for them. That affection is such that it can in no way be eradicated, however much a person tries. It is because of this sin that the jeev is unable to develop deep love for Bhagvaan.

“I have personally seen with my own eyes how the jeev has such impure, worldly desires. When I was young, I used to go to a mandir of Shiv in Ayodhyaa and sleep there. One day, a Kaayasth came to offer pujaa to Shiv and ask for the following vardaan: ‘O Mahaaraaj! O Shivji! Never grant me a human birth again. In this human birth, I have taken so many aphrodisiacs, yet I have been unable to fully enjoy the pleasures of women to my satisfaction. Therefore, O Shivji! Please grant me the body of a donkey for many lives to come so that I can fully enjoy the pleasures of females without shame or restrictions’. He asked for this vardaan from Shivji daily. So, because of this sin of harbouring worldly desires, the jeev does not develop love for Bhagvaan in any way.”

Muktaanand Swaami then asked further, “Mahaaraaj, a person who does not have wisdom does not develop love for Bhagvaan. But, what about someone who believes that Bhagvaan is the ocean of all bliss, and that all objects other than Bhagvaan are certainly full of only misery? Despite knowing this, why does he not develop love for Bhagvaan?”

Shreeji Mahaaraaj explained, “In either a past life or in this present life, that person has been influenced by extremely unpleasant desh, kaal, kriyaa, and sang. Due to this, he has performed very intense, sinful karmas that have left impressions on his mind. Therefore, despite being able to discriminate between good and bad, he is unable to avoid the bad and develop deep love for Bhagvaan. Moreover, just as the influence of unpleasant desh, kaal, kriyaa, and sang causes the impressions of sinful karmas to influence the mind, similarly, the influence of extremely pleasant desh, kaal, kriyaa, and sang causes a person to perform very intense, pure karmas. The influence of these pure karmas will destroy the very intense, sinful karmas. Only then does a person develop deep love for Bhagvaan. That is the answer to the question.”

Then, Ayodhyaaprasaadji asked, “Suppose there is a person who is very intelligent, and whose knowledge of the shaastras is also exceptional. On the other hand, there is a person who is not so intelligent and who has a limited understanding of the shaastras. Nevertheless, the person who is very intelligent falls from satsang, whereas a person who is not intelligent remains firm in satsang. What is the reason for this?”

Shreeji Mahaaraaj answered, “There are two types of people in this world: religious and demonic. Of these, those who are demonic will fall from satsang, despite being exceptionally intelligent; whereas those who are religious will never fall from satsang, even though they may not be intelligent. For example, if a person sows a seed of chilli or the seed of a neem tree or the seed of a shingadiyo vachhnaag plant and he waters them daily with sweet water, the chillies will still turn out to be spicy; the neem tree will still be bitter; and the shingadiyo vachhnaag plant will still be poisonous. This is because that is the nature of the seeds themselves. On the other hand, if a person sows sugarcane, the juice of the sugarcane will still be sweet despite treating it with compost from leaves of a neem tree and watering it with bitter water. In the same way, religious people will always stay on the path of Bhagvaan, and demonic people will always turn away from the path of Bhagvaan.”

Then, Shuk Muni asked, “How can a person distinguish between a religious person and a demonic person?”

Shreeji Mahaaraaj replied, “In a religious person, vicious natures such as kaam, krodh, and lobh, are due to the influence of unpleasant circumstances. However, they are destroyed within a short time under the influence of pleasant circumstances. On the other hand, in a demonic person, vicious natures such as kaam, krodh, and lobh, are never destroyed. If someone were to speak some harsh words to a demonic person even once, he would not forget them for as long as he lives. Then, if that demonic person were to become a satsangi, he would initially appear to be better than all the other bhaktas. But, he would be like silt that has gathered in the region of Bhaal – where there was previously sea – has made the soil fertile. As long as the silt remains, sweet water can be obtained by digging below; but, if a person were to dig much deeper, then extremely saline water would emerge. In the same way, even if a demonic person has become a bhakta of Bhagvaan, the moment his wishes are not fulfilled and he is even slightly disturbed, then compared to the sevaa of the saadhus he had previously performed, he would insult them thousands of times more. Even then, his mind would not be happy.”

Muktaanand Swaami then asked, “Mahaaraaj, you said that a demonic person who becomes a bhakta will remain in satsang as long as his wishes are fulfilled; and if they are not fulfilled, he falls from satsang. But, what if he happens to die before falling from satsang? Will he remain demonic, or will he become religious?”

Shreeji Mahaaraaj replied, “As long as the demonic person is good when he encounters death, and he offers bhakti to Bhagvaan, he will become religious and will attain Akshardhaam.”

Then, Nrusinhaanand Swaami asked, “Of the nine types of bhakti, which is the best?”

Shreeji Mahaaraaj replied, “Of the nine types of bhakti, whichever type helps a person in developing firm attachment to Bhagvaan is the best type of bhakti for that particular person.”

Then, Gopaalaanand Swaami asked, “During childhood or during youth, what type of company should a person seek?”

Shreeji Mahaaraaj answered, “Both should lovingly keep the company of a person who is senior in age, is firm in dharma, gnaan, and vairaagya; and has deep love for Bhagvaan.”

Then Naajaa Jogiyaa asked, “Which is the best of the three: a person whose mind is attached to Bhagvaan out of anger, a person whose mind is attached to Bhagvaan out of fear, or a person whose mind is attached to Bhagvaan out of love?”

Shreeji Mahaaraaj said, “A person whose mind is attached to Bhagvaan out of love is the best.”

Then, Shivaanand Swaami asked, “How can a bhakta of Bhagvaan who does not possess wisdom of what is good and bad as described by Shreeji Mahaaraaj, and who also lacks vairaagya, develop such wisdom, and also develop vairaagya towards all objects other than Bhagvaan?”

Shreeji Mahaaraaj replied, “If a person develops firm love for Bhagvaan from the initial stages, then due to that love, wisdom and vairaagya will automatically develop. Now, consider the following: When a person is attached to an object, it is called affection or desire. Then, if someone were to obstruct the gaining of any object for which he has affection, he would become angry on that person. This applies not only to humans; even animals express such anger. For example, due to lust, a buffalo that is attached to a female buffalo will kill another buffalo that approaches the female; this behaviour is widely observed in all types of animals. In the same way, a person with deep love for Bhagvaan immediately becomes angry on any object that acts as an obstruction in that love and he immediately abandons that object. Therefore, a person who has deep love for Bhagvaan automatically develops vairaagya as well as wisdom.”

Again, Shivaanand Swaami asked, “Suppose there are two types of people, both of whom are intelligent. Of these, one possesses faith and accepts whatever Bhagvaan says; whereas the other accepts only those words of Bhagvaan that he feels are appropriate. Of the two, who is better?”

Shreeji Mahaaraaj replied, “Only the person who possesses faith is better. Raamchandraji has said in the Raamaayan, ‘I protect a person who has firm faith in me – just as a mother protects her child’. Therefore, only the person with faith is better.”

Then, AAtmaanand Swaami asked, “In a person’s mind, he is determined to behave according to the wishes of Bhagvaan for the rest of his life.
However, he still feels, ‘What can a person do for Bhagvaan and His sant to earn their trust?’”

Shreeji Mahaaraaj explained, “Firstly, a person earns the trust of Bhagvaan and His sant when he does not have hatred towards anyone and does not feel disheartened, even if he falls severely ill and is not cared for very well during that illness. Secondly, even if he is harshly insulted by Bhagvaan and His sant without any fault of his own, he still does not have hatred towards anyone. Thirdly, if he were to even slightly disobey his observance of the niyams of this satsang, he would feel extremely apologetic and would immediately perform praayshchit. Also, even if he were to entertain an evil thought in his mind, he would feel just as apologetic and distressed as someone who had happened to physically disobey the observance of the niyams. A person with these characteristics earns the complete trust of Bhagvaan and His sant, and they feel, ‘This person will never fall back from satsang’.”

Then, Bhagvadaanand Swaami asked, “How can others recognise a bhakta who continuously understands the greatness of Bhagvaan and His bhaktas in his mind?”

Shreeji Mahaaraaj answered, “A person who continuously understands the greatness of Bhagvaan and His bhaktas in his mind serves them sincerely and lovingly. He physically bows and touches the feet of all the saadhus. If a saadhu were to fall ill, he would massage his head and feet and also take care of his dietary needs. If he were to receive some object that he liked, he would first offer it to the saadhus before using it for himself. A person, who behaves in this way by thought, word, and deed, should be known to have fully understood the greatness of Bhagvaan and His sant within his heart.”

Then, Shreeji Mahaaraaj asked the saadhus a question: “A person may possess intense dharma, gnaan, vairaagya, and bhakti. However sometimes, there may be some relaxation in his observance of dharma; there may be some attachment despite having vairaagya; there may be some reduction in his bhakti; and attachment to his body may still remain despite having gnaan. What can be the reason for this?”

Gopaalaanand Swaami and Brahmaanand Swaami replied, “If there appears to be a flaw in a person who possesses intense dharma, gnaan, vairaagya, and bhakti – a person who can be thought of as being as powerful as Bhagvaan Himself – it remains purely out of compassion; it is not a flaw. In fact, when such a great person behaves with baahya- drashti, he transforms many jeevs to the ranks of Jadbharat and Shukji. Therefore, such an extremely great person behaves in a worldly way purely out of compassion for the jeevs.”

Hearing their reply, Shreeji Mahaaraaj said, “That is precisely the correct answer to the question.”

|| End of Vachanaamrut Gadhadaa III || 14 ||

Gadhadaa III – 15
Applying Bandages To Wounds

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In the Samvat year 1884, on Ashaadh vad 13 [21st July 1827], Swaami Shree Sahajaanandji Mahaaraaj was sitting in the balcony of the medi of His residence in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes and was also wearing garlands of mograa flowers around His neck. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said to Muktaanand Swaami, “Today, I had a long talk with the bhaktas (Jeevu-Baa and Laadu-Baa) who cook for me.”

Then, Muktaanand Swaami asked, “Mahaaraaj, what did you talk about?”

Shreeji Mahaaraaj then said, “The talk was that when a bhakta of Bhagvaan sits to perform the maansi pujaa of Bhagvaan or sits to perform dhyaan upon Bhagvaan, he remembers the times in the past when his jeev has surrendered to the panch-vishays due to the influence of unpleasant circumstances or the influence of vicious natures. For example, a warrior who returns injured from the battlefield rests on a bedstead due to his wound. However, until his wounds are not dressed with bandages, the pain of the wounds does not decrease and he is not able to sleep. Only when bandages are applied to his wounds is he relieved of his pain and only then is he able to sleep. In the same way, the jeev has been ‘wounded’ by the panch-vishays due to the influence of unpleasant desh, kaal, kriyaa, and sang. Whichever of the nine types of bhakti relieves the pain of these ‘wounds’ caused by the vishays and makes a person unaware of the vishays themselves, should be thought of as the application of a bandage to the ‘wounds’. Also, that particular type of bhakti should be known to be his strength in worshipping Bhagvaan.

“Then, abiding by that particular strength, a person should engage in maansi pujaa or the mental chanting of Bhagvaan’s name. In fact, whatever he may do, he should do so within his own particular strength. He will benefit tremendously as a result of this.

“However, just as a wounded warrior experiences no peace until his wounds are bandaged, similarly, if a person fails to recognise his own particular strength, he will not experience any happiness at all during bhajan and smaran, and the pain due to the ‘wounds’ caused by the vishays will not be relieved. Therefore, after recognising which of the nine types of bhakti cause his mind to be fixed on Bhagvaan and prevents him from indulging in any thoughts other than those of Bhagvaan, that bhakta should realise, ‘This is my particular strength’. Then, he should keep that type of bhakti predominant. This method is a universal principle.”

|| End of Vachanaamrut Gadhadaa III || 15 ||

Gadhadaa III – 16
Bhakti Like A Pati Vrataa

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In the Samvat year 1884, on Ashaadh vad Amaas [23rd July 1827], Swaami Shree Sahajaanandji Mahaaraaj was sitting on the veranda outside the east-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. He was wearing garlands of mograa flowers around His neck, and extremely beautiful tassels were hanging from His paagh. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him

Then, Shreeji Mahaaraaj said, “I ask a question to the entire muni- mandal and to all the grahastha bhaktas; whoever can reply may do so. The question is as follows: It does not take very long for a bhakta of Bhagvaan to avoid the company of a person who is full of avgun. But, how is it possible to avoid the company of a person with extremely noble gun? After all, a person naturally develops affection for a person with gun, regardless of whether he is a relative or not. Moreover, affection that is formed, due to the influence of those gun, cannot be eradicated, however much a person tries. Therefore, how does a bhakta of Bhagvaan prevent the development of affection for anyone other than Bhagvaan, regardless of the gun of that person? That is the question.”

The senior saadhus replied according to their understanding, but were unable to answer Shreeji Mahaaraaj’s question.

Shreeji Mahaaraaj then said, “Allow me to answer. The answer is as follows: A pati vrataa is not even slightly impressed in her mind on seeing other rich, handsome, or young men, even if her husband is poor, ugly, ill, or old. If she does happen to affectionately look at or laugh with other men, then she breaks her pati vrataa vow. If some guests were to come to the house of that pati vrataa, she would offer them food and water. If she offers food and water to some male relative of her husband, she does so knowing him to be related to her husband, but the affection she has for all other men does not even come close to the love she has for her husband; nor does she see gun in other men as she sees in her own husband. Moreover, she acts according to the wishes of her own husband. Such is the firm fidelity that a pati vrataa wife has towards her husband.

“In the same way, a bhakta should have firm loyalty to Bhagvaan. Specifically, like a woman who is a pati vrataa, he would never develop the same love towards even other mukta saadhus – however great they may be – as he has developed towards whichever murti of Bhagvaan he has had the darshan of. He does not develop love for other avataars of his ishta-dev. He keeps love only for the murti that he has attained, and he acts according to His wishes only. If he does happen to respect others, it is only because of their association with his Bhagvaan. A person who has such faithful bhakti towards his own ishta-dev, never develops affection on seeing others, even though he may have many gun.

“For example, Hanumaanji is a bhakta of Shree Raamchandraji. Following the avataar of Raam, there have been many other avataars of Bhagvaan, but Hanumaanji’s bhakti has been like that of a woman who observes the vow of fidelity, as he has remained faithful to only Raamchandraji. This is why Hanumaanji’s bhakti is considered to be like that of a pati vrataa. The bhakti of a bhakta of Bhagvaan who has such fidelity can be said to be like that of a pati vrataa. Conversely, if a person does not have fidelity, his bhakti can be said to be like that of a prostitute. Therefore, a person should not knowingly engage in bhakti that would cause him to be disgraced. Instead, a bhakta of Bhagvaan should thoughtfully engage in faithful bhakti – like that of a pati vrataa.”

|| End of Vachanaamrut Gadhadaa III || 16 ||

Gadhadaa III – 17
The Story Of Bharatji

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In the Samvat year 1884, on Shraavan sud 6 [30th July 1827], Shreeji Mahaaraaj was sitting on the veranda outside the east-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes and was wearing garlands of flowers around His neck. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “There is no story in the Shreemad Bhaagvat as incredible as the story of Bharatji. This is because Bharatji was the son of Rushabh-Dev Bhagvaan, and for the specific purpose of realising Bhagvaan, he gave up his kingdom, which consisted of the whole world, and retired to the forest. Then, while engaged in the worship of Bhagvaan, he developed affection for a young deer. As a result, his mind’s vrutti took the form of that deer. As a result, despite his greatness, Bharatji was reborn as a deer due to the sin of that attachment.

“As a matter of fact, there are countless types of sins; but for a bhakta of Bhagvaan, of all those sins, having affection for anything except Bhagvaan is an extremely great sin. Therefore, if a wise person thinks over this story of Bharatji, he becomes extremely fearful in his heart with the thought, ‘What if I develop affection for anything other than Bhagvaan?’ In this way, he becomes extremely afraid.

“Then, when Bharatji gave up the body of the deer, he was born in a braahman family. Then, out of fear of developing affection for anything other than Bhagvaan, he paid no attention at all to worldly affairs and deliberately behaved as a madman. He lived in a way where he could maintain his vrutti constantly on Bhagvaan.”

After delivering this talk, Shreeji Mahaaraaj left to attend the aarti.

|| End of Vachanaamrut Gadhadaa III || 17 ||

Gadhadaa III – 18
Worldly Desires Become Old

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In the Samvat year 1884, on Shraavan vad 10 [17th August 1827], Shreeji Mahaaraaj was sitting on the veranda outside the east-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. Garlands of flowers were hanging around His neck, and tassels of flowers were hanging from His paagh. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj’s nephew, Raghuvirji, asked a question: “Why does the jeev’s condition during the svapna state not remain the same as it is during the jaagrat state?”

Shreeji Mahaaraaj replied, “The jeev behaves in the svapna state exactly as it does in the jaagrat state. After all, the same types of worldly desire, which appear while awake, spring forth in dreams as well.”

Then, Nirlobhaanand Swaami asked, “Mahaaraaj, many times, objects that have never been seen or heard in the jaagrat state, spring forth in dreams. What may be the reason for this?”

Shreeji Mahaaraaj explained, “If objects that have never been previously seen or heard appear in the svapna state, it is due to embedded desires created by karmas performed in past lives.”

Then, Akhandaanand Swaami asked, “Mahaaraaj, for a person who becomes a bhakta of Bhagvaan, how long does the force of karmas performed in past lives remain?”

Shreeji Mahaaraaj answered, “When that person comes into contact with a sat-purush, the embedded desires created by his past karmas gradually wear away as he consistently associates with him. Eventually, he reaches a stage where the desires that give rise to births and deaths no longer remain. For example, grains of rice that are three to four years old can be eaten; but if they are sown, they would not grow. In the same way, when the embedded desires generated by the previously performed karmas degenerate, they do not lead to further births and deaths.

“However, a person may ask, ‘How does a person recognise whether those embedded desires have degenerated or not?’ Well, consider the analogy of a contest between two men armed with shields and swords. As long as both can withstand each other, the strength of both appears to be equal. But, the moment a person draws back, he is said to have been defeated. Similarly, for a bhakta of Bhagvaan, as long as thoughts related to Bhagvaan and the thoughts related to the vishays appear to be equal, he should realise his worldly desires to be more powerful. However, when thoughts related to Bhagvaan displace those related to the vishays, he should realise that his worldly desires have reduced.”

Shreeji Mahaaraaj then asked the paramhans a question: “How can a bhakta, who no longer identifies himself with the body and who has developed hatred for the panch-vishays, be recognised by other bhaktas?”

Muktaanand Swaami replied, “Mahaaraaj, we are incapable of answering your question. Please be compassionate and answer it yourself.”

So, Shreeji Mahaaraaj then said, “Whether he is a grahastha or a tyaagi, a bhakta of Bhagvaan who no longer believes himself to be the body and whose attachment for the panch-vishays has been eradicated, may be required to behave as if he is the body depending on Bhagvaan’s instructions to him; he may also have to indulge in the panch-vishays if necessary. For example, a frail bull can be made to stand with the support of a stick and by people holding it by its horn and tail. But, it will remain standing only as long as someone holds it up; the
moment it is released, it will fall to the ground. Similarly, a person who is free of worldly desires engages in activities only to the extent of the instructions given by Bhagvaan.

In another example, take a person with a bow and arrow in hand. The bow bends as the person pulls back the string; when he releases the arrow, the bow becomes slack again. In the same way, a person free of worldly desires engages himself in activities only to the extent of Bhagvaan’s wish, but never does he do anything which disobeys that. On the other hand, when a person with worldly desires engages in activities, he is unable to detach himself from those activities of his own accord; he is unable to do so even when Bhagvaan instructs him. These are the characteristics of a person free of worldly desires and a person with worldly desires.”

|| End of Vachanaamrut Gadhadaa III || 18 ||

Gadhadaa III – 19
Two Undesirable Traits Of A Tyaagi

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In the Samvat year 1884, on Shraavan vad 13 [20th August 1827], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a mattress with cylindrical pillow that had been placed on a decorated bedstead on the veranda outside the west-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. Also, garlands of mograa and karnikaar were hanging around His neck. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “A bhakta who has abandoned worldly life may possess two negative traits which are not appropriate for him in this satsang; the first is lust and the second is affection for his relatives. In my eyes, a person who possesses these two negative traits is like an animal. Of these two, I have an extreme repulsion for a person who has excessive affection for his relatives.

“For this reason, a person who has abandoned worldly life should not keep even the slightest amount of affection for his relatives. This is because having affection for bodily relatives is a greater sin than the five great sins. Therefore, a tyaagi bhakta of Bhagvaan should realise his own chaitanya to be distinct from both the body and the relatives of the body. He should believe, ‘I am the aatmaa; I have no relations at all with anyone’. In fact, the relatives of this body should be considered together with the relatives of the million types of previous life forms. If a person does try to understand the greatness of his relatives, knowing them to be satsangis, then since there is already some affection due to the fact that they are related, he develops more affection for them than he has for Bhagvaan and the bhaktas of Bhagvaan. Therefore, if a person does keep affection for his relatives knowing them to be bhaktas of Bhagvaan, towards whom affection is natural, then his life becomes useless.

“Moreover, it is also natural for a person to develop affection for those who perform his sevaa, even though they may not be his relatives. So, a person who is wise should not keep affection towards a person who is serving him, even if that person happens to be a bhakta of Bhagvaan. For example, if a snake has released venom into sweetened milk, the mixture also becomes poisonous. Similarly, out of self-interest, a person should not keep affection towards someone who performs his sevaa, even if the person serving happens to be a bhakta. This is because his jeev becomes attached due to that sevaa. Then, just as he thinks about Bhagvaan, he also begins to think about the person who serves his needs. For that person, this in itself is an obstacle in his worship of Bhagvaan – just as the young deer itself becomes avidyaa (maayaa) for Bharatji. In this way, a bhakta of Bhagvaan should totally avoid all those who obstruct his worship of Bhagvaan, knowing them to be avidyaa.”

Shreeji Mahaaraaj then concluded by adding, “The paramhans and all the saankhya-yogi bhaktas should daily say and listen to this talk which I have just delivered. Specifically, the senior member of a mandal should daily narrate this talk, and others should listen. If the senior person fails to do so, he should do upvaas on that day. Those who do not come to listen to that talk of Bhagvaan with shraddhaa should also do upvaas. Please remember these words firmly in your lives.”

|| End of Vachanaamrut Gadhadaa || 19 ||

Gadhadaa III – 20
Svabhaav And Vaasnaa

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In the Samvat year 1884, on the night of Shraavan vad Amaas [22nd August 1827], Swaami Shree Sahajaanandji Mahaaraaj was sitting in His residence in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of saadhus, as well as haribhaktas from various places, had gathered before Him.

Then, Dinaa-Naath Bhatt asked a question: “Mahaaraaj, Kaal is the power of Bhagvaan, and karma refers to the actions performed by the jeev. But, what exactly is svabhaav?”

Shreeji Mahaaraaj explained, “The karmas that the jeev has performed during past lives have fully developed and have become absorbed within the jeev. Just as fire ‘enters’ iron, similarly, those karmas have developed and have become one with the jeev. It is those karmas that are known as svabhaav, or vaasnaa, or prakruti.”

Muktaanand Swaami then asked, “Mahaaraaj, the karmas which have become absorbed within the jeev, are called svabhaav or vaasnaa. But, how does a person eradicate vaasnaa?”

Shreeji Mahaaraaj replied, “It appears that the only means to do so is by performing the bhakti of Shree Krishna Bhagvaan, coupled with the aatmaa-nishthaa. If a person offers bhakti to Shree Krishna Bhagvaan without aatmaa-nishthaa, then just as he has love for Bhagvaan, he will also develop love for other material objects. Therefore, bhakti accompanied by aatmaa-nishthaa is the only means to eradicate vaasnaa. However, even a person who has aatmaa-nishthaa may be disturbed by unpleasant circumstances, just like an ignorant person. However, such disturbances do not last long.”

|| End of Vachanaamrut Gadhadaa || 20 ||

Gadhadaa III – 21
Dharma And Ekaantik Dharma

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In the Samvat year 1884, on Bhaadarvaa sud 9 [31st August 1827], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a mattress with a cylindrical pillow that had been placed on a decorated bedstead outside the west-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes, and garlands of chameli flowers were hanging around His neck. A sabhaa of the entire muni- mandal, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj requested Gopaalaanand Swaami and Shuk Muni to begin a question-answer discussion.

Then, Shuk Muni asked Gopaalaanand Swaami, “It is through offering bhakti to Bhagvaan that the jeev crosses Bhagvaan’s Maayaa and attains Akshardhaam. Through dharma, it attains Dev-Lok; but once the rewards it has accumulated are exhausted, the jeev falls from Dev- Lok. Now, whenever there is a decline in dharma, Bhagvaan assumes an avataar for the purpose of restoring bhakti. However, it appears that whatever can be attained through bhakti cannot be attained through dharma. Therefore, how can the level of dharma be elevated to the status of bhakti? That is the question.”

Gopaalaanand Swaami began to answer that question. In whatever he said, dharma became a component of bhakti, but in no way could he elevate the level of dharma to the status of bhakti.

On hearing this, Shreeji Mahaaraaj laughed a great deal, and commented, “To answer that question is difficult indeed. Therefore, allow me to answer it.” He then explained, “Dharma is of two types: One is nivrutti dharma and the other is pravrutti dharma. In turn, these two types of dharma can either be related to Bhagvaan or not to Bhagvaan. Of these two, the type of dharma that is related to Bhagvaan is the one that was adopted by Naarad, the Sanakaadik, Shukji, Dhruv, Prahlaad, and Ambrish. It is this dharma that is known as bhaagvat dharma or ekaantik dharma. In fact, this type of dharma is not different from bhakti; they are both one. The type of dharma that avataars of Bhagvaan come to establish is this very same dharma. On the other hand, the dharma of a person’s varna and aashram alone is extremely inferior compared to bhaagvat dharma, because it is through bhaagvat dharma that the jeev crosses Bhagvaan’s Maayaa and attains the dhaam of Purushottam. Therefore, the status of bhaagvat dharma and bhakti is the same, and the rewards of both are exactly the same as well; so, the greatness of bhakti and dharma are the same. In comparison, the dharma of a person’s varna and aashram on its own is extremely weak, and its rewards are temporary.”

Shreeji Mahaaraaj then continued, “In my opinion, even if I try to develop affection for anyone other than Bhagvaan and His ekaantik bhaktas, I cannot do so. I also feel that my strength is similar to that of Jadbharat, Shukdevji, Dattaatrey, and Rushabh-Dev Bhagvaan. As a result, I also prefer to stay only in forests, mountains, and jungles; I do not like to stay in large towns or cities. This is my inherent nature. Despite this, I stay in the midst of thousands of people for the sake of Bhagvaan and His bhaktas. However, I remain just as detached here as I would if I were living in the forests. I do not stay amidst thousands of people out of any self-interest; it is for the sake of Bhagvaan and His bhaktas that I stay in the midst of people. No matter how much pravrutti I may have to engage myself in for the sake of the bhaktas of Bhagvaan, I still consider it to be nivrutti.

“Moreover, I do not see the flaws of a bhakta of Bhagvaan, however much at fault he may be. I believe that even if there are some intrinsic, minor flaws in a bhakta of Bhagvaan, a person should overlook them. However, if those flaws are in himself, then he should make an effort to eradicate them. Also, if that type of flaw appears in a bhakta of Bhagvaan, he should not take note of that flaw. A person should perceive flaws in a bhakta only if he were to lapse in his observance of some major vartmaan, but not on account of some other minor flaw.

“A person should also not be pleased by defeating a bhakta of Bhagvaan in arguments. Instead, he should derive pleasure in deliberately losing to him. A person who does engage in an argument and defeats a bhakta of Bhagvaan is a sinner worse than someone who has committed the five great sins.

“In addition, I do not like even the sight of a person who speaks unkindly of a bhakta of Bhagvaan before me. In fact, I do not enjoy food or water offered by a person who perceives flaws in a bhakta of Bhagvaan. If he does do so, then even if he happens to be my relative, I still develop an intense dislike for him. This is because in reality, we are the aatmaa; so, why should we keep affection for our body and the relatives of the body? We have developed affection for Bhagvaan and His bhaktas believing ourselves to be an aatmaa, not out of the belief that we are the body.

“The inner enemies, such as kaam, krodh, lobh, moh, will certainly distress a person who is unable to behave as the aatmaa. Therefore, if a person offers bhakti without attaining aatmaa-nishthaa, his true nature is sure to be exposed in this satsang. This is because this satsang is alokik, and all these satsangis are exactly like Bhagvaan’s paarshads residing in Shvet-Dvip, Vaikunth, and Golok. I take oath on Bhagvaan
and His bhaktas that I realise these satsangis to be the same as the paarshads of Bhagvaan residing in the divya Akshardhaam.

“However, a person whose gnaan, vairaagya, dharma, and bhakti are not extremely firm will most certainly fall back in satsang. For example, a thread dipped in wax remains stiff in winter and monsoon, but when summer comes, it becomes loose. In the same way, monsoon and winter represent the period when the bhaktas here are happy in every way and are also honoured in satsang. During that period, gnaan, vairaagya, dharma, and bhakti appear to be very intense. However, with the arrival of summer – the period when a bhakta is insulted in satsang or when he becomes physically distressed – his gnaan, vairaagya, dharma, and bhakti become loose like the thread dipped in wax. Even then, I do not abandon such a person. However, he becomes obliged to leave satsang of his own accord. Then, even if he is supposedly a satsangi, he does not experience the bliss of satsang within.

“For this reason, a person should practise satsang with intense firmness after attaining aatmaa-nishthaa; he should not practise satsang in such a way that affection for his body and his relatives persists. To continue the analogy, a thread of gold remains the same in all six seasons; it does not become loose even during the heat of summer. Similarly, when a person’s satsang is firm, regardless of the amount of misery that he may encounter, and however many times he is insulted in satsang, his mind never turns away from satsang. Only such loyal satsangi Vaishnavs are my relatives; and I wish to stay in Krishna Bhagvaan’s dhaam. This is my decision, and all of you should also make the same decision.

“I say this because as you have all become my aashrit, I should tell you that which is beneficial to you. After all, a true friend is a person who tells us that which benefits us, even if it may appear to be hurtful. Please realise this as the characteristic of a true friend.”

|| End of Vachanaamrut Gadhadaa || 21 ||

Gadhadaa III – 22
Loving Bhakti

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In the Samvat year 1884, on Bhaadarvaa vad 4 [9th September 1827], Swaami Shree Sahajaanandji Mahaaraaj was sitting on the veranda outside the west-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. Tassels of white flowers were hanging from his paagh, and garlands of white flowers were hanging around His neck. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him. Some paramhans were singing a vishnupad to the accompaniment of a dukad and sarodaa. Shreeji Mahaaraaj was sitting in the sabhaa with antar-drashti.

Then, Shreeji Mahaaraaj said, “The strength of profound, loving bhakti in a bhakta of Bhagvaan, as described in this kirtan, is the strength of Jhinaa-Bhaai, and it was the strength of Parvat-Bhaai and Mulji Brahm- Chaari as well. While keeping antar-drashti, I was thinking that there must also be others in this satsang with the same strength. A person who develops this strength of profound, loving bhakti loses all attachment to the panch-vishays and is able to maintain aatmaa-nishthaa without even having to try.”

Then, Muktaanand Swaami asked, “Narsinh Mehtaa worshipped Shree Krishna Bhagvaan with a sense of friendship, whereas many bhaktas of Bhagvaan, such as Naarad, worshipped Bhagvaan with sevaa. Of these two types of bhaktas, whose bhakti should be regarded as being better?”

Shreeji Mahaaraaj replied, “The type of bhakti offered by Narsinh Mehtaa, the gopis, Naarad, and the Sanakaadik is not of two types; in reality, it is of one type. After all, the body – be it male or female – is worldly and perishable. However, the jeevaatmaa, the worshipper, is neither male nor female, but is chetan. When the jeevaatmaa leaves its body and travels to the dhaam of Bhagvaan, it assumes a svarup according to the wish of Bhagvaan; or, depending upon the opportunity for sevaa that arises there, that bhakta assumes an appropriate svarup and performs the sevaa of Bhagvaan accordingly.

“However, if a bhakta of Bhagvaan develops the same attachment to wealth, women and other objects as he has towards Bhagvaan, then he cannot be called a loyal bhakta of Bhagvaan. Having become a bhakta of Bhagvaan, if a person commits sins and accumulates harmful desires in satsang itself while offering bhakti, then those sins become embedded in him – as if etched in iron. Moreover, a greater sin than associating with the wife of another man due to the influence of evil company is to look at a bhakta of Bhagvaan lustfully while in satsang. Therefore, a person who wishes to develop deep attachment to Bhagvaan should not allow any type of sin to remain in his mind. This is because female satsangi bhaktas are to be viewed as a person’s own mother, sister, or daughter. Those who look at women of their own family lustfully are the extremely evil sinners in this world. So, a person who looks at bhaktas lustfully is an evil sinner and will never be released from that sin. That is why a person who wishes to become a rasik bhakta should become a rasik bhakta after avoiding this kind of sin.

“Having said this, the greatest of all sins is perceiving faults in Bhagvaan and His bhaktas, because due to that fault-finding attitude, hatred is created towards them. Even if a person has killed millions of cows, consumed alcohol and meat, and committed adultery with the wife of his guru countless times, he can still be released from such sins at some time or other. However, a person who insults Bhagvaan and His bhaktas will never be released from his sin. Then, if the person insulting Bhagvaan and His bhaktas is a male, he will become a male demon; or if female, she will become a female demon. Then, even after countless lives, that person will never stop being a demon and will never become a bhakta of Bhagvaan.

“Furthermore, a person who has already insulted a bhakta of Bhagvaan and whose insulting attitude has become established will under no circumstances be able to eradicate that attitude. On the other hand, another person who is in the process of insulting, realises, ‘I have committed a great sin by insulting Bhagvaan and His bhaktas; therefore I am extremely evil, and Bhagvaan and His bhaktas are extremely great’. When a person sees the qualities of others and sees faults within himself in this way, then any sins he may have committed will be eradicated, however great they may be.

“No other sin displeases and hurts Bhagvaan more than the sin of insulting His bhaktas. When Jay and Vijay insulted the Sanakaadik in Vaikunth, Bhagvaan immediately rushed to the Sanakaadik and told them, ‘Whoever insults saadhus like you is my enemy. Therefore, you have done well in giving a curse to Jay and Vijay. In fact, if my own hand were to harm braahmans like you, then even I would cut off my hand; so what can I say to others?’ This is what Vishnu Bhagvaan said to the Sanakaadik. As a result, Jay and Vijay became demons due to the sin of insulting the devout bhaktas of Bhagvaan. Others who have also insulted bhaktas of Bhagvaan have all fallen from their high position – a fact that is well noted in the shaastras. Therefore, a person who desires the best for himself should not insult the bhaktas of Bhagvaan. If a person does happen to knowingly or unknowingly insult someone, then he should bow at that person’s feet, pray to him, and act in a way that pleases him.”

|| End of Vachanaamrut Gadhadaa || 22 ||

Gadhadaa III – 23
Maansi Pujaa

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In the Samvat year 1885, on the night of AAso sud Punam [22nd October1828], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a decorated bedstead that had been placed in the yard of His residence in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj, out of compassion, addressed all the bhaktas and said, “A person who is a bhakta of Bhagvaan daily performs the maansi pujaa of Bhagvaan. A person should perform that maansi pujaa in different ways, depending on the three seasons: summer, winter, and monsoon.

“During the four months of summer, a person should perform pujaa by first bathing Bhagvaan with cool, fragrant, pure water. He should then offer Him a beautiful, washed, thin, white khes to wear. After seating Bhagvaan on a beautiful seat, His whole body should be smeared with fragrant sandalwood from the Malay mountains, which has been collected in a bowl after forming it into a paste. Firstly, the sandalwood paste should be smeared on His forehead and closely observed; then the paste should be smeared on His chest, stomach, thighs, calves, and other parts of His body. Those parts should also be observed. Then, beautiful kum-kum should be applied on His holy feet as well as on the soles of His feet, and they too should then be observed. Then, garlands of fragrant flowers, such as mograa, chameli, champaa, and roses, as well as various jewellery, and baajubandh and berkhaa made of flowers should be offered. A fine cloth that is not too heavy and is as white as a mograa flower should be tied around His head; and a beautiful, white cloth which is fine and light, should be wrapped around His body. Then, he should embrace Bhagvaan – once, or twice, or according to the degree of his love. Then, he should touch Bhagvaan’s holy feet to his own chest and head. During the embrace, the sandalwood paste on Bhagvaan’s body, as well as parts of the garlands of flowers, may stick to his own body; and kum-kum may also stick as a result of touching Bhagvaan’s holy feet to his own chest and head. All this should be visualised, and he should feel, ‘Sandalwood paste, kum-kum, and garlands blessed by Bhagvaan have touched my body!’

“During the four months of winter, a person should perform pujaa by first bathing Bhagvaan with warm water, and then offering Him a white khes to wear. He should then seat Bhagvaan on a decorated bedstead with a velvet mattress that has been covered with a white sheet. He should offer a survaal, offer a dagli, tie a rich orange reto of golden threads around His head, tie a rich reto around His waist, and place a rich reto over His shoulders. Then, he should place various types of jewellery made of diamonds, pearls, gold, and rubies on various parts of His body, and also a pearl necklace. After offering these clothes and jewellery, the various parts of Bhagvaan’s body should be closely observed. A kum-kum chaandlo should also be applied to Bhagvaan’s forehead.

“During the four months of monsoon, a person should perform pujaa imagining that Bhagvaan has returned from some village, and His white clothes have become completely drenched; or that He had gone to bathe with the paramhans in a river and has returned from there completely drenched. After removing His wet clothes, He should be offered deep orange garments to wear, and His forehead should be smeared with yellow sandalwood paste mixed with saffron.

“During summer, a person should visualise Bhagvaan to be sitting either in an open place or in a flower garden. During winter and monsoon, he should visualise Bhagvaan to be seated in a medi, or inside a house. In particular, when offering Bhagvaan something to eat, only those foods – that are chewed, drunk, licked, or sucked – which he likes to eat should be visualised for offering to Bhagvaan. Even if Bhagvaan does not like these foods, when offering items to Him, a person should still visualise only those items that he enjoys himself. Also, incense, oil lamps, flowers, and aarti should be offered to Bhagvaan as appropriate.

“In this way, a bhakta who offers pujaa in different ways according to the three different seasons increases his love for Bhagvaan, and his jeev benefits tremendously. Therefore, whoever has heard this talk should remember it and daily perform the maansi pujaa of Bhagvaan in the way described. As a matter of fact, I have never talked about this before.”

Shreeji Mahaaraaj then spoke on another topic. He said, “When Bhagvaan and His bhaktas are pleased on a bhakta, he should feel, ‘It is my great fortune that Bhagvaan and His bhaktas are pleased with me’. Also, when they lecture him, for the purpose of teaching a lesson, he should feel, ‘It is my great fortune that they lecture me; after all, it will help in removing my flaws’. In this way, a person should be pleased even if lectured; he should not feel any grief in his mind, nor get upset, nor even regard himself as being very sinful. He should always remain pleased. This attitude should always be remembered.”

|| End of Vachanaamrut Gadhadaa || 23 ||

Gadhadaa III – 24
Sixteen Spiritual Activities Vairaagya Due To Gnaan

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In the Samvat year 1885, on AAso vad 12 [4th November 1828], Shreeji Mahaaraaj was sitting in the mandir of Shree Gopinaathji in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of saadhus, as well as haribhaktas from various places, had gathered before Him.

Then, Muktaanand Swaami asked Shreeji Mahaaraaj, “The bhaktas remain in Bhagvaan’s sevaa in Akshardhaam. What are the spiritual activities needed to earn such sevaa?”

Shreeji Mahaaraaj replied, “An ekaantik bhakta easily earns Bhagvaan’s sevaa in Akshardhaam through sixteen spiritual activities: shraddhaa; svadharma; vairaagya; total control over the indriyas; ahinsaa; brahm- chaarya; keeping the company of saadhus; aatmaa-nishthaa; unwavering bhakti to Bhagvaan coupled with the knowledge of His greatness; happiness; honesty; compassion; penance; treating senior bhaktas with greater qualities as gurus and also maintaining deep respect for them; maintaining a feeling of friendship towards those bhaktas who are his equal; and treating those bhaktas who are junior to him as a shishya and acting for their benefit.”

Shuk Muni then asked, “All of our saadhus observe vartmaans. But, what characteristic in a saadhu would enable us to be sure that the saadhu would never deviate from his dharma even in times of difficulty?”

Shreeji Mahaaraaj answered, “A saadhu whose attention is constantly focused on all of those aagnaas given by Bhagvaan, whether they are major or minor; and who finds it extremely difficult to disobey any aagnaa; and who acts neither excessively nor in a careless way regarding those aagnaas, should be known as a person who would not fall from his dharma despite difficult circumstances.”

Shreeji Mahaaraaj then spoke out of compassion: “It is very difficult for a person to eradicate his svabhaav. Regardless of this, if he has realised that satsang fulfils his self-interest, then it is not difficult to do so. For example, the members of Daadaa Khaachar’s family have an interest in keeping me here, so they do not retain any svabhaav that I do not like. In this way, a person’s svabhaav can be eradicated due to self-interest. It can also be eradicated out of fear, although not totally. This is because a person may fear someone in his presence, but when that person is not present, he may no longer be fearful – just as a thief abandons his corrupt nature due to fear of the king.

“Furthermore, despite the fact that I have repeatedly fired harsh words and upset a person who possesses some svabhaav or another, if he is not disheartened in any way at all, then I have such love for that person that the love remains effortlessly as it is, in the jaagrat state and svapna state. Regardless of whatever happens, that love does not diminish.

“Moreover, of the various gun possessed by bhaktas, I shall now narrate one admirable gun in each bhakta. Daadaa Khaachar – gun of faith; Raaj-Baai – gun of tyaag; Jeevu-Baa – gun of shraddhaa, Laadu-Baa – gun of desiring to please me; Nityaanand Swaami – gun of desiring to please me; Brahmaanand Swaami – gun of insisting that there should be no lapse at all in observing the niyams of satsang; Muktaanand Swaami – gun of desiring to please me and having faith in me; Somlaa Khaachar – gun of always behaving consistently; Chaitanyaanand Swaami – gun of wishing to behave in such a way that pleases Mahaaraaj in any way; Svayamprakaashaanand Swaami – gun of nishchay in Bhagvaan and realising His greatness; Jhinaa-Bhaai Thaakor – gun of having awareness, for fear that he becomes attached to any object other than Bhagvaan; and Motaa AAtmaanand Swaami – gun of ensuring that none of my aagnaas are disobeyed.” In this way, Shreeji Mahaaraaj narrated the gun of many senior paramhans and other bhaktas.

He then continued, “The three senior ladies of this place (Raaj-Baai, Jeevu-Baa, and Laadu-Baa), and Gopaalaanand Swaami, Brahmaanand Swaami, Muktaanand Swaami, Nityaanand Swaami, Shuk Muni, Somlaa Khaachar, and Daadaa Khaachar – all of you presently behave very well. However, if the four factors of desh, kaal, kriyaa, and sang were to become unpleasant, then there is no doubt at all that your enthusiasm would not remain as it is now. However, if a person who has a great degree of gnaan were to be caught in the vishays, he would break free from that attachment. This gnaan is the understanding, ‘I, the jeev, am like this; the body is like this; the relations of the body are like this; the nature of Prakruti, Purush, viraat, sutraatmaa, and avyaakrut is like this; Bhagvaan is like this; and the dhaam of Bhagvaan is like this’, and so on. If a person has firm belief of this gnaan in his heart, then the vairaagya that results is true vairaagya. Apart from that, any other form of vairaagya only superficially appears to be vairaagya; in fact, there is no strength in it. For example, the flame of an oil lamp is extinguished by the wind, whereas the vadvaanal fire and fire of lightning in the clouds is not extinguished by water; despite remaining in water itself, it continues to burn. In the same way, vairaagya without gnaan does not last when it encounters the vishays. On the other hand, vairaagya produced from gnaan does not diminish despite encountering the vishays; it continues to burn like the vadvaanal fire.

“It is precisely for the purpose of somehow instilling this gnaan in your minds that I continuously deliver talks. If a talk eventually does truly inspire you, then this gnaan will become instilled in you. On the other hand, if a person does not understand this and instead has a sense of ‘I-ness’ and ‘my-ness’ by believing, ‘This is my varna, this is my mother, this is my father, these are my relatives’, then he should be known to be an extremely ignorant person with a worldly perception.”

Having said this, Shreeji Mahaaraaj again spoke out of compassion: “What is the reason behind a mumukshu attaining noble qualities? Well, a person develops hatred for the world in proportion to the attachment he has for listening to the talks and kathaas of Bhagvaan. Also, vicious natures, such as kaam, krodh, lobh, and moh, are also destroyed to that extent. Conversely, if a person is lazy in listening to those talks and kathaas, then he should assume that he will not remember noble shaastras. In fact, out of the nine types of bhakti mentioned in the shaastras, the bhakti of listening to kathaas is considered to be the best. Therefore, a person who possesses that form of bhakti will attain all the various forms of bhakti up to the including profound, loving bhakti.” Shreeji Mahaaraaj delivered the talk in this way.

At noon on that same day, when all the paramhans were seated for their meals in a line on the veranda outside the north-facing rooms of Daadaa Khaachar’s darbaar, Shreeji Mahaaraaj was sitting on a decorated bedstead that had been placed under the neem tree.

Then, Shreeji Mahaaraaj said to the paramhans, “A person should not understand the greatness of female bhaktas in excess. This is because under the excuse of realising their greatness, he may constantly think of them, leading to them appearing in his dreams. So, if a person does understand their greatness, he should understand it collectively, by thinking, ‘All of them are bhaktas of Bhagvaan’. However, he should not attempt to understand a particular bhakta as being greater and another bhakta being lesser. If he attempts to understand their greatness to a greater or lesser degree than this, then there is a great danger in that. Similarly, female bhaktas should also understand the greatness of male bhaktas collectively. If they do not realise this, then it is also a great danger for those females.”

|| End of Vachanaamrut Gadhadaa || 24 ||

Gadhadaa III – 25
Raj-Baai’s Question

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In the Samvat year 1885, on Kaartik sud 10 [16th November 1828], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a decorated bedstead on the veranda outside the west-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj spoke out of compassion: “Bhakti, upaasanaa, sevaa, shraddhaa, firmness in observing dharma, and other spiritual activities related to Bhagvaan should all be performed without having desires for any rewards. This fact is mentioned in the sacred shaastras, and it is true; but, a person should certainly have the following desire: ‘May Bhagvaan become pleased with me through these activities’. That desire should be kept. On the other hand, if a person does not keep such a desire and acts without any specific purpose, then he should be known to possess tamo-gun. Therefore, a person should develop the qualities of bhakti, upaasanaa, sevaa, shraddhaa, and dharma with the desire for rewards in the form of the happiness of Bhagvaan. If a person has any desire other than that, he will attain only rewards such as the four types of mukti.

“Furthermore, it is not the case that Bhagvaan’s happiness is bestowed only on those who offer bhakti with various items and not upon the poor. Someone may be poor, but if he offers water, leaves, fruits, and flowers to Bhagvaan with shraddhaa, that is enough to please Him. This is because Bhagvaan is extremely great. Just as a king rewards someone who composes even a verse in his praise with a village, similarly, Bhagvaan also becomes pleased instantly.”

Continuing, Shreeji Mahaaraaj said, “Who can be called a true bhakta of Bhagvaan? If some prolonged illness were to overtake a person’s body; or if he receives neither food to eat nor any clothes to wear; or regardless of the extent of pain or pleasure that come his way, if he still does not fall back even slightly from the worship of bhakti of Bhagvaan, niyams, dharma, or shraddhaa, but progresses with time, then he is called a true bhakta.”

Then, Raaj-Baai had a question asked to Shreeji Mahaaraaj, “Which gun pleases you, and which avgun displeases you?”

Shreeji Mahaaraaj replied, “The following are the avgun of speech: If someone wishes to behave in some special way, then he should notify me only once by saying: ‘Mahaaraaj, if you agree, then I shall behave like this’. I do not like it when a person repeatedly asks, ‘Mahaaraaj, why are you not telling me whether I should behave like this or behave like that?’ I do not like a person who, despite knowing me as his ishta- dev, repeatedly questions my words. I do not like a person who interrupts me while I am speaking to someone. Regarding the performance of religious actions, such as performing dhyaan upon Bhagvaan, observance of dharma, offering bhakti, I do not like a person who throws the burden of such actions on Bhagvaan by thinking, ‘Only if Bhagvaan wishes are these possible’. Also, I do not like a person who thinks, ‘I shall do this; and I shall do that’, and then relies only on his own strength and not on the strength of Bhagvaan. I extremely dislike a person who speaks inconsistently and rudely. I do not like a person who feels a sense of shame or laziness when it comes to talking of Bhagvaan, listening to kathaas, or singing kirtans, and yet feels no shame or laziness in performing worldly activities. Also, I do not like a person who boasts of his tyaag or bhakti, or of anything else. I do not like a person who sits behind everyone else during a sabhaa instead of sitting as suits his own status. Moreover, when seniors are seated in a sabhaa, I do not like a person who forcibly pushes them aside to take his own place at the front of the sabhaa.

“In addition, I am pleased with female bhaktas who behave morally by covering their own bodies and who keep their gaze cast downwards when they walk, instead of keeping a wandering gaze. Many times, instead of doing my darshan with a fixed gaze, someone may abandon that darshan and look repeatedly in the direction of an approaching man or woman, or a dog walking by, or cattle walking by, or in the direction of some noise. On such a person, I feel so much disgust that I feel, ‘What can I do? If I had not become a saadhu, I would beat him in some way!’ But, that is not possible since beating someone is extremely inappropriate for a saadhu. I also do not like a person who conceals the truth – who does not reveal the disturbing thoughts that arise in his mind to an appropriate person. Also, these three things are extremely harmful: maan, krodh, and being so suppressed by others that what is in the mind cannot be revealed. Also, if bhaktas become disrespectful because they view each other as equals and do not maintain respect for one another, that is also extremely inappropriate.”

|| End of Vachanaamrut Gadhadaa || 25 ||

Gadhadaa III – 26
A Sant Who Is Worthy Of Sevaa Equally To Bhagvaan

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In the Samvat year 1885, on Kaartik sud 11 [17th November 1828], Swaami Shree Sahajaanandji Mahaaraaj was sitting in the mandir of Shree Gopinaathji in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj asked, “What are the characteristics of a sant who is worthy of sevaa equally to Bhagvaan? Well, such a sant suppresses the actions of Maayaa’s gun (sattva-gun, rajo-gun, and tamo- gun), such as the indriyas and the antah-karans; but, he himself does not get suppressed by their actions. In addition to this, he only performs activities related to Bhagvaan; he is loyal in his observance of the panch-vartmaan; and believing himself to be brahm-rup, he worships Purushottam Bhagvaan. Such a sant should not be thought of as a human being, nor should he be thought of as a dev, because such behaviour is not possible for either humans or devs. In reality, even though that sant appears to be human, he is still worthy of sevaa equally to Bhagvaan. Therefore, whoever desires to attain kalyaan should perform the sevaa of such sant. Also, females should perform sevaa of females possessing such qualities.”

Then, AAtmaanand Swaami asked Shreeji Mahaaraaj, “Regardless of how ordinary a person may be, as long as he stays within the limits of the vartmaans of this satsang, he will not become bound by the panch- vishays. Please narrate the characteristics of a person who cannot become bound by the panch-vishays, even though he may happen to leave satsang due to unpleasant circumstances.”

Shreeji Mahaaraaj then explained, “If a person has dharma predominant in his mind; and if he has the qualities of an aastik where he firmly believes, ‘A person who performs moral and immoral karmas in this lok will undoubtedly receive the rewards of those karmas in the lok beyond’; and if he has such firm beliefs, and is concerned about his own reputation by thinking, ‘If I do something immoral, what will people think of me?’, then he will not become bound by any object wherever he goes. For example, those like Mayaa-Raam Bhatt, Mulji Brahm-Chaari, and Nishkulaanand Swaami will never falter even if they encounter women or wealth.

However, a person who is like this may have the characteristics of false aatmaa-nishthaa in thinking, ‘I am the aatmaa; I am brahm; so, I am not affected by good or bad actions, and I am absolutely detached from everything’. Also, he may falsely understand the greatness of Bhagvaan, and he may talk a great deal about that greatness, by saying, ‘The greatness of Bhagvaan is so intense! So, what harm is there in deviating from dharma?’ In such a person, these two types of flaws could become major obstacles in the observance of dharma. Therefore, it is better if he has genuine aatmaa-nishthaa, if he thoroughly understands the greatness of Bhagvaan, and if he firmly observes the various types of dharma with understanding, and becomes nishkaami, nirlobhi, nisvaadi, nisnehi, and nirmaani in order to please Bhagvaan. Such a person believes, ‘If I follow dharma, Bhagvaan will be extremely pleased with me; and if I deviate from dharma in any way, then Bhagvaan will be extremely displeased with me’. If he has this firm belief, then that bhakta will never falter from dharma in any way. On the other hand, if a person does not have this kind of understanding, then regardless of how much gnaan he may have, or how much bhakti he may offer, he may still deviate from dharma or become bound by maayik objects. This is a fundamental truth.”

Shreeji Mahaaraaj again addressed the sabhaa out of compassion: “I do not like ahankaar. That ahankaar may be of a person’s qualities of bhakti, tyaag, or vairaagya; of a person’s attainment of the qualities of brahm; of a person’s understanding; or of a person’s observance of the panch-vartmaan. I do not like these or any other forms of ahankaar. Also, I do not like dambh. What is dambh? Well, although a person may not have much nishchay, bhakti, or dharma, to outwardly pretend to possess them to a great extent in order to look good in front of others is dambh. I do not like that; and nor do I like a person who eliminates the difference between himself and Bhagvaan. I also do not like a person who behaves freely liberally – after taking a vow, he adheres to it occasionally and relaxes from it occasionally. In addition, I do not like a person who considers himself to be extremely insignificant after having extensively understood the intense glory of Bhagvaan, and who does not believe his true svarup to be the aatmaa, which is distinct from the body.

“Now, I shall describe the type of person I do like. Such a person thoroughly understands the greatness of Bhagvaan. He understands his aatmaa – which is vyatirek from the body – to be brahm-rup. He firmly observes dharma and also engages in the bhakti of Bhagvaan. Despite having such qualities, if there is some bhakta in satsang who does not understand anything, but has nishchay in Bhagvaan, then he would consider that bhakta to be great, and himself to be insignificant in comparison to that bhakta. When speaking, such a person never reveals even the slightest pride of his wisdom. I am extremely pleased with a person who behaves in this way.”

Having delivered this talk, Shreeji Mahaaraaj returned to His residence.

|| End of Vachanaamrut Gadhadaa || 26 ||

Gadhadaa III – 27
All Bliss Is Found In The Murti Of Bhagvaan

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In the Samvat year 1885, on Kaartik sud Punam [21st November 1828], Swaami Shree Sahajaanandji Mahaaraaj was sitting in the mandir of Shree Gopinaathji in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “The pleasures associated with shabda, sparsh, rup, ras, and gandh, are all found to exist together in one place – in the blissful and divya murti of Purushottam Bhagvaan. When we have the darshan of that murti of Bhagvaan, we can enjoy the bliss of that beauty, as well as the bliss of the other four types of vishays, all at the same time. However, with worldly vishays, when a person indulges in one vishay, he receives the pleasure of only that vishay, but not of the others. Therefore, the pleasures of worldly vishays are found separately. Moreover, those pleasures are useless, perishable, and the cause of extreme misery. However, in Bhagvaan, a person enjoys the bliss of all the vishays at the same time. That bliss is extremely divya; it is eternal and imperishable. Therefore, a mumukshu should develop vairaagya towards the worldly vishays and become totally attached to the divya and blissful murti of Bhagvaan.”

Shreeji Mahaaraaj then continued, “If a bhakta has an intense desire to engage in the bhakti of Bhagvaan and to associate with His sant, then regardless of any svabhaav that he may possess, he eradicates it and behaves according to the sant’s wishes. Even if that svabhaav is such that it has become bound to the chaitanya, a person who has an intense desire to do satsang will eradicate it.” With that, He narrated His own story: “Initially, my nature was like that of a tyaagi, but because I had an intense desire for the darshan of Raamaanand Swaami, I lived according to Muktaanand Swaami’s instructions, and not according to my personal preferences.”

Then, Shreeji Mahaaraaj said, “The details of the kind of determination a bhakta should and should not keep are as follows: The first type of determination is observing the vows, such as nishkaami and nirlobhi; the second type of determination is behaving with the feeling that he will be able to sleep only if his place is here and not if it is elsewhere. The second type and other innumerable forms of determination that are the result of insignificant svabhaavs should not be considered the same as the first type of determination. The determination of observing vartmaans is an essential as a person’s own life; it is extremely beneficial. That type of determination should be kept with an understanding of its importance. But, if the second type of determination is formed, which is due to svabhaavs, it should be thought of as worthless; and if a sant asks a person to abandon it, then it should be abandoned. However, the first type of determination should not be abandoned.

“To consider these two forms of determination as equivalent is foolishness. For example, if a child has almonds in his fist, and if someone attempts to make him give them up, he will not. Furthermore, if he has a fist full of rupees or a fist full of gold coins, and if someone attempts to make him give them up, he will not give them up. Therefore, it can be said that the child considers the almonds, and rupees, and the gold coins to be of equal value. Therefore, the child can be considered to be ignorant.

“If someone has almonds in his hand, and a thief comes and threatens him by saying, ‘Put them down, or I will cut off your head with this sword’, then a person who is wise will give them away, but a person who is foolish will not. Similarly, between the two types of determination, a person should realise which is significant and which is insignificant. If someone does not understand this and considers both to be equivalent, then he should be known to have a svabhaav of stubbornness and arrogance. If such a person does observe the vartmaans due to that determination, and if he remains in satsang in this way till the end, then it is all well and good; but a person cannot have complete faith in him. This is because if he is offended by some remarks, or if his self-importance is not maintained, then he will not remain as he is. On the other hand, a person who offers bhakti to Bhagvaan and observes vartmaans with determination is called a raajarshi; and a person who offers bhakti to Bhagvaan while observing vartmaans with the intention of pleasing Bhagvaan is called a brahmarshi and a saadhu. There is a similar difference in the rewards of the two as well.”

Continuing, Shreeji Mahaaraaj explained, “The flaws of maan, irshyaa, and krodh are much more harmful than even kaam. This is because a sant may have compassion on a person with kaam, but he will not have compassion on person with maan. In addition, irshyaa and krodh evolve from maan. Therefore, maan is a major flaw. Furthermore, a person does not fall from satsang due to kaam as he does due to maan. For example, there are many grahastha bhaktas in our satsang, and they continue to remain in satsang. So, I always have an intense dislike for maan, irshyaa, and krodh. You will find this verified in my spoken words which have been written down. Also, if you reflect upon them, then you will realise this to be true as well. Therefore, a person should eradicate maan by realising the greatness of Bhagvaan.”

Again, Shreeji Mahaaraaj said, “What is nishchay in Bhagvaan? Well, consider how it is in worldly life. Since childhood, a person has the belief of his parents, varna, and aashram, and gender, as well as the belief that this is an animal, this is a man, this is water, this is fire, this is the earth, this is the wind, this is the sky, and so on. All this is due to the shaastras. Even if a person has not heard the shaastras, he has been convinced by principles prevalent in society, which themselves were derived from the shaastras. Similarly, the characteristics of a sant, who is free of vicious natures like kaam, lobh, maan, svaad, and moh, are also described in the shaastras. A sant who possesses these characteristics has direct relationship with Bhagvaan. Therefore, a person should develop nishchay in Bhagvaan based on His words. In fact, to have firm faith in the words of the sant is itself nishchay in Bhagvaan.”

Then, Naath Bhakta of Vadodaraa asked Shreeji Mahaaraaj a question: “Do the relatives of a bhakta of Bhagvaan, who has firm nishchay in Bhagvaan, attain kalyaan due to their relationship with that bhakta?”

Shreeji Mahaaraaj replied, “If the relatives or ancestors of a bhakta of Bhagvaan have affection for him, then yes, they will attain kalyaan; otherwise, they will not. In fact, even if a person who is not related to that bhakta has affection for him, then he will also benefit. This is because at the time of death, a person may remember that bhakta whose vrutti is constantly fixed on Bhagvaan. Therefore, by remembering that bhakta, he attains kalyaan.”

Shreeji Mahaaraaj then said, “I talk about the nature of the aatmaa and about the nature of Bhagvaan. However, by merely talking about them a person does not experience their bliss as it really is. Their true bliss can only be experienced in samaadhi, or after a person leaves his body; but it cannot be experienced by merely talking about it. For example, the pleasure of looking at an attractive object can only be enjoyed by the eyes. If someone were to praise that pleasure with his mouth by saying, ‘I saw a very beautiful object’, then the pleasure experienced by the mouth is not the same as that experienced by the eyes. Similarly, a person may attempt to praise with words the pleasure of sounds heard by the ears, fragrances smelt by the nose, sensations felt by the skin, and flavours tasted by the tongue, by saying, ‘It was an extremely pleasant smell; it had a delicious taste; it felt very good; it sounded nice’. However, he does not experience pleasure through words as he experiences pleasure through the indriyas.

Similarly, the bliss and the happiness of Bhagvaan that he experiences, as well as the bliss and the happiness of the aatmaa that he experiences through samaadhi or after leaving the body, cannot be experienced by merely talking about them. However, if a person performs shravan, manan, and nididhyaas on these two topics, then he attains saakshaatkaar. Then, after attaining saakshaatkaar, he enjoys the same experience and bliss as he does from these two in samaadhi. Therefore, after listening to talks concerning these two, a person should perform manan and nididhyaas on those talks.”

|| End of Vachanaamrut Gadhadaa || 27 ||

Gadhadaa III – 28
Falling From The Path Of Bhagvaan’s

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In the Samvat year 1885, on Kaartik vad 1 [22nd November 1828], Swaami Shree Sahajaanandji Mahaaraaj was sitting in the mandir of Shree Gopinaathji in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “There are two ways in which a person falls from the bhakti of Bhagvaan. One way is by listening to shushka- vedaanti shaastras, where he may consider the svarup of Shree Krishna Bhagvaan and other svarups to be false, just as he considers all other svarups to be false. Such a shushka-vedaanti should be considered to be extremely ignorant. The other way of falling is by believing, ‘If I worship Bhagvaan, then I will enjoy women, food, drink, and other pleasures of the panch-vishays in Golok and Vaikunth’. Then, due to the desires of those pleasures, he forgets even Bhagvaan. The fool, with his distorted mind, believes, ‘If that enjoyment was not true, then Bhagvaan would not associate with women like Raadhaa and Lakshmi, in that dhaam. So, that pleasure is also true’. However, he does not realise Bhagvaan to be absolutely satisfied and happy within His own aatmaa. In actual fact, such activities of Bhagvaan are for the purpose of giving bliss to His own bhaktas. Therefore, a person should engage in bhakti together with gnaan and vairaagya.

“A person who has understood the greatness of Bhagvaan realises that only Bhagvaan is all-blissful, whereas the pleasures derived from the panch-vishays have only a slight fraction of the bliss of Bhagvaan. Therefore, he would never become attached to any object. The Moksh-Dharma also mentions: ‘Compared to the bliss of the dhaam of Bhagvaan, the pleasures of the other loks are like Narak’. This is the understanding that a bhakta of Bhagvaan should have. If he does not have this understanding, he will fall away from Bhagvaan in the two ways mentioned.”

Then, Suraa Khaachar asked Shreeji Mahaaraaj, “Even after forming firm nishchay in Bhagvaan and His sant as they truly are, what is the reason for someone to suffer a setback?”

Shreeji Mahaaraaj replied, “There was some deficiency in that person’s nishchay from the moment that he first established it. What was that deficiency? Well, if someone wishes to indulge in savoury food due to a desire for tasting delicious food, and if Bhagvaan or His sant criticise it, then he will suffer a setback. Or, if disturbing thoughts of kaam still remain, and they speak against it; or if lobh remains, and if they have him criticise his lobh by telling him, ‘Give away your wealth, property, land, and farm to someone’, then he will be unable to follow this aagnaa. As a result, he suffers a setback. Or, if a person has maan and a sant criticises it and insults him, then he suffers a setback due to that as well. Therefore, a person suffers a setback due to the avgun that still remain in him, even though he has nishchay in Bhagvaan. However, if a person eradicates his avgun at the beginning, when he establishes his nishchay, then he will not suffer a setback. At present, if those who possess these avgun thoughtfully keep antar-drashti, they will be able to realise, ‘I am weak in this aspect. So, if I am asked to follow such an aagnaa I will fall back from satsang and become a vimukh’. In this way, they can understand themselves completely.”

Then, Shreeji Mahaaraaj asked Brahmaanand Swaami, Shuk Muni, and Suraa Khaachar a question: “What avgun do you possess which would cause you to suffer a setback?”

The three of them answered, “Mahaaraaj, we have the avgun of maan. As a result, if a saadhu of an equal status to us insults us, we become somewhat disturbed.”

Hearing this, Shreeji Mahaaraaj commented, “A person may have realised Bhagvaan with the knowledge of His greatness as mentioned in the shlok:

dyupataya eva ten a yayur-antam anantatayaa
tvamapi yad-antaraanda-nichayaa nanu saavaranaahaa

Even the masters of the higher loks cannot understand your greatness,
because it is endless. Neither can you yourself understand your own greatness.
In your each and every hair, countless brahmaands
and their barriers (jad prakruti) fly simultaneously at immense speed
– like specks of dust flying in the air. Even the Shrutis,
ultimately perish in you, and fail to praise your glory.

“If a person has realised Bhagvaan in this way, then how can he keep maan, irshyaa, or krodh towards a saadhu of such a Bhagvaan? If he still does, then there is a flaw in his understanding. For example, if a person understands the authority of a governor – that he is the ruler of the whole world and that he is extremely powerful – then even if one of his pauper-like servants were to come, even a great king would obey his orders and act according to what he is told. This is because the king has understood, ‘He is the servant of the powerful governor’. After all, a person’s maan does not continue in front of someone who is more powerful than himself. Similarly, if a person has understood Bhagvaan to be the master of all divine powers and wealth, then how can he retain maan before a sant?”

Brahmaanand Swaami agreed, “Mahaaraaj, what you are saying is correct. If a person has realised Bhagvaan and the knowledge of His greatness, then he will never develop maan, irshyaa, or krodh towards a sant.”

Shreeji Mahaaraaj continued, “Uddhavji was so great and so intelligent. However, because he had understood the greatness of Bhagvaan, he asked to be reborn as a vine so that he could be touched by the dust from the feet of the gopis who were greatly attached to Bhagvaan. Therefore, it is stated:

aasaam-ahe charana-renu-jushaam-aham syaam
vrundaavane kimapi gulma-latausha-dheenaam
yaa dustyajam svajanam-aarya-patham cha
hitvaa bhejur-mukunda-padaveem shruti-bhir-vimru-gyaam

Those gopis – having abandoned the bond of their bodily relations
and the path of dharma as prescribed for the nobles
– attained the state of Bhagvaan, which even the Shrutis seek.
May I also become any of the shrubs, vines, or herbs
in Vrundaavan that are touched by the dust of their feet.

“Even Brahmaa has said,

aho bhaagyam-aho bhaagyam nanda-gopa-vrajaukasaam
yan-mitram paramaa-nandam purnam brahma sanaatanam

How fortunate is Nand, the cowherds, and the residents of Vraj
– whose friend was the alokik, eternal, perfect, and blissful Bhagvaan.

“As he had understood the greatness of Bhagvaan, even Brahmaa spoke in this way. Therefore, if a person realises the greatness of Bhagvaan and His sant in this way, maan, irshyaa, or krodh can no longer persist. Moreover, he would behave as a daas of daas before them; and no matter however much they insult him, he would never think of leaving their company and going away. Also, he would never feel in his mind, ‘How long should I tolerate this? I will just stay at home and engage in worship there’. Therefore, if a person understands Bhagvaan’s greatness in such a way, maan is eradicated.”

Then, Shreeji Mahaaraaj explained, “If a bhakta of Bhagvaan were placed on a shuli due to some karma of his, and if at that time I were standing next to him, the bhakta would still not think, ‘It would be good if Bhagvaan would free me from the pain of this shuli’. In this way, he is not concerned about his own physical comforts. Instead, he endures the difficulties that fall upon him. As a result, Bhagvaan becomes extremely pleased with such a bhakta who is free of all expectations.”

Shreeji Mahaaraaj then said, “I shall now describe who attains the bliss related to Bhagvaan. First, consider the following analogy: Water is the very life of a fish. As long as it remains in water, it is able to move, swim, and perform all its activities; but the moment it leaves the water, it loses its life and dies. Similarly, if a person believes the panch-vishays to be his lifeline and believes them to be a source of happiness, then when he is separated from them, he becomes almost like a dead person. Such a person can never attain the bliss of Bhagvaan. In fact, only a person who does not believe the panch- vishays to be his lifeline experiences Bhagvaan’s bliss; only he is able to indulge in the bliss; and only he attains that bliss.”

|| End of Vachanaamrut Gadhadaa || 28 ||

Gadhadaa III – 29
A Tyaagi And Grahastha With Moderate Vairaagya

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In the Samvat year 1885, on the night of Posh sud 2 [7th January 1829], Shreeji Mahaaraaj was sitting on a decorated bedstead that had been placed on the platform in front of the medi in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of saadhus, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj asked Shuk Muni a question: “Suppose there are two satsangis. Both are twenty years of age, and both possess nishchay, sneh, bhakti, vairaagya, and dharma to an equal extent. However, due to praarabdha, one of them married, whereas the other did not find anyone and so remained a saankhya-yogi. He also had a desire to marry, but he could not find someone. Since neither of them had intense vairaagya from the beginning, both have an intense desire for indulging in the vishays. Then, the question is whose desire will be calmed: the grahastha or the saankhya-yogi? When replying, keep in mind that the Veds state: ‘Only a person who has intense vairaagya should become a tyaagi from the brahm-chaarya aashram; whereas a person whose vairaagya is feeble should become a grahastha for the purpose of diminishing his intense desire to indulge in the vishays. Only then should he accept the vaanprasth aashram, and then the sannyaas ashram’. Therefore, answer carefully.”

Shuk Muni attempted to answer the question but was unable to do so satisfactorily.

Answering the question Himself, Shreeji Mahaaraaj said, “The grahastha is good, and the other who is a saankhya-yogi is bad. This is because he lacks intense vairaagya. As a result, he does not realise that the vishays are worthless and false. Also, for the same reason, he has no firmness in his aatmaa-nishthaa. For this reason, if he happens to leave satsang and encounter vishays, he will become attached to them. However, if he does not come across vishays, he will be compelled to come back into satsang. On the other hand, the grahastha will progress even if he has the darshan of a saadhu once every six months. Therefore, it is not appropriate for a person who is deficient in vairaagya to become a tyaagi; it is only appropriate for someone who has intense vairaagya. If someone who is deficient in vairaagya does become a tyaagi, then his tyaag will not continue throughout his life. After one year, two years, or after even ten years, difficulties will definitely arise in his tyaag.”

Then, Shuk Muni raised a doubt. He questioned, “Mahaaraaj, if the person whose vairaagya is weak listens to the greatness of Bhagvaan from a saadhu and thinks over it in his mind, then will he not develop intense vairaagya? In fact, only very few people, due to their praarabdha, have intense vairaagya from the beginning. Generally, we see that a person develops vairaagya even though he did not possess it initially. How should this be understood?”

Shreeji Mahaaraaj explained, “The answer to that is that a person can never develop intense vairaagya merely by thinking by himself, or by any other means for that matter. However, if a person develops love for a great sant who possesses the four qualities of dharma, gnaan, vairaagya, and bhakti, then all the actions he performs (seeing, listening, talking) will be performed according to the wishes of that great sant; he will not do anything which is against the sant’s wish. In his mind, he constantly fears behaving against the wishes of that sant, and feels, ‘If I do not behave according to his wish, then he will not maintain love for me’. That is why such a person will constantly behave according to the sant’s wishes. Therefore, if someone has developed such attachment for a sant, then even if he does not have vairaagya, his tyaag will remain till the end.

“In our satsang, all the males, females, and paramhans, are attached to me. Also, all the females observe vartmaans to the same extent as the three senior females (Laadu-Baa, Jeevu-Baa, and Raaj-Baai). This is because in their mind, they realise, ‘If we do not remain alert and observe the vartmaans, the love which Mahaaraaj has for us will not remain, and He will become unhappy’. The paramhans also behave in the same way. In fact, it is the same for all the other satsangis, brahm-chaaris and paarshads. All the male and female bhaktas living far and wide are also alert in observing the vartmaans; they too feel, ‘If we do not behave properly, Mahaaraaj will become displeased.’ Therefore, all of them strictly observe dharma out of love for me, even though they may possess vairaagya to a greater or lesser degree.

“However, when I recently fell ill in Panchaalaa, if something serious had happened to me, then everyone’s firmness would not have remained as it is now. At such a time, a person who has intense vairaagya can remain within dharma; or a person who has lovingly attached his jeev to a person who has intense vairaagya can remain within dharma; or a person who keeps contact with satsang and, realising Bhagvaan to be antaryaami, behaves according to the niyams that have been prescribed for him, can remain within dharma. Except for these, others cannot remain within dharma. Therefore, what I have just explained is the only answer to the question I had asked.”

|| End of Vachanaamrut Gadhadaa || 29 ||

Gadhadaa III – 30
Constant Awareness Of Five Thoughts

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In the Samvat year 1885, on Posh sud Punam [19th January 1829], Swaami Shree Sahajaanandji Mahaaraaj was sitting in the mandir of Shree Gopinaathji in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “Two beliefs which I like, and by which my mind becomes calm, are as follows: First, I like a person who is firmly convinced that there is a mass of divine light which is chaitanya, and that the murti of Shree Purushottam Bhagvaan forever resides at the centre of that mass of light; and with that belief, he worships and offers bhakti to that Bhagvaan. On the other hand, I do not like a person who believes in and worships only the chaitanya divine light; nor do I like a person who does not believe Bhagvaan to forever possess a svarup; nor do I like a person who does not worship Bhagvaan. Secondly, I like a person who performs in tap, and yog, has vairaagya and hatred towards the panch-vishays, in order to please Bhagvaan – without any form of pretence. Seeing such a person, my mind becomes pleased, and I feel, ‘He should be congratulated for behaving in that way’.

“In addition, I have constant awareness of these five thoughts: First, I am certainly going to die and leave this body. In fact, I firmly feel, ‘I am going to die at this second, at this very moment’. Such awareness remains in times of happiness and distress, pleasure and displeasure, and amidst all activities. That is the type of vairaagya I possess. The second thought is the constant awareness that even though death is certain, this much work is left, which I would like to complete. The third is thought of whether or not desires for the panch-vishays have been eradicated from my mind. I feel, ‘If they have been eradicated, then why does activity regarding that vishay still occur? What if maybe they have not been eradicated?’ In this way, I am constantly suspicious of the mind. The fourth thought is the concern of whether or not Muktaanand Swaami and the other senior saadhus and senior bhaktas have eradicated their desires for the panch-vishays. In fact, I am constantly aware of looking into everyone’s hearts to observe, ‘This person’s worldly desires have been removed, but this person’s have not’. Finally, the fifth thought is that if I become unhappy, then who knows where I would run away to! I would probably leave my body. Therefore, I believe I should not become unhappy. This is because it is good that by my association all these men, women, and paramhans happily sit to engage in the bhakti of Bhagvaan. Seeing them engaged in such bhakti, I become extremely pleased in my mind. I feel, ‘Everyone must die someday, but to perform bhakti in this way is the only great benefit of living’. I am constantly aware of this.”

In this way, Shreeji Mahaaraaj described His own behaviour as an example for the benefit of His bhaktas, while in actual fact, He Himself is the pratyaksha svarup of Shree Purushottam Naaraayan.

|| End of Vachanaamrut Gadhadaa || 30 ||

Gadhadaa III – 31
The Murti On Earth And The Murti In Akshardhaam

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In the Samvat year 1885, on the evening of Mahaa sud 4 [7th February 1829], Shreeji Mahaaraaj was sitting on a decorated bedstead on the veranda outside the west-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He had tied a white feto around His head and was wearing a white khes. He had also covered Himself with a red-bordered, white, English cloth. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him. Some of the paramhans were singing kirtans to the accompaniment of musical instruments.

After the paramhans sang the kirtan ‘Hari Mere Haaralaki Lakari...’, Shreeji Mahaaraaj requested, “Please sing ‘Jamunaa Ke Teer Thaado...’.” The paramhans then began singing that kirtan. In the meantime, Shreeji Mahaaraaj sat thinking.

Then, He interrupted, “Please stop singing, and allow me to talk to you. What I am about to reveal to you is not much, but it can be very beneficial for those who practice dhyaan. In fact, I have never revealed this matter before.” Then, closing His gentle eyes, He began thinking, and then said, “There is a mass of divine light that is like countless millions of moons, suns, and flames of fire. That mass of light appears to be like an ocean. The svarup of Purushottam Bhagvaan resides within that luminous, brahm-rup dhaam of Bhagvaan, and He Himself assumes an avataar from that murti.

“What is that Bhagvaan like? Well, He is greater than both the perishable and the imperishable; He is the cause of all causes; and countless millions of akshar-rup muktas worship His holy feet. Out of compassion, that very same Bhagvaan is pratyaksha and present before your eyes in an incarnated murti for the purpose of granting ultimate kalyaan of jeevs. Therefore, there is a great similarity between the murti residing in the dhaam of Bhagvaan and this pratyaksha murti of Shree Krishna.

“The vision of a person who performs dhyaan on this human murti of Shree Krishna develops extreme vairaagya for all charming sights other than Bhagvaan and remains engrossed only in the charm of Bhagvaan. Then, he does not notice even the slightest difference between the pratyaksha murti of Bhagvaan and the murti in His dhaam. The appearance and age of that murti, and the appearance and age of this murti will appear similar. In addition, the height and build of that murti will appear to be exactly the same as that of this murti; not even the slightest difference can be perceived between that murti and this murti. Also, there appears to be a total oneness between them. In this way, there is not even the slightest difference between that murti and this murti. In fact, both are one.

“When a person performs dhyaan on that pratyaksha murti outwardly, in front of the eyes, there is not the slightest difference between that murti and this murti. However, if he looks at that same murti inwardly, within his eyes, then that same murti does not appear to be the same as before. In this case, it becomes the same size as the pupil of the eye. Then, when he performs dhyaan and looks inward at the point of his throat and below, he does not see that same murti as the two murtis he saw before. He sees that same murti as being extremely large, extremely tall, extremely fat, and extremely frightening. For example, the shadow of a man formed by the sun at noon would be almost the same length as the man’s body. But when that same sun sets, the shadow becomes very elongated – it does not remain the same length as the man’s body. Similarly, the murti of Bhagvaan also becomes as large as mentioned previously. Then, when the person sees that murti within the buddhi, which resides in the heart, and when he sees that murti within his own jeev within the buddhi, he sees the murti as being the size of a thumb. It appears to have two arms or four arms, but he does not see it in the three ways that he saw before. Then, while performing dhyaan, he sees the murti to be greater than his jeev and sees it in the midst of a mass of divine light which is like that of countless millions of suns, moons, and flames of fire. Also, he sees that murti to be just like the murti that he saw before his eyes; he does not perceive even the slightest difference between the two.

“Therefore, the same murti that is in Akshardhaam – which is gunaatit – is pratyaksha. There is no difference between the two. Just as the murti in the dhaam is gunaatit, the human murti is also gunaatit. The difference which was noticed earlier was due to the gun of the different locations within the body – in the eyes there is sattva-gun; in the throat there is rajo-gun; even the jeev, which resides within the buddhi, is full of gun.”

After delivering this talk, Shreeji Mahaaraaj said, “Please continue singing the kirtan which you were singing earlier.”

In this way, Shreeji Mahaaraaj revealed Himself as Purushottam using the non-pratyaksha svarup of Bhagvaan as an example.

|| End of Vachanaamrut Gadhadaa || 31 ||

Gadhadaa III – 32
Committing Sins Under The Excuse Of Bhagvaan’s Greatness

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In the Samvat year 1885, on Mahaa sud 5 [8th February 1829], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a decorated bedstead on the veranda outside the west-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of munis, as well as haribhaktas from various places, had gathered before Him. Some of the paramhans were singing kirtans related to the spring season.

Then, Shreeji Mahaaraaj asked Muktaanand Swaami and the other saadhus, “Please explain the meaning of the shlok:

vishayaa vinivartante niraahaarasya dehinaha

The sense objects recede for a person who refrains from indulging in them.
However, the longing for them does not subside.
The longing subsides when his vision reaches Bhagvaan’s.

The saadhus then explained the shlok according to the commentary written by Raamaanuj AAchaarya.

Shreeji Mahaaraaj then added, “With reference to that shlok, I have formed the belief that a person who is in his youth should reduce his diet and should eat and behave moderately. When a person’s diet is reduced, physical strength also diminishes. Only then can the indriyas be overcome; otherwise they cannot. Having done that, if a person enthusiastically engages his mind in the nine types of bhakti of Bhagvaan, and himself lovingly engages in bhakti, then he will remain in satsang till the end. But, if he does not behave in this way, he will surely surrender to his indriyas and, sooner or later, he will fall from satsang. Even a person who has mastered samaadhi, like Sheth Govardhan, is afraid of this; so what can be said for others?

”However, a person’s diet cannot be controlled by merely observing several upvaas consecutively. This only leads to his desires and diet increasing, because when he breaks an upvaas, he tends to eat twice as much. However, if a person begins to reduce his diet gradually, it can be controlled. For example, even though the clouds cause rain to fall in tiny drops, water still collects in a large quantity. Similarly, a person should control his diet gradually. As a result, his indriyas will also be controlled. Then, if he lovingly engages in bhakti, he will remain in satsang till the end. This is a fact.”

Shreeji Mahaaraaj then said, “How does a true bhakta of Bhagvaan understand Bhagvaan’s greatness? Well, he believes, ‘Bhagvaan, who possesses a definite murti, forever resides in His luminous Akshardhaam. He is the cause and controller of everything, the antaryaami within all and the supreme lord of countless millions of brahmaands. Moreover, His murti is divine, blissful, and free from the gun of Maayaa’. Understanding the pratyaksha Bhagvaan in this way, he believes that with the exception of Bhagvaan, all other worldly objects are absolutely worthless and perishable. In addition, he has love only for Bhagvaan, and he engages in the nine types of bhakti. He also believes, ‘Kaal, Maayaa, Brahmaa, Shiv, Surya, and Chandra, are powerful, yet even they act according to the niyams of that extremely great Bhagvaan’. Understanding this, he always behaves within the niyams of dharma established by Bhagvaan in order to please Him; he never disobeys those niyams.

“On the other hand, a person who has a corrupted mind believes, ‘Such a great Bhagvaan is patit-paavan and adham-udhaaran. So, why worry about slightly disobeying the niyam of dharma? After all, Bhagvaan is capable of granting kalyaan’. In this way, he does not hesitate in committing sins under the pretext of knowing Bhagvaan’s greatness. Such a person should be considered wicked and sinful. Also, even though he may superficially appear to be a bhakta, he should not be considered a bhakta, and a person should not remain in his company. Only a person who has the understanding described previously should be considered to be a bhakta, and only his company should be kept.”

|| End of Vachanaamrut Gadhadaa || 32 ||

Gadhadaa III – 33
All Are Affected By Wealth And Women

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In the Samvat year 1885, on Faagan sud 11 [16th March 1829], Swaami Shree Sahajaanandji Mahaaraaj was sitting in the mandir of Shree Gopinaathji in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then, addressing all the paramhans, Shreeji Mahaaraaj said, “In satsang, there are only a few bhaktas whose mind would not be affected by wealth, property, women, and children, and who would not develop faith in those who fulfil the desires related to those things. In fact, there cannot be many bhaktas who are like this.” Saying this, Shreeji Mahaaraaj continued, “This Muktaanand Swaami and Gopaalaanand Swaami are like that, because in no way would they become impressed by anyone, no matter how great he may be, and not even if he were to perform miracles.

“What are the characteristics of a person who will not be influenced by anyone? Well, such a person believes, ‘I am the aatmaa, which is distinct from the body; I am luminous and eternal. Moreover, the pratyaksha svarup of Bhagvaan constantly resides within my own self. Except for the svarup of Bhagvaan, all worldly svarups are asatya and full of countless flaws’. A person who has such vairaagya and who thoroughly understands the greatness of Bhagvaan will never have any kind of doubts in his mind. But having said that, this understanding is very difficult to develop.

“Even though these two saadhus are so great, if they were to receive a great amount of honour, or if heaps of rupees and gold coins were to be placed before them, or if they were to come across attractive women, then even though they are tyaagis, they would not be able to maintain their dharma. In fact, if they do encounter those objects, then it is doubtful whether they would remain equal with even the lowest of our tyaagis. This is because that is effect of the association of those objects. For example, see how religious all of us sitting here are. However, if we were to drink bottles of liquor, we would not remain so composed. Similarly, the association of those objects certainly has an effect on a person. Therefore, a person can only be saved from those objects if he does not associate with them. He should be cautious from the beginning, in case he comes across them. Moreover, it is a well-known fact of the shaastras that only Bhagvaan is unaffected by their association. That is why it has been stated:

rushim naaraayanam-rute...

Of the progeny of Brahmaa (Marichi), and their progeny (Kashyap),
and their progeny (humans and devs)
– whose mind in this world, besides that of Naaraayan Rushi,
can be distinguished as being unaffected
by the maayaa and attractive charm of women?

... ye-nye svataha parihrutaad-api bibhyati sma

O Master of the indriyas (Bhagvaan)!
You are indeed the lord of the whole mobile and immobile world,
because even though you indulge in the various sense objects
created by the imbalance in the gun of Maayaa,
you remain unaffected by them. Apart from you,
others still fear the association of the sense objects
– even though they have renounced them.

Then, Shreeji Mahaaraaj said, “Who can be called an ekaantik bhakta of Bhagvaan? Well, a person who possesses the qualities of svadharma, gnaan, vairaagya, and unparalleled bhakti towards Bhagvaan coupled with knowledge of his greatness, can be called an ekaantik bhakta.

“Furthermore, regarding the ultimate fate of an ekaantik bhakta, it is said the he ‘enters’ Bhagvaan. But what is meant by ‘entering’? Well, that bhakta has love for the divya murti of Bhagvaan, who dwells within a mass of divine light. Due to that love, he has constant awareness of the murti of Bhagvaan in his mind, and he behaves as if he is infatuated by that murti. Remaining in that state, he also engages in the service of Bhagvaan outwardly. For example, even though Lakshmiji remains in the heart of Bhagvaan symbolically and through her profound love, she also outwardly serves him in the svarup of a female. The ‘entering’ of an ekaantik bhakta into Bhagvaan should be understood in a similar way.

“Even at present, the attachment a bhakta has for the ten types of bhakti as well as the attachment he has for svadharma, vairaagya,aatmaa-nishthaa, keeping the company of a sant and realising the greatness of Bhagvaan is such that he can in no way do without it. Even though opium is extremely bitter, a person who is addicted to it cannot live without it. Or, if a person is addicted to alcohol, then even though his throat burns whenever he drinks alcohol, he cannot live without it. Even if someone were to offer him many rupees he would not accept them, because his addiction is dearer to him. This is because that addiction has become ingrained in his jeev. Similarly, if a person was addicted to the bhakti of Bhagvaan and other such activities, then even if he remains under the influence of any type of kusang, he would not be able to live without engaging in bhakti. Moreover, his mind would not be pleased in engaging in any other activities. Such a bhakta of Bhagvaan, whose jeev has become engrossed in Bhagvaan’s bhakti and other such activities, and who is extremely eager to perform only those activities, can also be said to have ‘entered’ Bhagvaan.

“So, what are the characteristics of such a bhakta of Bhagvaan? Well, except for the sevaa of Bhagvaan, if he does not wish for even the four types of mukti, how can he desire anything else? Such a person should be known as an ekaantik bhakta because he has no desire for anything. A person who is not like this sometimes enjoys engaging in the bhakti of Bhagvaan’s; but if he encounters evil company, he will forget bhakti and begin to behave immorally. Such a person should be known to be a fake bhakta and a person who believes himself to be the body. He is not a true bhakta and cannot be trusted.”

Then, Shreeji Mahaaraaj continued, “If a bhakta of Bhagvaan is vulnerable to women, wealth, svabhaavs, and the belief that he is the body, then even if he is engaged in the bhakti of Bhagvaan, his bhakti cannot be trusted; he will surely encounter obstacles in it. This is because if at some time he happens to come across women or wealth, then there will be no stability in his bhakti, and he will become engrossed in them. Also, if a person believes himself to be the body, then when he suffers due to some illness, or if he is unable to obtain food and clothing, or if a aagnaa to observe a difficult vartmaan is given, then again, his bhakti will be disturbed. In fact, he will become frustrated and will not be able to think; he will begin to behave immorally. Also, if he has a certain svabhaav, and if a sant lectures him instead of allowing him to behave according to his svabhaav, and makes him behave opposite to it, then also he will become disturbed. Then, if he cannot remain in the company of a sant, how will he be able to maintain bhakti? Therefore, a person who wishes to develop firm bhakti should not be vulnerable in these four aspects. If there is a flaw in these four, it should be slowly eradicated with understanding. Only then can a person perform constant bhakti of Bhagvaan. What I have just said is absolutely true; there is no doubt in it whatsoever.”

|| End of Vachanaamrut Gadhadaa || 33 ||

Gadhadaa III – 34
Maintaining Desires
Only For Bhagvaan’s Expressing Anger
At Those Who Disobey The Niyams Of Dharma

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In the Samvat year 1885, on Chaitra sud 3 [6th April 1829], Swaami Shree Sahajaanandji Mahaaraaj was sitting in the mandir of Shree Gopinaathji in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then, Shuk Muni asked Shreeji Mahaaraaj, “There appear to be two means by which desires for only Bhagvaan remain, and desires for any worldly object do not remain. One is love for Bhagvaan, and other is vairaagya coupled with gnaan. These are the two means. For a person who does not practise these two means firmly, but who does have nishchay in Bhagvaan and the belief of Bhagvaan, is there a third means by which he can maintain desires only for Bhagvaan and not for anything else?”

Then, Shreeji Mahaaraaj said in reply, “That is a good question because it is true that only by those two means do desires only for Bhagvaan remain, and desires for any worldly object do not remain. If a person does not practice those two means, then his desires for objects other than Bhagvaan will not be eradicated. As a result, he remains unhappy in life. But, since he has nishchay in Bhagvaan, he will be granted kalyaan by Bhagvaan after death.

“However, just like those two means, there is also a third means for eradicating desires for objects other than Bhagvaan. What is it? Well, it is to vigilantly observe the prescribed niyams. What are those niyams? Some are svadharma niyams, that are related to the duties of a person’s varna and ashram. Just as there are niyams for an aatmaa- nivedi saadhu and a brahm-chaari, similarly, even though a person is not an aatmaa-nivedi, he should still follow the niyams of not seeing women and not listening to talks about them. In this way, he should strictly and attentively observe the niyams related to abandoning the panch- vishays. Also, he should physically serve Bhagvaan and His bhaktas, and he should listen to kathaas related to Bhagvaan. In this way, if he observes niyams in the form of engaging in the nine types of bhakti, then his mind will also begin to think about good thoughts. So, if a person behaves according to these two niyams, then as a result, even if he does not have vairaagya or love for Bhagvaan, they will develop; he will become extremely powerful; impure desires for objects will be eradicated; and only desires for Bhagvaan will flourish day by day.”

Again, Shuk Muni asked, “Mahaaraaj, it seems krodh arises when a person’s desire for a certain object or his sense of ‘my-ness’ for something is violated by someone. When a desire, such as a craving, is not satisfied, then that desire results in krodh. So, it can be said that such a person has developed a svabhaav in which krodh can arise. Is it possible that krodh will not arise even in such situations?”

Shreeji Mahaaraaj replied, “A great sant, due to Bhagvaan’s aagnaa or by his own wish after understanding Bhagvaan’s greatness according to the shaastras, may have made a firm decision to keep countless people within the niyams of dharma, and to lead them onto the path of Bhagvaan. This sant may express anger on a person who disobeys the niyam of dharma and follows adharma. If the sant does not express anger and does not lecture that person in order to teach him to remain within the niyams of dharma, then that person will continue to disobey those niyams and will not progress. Therefore, anger expressed for this reason is beneficial; there is nothing unsuitable about it. This is because thousands of people have taken refuge of the great sant who has chosen to take this path. So, how can they possibly not be slightly lectured?

“However, anger will not arise if a person avoids the very cause of that anger. Obviously, anger will not arise, if a person is travelling alone in the jungle; but how can a great sant do that? After all, he has understood from the shaastras the great rewards involved in guiding countless people towards Bhagvaan by talks, in order that they attain kalyaan. Similarly, he has also understood the importance of observing Bhagvaan’s aagnaa. Therefore, even though he may express anger, he still does not abandon his decision to lead people to kalyaan.

A person who has developed attachment with a great sant, has understood that his personal interest of attaining kalyaan can be fulfilled by the sant. Also, he believes, ‘I can only attain kalyaan through this sant’. Then, even though he may have the svabhaav of krodh, he will never express that krodh on that great sant. In fact, he will surely abandon his svabhaav. So, krodh can also be eradicated in this way.

“On the other hand, a person who becomes angry on a sant over the exchange of some worthless objects has simply not understood the greatness of the sant, or the true path of a sant. If he had understood it, then he would not become angry over such worthless objects. Even if such a person is intelligent and understanding, if he does
become angry on a sant for worthless objects, then his intellect should be considered to be like that of a king’s minister – skilled only in worldly affairs. He does not possess the intellect of sant.”

|| End of Vachanaamrut Gadhadaa || 34 ||

Gadhadaa III – 35
Forcefully Altering Svabhaav Bhagvaan
Is Insulted When His Bhakta Is Insulted

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In the Samvat year 1885, on Chaitra sud 9 [12th April 1829], Swaami Shree Sahajaanandji Mahaaraaj was sitting in the mandir of Shree Gopinaathji in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of saadhus, as well as haribhaktas from various places, had gathered before Him.

Then, Shuk Muni asked, “Mahaaraaj, how can we recognise that a person has such a firm refuge of Bhagvaan and His bhaktas that it will not falter in any way – regardless of the extent of suffering he may have to face; regardless of any physical happiness or distress; and regardless of whether he faces honour or insult, or even unpleasant circumstances? Please also describe what type of thoughts such a person has in mind, as well as how he behaves physically?”

Then, Shreeji Mahaaraaj said in reply, “If a bhakta realises that only Bhagvaan is great, but he does not believe anything else to be greater than Bhagvaan; and if he also believes that everything except Bhagvaan is worthless; and if he does not become disturbed or annoyed when Bhagvaan or His sant attempts to forcefully alter his svabhaav or when they do not allow him to behave according to his svabhaav; and if he can abandon his svabhaav, no matter how embedded it may be, and follow the aagnaa of Bhagvaan and His sant in a simple way – then that bhakta’s acceptance of the refuge of Bhagvaan will not falter, regardless of how difficult the circumstances may be.”

Shuk Muni then queried, “Such a person must become disturbed, because when someone’s svabhaav is forcefully altered, he naturally becomes disturbed. So, are there differences in the types of disturbances that are experienced or not?”

Shreeji Mahaaraaj explained, “If a person is disturbed when his nature is forcefully altered, and if he then finds avgun within himself rather than with Bhagvaan or His sant, then he is good. However, instead of finding faults with himself, if a person perceives avgun in Bhagvaan and His sant, then his future is uncertain, and there is no stability in his refuge of Bhagvaan.”

Again, Shuk Muni asked, “If Bhagvaan or His sant have never attempted to twist a person’s nature, how can he realise in his own mind, ‘If they do attempt to do so at some time in the future, I will become disturbed’. After all, how can a person be sure of something that he has not experienced?”

Hearing this, Shreeji Mahaaraaj explained, “A person should think about the thoughts that occur in his mind. For example, ‘In the mind, besides the thoughts of Bhagvaan, there are also thoughts related to the panch-vishays. Of these, for which objects do I have powerful desires and for which do I have strong cravings?’ If a person thinks in this way, he can realise himself as he truly is; otherwise, he cannot. During the thinking of those thoughts, he should also realise, ‘I have very strong desires for this object, and I am striving to attain it. However, when a sant attempts to have me abandon it, I will become disturbed’. In this way, he becomes clear about his own self. If his svabhaav is stubborn, and Bhagvaan or His sant do not attempt to alter it, then he will survive in satsang. However, if they do attempt to alter it, then he will definitely fall. Ultimately, he will become extremely disturbed and will fall from satsang.”

Then, Shreeji Mahaaraaj said, “The shaastras claim that to insult a sant is the greatest of all sins. What is the reason for this? Well, it is because Shree Krishna Bhagvaan Himself resides in the heart of that sant. Therefore, when a person insults a sant, he insults Bhagvaan as well. After all, when a person insults a sant, Bhagvaan, who resides within his heart, is hurt. In such a case, the sin of insulting Bhagvaan is an even greater sin. Therefore, it is said that to insult the sant is the greatest of all sins.

“Having said that though, Kans, Shishupaal, Putnaa, and other demons insulted Bhagvaan, yet Bhagvaan still granted them kalyaan like that of a bhakta. This is because even though it was out of hatred, those demons did think about Bhagvaan. So, Bhagvaan felt, ‘Those demons thought of me, and therefore associated with me, even though it was out of hatred. So, I should grant them kalyaan’. These cases should be taken as examples of Bhagvaan’s compassion. A person should also realise, ‘If Bhagvaan granted them kalyaan even though they sought the refuge of Bhagvaan through hatred, why would Bhagvaan not grant kalyaan to a bhakta who seeks His refuge by offering bhakti and who pleases Him by that bhakti? Of course, He will’.

“The intention of those who have written the shaastras is to inspire people towards the bhakti of Bhagvaan by showing Bhagvaan’s great compassion; their intention was not to allow people to behave against Bhagvaan’s wishes like the demons. Therefore, a person who spites Bhagvaan by keeping hatred towards Him and who behaves against His wishes should definitely be considered to be a demon – because that is the way of demons. However, a person should behave only in a way that will please Bhagvaan; he should engage in bhakti and please Him and His bhaktas. That is the way of the bhaktas of Bhagvaan.”

Shuk Muni then asked further, “Mahaaraaj, what are the characteristics of a sant who is such that by insulting him, Bhagvaan residing within his heart is also insulted, and by performing his sevaa, Bhagvaan’s sevaa is also performed?”

Shreeji Mahaaraaj thought for a while and then answered out of compassion: “First of all, the most important characteristic is that he never believes Bhagvaan to be niraakaar. He understands Bhagvaan to eternally saakaar. No matter how many of the Puraans, Upanishads, Veds, or other shaastras he may hear – if ever he comes across the idea of Bhagvaan being niraakaar, he thinks, ‘Either I have not understood the true meaning of the shaastras, or there may be other purpose behind such words; but Bhagvaan is always saakaar’. If he does not understand Bhagvaan be saakaar, then his upaasanaa cannot be considered to be firm. Also, if Bhagvaan is niraakaar, then He could not be called the all-doer – just as aakaash cannot be called the doer; and nor could He be said to reside in one location. Therefore, Bhagvaan is eternally saakaar. In addition, He is the creator, sustainer, and destroyer of countless brahmaands; He is forever present in His Akshardhaam; He is the lord of all; and He is pratyaksha here before your eyes. The sant mentioned above always has this understanding; but this understanding of his is never shaken in any way or under any circumstances.

“Secondly, he engages himself in the ekaantik bhakti of Bhagvaan. Moreover, when he sees someone else engaged in kathaas, singing kirtans, and chanting the holy name of Bhagvaan, he becomes extremely pleased in his mind.

“Thirdly, when he stays amongst bhaktas, he does not allow any of his svabhaavs to interfere. In fact, he will abandon his svabhaavs, but he will not leave the company of the bhaktas of Bhagvaan. If a sant happens to criticise his svabhaavs, he does not have hatred towards the sant. Instead, he finds faults with his own svabhaavs, but he never becomes upset or even thinks of departing from the company of the bhaktas of Bhagvaan. In this way, he remains within the company of bhaktas.

“Fourthly, when he comes across any precious item, such as an expensive piece of clothing, some delicious food, or clean water, ‘It would be nice to give this to a bhakta of Bhagvaan’. He would giveaway the items to him and be happy.

“Fifth, the bhaktas in whose company he is staying do not feel, ‘He has beeen staying with us for so many years, yet we have not been able to truly understand him; and who knows what he is really like? It is difficult to judge him’. He would not be like that. Instead, he would be such that everyone would know him outwardly and inwardly, and they would feel, ‘He is definitely like this’. He would be of such an honest nature.

“Sixth, even if he is of a quiet nature, he would not like the company of kusangis; and if he does happen to come across them, he would become angry. In this way, he has a natural dislike for the company of those who are vimukhs.

“Therefore, it should be known that Bhagvaan Himself resides in the heart of a sant who possesses these six qualities. By insulting such a sant, a person commits a sin equivalent to insulting Bhagvaan; and if he performs sevaa of such a sant, he earns rewards equivalent to performing sevaa of Bhagvaan.”

|| End of Vachanaamrut Gadhadaa || 35 ||

Gadhadaa III – 36
The Most Extraordinary Spiritual Activity
For Kalyaan The Company Of A Shushka-Vedaanti

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In the Samvat year 1885, on Vaishaakh sud 1 [4th May 1829], Swaami Shree Sahajaanandji Mahaaraaj rode on horseback from Daadaa Khaachar’s darbaar in Gadhadaa and arrived at Lakshmi-Vaadi. He sat on a platform within the grounds. He was dressed entirely in white clothes. A sabhaa of paramhans, as well as haribhaktas from various places had gathered before Him.

Then, Shreeji Mahaaraaj asked all the paramhans and bhaktas, “What is the most extraordinary spiritual activity for the kalyaan of the jeev, which will surely guarantee kalyaan and prevent all other obstacles from hindering that kalyaan? Also, what is the great obstacle in that activity for kalyaan, on account of which a person would certainly fall from the path of kalyaan? Please answer both of these questions.”

Everyone answered according to their understanding, but the question was not answered satisfactorily.

Then, Shreeji Mahaaraaj said in reply, “The most extraordinary spiritual activity is to understand Purushottam Bhagvaan, who is seated amidst the mass of light of Brahm, as eternally having a svarup. Furthermore, after understanding that all avataars originate from Him, a person should accept the refuge of the pratyaksha svarup of Bhagvaan by any means possible. He should also offer bhakti to that Bhagvaan while observing dharma, as well as associate with a sant possessing such bhakti. That is the most extraordinary spiritual activity for kalyaan. A person encounters no obstacles along that path.

“A major obstacle in practising that spiritual activity is keeping the company of shushka-vedaantis. Which obstacles arise when a person keeps their company? Initially, he develops affection for them. That affection develops due to the kindness of the vedaantis. For example, if a person has saved someone’s life by giving him some food during a famine, then that person would naturally develop affection for him. In this way, a person develops affection for a person who has helped him. Also, those shushka-vedaantis would point out advantages, such as, ‘The aatmaa does not undergo births and deaths, and it is formless. In fact, regardless of the number of sins a person may commit, the aatmaa remains immune to those flaws’. Pointing out such advantages, they criticise the svarup of Bhagvaan. That is a major obstacle since it leads to the rejection of Bhagvaan’s svarup. Therefore, a person should never keep the company of shushka-vedaantis – they are absolutely ignorant. In fact, there is no greater obstacle on the path of bhakti than this.”

Then, Shreeji Mahaaraaj returned to Daadaa Khaachar’s darbaar. There, He sat on a large decorated bedstead on the veranda outside the east-
facing rooms and said, “I have heard all the shaastras and have formed a principle. I have also travelled throughout this land and seen many yogis.” Shreeji Mahaaraaj then narrated the stories of Gopaaldaasji and other saadhus. He then continued by saying, “I believe that it is impossible to see the aatmaa and brahm without the upaasanaa and dhyaan of Bhagvaan’s murti. Only through upaasanaa can the aatmaa and brahm be seen; without it, they cannot be seen. In fact, wishing to see the aatmaa and brahm without upaasanaa is like attempting to lick the sky with the tongue; even if a person tries for a hundred years, he will never be able to taste it as sour or salty. Similarly, the aatmaa and brahm simply cannot be seen without the upaasanaa of the murti of Bhagvaan – regardless of the efforts a person may resort to. Furthermore, the fact that the shaastras mention the possibility of aatmaa-nishthaa through nirbij Saankhya and Yog is irrelevant – I have not seen anyone do so, nor is the claim in agreement with my experience. Therefore, the claim is false.”

|| End of Vachanaamrut Gadhadaa || 36 ||

Gadhadaa III – 37
The Happiness Of Bhagvaan Is Never Forgotten

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In the Samvat year 1885, on Vaishaakh sud 3 [6th May 1829], Swaami Shree Sahajaanandji Mahaaraaj was sitting on a square cushion on the veranda outside the north-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then, addressing all the saadhus and bhaktas, Shreeji Mahaaraaj said, “Once a person has thoroughly attained the gnaan of Bhagvaan, then even if the factors of desh, kaal, kriyaa, and sang become unpleasant for him, his gnaan does not diminish in the least. For example, take the analogy of a great king or a millionaire. If he happens to lose his status due to his praarabdha and becomes poor, and because of that if he has only cheap food to eat, such as low-quality grains, or spinach, or moss, or berries, or boiled pipal fruit, then he would certainly eat it; but he would also recall the expensive foods that he formerly obtained and ate. In his mind he would think, ‘I used to eat all those delicious foods in the past, whereas now I eat such common food’. In this way, whenever he eats, he would recall this. However, if a person has been eating such common food from the beginning, and if he becomes even poorer, then he continues to eat the same type of food as before. So, what does he have to recall? Nothing.

“So, once a person has thoroughly known the bliss of Bhagvaan and the bliss of worshipping Bhagvaan in his own mind, then even if he can no longer remain within satsang and has to leave, he will experience happiness and misery according to his praarabdha while remembering that bliss; he will not forget it. But, what is there to recall for someone who has not known that bliss of Bhagvaan and who has not experienced it? Nothing. Such a person is like an animal.”

Continuing, Shreeji Mahaaraaj said, “Now, I shall narrate to you the gnaan of the murti of Bhagvaan. No dev, human or anything created from Prakruti, possesses a murti like Bhagvaan. In addition, Kaal devours everything except Bhagvaan; Kaal’s powers are incapable of affecting Bhagvaan. This is what Bhagvaan is like. In fact, only Bhagvaan is like Bhagvaan; no one else can even compare to Him. Also, a bhakta in the dhaam of Bhagvaan who has attained characteristics similar to Bhagvaan also possesses a svarup similar to that of Bhagvaan. Nevertheless, that bhakta is still a mukta, and Bhagvaan is Purushottam. Bhagvaan is supreme amongst everyone and is worthy to be worshipped by everyone. He is also their master. However, no one can understand the greatness of that Bhagvaan. He has a divya murti, is nirgun, and is worthy of performing dhyaan upon. In fact, that murti of Bhagvaan is such that a person who performs dhyaan upon Him becomes nirgun himself.

“Moreover, while staying in one place, in His dhaam, Bhagvaan resides by way of His anvay form as the antaryaami and the giver of the deserved rewards of karmas to all the jeevs in countless brahmaands. He is the very life of all jeevs; and without Him, those jeevs are not capable of doing anything or indulging in anything.

“In addition, that Bhagvaan is the master of all yogic powers. Just as a person who has attained yogic powers can obtain any object with his own hands, even in Brahm-Lok, while sitting here, similarly, Bhagvaan performs all activities while staying in one place only using His yogic powers. Also, for example, the fire that is latent within wood and stone is different from the wood and stone themselves. Similarly, Bhagvaan dwells within all jeevs, but His svarup is different from the svarup of the jeevs.

“That Bhagvaan Himself, possessing countless divya powers, becomes like a human for the purpose of granting kalyaan to the jeevs. If a person develops the gnaan of that svarup of Bhagvaan in this way, then if he has offered bhakti to that Bhagvaan and has fully experienced the bliss of that gnaan and bhakti as it really is at least once in his jeev, he will never forget it. In fact, regardless of whatever happiness or distress comes his way, he does not forget the experience of that bliss of Bhagvaan’s svarup, just as the king in a state of poverty does not forget the happiness of his past.

“I tell you this because currently all of you are present in satsang; but, due to unpleasant circumstances or unpleasant praarabdha, if a person no longer remains in satsang, then if he has understood this fact, his jeev can still attain kalyaan. Also, if a person has such a belief, he will never feel, ‘I will not attain kalyaan’. After all, to continuously remain in satsang is indeed extremely difficult. In fact, to physically behave as described is also rare. However, if a person someday happens to leave satsang, then even if he cannot physically behave like this at that time, his jeev will still benefit greatly if he has understood this fact. That is why I have delivered this talk.”

|| End of Vachanaamrut Gadhadaa || 37 ||

Gadhadaa III – 38
Avoiding The Six Desires

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In the Samvat year 1885, on Vaishaakh sud 14 [17th May 1829], Swaami Shree Sahajaanandji Mahaaraaj was sitting in the mandir of Shree Gopinaathji in Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahaaraaj said, “Having thought about the Saankhya shaastras as well as other shaastras, I have formed the belief that all svarups that are the result of the entities evolved from Maayaa are false. This is because all of those svarups will be destroyed by Kaal. On the other hand, the svarup of Bhagvaan in Akshardhaam and the svarup of the muktas – the paarshads of Bhagvaan – are all satya, divya, and extremely luminous. Also, the svarup of that Bhagvaan and those muktas is two-armed like that of a human being, and it is sachidaanand. That Bhagvaan, residing in Akshardhaam, is served by those muktas with various types of divya items, and He is always present there to bestow supreme bliss upon the muktas.

“It is that same supreme Purushottam Bhagvaan who takes birth on this earth out of compassion – for the purpose of granting kalyaan to the jeevs. He is presently visible before everyone; He is your ishta- dev; and He accepts your sevaa. In fact, there is absolutely no difference between the pratyaksha svarup of Purushottam Bhagvaan visible before you and the svarup of Bhagvaan residing in Akshardhaam; both are one. Also, this pratyaksha svarup of Purushottam Bhagvaan is the controller of all, including Akshar. He is the lord (sarvopari) of all the ishvars and the cause of all the avataars (avataari). Moreover, He is worthy of being worshipped by all of you. The many previous avataars of this Bhagvaan are worthy of being bowed down to and worthy of respect.”

Shreeji Mahaaraaj then explained, “A person who possesses the following six characteristics will never become happy, either in this life or even after death: greed for wealth and other things; desires to associate with women; attachment of the tongue to various tastes; the belief that a person is the body; affection for kusangis; and attachment to relatives. Therefore, a person who desires to be happy should eradicate these svabhaavs, maintain nivrutti, and not keep the company of those equal himself. A person should also attach his jeev to the bhaktas of Bhagvaan – the great sant – who does not identify his self with the body, who possesses vairaagya, and who feels that he has disobeyed a major aagnaa of Bhagvaan even if he has disobeyed a minor aagnaa. A person should act according to his aagnaa by thought, word, and deed. Also, he should certainly avoid the vishays, and in no way should he allow them to come near by abandoning his niyams. If a person does begin to associate with the vishays, he will certainly fall. This should be accepted as a universal principle.”

|| End of Vachanaamrut Gadhadaa || 38 ||

Gadhadaa III – 39
Vishalya-Karani Herbal Medicine
There Is Only One Bhagvaan

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In the Samvat year 1886, on Ashaadh vad 10 [25th July 1829], Shreeji Mahaaraaj was sitting on the veranda outside the east-facing rooms of Daadaa Khaachar’s darbaar in Gadhadaa. He was dressed entirely in white clothes. A sabhaa of paramhans, as well as haribhaktas from various places, had gathered before Him.

Addressing all the paramhans and satsangis, Shreeji Mahaaraaj said, “What is Bhagvaan’s maayaa? Well, maayaa is nothing but the sense of ‘I- ness’ towards the body and ‘my-ness’ towards anything related to the body. These should be eradicated. Anyone who eradicates maayaa can be said to have gone beyond maayaa. In fact, it is the principle of all the shaastras that a person should eradicate maayaa and develop love for Bhagvaan. This principle must be understood – either today or at some time in the future. Great bhaktas, such as Hanumaan, Naarad, and Prahlaad, have also asked from Bhagvaan, ‘Protect us from maayaa in the form of ‘I-ness’ and ‘my-ness’, and may we develop love for you. May we also have the company of a sant who has gone beyond maayaa and has love for you; and may we develop affection and a sense of ‘my-ness’ towards him as well’. Therefore, we too should do the same and ask for the same, as well as do shravan, manan, and nididhyaas on this principle.”

Then continuing, Shreeji Mahaaraaj said, “A bhakta of Bhagvaan requires the strength of two things: aatmaa-nishthaa and the greatness of Bhagvaan. What is aatmaa-nishthaa? It is to realise the aatmaa as being distinct from the body. If while staying among the saadhus there happens to be a quarrel from some reason, or if the feelings of ‘I-ness’ and ‘my-ness’, or vicious natures such as maan, krodh, svaad, lobh, kaam, matsar, and irshyaa, prevail, then a person who does not regard himself as the aatmaa perceives avgun in the saadhus. This would be extremely harmful for him. That is why a person should realise his true self as being the aatmaa, distinct from the body.

“That aatmaa is neither a braahman, nor a kshatriya, nor a kanbi. It is no one’s son and no one’s father. It belongs to no varna. It is radiant like the sun and fire; but it is also full of chaitanya. The flames of fire and the rays of the sun are jad because they do not move when touched by a finger. However, when an ant is touched by a finger, it moves and turns back. This implies that the aatmaa is full of consciousness. It is said to be similar to the sun or to fire, but that is merely because its form is similar in radiance.

“The aatmaa has passed through countless life forms. In fact, it is said that a person has drank as much milk from his mothers as there is water in the ocean. In those lives, the aatmaa has experienced death in countless ways, yet it has not perished. It has remained as it is. So, if it did not perish in that state of ignorance when it regarded itself as the body, how shall it perish now that we have its gnaan? Therefore, we should realise that aatmaa as our true self.

“Furthermore, how should the greatness of Bhagvaan be understood? Well, Bhagvaan is the lord of the lords of countless brahmaands. However, the brahmaands of which He is the lord are insignificant compared to Him. Therefore, it is said:

dyupataya eva ten a yayur-antam anantatayaa
tvamapi yad-antaraanda-nichayaa nanu saavaranaahaa

Even the masters of the higher loks cannot understand your greatness,
because it is endless. Neither can you yourself
understand your own greatness.
In your each and every hair, countless brahmaands
and their barriers (jad prakruti) fly simultaneously at immense speed
– like specks of dust flying in the air.
Even the Shrutis, ultimately perish in you,
and fail to praise your glory.

“Within each brahmaand there are Brahmaa, Vishnu, and Shiv, as well as the pruthvi with its seven dvips, seven oceans, Meru, and Lokaa-Lok, and other mountains. The brahmaands also contain the fourteen loks, the eight barriers, and many other things. Bhagvaan is the lord of countless such brahmaands. For example, person can realise the reputation of an emperor of the world, even though his villages can be counted. But, the reputation of Bhagvaan is much greater because even those countless brahmaands are insignificant to Him. So then, of what significance can the beings of those brahmaands be before Bhagvaan’s? They are of no significance at all; they are utterly insignificant.

“Furthermore, in those brahmaands, what are the pleasures of the panch-vishays that Bhagvaan has given to the jeevs like? Well, those pleasures seem extremely rare; so much so, that many have given their heads for them. However, the bliss of Bhagvaan’s own murti and of His dhaam are indeed outstanding. The pleasures of the worldly vishays are dependent on other factors and must be experienced distinctly. In comparison, Bhagvaan is the reservoir of all forms of bliss. Moreover, the bliss of Bhagvaan is imperishable and extremely alokik. For this, consider the following analogy: An extremely wealthy man enjoys a great variety of food at home. Then, after finishing the meal, he throws a leftover piece of rotlo to a dog. In this case, the leftover piece of rotlo can be considered utterly inferior, and the various delicious foods that the wealthy man enjoys can be considered to be full of pleasure. In the same way, Bhagvaan has given the countless jeevs of the brahmaands the pleasures of the panch- vishays; but they are inferior like the piece of rotlo thrown to the dog, whereas the bliss of Bhagvaan Himself is far greater.

“Even so, Bhagvaan grants a great deal of happiness to the jeev during the state of sushupti. During sushupti, a person is relieved of even severe pain, and instead, he experiences profound peace.

“Even the great bhaktas such as Brahmaa, Shiv, Lakshmiji, Raadhaaji, Naarad, Shukji, the Sanakaadik, and the nine Yogeshvars apply the dust of Bhagvaan’s holy feet upon their heads. They put aside all their self- importance and constantly offer bhakti to Him.

“Moreover, just look at the diverse creation created by Bhagvaan! What creativity He has used! Just see, a human is born of a human, and an animal from an animal; a tree from a tree, and an ant from an ant. Also, no matter how intelligent someone may be, no one is capable of replacing a destroyed part of someone’s body exactly as it was before. Bhagvaan possesses innumerable such skills. Therefore, by realising the greatness of Bhagvaan and realising Him to be blissful, a person develops vairaagya for all things, and develops love for Bhagvaan alone.

“If a person attains the gnaan of his jeevaatmaa and the gnaan of Bhagvaan’s greatness as mentioned earlier, then even if he has somehow become attached to any sort of pleasures of the panch- vishays, he would not remain bound by them, but would break that bondage and withdraw from them. Then, how can a person who abandons the pleasures of the panch-vishays become attached? Therefore, having listened to these two types of gnaan, a person should apply them within his mind with great enthusiasm. For example, a brave and fierce man would be extremely angered if an enemy killed his father. If the enemy harassed him further by killing his son and brother, kidnapping his wife, passing on his mother to a Muslim, as well as stealing all his belongings, the man would become increasingly angered as he is harassed more and more. At all times then – while awake as well as in his dreams – he would be obsessed by only this. In the same way, only when a person is constantly obsessed by these two topics can that gnaan be realised. Then, that gnaan would assist him against any sort of difficulty that may occur. For example, when Hanumaanji brought the vishalya-karani herbal medicine for Raamchandraji and gave it to Him to drink, all the arrows from Raamchandraji’s body fell out by themselves. Similarly, all the ‘arrows’ in the form of the desires of the indriyas to indulge in the vishays are removed when these two points have been embedded in a person’s mind. The vruttis of his indriyas withdraw from the pleasures of the vishays and become rooted only in Bhagvaan. Only he is a satsangi, because only he who associates with his own satya aatmaa and satya Bhagvaan can be called a satsangi.

“If a religious person were to hear the talks of these two points, they would stir his heart and pervade every pore of his body. Conversely, if a demonic person were to hear them, they would not touch his heart at all; instead, they would exit from his ears, just as khir would not remain in a dog’s stomach because the dog would vomit it out. In actual fact, nothing can be said to be as delicious as khir, yet it does not remain in a dog’s stomach, let alone pervade its body. On the other hand, if a man were to eat khir, it would indeed pervade every pore of his body, and it would be extremely enjoyable. Likewise, these talks do not enter into the hearts of dog-like, demonic people; these talks enter and pervade totally only in the hearts of religious people.”

Shreeji Mahaaraaj then added, “Only Bhagvaan is like Bhagvaan. Many have attained qualities similar to His by worshipping Him, yet they certainly do not become like Bhagvaan. If they did become like Bhagvaan, this would suggest the existence of several Bhagvaans. As a result, the control of the world would not remain organised. One Bhagvaan would say, ‘I will create the world’, while another Bhagvaan would say, ‘I will destroy the world’. One Bhagvaan would say, ‘I will make it rain’, while another would say, ‘I will not’. One Bhagvaan would say, ‘I will instil human instincts in animals’, while another would say, ‘I will instil animal instincts in humans’. A stable state would not be possible in this situation. But, see how organised everything functions in the world! There is not even the slightest irregularity. Therefore, the ruler of all activities and the lord of all is one Bhagvaan. Not only that, it seems that no one can ever challenge Him. Therefore, Bhagvaan is definitely one, and no one can become like Him.

“All these facts that I have revealed may be simple, but they include everything. However, only the wise can grasp their essence, but not others. Whoever understands these facts and thoroughly strengthens them has accomplished everything; he has nothing more to achieve. Having listened to these talks delivered by me, a person should keep the company of those bhaktas of Bhagvaan who have thoroughly absorbed them. This will lead to the day-by-day strengthening of those talks.”

In conclusion, Shreeji Mahaaraaj revealed, “I deliver these talks to you not from any imagination of my mind, nor to display any sort of skill. I have experienced all that I have spoken about. In fact, I speak in accordance to what I practise. Outwardly, I may have a great deal of contact with women, wealth, and the panch-vishays. In fact, wherever I go – Surat, Amdaavaad, Vadodaraa, Vadtaal – thousands of people gather; they obey me, honour me, and welcome me with great festivity; and I stay in luxurious places and receive rich clothes and vehicles. Despites all this, whenever I look towards my aatmaa and towards the greatness of Bhagvaan, it all seems absolutely worthless. I cannot become attached to any of it, and I become unaware of it all, just as a person is unaware of his past lives. The reason I can behave in such way is that I have thoroughly realised the two topics mentioned before. In fact, whoever realises them would also behave accordingly if ever he were somehow put in similar circumstances. Therefore, these two topics should be understood by all means.”

In this way, Shreeji Mahaaraaj, out of great compassion, addressed others on the basis of His own behaviour. However, He is Shree Purushottam Naaraayan.

|| End of Vachanaamrut Gadhadaa || 39 ||

|| End of Shree Gadhadaa Antya Prakaran ||

Bhugol Khagol

Geography And Astronomy

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From Bhaadarvaa sud 1 to Bhaadarvaa sud 11, Samvat 1863 [11 to 21 November 1806], Shreeji Mahaaraaj sat under the harmo tree in Bhakti- Baag, in Gadhadaa, and dictated a letter to Shuk Muni addressed to His bhaktas. The letter included a description of pruthvi, the dvips and the khands; the time span of the yugs; and a narration of the various types of destruction in reference to the rarity of attaining a human birth in Bharat-Khand. It incorporated the message of being determined to attain kalyaan rather than engaging too deeply in worldly activities. A similar letter is also noted in the Shree Hari Leelaamrut.

“The Shreemad Bhaagvat and other sacred shaastras state that it is extremely rare to receive a human birth in Bharat-Khand, and that it can be equalled to receiving a chintaamani. In fact, even Indra and other devs long for a human birth. The vishays, the riches, and luxuries, as well as the lifespan of the devs greatly exceed that of humans, yet they have no means of attaining moksh in their own loks. Only after receiving a human birth in Bharat-Khand can a jeev attain moksh. In no other place and with no other body is kalyaan possible. For this reason, attaining a human birth in Bharat-Khand is better than being born in any of the other region of Mrutyu-Lok. Therefore, there is no place in the fourteen loks that can compare with Bharat- Khand.

“Here are the names of those fourteen loks, of which six are above Mrutyu-Lok: Firstly, there is Bhuvar-Lok, where impure devs reside. Second is Svarg-Lok, where Indra and other devs reside. Third is Mahar-Lok, where Aryam and other ancestral devs reside. Fourth is Jan-Lok and, fifth is Tap-Lok. Bhrugu and other rushis stay in these two loks. Finally, the sixth and highest lok is Satya-Lok, where Brahmaa resides. These are the seven loks including Mrutyu-Lok.

“Below Mrutyulok there are a further seven loks. In Atal, Vital, and Sutal, the demons reside. Below them are Talaatal, Mahaatal, and Rasaatal, in which nocturnal beings reside. Finally, Paataal is the seventh lok, where serpents reside. These seven loks are below Mrutyu-Lok. This makes fourteen loks in total, of which Mrutyu-Lok is the best.

“Mrutyu-Lok comprises of seven spherical dvips:

“In the centre is Jambu-Dvip, which is 100,000 yojans in size. It is surrounded by an ocean of salt-water that is also 100,000 yojans in size.

“The second dvip is Plaksh-Dvip, which is 200,000 yojans in size.It is surrounded by an ocean of ikshu (sugarcane juice), which is also 200,000 yojans in size.

“The third dvip is Shaalmali-Dvip, which is circular, and is 400,000 yojans in size. It is surrounded by an ocean of suraa (alcohol), which is also 400,000 yojans in size.

“The fourth dvip is Kush-Dvip, which is also circular, and is 800,000 yojans wide.It is surrounded by an ocean of ghrut (ghee), which is also 800,000 yojans in size.

“The fifth dvip is Kraunch-Dvip, which is 1,600,000 yojans in size. It is surrounded by an ocean of kshir (milk), which is also 1,600,000 yojans in size.

“The sixth dvip is Shaak-Dvip, which is 3,200,000 yojans wide. It is surrounded by an ocean of dadhi-mandod (yoghurt), which is also 3,200,000 yojans in size.

“Finally, the seventh dvip is called Pushkar-Dvip, which is 6,400,000 yojans in size. It is surrounded by an ocean of sweet sudhaa (amrut), which is also 6,400,000 yojans in size.

“These are the seven dvips that make up Mrutyu-Lok, of which Jambu-Dvip is the best.

“Jambu-Dvip itself comprises of nine khands. At the centre is the golden Mount Meru. Surrounding its base on all four sides is the landmass called Ilaavart-Khand, where Sankarshan is worshipped, and Shivji is the main bhakta. To the west of Meru is Ketumaal-Khand, which is also called Subhag. There, Pradyumna is worshipped, and Lakshmiji is the main bhakta.

“To the north of Meru, there are three khands: Ramyak-Khand – where Matsya is worshipped, and Saavarni Manu is the main bhakta; north of that is Hiranyamay-Khand – where Kurma is worshipped, and Aryamaa is the main bhakta; and north of that still is Kuru-Khand- where Varaah is worshipped, and Pruthvi is the main bhakta. This makes five khands.

“To the east of Meru there is the khand called Bhadraashva-Khand – where Hayagriv is worshipped, and Bhadrashravaa is the main bhakta. South of Meru, there are a further three khands: Harivarsh-Khand – where Nrusinh is worshipped, and Prahlaad is the main bhakta; south of that is Kimpurush-Khand – where Raam is worshipped, and Hanumaan is the main bhakta; and further south of that is Bharat- Khand – where Nar-Naaraayan is worshipped, and Naaradji is the main bhakta. These are the nine khands of Jambu-Dvip. Of these, Bharat-Khand is the best because although the other eight have a greater extent of worldly pleasures to indulge in, a person cannot attain kalyaan there – activities for kalyaan are only possible in Bharat-Khand. For this reason, there is no place in the fourteen loks equal to Bharat- Khand.

“Within Bharat-Khand, there are thirteen regions which are anaarya (immoral). They are:

[1] Bangaal, [2] Nepaal, [3] Bhut, [4] Kaamaakshi, [5] Sindh,

[6] Kaabul, [7] Laahor, [8] Multaan, [9] Iraan, [10] Astambol,

[11] Arbastaan, [12] Svaal, and [13] Pilpilaam.

These thirteen are impure. It is very difficult for someone who has taken birth there to attain the association of a sadguru (the granter of moksh) and to understand the nature of moksh.

“Twelve-and-a-half regions in Bharat-Khand are said to be aarya (sacred). These are:

[1] Purva, [2] Vraj, [3] Maalav, [4] Maaru,

[5] Panjaab, [6] Gujaraat, [7] Dakshin, [8] Malbaar,

[9] Tilang, [10] Draavid, [11] Baarmalaar, [12] Sorath, and half of Kutch.

These twelve-and-a- half regions are superior.

There, the sadguru –who is a knower of brahm – is always present. Whoever receives a human birth in these regions is able to understand dharma, gnaan, vairaagya, and bhakti, and is able to realise the path to kalyaan. How does he come to realise this? Well, these regions are called the best because of the many avataars of Bhagvaan that take birth there. Therefore, all humans of Bharat-Khand can attain kalyaan if they make an effort; if they do not make an effort, they will not attain kalyaan. Therefore, a person who is wise should abandon violence and other such vicious natures, abandon evil influences, and seek the refuge of the sadguru, who is a knower of brahm, and perform his sevaa.

“The sadguru, whose characteristics are noted in the sacred shaastras, is someone who is gifted with the noble gun of dharma, gnaan, vairaagya, and bhakti. After recognising that sadguru, a person should seek his refuge, keep his body, indriyas, and antah-karans in accordance with his aagnaa, and engage in the worship of Bhagvaan. This is the only means for attaining kalyaan. Whoever has done this in the past, is presently doing so, or will do so in the future, should be regarded as a person who has best made use of his durlabh human body, as a person who has true understanding, and as a person who is renowned. Conversely, a person who does not understand this, wastes such a durlabh human birth by craving the insignificant pleasures of the world, and by having faith in the words of a hypocritical, misleading guru – who himself is prey to death. Even though this person may be called understanding, renowned, wise among the bhaktas, and highly respected, his respect and fame are merely like a dream. Those who assume such fame and respect to be true and are obsessed by them, but do not understand the path to kalyaan, are called fools and self-destroyers by a sant and by the sacred shaastras. They would then have to wait a great deal of time before receiving another human birth in such a place where kalyaan can be attained.

“The duration of this time is stated in the shaastras.

One lav of Brahmaa is equal to 666 human years and eight months.

Sixty lav equal one nimish, which is equivalent to 40,000 human years.

Sixty nimish equals one pal, which is the equivalent of 2,400,000 human years.

Sixty pal equal one ghadi, which is 144,000,000 human years.

Thirty ghadi make a day of Brahmaa, which is the equivalent of 4,320,000,000 human years.

“The passing of four yugs is called a chokadi.

Satya-Yug lasts for 1,728,000 human years;

Tretaa-Yug lasts for 1,296,000 human years;

Dvaapar-Yug lasts for 864,000 human years;

and Kali-Yug lasts for 432,000 human years.

This means one chokadi is completed in 4,320,000 years; and the one thousand chokadi pass in one day of Brahmaa.

In one day of Brahmaa, fourteen Manus and fourteen Indras reign and die.

Each Manu and Indra reign for 308,571,428 years, six months, twenty-five days, forty two ghadi, fifty one pal, twenty-five nimish, and forty two and 12/14 lav.

Fourteen such Manus and Indras are created and destroyed during one day of Brahmaa.

Countless creatures die throughout the day of Brahmaa. This is called nitya- pralay.

“When one night of Brahmaa passes and he retires to sleep, the ten loks between Svarg-Lok, Mrutyu-Lok, and Paataal are destroyed. Brahmaa’s night is as long as his day. Therefore, one of Brahmaa’s night and day together lasts for 8,640,000,000 human years. The lower ten loks of the brahmaand are therefore destroyed daily. At the end of the day, a new set of loks are created, which in turn will be destroyed as well. This is called nimit-pralay, which is the duration of Brahmaa’s whole day.

“Thirty days of Brahmaa make one month; twelve months make one year; and a hundred years is the lifespan of Brahmaa. When Brahmaa dies, the brahmaand, which consist of the fourteen loks, is destroyed. Then, all the entities that have evolved out of Prakruti are absorbed back into Prakruti. This is called praakrut-pralay.

“The fourth type of destruction is aatyantik-pralay. This is when countless millions of brahmaands are destroyed. At that time, even Prakruti-Purush draws countless brahmaands within itself, and is then eclipsed by the light of Akshar. This is called aatyantik-pralay.

“At the time of creation, everything evolves from Prakruti-Purush in the exact reverse order from which it was absorbed during the time of destruction. I have therefore described the four types of destruction.

“The third type of destruction, praakrut-pralay, is the end of the lifespan of Brahmaa. A jeev misuses its human body, which it receives after 350,000,000 praakrut-pralays, for the sake of worthless worldly pleasures and by the refuge of a false guru. As a result, it has to suffer the torments of Yam-Raaj and the agonies of the pits of Narak. Moreover, it receives another human birth in a place where kalyaan is attainable only after passing through the sufferings of the cycle of 8.4 million life forms (after another 350,000,000 praakrut-pralays). This is the interval before a jeev receives a human birth again.

“Therefore, having understood this today, and having sought the refuge of a sadguru, who is the granter of kalyaan, and having kept your body, indriyas, and antah-karans in accordance with his wish, make every effort for the benefit of your aatmaa and reach the dhaam of Bhagvaan. If you do not realise this fact today and waste this human body, which is instrumental in attaining moksh, you will have to wait for the aforementioned time before you receive another chance like this. Only after such suffering and only at the end of that interval will you receive another opportunity to attain moksh, and that too if you make every effort for it. If you do not, you will not attain moksh. This is a fundamental principle. The wise should think about this. On the other hand, fools will never understand this since they have no respect for the Shrutis or Smrutis.”

|| Bhugol Khagol ||

|| End of Bhugol Khagol ||

GLOSSARY

A

abhedhya Indivisible.

abhimaan Ego. Arrogance. The feeling of 'I am something'.

abhishek The pujaa performed by bathing Bhagvaan with five items:
milk, yoghurt, ghee, honey, and sugar.

aachaarya 1) A person who establishes a religious philosophy.
2) Head of a sampradaay, who protects dharma. A spiritual leader and guru, who initiates a satsangi into the sampradaay. There are two aachaaryas in the Swaaminaaraayan Sampradaay; one for northern India (Amdaavaad Gaadi), and one for southern India (Vadtaal Gaadi). They are decedents of Dharma-Dev (the father of Swaaminaaraayan Bhagvaan). Sahajaanand Swami adopted Ayodhyaaprasaadji from His elder brother Raamprataapji, and adopted Raghuvirji from His younger brother Ichhaaraamji. Both sons then became the first two aachaaryas of the Swaaminaaraayan Sampradaay. The aachaarya a satsangi follows depends on where they live: satsangis living in northern India fall under the Amdaavaad region, and satsangis living in southern India fall under the Vadtaal region.

achhedhya Unbreakable. Cannot be cut or divided.

achyut Indestructible. Never dies.

adham-udhaaran Saviour of sinners. Frees sinners from the cycle of birth and death, so they can attain kalyaan.

adharma Unrighteousness. Immorality. Sin. The opposite ofdharma, which causes dharma to decline.

adhibhut 1) Organs of the indriyas. The sthul body of the jeev.
2) Five mahaa-bhuts. The sthul body of Viraat-Purush.

adhidev 1) Main dev of the indriyas of the jeev.
2) Main dev of the indriyas of Viraat-Purush.

adhyaatma 1) Indriyas of the jeev.
2) Indriyas of Viraat-Purush.

Advait Non-dual. The philosophy greatly proposed by Shankar aachaarya that states that the ultimate reality is only one substance – nirgun brahm – and that all else is merely an illusion.

aagnaa A command.

agni Fire.

Agni-Dev The dev of fire.

ahankaar 1) Ego. The sense of 'I-ness'.
2) One of the four antah-karans, with the functions of giving rise to the sense of self and individual existence. It is a product of maha-tattva from which the remaining tattvas are produced. By nature, it is passive, dense, and totally ignorant.

ahinsaa 1) Non-violence – mentally, verbally, and physically.
2) One of the panch-vartmaan: do not kill other living beings, and do not eat meat.

aahir A class of people of the vaishya varna traditionally engaged in commercial activities.

aishvaryaarthi A person who worships Bhagvaan with the intention of earning powers to create the world. He is the lowest type of bhakta. [Ashlaali – 1]

akartum The non-doer. Bhagvaan does not do anything, as He has delegated responsibilities to devs.

aakaash Space. One of the five bhuts, from which the physical world (Viraat-Purush) is formed. It provides space for all jeevs, is the cause of the internal and external activities of their bodies, and is also where the praans, indriyas, andantah-karans reside. aakaash is the greatest of the five bhuts, as it supports and pervades all of the other four bhuts, yet remains unaffected by them.

Akshar 1) Imperishable. In his personal form, Akshar servesBhagvaan in Akshardhaam, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhaam of Bhagvaan called Akshardhaam. In his allpervadinganvay form, Akshar is called Chidaakaash.Also referred to as Akshar-Brahm or Brahm.
2) Second-highest of the five eternal entities (jeev, ishvar,Maayaa, and Akshar, and Parbrahm).

Akshar-Brahm See Akshar.

Akshardhaam 1) The highest dhaam of Bhagvaan. The divine dhaam of Purushottam Bhagvaan Swaaminaaraayan, where He is forever seated before the countless muktas who have attained qualities similar to those of Akshar.
2) The formless svarup form of Akshar.

akshar-mukta 1) A jeev which has qualities similar to those of Akshar. Used to describe the spiritual state of akshar-muktas. The highest level of faith or spiritual status is to become akshar-rup and worship Bhagvaan. [Loyaa – 12].
2) Is also sometimes used to describe things that have attained qualities similar to Akshar through his contact, [Gadhadaa II – 13] attained ultimate kalyaan, and resides forever in Akshardhaam with a divya body.

Akshar-Purush See Purush.

akshar-rup 1) Like the form of Akshar.
2) Possessing qualities similar to those of Akshar. Same as brahm-rup.

akshi-vidyaa Knowledge of the eyes. A type of brahm-vidyaa by which a
person sees his aatmaa and the murti of Bhagvaan through his eyes. [Loyaa 15].

alok A region beyond this lok.

alokik Divine. Magnificent. That which is found in Akshardhaam is described as alokik.

Amaas New moon. The last day of a lunar month; the 15th day of the dark half of an Indian calendar month.

amrut Nectar. A magical liquid churned from the ocean by the devs and the demons, and it was known to grant immortality to those who drink it. However, this means the aatmaa is unable to break free from the cycle of births and deaths.

Amrutdhaam See Akshardhaam.

analpakshi Bird of fire. Large, legendary bird that never lands on the ground and it has the strength to carry seven elephants.

aanaand Blissful. Enjoyable. Happiness.

Anant-Apaar See Akshardhaam.

andaj Born from an egg. Life-forms born from eggs (birds, reptiles, and amphibians).

angarkhu A long-sleeved, upper garment that is made of a thin cloth. It reaches down to the knees, and is tied with strings on the left side of the chest.

Aniruddha One of the four forms of Bhagvaan's Vishvarup svarup. His role is to teach dharma, and to cause the creation of the brahmaand (Viraat-Purush). During the state of creation, Viraat-Purush worships Aniruddha.

ankush An instrument used to control an elephant. A chihn on Swaaminaaraayan Bhagvaan's right foot. Performing dhyaan on this chihn enables a bhakta to control his mind, and to become strong in worshipping Bhagvaan.

antah-karan Inner ability. The complete mind which is made up of four parts: man (generating thoughts and desires); buddhi (consolidating thoughts, making decisions and resolutions, forming convictions, or discriminating); chitt (repeatedly contemplating or focusing); and the ahankaar (forming a sense of being). It is also referred to as a singular as all four are parts make up one antah-karan, but usually referred to as being four different antahkarans.

antar-drashti To look inwards. Meditate. To look inwards at the jeev. To direct the internal or external vrutti towards the murti of Bhagvaan is itself antar-drashti.

antaryaami 1) Inner controller. Power of Bhagvaan to reside within a jeev and ishvar, and control its each and every action. This means that Bhagvaan knows its deepest thoughts and feelings.
2) The knower of all thoughts of everyone, everywhere.

antya End. Final.

anu An essential, universal, and atom-like unit of matter. Smallest building block of creation.

anvay Not separate. United. Associated. Connected. When used for Bhagvaan, it implies that He inherently exists within. [Gadhadaa I – 7].

anyathaa-kartum The all-doer and non-doer. Even though Bhagvaan is the cause of everything, He does not do anything Himself. He has delegated responsibilities to the devs. For example, Kaal and is responsible for death.

apsaaraa A beautiful, heavenly dancer.

archimaarg Road of fire. Is traditionally thought of as the path to the sun, but it is also the path to the dhaam of Bhagvaan which is taken by the jeev after death.

ardha-chandra Half moon. A chihn on Swaaminaaraayan Bhagvaan's left foot. The moon symbolises peace. A bhakta performing dhyaan on this chihn overcomes all miseries and experiences inner peace and profound happiness. Also, just as the night-lotus blossoms due to the light of the moon, the bhakta blossoms with bhakti and shraddhaa through the light of Bhagvaan.

ardhamaatraa Half a letter.

aarta A person who is distressed from having fallen from the path of attaining siddh-dashaa, but still wishes to attain it. One of the four types of bhaktas.

arth One of the four purushaarths, allowing for the fulfilment of desires for material objects, in particular wealth. [Amdaavaad 5].

arthaathi A person who desires material objects, such as material pleasures and powers. One of the four types of bhaktas.

aarti A form of worship, in which lighted wicks, soaked in ghee, are gently waved before the murti of Bhagvaan, and is accompanied by a song that praises Him. The flame acquires the power of Bhagvaan. Bhaktas then pass their down-turned hands over the flame and then raise their palms to their forehead – the blessings of Bhagvaan passfrom the flame to the bhakta. The aarti of a dev or great person can also be performed (but not at the same time as Bhagvaan's aarti).

aasan 1) Seat. A sitting posture in yog.
2) Third step of ashtaang-yog, which involves physical exercises of postures to promote concentration.

asat 1) False.
2) Temporary, perishable, and changing. Is bound by the past, present, and future.

asat-purush A false sant. An asat-purush person believes that all male and female svarups in this world have been created through Maayaa and the Purush, Viraat, and svarup of Bhagvaan, implying that all of these svarups are manifestations of Bhagvaan Himself. He also believes that if his mind is attracted towards a higher or lower svarup of either a male or female, he should perform dhyaan upon that very svarup in order to attain instantaneous samaadhi.

asatya False. Imaginary. Illusionary.

aashaa To want. Desire.

Ashaadh First month of the aashaadhi Samvat year, normally falling between June and July.

ashram 1) Stage of life. There are four aashrams in total, each with their duties and responsibilities – brahm-chaarya,grahastha, vaanprasth, and sannyaas.
2) Hermitage. Place where tyaagis live.

aashrit Disciple. Devotee. Follower.

ashtakon An octagon. A chihn on Swaaminaaraayan Bhagvaan's right foot. Performing dhyaan on this chihn grants a bhakta the fruits of ashtaang-yog. He also attains Akshardhaam, which is beyond the eight barriers.

ashtaang-yog The practice of focusing and quieting the fluctuations of the mind through various physical and mental practices, and ultimately aiming for the yog, the union with Bhagvaan. The eight progressive steps of ashtaang-yog are: yam (restraint), niyam (observance), aasan (seat or posture), praanaayaam (controlling the praans), pratyaahaar (withdrawal), dhaarnaa (concentration), dhyaan (meditation), and samaadhi (trance). The first four steps are physical practices, whereas the last four steps are
mental practices.

aaso Fourth month of the aashaadhi Samvat year, normally falling between September and October.

aasopaalav A tall evergreen tree, called Polyalthia longifolia, native to India. Its leaves are used in rituals and on religious occasions as decoration

aastik 1) A person who believes in the existence of Bhagvaan, and is religious. Opposite of naastik.
2) Describes people or shaastras that accept the authority and authenticity of the Veds.

asur Demon. Evil person.

asuyaa Similar to envy.

aatmaa 1) The pure jeev, which is distinct from the three bodies and three mental states, and distinct from the indriyas, the antah-karans, worldly desires, or any other traces of Maayaa. It is imperishable and eternal, does not undergo births or deaths, and it leaves a physical body after that body dies and assumes another physical body. Infinite in number.
2) That which pervades, inspires, and controls.

aatmaa-nishthaa Knowledge of the jeev. The belief that a person is an aatmaa, which is imperishable and eternal.

aatmaa-nivedi A person who offers aatmaa-nivedanam, the ninth type of bhakti. A bhakta who has totally surrendered jeev to Bhagvaan. A person whose every action is an offering to Bhagvaan and who has Bhagvaan at the centre of his every action.

aatyantik Ultimate. Final.

aatyantik kalyaan See moksh.

aatyantik-pralay Final destruction. Destruction of all of the countless millions of brahmaands, when even Prakruti-Purush drawsin countless brahmaands within itself, and is then eclipsed by the light of Akshar. In aatyantik-pralay, only Bhagvaan, Akshar, and the akshar-muktas remain. Also called gnaanpralay.

aaval Type of small shrub whose leaves have healing qualities.

avasthaa State. Condition. Used to describe the three mental states:
jaagrat, svapna, and sushupti.

avataar Incarnation of Bhagvaan. He incarnates on Earth for the welfare of society and for the kalyaan of the jeevs. Bhagvaan is always present in Bharat-Khand through these incarnations or His saadhus. He assumes various avataars according to whichever task needs to be accomplished in whichever place, and each avataar possesses varying amounts of Bhagvaan's power. Descriptions of many avataars are listed in the shaastras; ten are regarded as major avataars, with a greater degree of the presence of Bhagvaan than others.
The most common list of the twenty-four avataars stated in the Puraans are:
[1] Sanakaadik, [2] Varaah, [3] Matsya, [4] Hayagriv, [5] Hans, [6] Yagna, [7] Kurma, [8] Dhanvantari, [9] Mohini, [10] Pruthu, [11] Naarad, [12] Rushabh-Dev [13] Dattaatrey, [14] Kapil-Dev, [15] Nar-Naaraayan, [16] Hari, [17] Nrusinh, [18] Vaaman, [19] Parshuraam, [20] Vyaas, [21] Raam, [22] Krishna, [23] Buddh, and [24] Kalki.
Of these, the ten major avataars of Bhagvaan are:
[1] Matsya, [2] Kurma, [3] Varaah, [4] Nrusinh, [5] Vaaman, [6] Parshuraam, [7] Raam, [8] Krishna, [9] Buddh, and [10] Kalki.

avataari The cause of all avataars. Swaaminaaraayan Bhagvaan. All avataars emerge from Him.

avidyaa Knowledge and understanding of all that has evolved from Maayaa, and is maayik. False understanding of the nature of reality. Ignorance.

avinaashi Eternal. Everlasting. Imperishable. Indestructible.

avyaakrut The fundamental body of the three bodies of Viraat-Purush and other ishvars. Equivalent to the kaaran body of the jeevs. [Kaariyaani – 12].

B

baadhitaanu vrutti To recall something that has been falsified. A mental state in which a person fears the possibility of becoming bound again to objects that have already been mentally falsified, and no affection remains. [Gadhadaa III – 4].

Badrikaashram 1) An aashram with orchards of badri-trees – trees bearing small, slightly sour apple-like fruits, called badri-fruits in Sanskrit.
2) The dhaam of Nar-Naaraayan. Considered to be full of orchards of badri-trees.
3) The muktas that reside in this dhaam are aatmaas who have been freed from the cycle of births and deaths, but have not yet attained Akshardhaam. So, they perform continuous tap, in order to attain ultimate moksh.

baahya-drashti To look outwards. To look at the world.

baajubandh Decorative jewellery tied around the upper-arm. Swaaminaaraayan Bhagvaan often wore baajubandh made of flowers

Baldevji The elder brother of Shree Krishna. He is considered as a partial avataar of Vishnu or an avataar of Shesh, the serpent on which Vishnu sleeps. Baldevji was the symbol of strength, an obedient son, and an ideal brother and husband. Also called Balraam.

Baal-Mukund The murti of Shree Krishna in His child svarup.

berkhaa Strings of flowers tied around the wrist.

Bhaadarvaa Third month of the aashaadhi Samvat year, normally falling between August and September.

Bhagvad Geetaa Song of Bhagvaan. One of the most popular Hindu shaastras. It comprises of a dialogue between Arjun and Shree Krishna, at the beginning of the battle between the feuding cousins, the Paandavs and the Kauravs. The Bhagvad Geetaa forms a portion of the epic Mahaabhaarat in which Shree Krishna enlightens Arjun on karma, bhakti and gnaan, and inspires him to selflessly fulfil his duty of fighting for dharma and against adharma by the strength and will of Bhagvaan. One of the eight shaastras accepted as trustworthy by Swaaminaaraayan Bhagvaan.

Bhagvaan God. Supreme being. Lord of all. Bhagvaan is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Maayaa, is divine, and is always taking birth on earth for His bhaktas. Resides within the aatmaa. Also called Parbrahm, Paramaatmaa, Purushottam, KrishnaNaaraayan, and Swaaminaaraayan.

bhagvan-nishtaarthi A person who has a constant and singular determination for the sevaa of the pratyaksha svarup of Purushottam Bhagvaan. He is the best bhakta of all. [Ashlaali – 1]

bhaagvat bhakta A bhakta who follows bhaagvat dharma, which consists of
dharma, gnaan, vairaagya, and bhakti coupled with the knowledge of Bhagvaan's greatness.

bhaagvat dharma 1) Dharma related to Bhagvaan. The dharma which avataars of Bhagvaan come to establish, and the dharma which was adopted by Naarad, the Sanakaadik, Shukji, Dhruv, Prahlaad, Ambrish and other bhaktas. This form of dharma is not different from bhakti itself.
2) Collective term for dharma, gnaan, vairaagya, and bhakti coupled with the knowledge of Bhagvaan's greatness. This will lead a person to become an ekaantik bhakta who crosses Bhagvaan's Maayaa and attains His dhaam.
3) Also called ekaantik dharma.

bhaagvati dikshaa Initiation into a sampradaay. A person may receive a guru mantra.

bhajan Worship.

bhakta Devotee of Bhagvaan. A follower of Bhagvaan.

Bhakti The devi of bhakti.

bhakti Devotion to Bhagvaan. One of the four attributes of ekaantik dharma. There are nine types of bhakti:
§ shravanam – listening to kathaas or kirtans related to Bhagvaan.
§ kirtanam – singing or talking about Bhagvaan.
§ smaranam – remembering Bhagvaan.
§ paad-sevanam – massaging Bhagvaan's holy feet.
§ archanam – performing Bhagvaan's pujaa (aarti, thaal, smearing sandalwood paste,).
§ vandanam – bowing before Bhagvaan.
§ daasyam – behaving as the servant of Bhagvaan.
§ sakhyam – behaving as the friend of Bhagvaan.
§aatma-nivedanam – unconditionally offering everything to Bhagvaan
Where the ten types of bhakti are mentioned, the tenth type is prem-lakshanaa bhakti – profound, loving bhakti. [Gadhadaa III – 33]

bhang An intoxicating drink produced from cannabis leaves.

Bharat-Khand Ancient India, considered to have stretched westward to present-day Turkey, eastward to present-day Burma, and beyond the Himalayan mountain range in the north. Is considered to be the best of the nine khands of Jambu-Dvip because those who attain birth in this region can potentially attain kalyaan due to the constant presence of Bhagvaan's avataar or Bhagvaan's sant.

bhekh-dhaari Saadhu. Tyaagi.

Bhumaa -Purush The svarup of Bhagvaan that resides in Avyaakrut.

bhut A physical element from which the sthul body of Viraat-Purush (the physical world) is formed.
There are five bhuts in total – pruthvi, jal, tej, vaayu and aakaash They are collectively called the five bhuts or five mahaa-bhuts.

bokaani Cloth tied around the head, with one end crossing from under the chin to cover the ears and cheeks. Worn during cold weather.

bordi A tree bearing delicate flowers amid small thorns and small, slightly sour apple-like fruits called bors. Found to grow naturally in unattended fields or jungles due to its resilient roots.

borsali Tiny, delicate, white, and extremely fragrant flowers called Mimusops elengi. The most exotic of all the flowers mentioned in the Vachanaamrut. The flowers grow on a tree, facing downwards. After the flower withers and falls, a green seed pod appears, which ripens into a red berry.

brahm 1) A jeev is said to become brahm when it has attained a nirgun state, and all the qualities of Brahm.
2) Believed by shushka-vedaantis to be the nirgun and formless reality, where all else is merely an illusion.

Brahm 1) The dhaam of Bhagvaan. It is eternal, complete with all
gun, luminous, and flawless. Also called Akshar, or Akshar-Brahm, or Akshardhaam.
2) Fourth of the five eternal entities, which transcends everything except Purushottam (jeev, ishvar, Maayaa, and Brahm, and Parbrahm).

Brahmaa The dev responsible for the creation of the brahmaand and
the life-forms within it. Part of the trinity of devs, along with Vishnu (the sustainer) and Shiv (the destroyer), responsible for the control of one brahmaand.

brahm-agni Bhagvaan. When a person performs a saattvik yagna by withdrawing the ten indriyas and the mind (the eleventh indriya) from whichever vishays they have become attached to, he offers them into brahm-agni. The aatmaa and Bhagvaan then become one.

braahman Priest. A religious and educated scholar traditionally assigned duties of worship, performing rites and rituals, and teaching. The highest of the four varnas (castes) of the ancient Indian social system.

brahmaand Individual 'universe' comprising of a system of fourteen loks. There are countless millions of brahmaands on various planes. Each brahmaand, created and sustained by a Pradhaan-Purush pair, contains a trinity of Brahmaa, Vishnu, and Shiv as the controlling devs.
The fourteen loks of each brahmaand are:
Satya-Lok, Tap-Lok, Jan-Lok, Mahar-Lok, Svarg-Lok, Bhuvar-Lok, Mrutyu-Lok, Atal, Vital, Sutal, Talaatal, Mahaatal, Rasaatal, Paataal.

brahmarshi A tyaagi or a person engaged in strict tap, with characteristics like that of a rushi. At a higher level than a raajarshi.

brahmaay Divine.

brahm-chaari 1) A braahman who has been initiated as a tyaagi into the Swaaminaaraayan sampradaay. Such brahm-chaaris were given special priestly authority, such as personal sevaks to the murtis within mandirs, and as the performers of other religious ceremonies.
2) A person who observes brahm-chaarya; leads a life of celibacy.
3) A person who is in the first stage of life, brahm-chaaryaaashram.

brahm-chaarya 1) Celibacy. For tyaagis, eight types of brahm-chaarya have
been prescribed, which prevent them from associating with the opposite gender in the following ways:

§ shravanam - listening to or about

§ keertanam - talking to or about

§ keli - frolicking with

§ prekshanam - intentionally looking at

§ guhyabhaashanam - privately conversing with

§ sankalp - fantasising about

§ adhyavasaaya - thinking of

§ kriyaa - intercourse with

2) For a grahastha male, brahm-chaarya constitutes avoiding all women except his wife, abstaining from sexual relations with his wife on days of vrat, and engaging in sexual relations with her only during the appropriate times. [Gadhadaa I – 34].

brahm-chaarya aashram First of the four stages of life, when a person fulfils his duty as a student and celibate. At the end of brahmchaaryaashram, a person either gets married and enters grahastha aashram, or becomes a tyaagi and enters sannyaas aashram.

braahm-kalp Period of time during the process of creation when Bhagvaan gave all beings, from Brahmaa to the smallest blade of grass their bodies, through his own body in the form of Viraat-Purush. Length of brahm-kalp time of one of Brahmaa's days (4.32 x 109 human years).

Brahm-Mahol See Akshardhaam.

Brahmpur See Akshardhaam.

brahm-randhra Spiritual opening in the crown of the head (at the end of the sushumnaa naadi) through which the jeev leaves the body upon death or during samaadhi, and reaches higher loks. A shikhaa is kept at the brahm-randhra.

brahm-rup 1) Like the form of Brahm.
2) Possessing qualities similar to those of Brahm. Same as akshar-rup

brahm-sattaa 1) Formless svarup of Brahm.
2) Also refers to the aatmaa, which is eternal.

brahm-svarup Form of brahm. Possessing qualities similar to those of Brahm. Also called akshar-rup.

brahm-vidyaa Knowledge of brahm. Knowledge that guides a person on the path to Bhagvaan.

Bruhaspati The guru of the devs.

Buddh An avataar of Bhagvaan. He incarnated in the svarup of an enlightened saadhu. He was born a prince named Siddhaarth. A braahman had predicted that Siddhaarth would either become a great king or a great tyaagi as a result of seeing suffering and death. Siddhaarth eventually left home and became a saadhu. He attained great peace and knowledge, and became enlightened. He then became known as Buddh.
He preached the philosophy of ahinsaa to all who could hear Him. He taught that all sorrow comes from attachments and desires, so it's better to abandon all attachments in order to remain happy.

buddhi 1) Intellect. Intelligence.
2) One of the four antah-karans, with the functions of consolidating thoughts, making decisions and resolutions, forming beliefs, or discriminating. It possesses the knowledge of all objects and is also the reason for the specific knowledge which all of the indriyas possess. Its inherent features are doubts, belief, sleep and memory.

C

chaadar A thick blanket.

chaadar A thin blanket. Was used by Shreeji Mahaaraaj during the cooler months.

chaitanya Consciousness. The substance of the aatmaa. A higher consciousness that is beyond the physical world, which is jad and maayik. It is indestructible.

chaitanya prakruti All things that are chetan or animate, and possess chaitanya or consciousness. Living elements. The element of life (chaitanya), by which this world is upheld.

Chaitra Tenth month of the aashaadhi Samvat year, normally falling between March and April.

chaakhadi Wooden, strapless sandals worn specifically by tyaagis for simplicity and personal discipline.

chakor An Indian bird. The chakor becomes hypnotised by the appearance of the full moon. The chakor remains motionless for the entire night, except for its head that slowly follows the moon across the sky, until it bends and finally rests backwards upon the ground.

chakra 1) A razor-bladed disc. One of Bhagvaan's weapons. Also called sudarshan chakra.
2) Wheel. According to yogic practices, chakras are centres of spiritual power and consciousness located within the inner body. The six chakras are: aagnaa, vishuddh, anaahat, manipur, svaadhisthaan, aadhaar. Each chakra has its corresponding location and dev.

chakshu Eyes. Physical organ of sight (one of the indriyas).

chameli A flower of the jasmine genus called Jasminum grandiflorum or Spanish jasmine. It has a white colour and extremely sweet fragrance. Usually found to blossom during the month of Shraavan. The chameli plant is a vine, whereas mograa and dolariyaa (also part of the jasmine
genus) are shrubs.

champaa A flower of the Plumeria genus. It is white with a yellow, red, or pink centre.

chaandlo Small, round red or yellow mark applied in the centre of the forehead indicating that a person is a Hindu. Usually made of either of kum-kum or of sandalwood paste.

Chandra-Dev The dev of the Moon. The dev of the man.

chaandraayan Strict form of fasting where a person's intake of food is regulated by the waxing and waning of the moon. For example, one form is to increase food intake from one small piece of food at the beginning of a new lunar month rising to fifteen small pieces on Punam, then decreasing
again to a complete fast by Amaas; or, beginning with fifteen small pieces of food at the beginning of a new month and decreasing to a complete fast on Punam, then increasing again to fifteen small pieces by Amaas. Other
forms involve having only eight small pieces a day, or four small pieces twice a day, or merely three pieces a day.

chaaran A heavenly poet. Member of a specific class of people, considered heavenly in origin, as they were employed by devs to compose and recite verses celebrating their exploits.

charitra A divine incident of Bhagvaan.

chaul sanskaar The ceremony performed when the hair of a child is removed. This is the first time the child's hair is cut.

chetan That which possesses chaitanya (full of consciousness).

chhint Indian cotton cloth on which a pattern has been produced by dyeing and hand drawing with a bamboo. Chhint would usually have been made smooth or glossy with a shell or beaten with wooden mallets to produce a shiny surface.

chhoglu A bunch of cloth either emerging from the end of a paagh or left hanging from one side. Sometimes inserted into a paagh when made of a string of flowers.

Chidaakaash Akshardhaam. Formless and pure chaitanya form of Akshar. By nature, it is the all-supporting and all pervading aakaash, extremely luminous, not subject to change, and eternal, within which Purush and Prakruti undergo their states of expansion and contraction. Also known as Brahm.

chihn A sign. Refers to a birthmark or scar.

chintaamani A divine gemstone that fulfils all of the wishes of whomever posses it.

chitt Consciousness. One of the four antah-karans, with the functions of contemplating or pondering and especially focusing. Mental impressions and experiences are recorded and recalled from it. The entire world inherently resides in a subtle form within it, and it is itself unchanging, luminous, pure, full of pure sattva-gun and passive.

chofaal A thick shawl, made of cotton.

chokadi Of four. The time of four yugs (Satya-Yug, Tretaa-Yug, Dvaapar-Yug, and Kali-Yug). Also called Mahaa-Yug.

D

dagli Waistcoat with inner lining, usually worn in cold weather

dahar-vidyaa Knowledge of the inner aakaash. Knowledge of Chidaakaash. One of the thirty-two types of brahm-vidyaa. [Loyaa 15].

dambh Hypocrisy. To outwardly pretend to possess a quality to a great extent in order to impress others.

dandvat pranaam Bowing down before Bhagvaan. Men perform ashtaang pranaam with eight parts of their body, whereas women perform panchaang pranaam with five parts of the body.
The dandvat pranaam symbolises the breaking of our maan. The mind must be kept on Bhagvaan while performing the dandvat pranam.

darbaar Court of residence belonging to a king or ruler, traditionally with a central courtyard surrounded by rooms with balconies.

darshan Seeing. To see with admiration and devotion. To see Bhagvaan, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvaan, and Bhagvaan develops affection for that bhakta. [Saarangpur – 2].

daas A servant.

Dattatrey An avataar of Bhagvaan, born to Ansuyaa and Atri Rushi. Bhagvaan incarnated in the combined svarup Brahmaa, Vishnu, and Shiv. He has three heads (Brahmaa, Vishnu, and Shiv) with one body. Dattaatrey had twenty-four gurus:
earth, air, sky, water, fire, sun, moon, python, pigeon, sea,
moth, bee, elephant, bear, deer, fish, osprey, child, maiden,
prostitute, blacksmith, serpent, spider, and wasp.
He perceived gun in His twenty-four gurus. He believed that in the world, a man can learn from each and every thing.

deh Body.

desh A region or place.

dev A demi-god who is given powers and responsibilities in the universe, and who lives in a higher lok. Devs are bhaktas of Bhagvaan and follow His aagnaa.

devi A demi-goddess.

dhaam The divine home of Bhagvaan. Wherever Bhagvaan resides is called dhaam

dhanush A bow; symbolises humility and strength. A chihn on Swaaminaaraayan Bhagvaan's left foot. Performing dhyaan on this chihn makes a bhakta humble, wise, polite, and fearless. It also enables him to overcome inner enemies.

Dhanvantari An avataar of Bhagvaan. He incarnated in the svarup of the physician of the devs. He introduced the world to aayurved medicine and surgery. For this reason, He is known as the father of aayurved.

Dharma The dev of dharma.

dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, responsibility, and duty.
2) The practice of religious disciplines and duties, such as niyams – including honesty, brahm-chaarya, and ahinsaa. One of the four attributes of ekaantik dharma.
Sometimes referred to as the 'dharma of the four varna and aashrams', which are summarised in the panch-vartmaan.
3) One of the four purushaarths, allowing for the fulfilment of a person's personal, domestic, and social duties.

dharmadhurandhar The upholder and protector of dharma.

Dharma-Kul Family of Dharma-Dev (Swaaminaaraayan Bhagvaan's father). Swaaminaaraayan Bhagvaan's family. The aachaarya of our sampradaay are decedents Dharma-Dev, and are therefore the family of Swaaminaaraayan Bhagvaan.

Dharma-Raaj The lord of Yampuri, who protects dharma by punishing those who have sinned. Also called Yam-Raaj.

Dharma-Shaastra A set of shaastras coding the basic laws and principles of civil and social conduct. They integrate spirituality and political law by including the discussion of creation, stages of life, duties of daily living, tap, and study of the Veds. A part of the Smruti literature.

dhaarnaa Concentration. The sixth step of ashtaang-yog, which involves focusing the mind to guide the flow of consciousness.

dhoti An unstitched, long piece of cloth traditionally worn by males as a lower garment. It is usually wound around the waist with one end tucked in after passing it between the legs. Also known as 'dhotiyu'.

Dhruv Star Fixed star. North Star. This star is used by travellers as a useful navigational reference marking due north. Named after a devout bhakta named Dhruv.

dhun Form of jap often to the accompaniment of musical instruments.

dhvaj A flag. A chihn on Swaaminaaraayan Bhagvaan's right foot. A flag sits above a mandir, and is also carried by the chief warrior of an army. A flag also symbolises victory.
Performing dhyaan on this chihn leads a bhakta to live by the aagnaa of Bhagvaan, just as a flag flutters according to the direction of the wind. It also helps a bhakta overcome lust and other material desires.

dhyaan Meditation. The seventh step of ashtaang-yog, which involves sustaining a concentrated state where the mind is clear and calm.

dikshaa Initiation into a sampradaay or initiation as a sant.

Divaali Series of oil lamps. Last day of the Vikram Samvat Indian year. The day of Amaas of the month of aaso. Very holy and joyous Hindu festival celebrating the return of Raam Bhagvaan to Ayodhyaa from his fourteen-year exile, and the victory of good over evil - signified by the lighting of oil lamps to dispel the darkness.

divya Divine.

dolariyaa White flower of the jasmine genus called Jasminum sambac, whose blossoming buds are considered to be especially beautiful when swaying in the wind – from which it gets its name.

drashtaa The seer. Generally refers to the aatmaa as the observer, but can also refer to Bhagvaan as the observer within each aatmaa.

drashya 1) Visible. An object of vision. Often referring to the physical body. [Saarangpur-12].
2) Also taken to mean the visible world as a whole.

dudh-paak Rich item of food made of sweetened milk and rice, garnished with aromatic spices and nuts.

dukad Pair of traditional Indian drums used to provide rhythm during the singing of kirtans. Similar to present-day tablaa.

durlabh Invaluable. Rare. Precious.

Dvait Dual. A philosophical principle that proposes the eternally distinct natures of the jeev and Bhagvaan, as opposed to the principle of the Advait philosophy. This is the philosophy accepted by Raamaanuj-aachaarya, Raamaanand - Swami, and Swaaminaaraayan Bhagvaan.

Dvaapar-Yug Third of the four yugs that mark the time-scale of the world. Lasting 864,000 human years, it was an age when purity and righteousness diminished considerably, people lived to be 1,000, and the system of the four varnas came into full operation.

dvip Island, or a landmass resembling an island.

E

Ekaadashi 1) Eleventh day of the bright and dark halves of a lunar month (ek+das = 1+10 = 11).
2) Special religious vrat performed on this day which also involves fasting and control of the ten indriyas and the mind.
3) Name of the young woman who was created from the light of Bhagvaan's ten indriyas and mind to battle against Mur-Daanav. [Gadhadaa II-8].

ekadmal Former saadhu, who left satang due to some personal misconduct or his inability to conform to the life of a tyaagi, and travels alone without a companion saadhu. This is against the niyams set by Swaaminaaraayan Bhagvaan in which saadhus should never travel alone.

ekaantik The highest spiritual state, in which a person offers perfect bhakti to Bhagvaan along with dharma, gnaan and vairaagya.

ekaantik bhakta 1) Highest level of bhakta. A person who offers ekaantikbhakti, perfectly possesses all four of the qualities ofekaantik dharma (dharma, gnaan, vairaagya, and bhakti).
2) A person who has no desires other than Bhagvaan, and who worships Bhagvaan while realising himself to bebrahm-rup. [Gadhadaa I – 11].

ekaantik dharma Collective term for dharma, gnaan, vairaagya, and bhakti coupled with the knowledge of Bhagvaan's greatness. This will lead a person to become an ekaantik bhakta who crosses Bhagvaan's Maayaa and attains His dhaam. Also calledbhaagvat dharma.

ekaantik saadhu Highest level of saadhu. A saadhu who has attained the ekaantik state.

F

Faagan Ninth month of the Aashaadhi Samvat year, normally falling between February and March.

feto Long piece of cloth that can be twisted and tied around the head, or placed over the shoulder and tied around the waist.

G

gadaa Mace. One of Bhagvaan's weapons.

gajaraa Strings of flowers tied around the forearm.

gandh A smell. One of the panch-vishays. Gandh is the physical element of pruthvi, and is perceived by the nose. The characteristics of gandh are fragrance and stench.

gandharva A heavenly being engaged in music, song and dance in the loks of the devs.

Ganesh The dev known as the remover of obstacles. He is the son of Shiv and Paarvati, and has the body of a human, and the head of an elephant. His pujaa is performed before any religious ceremony or auspicious occasion. Also called
Ganpati and Vignavinaayak. Ganesh writes the charitras of Bhagvaan.

Garud An eagle. The vehicle of Vishnu.

gaupad A cow's footprint. A chihn on Swaaminaaraayan Bhagvaan's left foot. Performing dhyaan on this chihn causes the vast material world to become the size of a cow's hoof.

ghadi Duration of time equalling approximately twenty-four minutes.

ghee This is clarified butter or pure butter that is formed by heating it until the impurities in it settle to the bottom.

gnaan 1) Knowledge. Spiritual knowledge leading to kalyaan. In particular, the knowledge of the aatmaa, and Bhagvaan's svarup and His greatness. One of the four attributes of ekaantik dharma.
2) Also used to mean aatmaa-nishthaa or aatmaa-gnaan.

gnaani A person with gnaan. One of the four types of bhaktas.

gnaan-indriya Cognitive sense, through which a person can 'know'. There are five gnaan-indriyas:
hearing (ears), touch (skin), sight (eyes), taste (tongue) and smell (nose). They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body.

gnaan-pralay Destruction by gnaan. A state of individual understanding in which Prakruti-Purush and the entities evolved from them do not come into view, and a person sees only pure chaitanya, within which only the murti of Bhagvaan resides, but no other forms remain. All maayik influences are destroyed – as if aatyantik-pralay has taken place for that particular individual.

gnaan-shakti The power of understanding. Aware of actions. When a jeev enters the jaagrat state, Bhagvaan awakens it from unconsciousness through His gnaan-shakti and makes it aware of its actions.

gnaan-yagna When a bhakta of Bhagvaan engages in antar-drashti, it is called a gnaan-yagna. Physical activities related to Bhagvaan, such as having the darshan of Bhagvaan, performing His pujaa or engaging in kathaa and kirtans of Bhagvaan, to see that murti of Bhagvaan within the heart, to perform its pujaa, and to bow before it, are all forms of antar-drashti, and are therefore aspects of a gnaan-yagna.

Golok 1) The dhaam of Shree Krishna Bhagvaan.
2) Also means Akshardhaam. The prefix 'go' means light; therefore, meaning the 'lok of light' – Akshardhaam.

Gopinaathji The murti of Shree Krishna Bhagvaan. SwaaminaaraayanBhagvaan installed a murti of Gopinaathji Mahaaraaj in Gadhadaa, which was made to the exact size of Shreeji Mahaaraaj.

gopi Protectors of cows. Wives of the cowherds of Vrundaavan present during the time of Shree Krishna. Female bhaktas of Bhagvaan who represent the perfect love and bhakti towards Bhagvaan.

gor Jaggery. Sweet food made directly from sugarcane, and is yellow-brown in colour.

gorakh-aasan An aasan to protect the indriyas. Specific yogic aasan or sitting posture where a person sits with both heels tucked into the groin, the toes folded under the buttocks, and the large toes held by the hands from behind the back.
Considered to help in preventing the ejaculation of semen, and therefore helping in the observance of brahm-chaarya. Also known as goraksh-aasan or bhadraasan.

grahastha Householder. A person who is married. A person who is in the second stage of life, the grahastha aashram.

grahastha aashram Second of the four stages of life, when a person enters married life to fulfil the duties of a householder. At the end of grahastha ashram, a person enters vaanprasth aashram.

grahn Nose. Physical organ of smell (one of the indriyas).

guchh Bunches of flowers, usually placed above the ears or in the paagh.

gulaab Rose.

guldaavadi Flower of the chrysanthemum genus, found to blossom unusually out of season. Also known as sevati.

gun (pronounced goon) 1) Good quality or trait.
2) Principle quality of Prakruti or Maayaa. There are three in total:
sattva-gun (goodness and awareness), rajogun (passion and desires), and tamo-gun (darkness, ignorance, and laziness).
All beings are affected by the influence of one or a combination of these three gun of Maayaa until they become gunaatit. The gun bring out different types of moods in a person: a person in sattva-gun is calm, and peaceful; a person in rajo-gun is desirous, and enthusiastic; a person in tamo-gun is volatile, lazy, and drowsy.

gunaatit Beyond the three gun of Maayaa (sattva-gun, rajo-gun, tamogun).
That which has no trace or influence of Maayaa.

guru A teacher. He will guide you on the path of kalyaan.

gutko A small notebook.

H

hajaari Marigold. A large, yellow-orange flower.

Hanumaanji A dev with the svarup of a monkey. He is courageous, brave, and a loyal bhakta of Shree Raam.

Hari An avataar of Bhagvaan. He incarnated in His four-armed svarup to save an elephant from being killed by a crocodile. He cut off the crocodile's head with His chakra.

haribhakta A bhakta of Shree Hari. A bhakta of SwaaminaaraayanBhagvaan.

harmo A small tree which blossoms with white flowers, found generally in the Kutch region of Gujaraat.

Hayagriv An avataar of Bhagvaan. He incarnated in the svarup of a horse. Brahmaa had become tired of his creative duties, and he wanted to rest. As night was approaching, Brahmaa yawned, which caused all the four Veds to come out from his opened mouth. A demon who lived near him in
disguise, abducted the Veds. Bhagvaan took birth as Hayagriv to kill the demon and protect the Veds.

hinsaa Violence.

Hiranyagarbh An avataar of Bhagvaan.

hruday-aakaash Space within the heart. Spiritual region of the heart. The inner self. Place where the jeev resides.

I

ichhaa-shakti The power of free will. Whatever object is desired by the jeev, is acquired with the help of Bhagvaan's ichhaa-shakti.

idaa naadi Nerve or channel of a feminine nature transmitting physical and emotional energy within the inner body of a person, where the current of energy flows downward and ends on the left side of the body. One of the three major naadis: the idaa naadi, the pingalaa naadi, and the sushumnaa naadi.

Indra The king of the devs. He resides in Svarg-Lok.

indriyas A sense, through which a person can 'know' and 'perform actions'. There are ten indriyas in total - the five gnaan indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body.

§ five gnaan-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnaa) and smell (grahn)

§ five karma-indriyas: speech (voice/vaak), handling (hands/paani), walking (feet/paad), excretion (anus/paayu) and procreation (genitals/upastha)

irshyaa Jealousy of a quality of or skill. A person with irshyaa cannot tolerate others being honoured and cannot tolerate their greatness; and they act to harm the person they are jealous of. [Saarangpur – 8].

ishta-dev The preferred murti of Bhagvaan that worshiped by a person. Our ishta-dev is Swaaminaaraayan Bhagvaan; but, the ishta-dev of Swaaminaaraayan Bhagvaan was Shree Krishna.

ishvar 1) Infinite in number. Similar to the jeev with respect to being bound by Maayaa, but are involved in the creation, sustenance, and destructions of the brahmaands, and are therefore given greater powers by Bhagvaan. Brahmaa, Vishnu, Shiv and all entities greater than them upwards to Prakruti-Purush, are considered ishvars.
2) Second of the five eternal entities – jeev, ishvar, Maayaa, Brahm, Parbrahm.

Ishvar See Bhagvaan.

J

jad Lifeless. Non-living. Has no aatmaa. Opposite of chaitanya. That which is without consciousness.

jad prakruti 1) Eight non-chaitanya (lifeless) components of the world: pruthvi, jal, tej, vaayu, aakaash, maha-tattva, Pradhaan-Prakruti and Mul-Prakruti.
2) The Bhagvad Geetaa mentions these to be pruthvi, jal, tej, vaayu, aakaash, man, buddhi and ahankaar. [Loyaa – 7].

jaagrat Awake. One of the three mental states. The jaagrat state is the result of the sustenance state of Viraat-Purush. It is full of sattva-gun and is located in the region of the eyes. In the jaagrat state, the jeevaatmaa is known as vishva, and is conscious of its sthul body. [Saarangpur – 6].

Jain A follower of Jainism – the non-Vedic religion of India propagating strict ahinsaa, tyaag, and karmas as being the only factor responsible for creation and the continuing unfolding events and activities of the world. According to Jain philosophy, karmas themselves can grant their own rewards. Therefore, Bhagvaan is not a necessary element of their philosophy.

jal Water. Liquid matter. One of the five bhuts, from which the physical world (Viraat-Purush) is formed. It binds pruthvi and other substances, and it also softens and moistens all objects. It satisfies and sustains all life-forms,
it quenches thirst, and suppresses heat.

jal-basti Flushing with water. A strict yogic practice to help cleanse the inner parts of the body, which in turn helps in the observance of brahm-chaarya. The practice involves standing in waist-high water and drawing in water through the anus, swirling the water around the stomach, and then discharging it again through the anus. Another version of the practice involves drawing in water through the genitals and then flushing it out either through the genitals or the anus.

jaambu A berry. A chihn on Swaaminaaraayan Bhagvaan's right foot. Performing dhyaan on this chihn ensures that a bhakta loses interest in everything else and feels that all worldly affairs are worthless.

jaamo A long-sleeved, upper garment that is made of a thick cloth, with rich embroidery. It reaches down below the knees, and is tied at the waist with long strings.

jangam Mobile. Animate. Life-forms such as humans, animals, and birds.

Janmaashtami Birthday of Shree Krishna – Shraavan vadi 8. A fast if kept on this day, and it is celebrated with great festivity.

Jap (pronounced jup) Continuous chanting or writing of the holy name of
Bhagvaan.

jaraayuj Born from a womb. The life-forms born from wombs (all mammals, including humans).

jav A barley grain. A chihn on Swaaminaaraayan Bhagvaan's right toe. Performing dhyaan on this chihn destroys all sins, purifies the mind, and grants a person with the knowledge of aatmaa and Paramaatmaa. It also ensures enough worldly wealth and comforts.

jeev 1) That which is living. Infinite in number. Individual, embodied aatmaa still bound by Maayaa and consequently undergoing the cycle of births and deaths. The jeev is not separate the three bodies (sthul, sukshma, and kaaran) and the three mental states (jaagrat, svapna, and sushupti), whereas the aatmaa is distinct from everything.
2) First of the five eternal entities (jeev, ishvar, Maayaa, and Akshar, and Parbrahm).
3) Sometimes used to mean the same as aatmaa.

jeevaatmaa See jeev.

jhaanjh Pair of small, cymbals – slightly larger than manjiraas - used in the accompaniment of other percussion instruments.

jignaasu A person who seeks knowledge of the aatmaa (aatmaa-nisthaa). One of the four types of bhaktas.

Jyeshth The twelfth month of the aashaadhi Samvat year, normally falling between May and June.

K

kailaas The place where Shiv resides and performs tap.

kaivalyaarthi A person who worships only Bhagvaan in order to experience the aatmaa. He is of an intermediate level. [Ashlaali – 1]

kaal Time. The continuous phenomenon of the progression of existence and events. It allows for the past, present and future, and ultimately leads to the destruction of all things. [Loyaa – 9].

Kaal Cause of death. A dev that remains in the aagnaa of Bhagvaan, but carries out his duties of his own free will. If Bhagvaan wishes, He may interfere with Kaal's duties.

kalash A brass water-pot. A chihn on Swaaminaaraayan Bhagvaan's left foot. By performing dhyaan on this chihn a bhakta attains total fulfilment and becomes akshar-rup. A kalash occupies the highest point on the shikhar of a mandir, and so the bhakta attains the highest dhaam, Akshardhaam.

Kali-Yug Age of Darkness. Fourth and present of the four ages that mark the time-scale of the world. Kali-Yug began in 3102 BCE, after Shree Krishna Bhagvaan left the earth. It lasts for 432,000 human years, of which over 5,000 years have already passed. The current Kali-Yug is estimated to end in the year 428,889 CE. Kali-Yug is when purity and righteousness have thoroughly diminished in comparison to what they were in Satya-Yug. People generally live to be not more than a hundred, and svabhaavs prevail in greater abundance than ever before.

Kalki An avataar of Bhagvaan that is still yet to appear on earth. Bhagvaan will incarnate in the svarup of a destroyer who will come riding on his white horse with his blazing sword in his hand. He will take birth towards the end of this Kali-Yug. Kalki will punish and kill the evil sinners of the world. The universe will then be destroyed.

kalp-vruksh A special tree possessing the magical power to fulfil the wishes of anyone who sits under it. It is one of the fourteen divine objects that emerged from the samudra manthan. The kalp-vruksh lives for one kalp (4,32 x 109 years).

kalyaan 1) Liberation. Freedom from the cycle of births and deaths.
2) To take birth as a higher life-form, or to take birth in a higher lok.

kalyaan-kaari Liberating. The cause of kalyaan. The cause of moksh. That which causes a jeev to break free from the cycle of births and deaths.

kaam 1) Lust. Passion. Desire. [Gadhadaa I – 73]
2) One of the four purushaarths, allowing for the fulfilment of a person's personal and social desires.

kamal A lotus. A chihn on Swaaminaaraayan Bhagvaan's right foot. Performing dhyaan on this chihn enables a bhakta to remain free of material attachments and focus his mind at the feet of Bhagvaan. Just as a kamal is able to blossom even in muddy water, similarly, a bhakta is able to remain free of material attachments, despite fulfilling all his worldly duties obligations. Just as a kamal does not sink into water, a bhakta is not submerged by the forces of inner enemies, attachments, and material pleasures.

kamandalu A wooden water pot, with a handle.

Kaam-Dev The dev of lust and passion.

Kanbi A class of people of the Vaishya varna traditionally engaged in farming and rearing cattle.

kanishth Lowest.

kanthi Double-threaded necklace; usually made of tulsi beads, received by satsangis upon initiation into the Swaaminaaraayan Sampradaay, and worn as a sign of their connection to Bhagvaan.

kapat Deceit. To deceive someone by showing false actions and behaviour.

Kapil Geetaa A portion of the Shreemad Bhaagvat consisting of Kapil-Dev's teachings to His mother, Devhuti.

Kapil-Dev An avataar of Bhagvaan. He incarnated in the svarup of a rushi to compile all the divine knowledge that had been destroyed. He gave the knowledge of the Saankhya philosophy to his mother Devhuti, which was later written in the Shreemad Bhaagvat by Vyaasji.

kaaran Fundamental. One of the three bodies of the jeev. It is the fundamental body, consisting of the jeev's desires, which causes the jeev to take birth again. The kaaran body itself is ignorance that has been fused with the jeev. It retains the jeev's sanchit karmas and is the cause of the sthul and sukshma bodies just as a seed is the cause of a tree.

karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvaan is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards.
There are three types of karmas: sanchit karmas (deeds accumulated over infinite births), praarabdha karmas (deeds whose consequences are already set in motion) and kriyamaan karmas (deeds whose consequences are in the process of being formed).

karma-indriya Conative sense, through which a person can perform actions. The organ that is the physical aspect of a sense. There are five karma-indriyas: speech (voice), handling (hands), walking (feet), excretion (anus) and procreation (genitals).
They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical - body, whereas the indriyas (senses) are distinct from the physical body.

karma-yogi A person is striving for karma-yog (yog through activities). Term used for a grahastha bhakta who has not renounced his/her worldly duties completely – as opposed to a saankhya-yogi – but is nevertheless sincerely striving for yog or kalyaan. Refers to the many grahasthas in the time of Swaaminaaraayan Bhagvaan who chose to totally commit and dedicate their lives to satsang.

karnikaar A red or yellow scented oleander flower called Thevetia neiifolia. The yellow karnikaar are single flowers about 5cm in length, whereas the red karnikaar are clustered on one flower stalk. The karnikaar mentioned in the Vachanaamrut refers to the red karnikaar.

Kaartik Fifth month of the aashaadhi Samvat year, normally falling between October and November.

kartum The all-doer. Bhagvaan does everything and is the cause of everything.

kathaa Religious talks and discussions.

Kaayasth Community of people or a person born of braahman and kshatriya parents, traditionally engaged in political affairs.

kediyu A long-sleeved, upper garment that is pleated at the chest, and reaches down to the waist. Approximately twelve feet of cloth is used up in the pleats.

keval-gnaan Perfect or ultimate gnaan, as described in the naastik philosophy. The final state of realisation.

khand Continent. Large land mass or region.

khes Piece of cloth that can be worn as a shawl to cover the upper body, or worn as a dhoti to cover the lower body.

khir Rich item of food made of sweetened milk and rice,garnished with aromatic spices and nuts, and usually served hot.

kinkhaab Fine silken fabric brocaded with golden or silver threads, originally made only in Egypt.

kirtan Divine songs about Bhagvaan and His charitras, usually sung to the accompaniment of musical instruments.

kodraa Low quality of grain lacking in nutrition. Similar in size and shape to mustard seeds, but white in colour. Stored in times of famine because of its resilience against extreme weather conditions and time, but generally eaten
only by the poor.

Krishna 1) An avataar of Bhagvaan. He incarnated in the svarup of a cowherd. This is considered to be a greater avataar than the others, as Shree Krishna possessed all of the powers of Bhagvaan, whereas other avataars possessed less power. Shree Krishna conveyed the message of
love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetaa, to Arjun in which He stated: 'Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug'.
2) In the Vachanaamrut, Shreeji Mahaaraaj also uses the name "Shree Krishna" to describe BhagvaanPurushottam Naaraayan.

kriyaa Deed. Action.

kriyamaan karma Deeds whose consequences are in the process of being formed. Current deeds - including words and thoughts - which will eventually be added to the stock of karmas (sanchit karmas) until they 'ripen' to give rewards as praarabdha karmas, either later in the present life or in a future life.

kriyaa-shakti The power of application. Whatever action a jeev engages in, it does so with the support of what is known as Bhagvaan's kriyaa-shakti.

krodh Anger. [Loyaa – 1]

kruchhra chaandraayan Form of strictness which involves regulating the intake of food over prolonged periods of time, generally performed as a form of praayshchit for a grave sin.

kruchraati kruchhra Form of harsh tap which involves a twelve-day vrat: drinking water once daily for the first nine days, followed by three days of complete fasting.

krutaghni An ungrateful and selfish person. [Gadhadaa I – 10]

kshatriya Person of power and courage, traditionally responsible for the formation and enforcement of law within society, as well as its safety. Rulers and warriors of society. The second of the four varnas (castes) of the ancient Indian social system.

kshetra 1) Field. Territory. Place of dwelling.
2) Often used with kshetragna to describe a relationship similar to that between some land and its owner – the kshetra is the land, and the kshetragna its owner.

kshetragna Knower of kshetra. Often used with kshetra to describe a relationship similar to that between a landowner and his land – kshetragna is the owner, and the kshetra is the land. Used to describe the aatmaa as the master (kshetragna) of the three bodies (kshetra). Also used to describe Bhagvaan as the master (kshetragna) of all jeevs, ishvars, and Brahm (kshetra). [Panchaalaa – 3].

Kuber A dev who is the personal accountant of the other devs.

kudaa-panthi Follower of a cult whose beliefs are against the teachings of the Veds. They falsely state the five 'M' as a means to kalyaan. They are: madya (alcohol), maans (meat), matsya (fish), mudraa (occult markings on the body), and maithun (illicit sex). One of the four types of kusangis.

kum-kum A fine, red powder – traditionally made of saffron – used by Hindus during worship. It is also applied to the forehead to form a chaandlo.

kunjar-kriyaa Elephant act. A strict yogic practice to help cleanse the inner parts of the body - which in turn helps in the observance of brahm-chaarya. The practice involves drinking a considerable amount of water, swirling it around the stomach, and then discharging it out again through the mouth.

Kurma An avataar of Bhagvaan. He incarnated in the svarup of a turtle. During the samudra manthan (churning of the ocean), the Mount Mandaraanchal that was used to churn - the ocean, began to sink into the soft ocean bed. Bhagvaan assumed the avataar of a turtle, and went into the ocean where His shell was used as a pivot to churn the ocean with the mountain.

kusang The association of an evil person.

kusangi A person who is bad company. A kusangi has a bad influence on someone's progress in satsang, and leads them astray from satsang. There are four types of kusangis: shakti-panthi, kudaa-panthi, shushka-vedaanti, and naastik.

L

laadu Sweet item of food made principally of flour, ghee, and gor or sugar, shaped into small balls.

Lakshmi A devi (goddess) who is the wife of Vishnu. She is the devi of wealth. Therefore, money and gold is also called Lakshmi. She eternally remains in the sevaa of Bhagvaan.

Lakshmi-Naaraayan The murti of Lakshmi and Vaasudev-Naaraayan.

lav Duration of time equalling approximately 1/150 of a second, or 1/16 of the time taken to blink.

leelaa A divine action performed by Bhagvaan.

lobh Greed. Craving for wealth.

lok Place. Region. World.

M

mad Arrogance.

Maadhvi Sampradaay A sampradaay that follows the philosophy of Maadhv Aaaachaarya, a 13th century South Indian Vaishnav aachaarya. He proposed a principle that states there is an essential and eternal distinction between Bhagvaan and all other beings.

madhyaa 1) Intermediate. Medium.
2) Used to describe the gopis. The madhyaa gopis would never become angry with Bhagvaan and would never speak harsh words. However, by using their shrewdness, they would use cunning methods to conceal their selfishness from others and do whatever they pleased while also doing whatever pleased Bhagvaan. Therefore, they would not do only that which pleased Bhagvaan. [Saarangpur – 15]

madhyam Medium. Intermediate.

madhyamaa When the 'paraa' speech reached the throat of Viraat-Purush, it became known by the name of 'madhyamaa'.

Maagdhi Dialect specific to Magadh, the southern region of present-day Bihaar. It is the language of the ancient Jain and Buddhist shaastras.

Maagshar Sixth month of the aashaadhi Samvat year, normally falling between November and December.

Mahaa Eighth month of the aashaadhi Samvat year, normally falling between January and February.

Mahaabhaarat The great epic of India. A shaastra revolving around the family feud between the Paandavs and the Kauravs, which ends in a great battle. With over 100,000 verses, it is the world's longest poem.

mahaa-bhuts Major elements. Collective term for the five physical elements that evolve from taamas-ahankaar and from which the physical world is formed. They are: pruthvi (earth or solid matter), jal (water or liquid matter), tej (light or energy), vaayu (air or gaseous matter), and aakaash (space or vacuum). Each one has a root cause, called its tanmaatraas or vishay: smells, tastes, sights, touch, and sounds.

Mahaa-Maayaa See Prakruti.

Mahaa-Purush 1) Also called Mul-Purush, Akshar-Purush, and Purush.
2) The svarup of Bhagvaan that resides in Shvet-Dvip, and gives darshan to the niranna-muktas.

maha-tattva Major element. Equivalent to the chitt of the jeev, but on an immense level. First of the entities produced by Pradhaan-Purush. The entire world resides within it in a subtle form. It is itself unchanging, luminous, pure, and full of pure sattva-gun. [Gadhadaa I – 12].

Mahaa-Yug The time of four yugs (Satya-Yug, Tretaa-Yug, Dvaapar-Yug, and Kali-Yug). Also called chokadi.

maalaa A rosary made of 108 beads, which is usually made of tulsi or sandalwood. The maalaa is turned with the right hand, by placing it over the middle finger and moving each bead one by one with the thumb, while reciting "Swaaminaaraayan".

malaar A musical raag of Indian music. Considered to induce rainfalls if sung correctly.

man (pronounced mun) Mind. One of the four antah-karans, with the function of generating thoughts and desires, and governing all of the indriyas.

maan Pride. When a person wants someone else to acknowledge them as superior.

manan To think about. Contemplation. To mentally think over a talk, and to discard parts of the talk which are not needed and to retain the parts of the talk which are useful.

mandal Group or assembly. In the time of Swaaminaaraayan Bhagvaan, the saadhus were often formed into groups, within which they travelled and preached in different regions.

mandir Temple. Sacred Hindu place of worship.

manjiraa Pair of small, cymbals used in the accompaniment of other percussion instruments.

manomay chakra The mind in the form of a wheel. The mind, seen as a constantly turning wheel, whose ten spikes are taken to be the ten indriyas. [Saarangpur – 7].

manovahaa naadi Nerve or channel in which the mind resides, transmitting energy within the inner body of a person and allowing the flow of desires and thoughts.

maansi pujaa Mental worship. Form of worship in which a person devoutly performs pujaa of Bhagvaan mentally - exactly as he would physically.

mantra 1) A repeated word or phrase.
2) A sacred verbal phrase repeated in prayer, or meditation, such as 'Swaaminaaraayan'. Wicked people use mantras to cast evil curses.

Manu Manu is responsible for overseeing the first stages of all life forms in the new cycle of creation and he lives for the entire cycle. Manu and his wife become the first parents for each cycle (Adam and Eve). In one day of Brahmaa, fourteen Manus reign and die. The duration of the reign of one Manu is 306,720,000 human years, and is called a manvantar. Fourteen Manus are created and destroyed during one day of Brahmaa.

manvantar The duration of the reign of one of the fourteen Manus that reign sequentially during one day of Brahmaa. Duration of time equalling 306,720,000 human years.

Maargi A Follower of the Vaam-Maarg (cult of lust), an anti-Vedic cult that promotes illicit sex and other prohibited practices as a means to kalyaan.

matsar Jealousy of objects. Jealousy that arises in a person when someone else has a better object or item than himself. [Kaariyaani – 6].

Matsya An avataar of Bhagvaan. He incarnated in the svarup of a fish when a flood destroyed the world. He saved humanity by saving Satyavrat from the great flood. Satyavrat became the first human in the new world, and became known as Manu. He also saved the Veds text from the flood. As Manu was lonely, he prayed for children, and was granted a wife. Manu and his wife become the first parents for each cycle (Adam and Eve). Manu is responsible for overseeing the first stages of all life forms in the new cycle of creation and he lives for the entire cycle.

Matsya A fish. A chihn on Swaaminaaraayan Bhagvaan's left foot. Performing dhyaan on this chihn grants a bhakta with a stable mind. It also empowers him to live life absorbed in - the murti of Bhagvaan.

maayaa That which obstructs a bhakta from focusing on Bhagvaan. [Gadhadaa I – 1].

Maayaa 1) Power of Bhagvaan used as the fundamental 'substance' of creation. It is composed of the three gun, is both jad and chaitanya, eternal, nirvishesh, and in its dormant state (before the time of creation) – it houses all jeevs and ishvars, and all the tattvas. It is inspired by, controlled by, and dependent on Bhagvaan. The jeevs and ishvars must go beyond Maayaa (eradicate it within themselves) in order to attain Akshardhaam. Everything in the world is produced from the products of Maayaa. Also called Prakruti.
2) Third of the five eternal entities (jeev, ishvar, Maayaa, and Brahm, and Parbrahm).

maayik That which is composed of the products of Maayaa. False. Worldly. That which is destroyed.

medi A small room above a house or a mansion.

mograa A flower of the jasmine genus called Jasminum sambac or Arabian jasmine. It has a white colour and extremely sweet fragrance. Traditionally used in offerings to murtis of Bhagvaan.

moh Infatuation. Attraction.

Mohini An avataar of Bhagvaan. He incarnated in the svarup of a beautiful lady. After the devs and demons had churned the oceans to extract the nectar that would give them immortality, there was a fight over the possession of the urn. Bhagvaan realised that if the argument continued for long then the nectar would spill out and be lost forever. He also did not want the demons to drink any of the nectar. So, He appeared as Mohini, a lady of great beauty. Both the devs and the demons stopped fighting and were attracted to Her beauty. Flaunting Her charms, Mohini convinced both the devs and the demons that she would distribute the nectar

moksh Liberation. Salvation. Breaking free from the cycle of births and deaths. To attain Akshardhaam.

Moksh-Dharma A portion of the Mahaabhaarat consisting of Bhishma's teachings from his bed of arrows to Yudhishthir after the end of the Mahaabhaarat war.

moliyu Rich fabric with silky finish woven with golden or silver threads and detailed, decorative edges.

mrudang Type of double-sided drum. Indian percussion instrument played to supply rhythm in the singing of kirtans.

mugdhaa 1) Lowest.
2) Used to describe the gopis. The mugdhaa gopis would often lecture Bhagvaan and say, 'We have gone out of our way doing things for you, yet you do not take eventhe slightest notice of us'. Furthermore, if they were teased further, they would be upset with Bhagvaan, and speak such harsh words that a person would feel they will soon fall from the path of Bhagvaan.

mukta Free. Released. A liberated soul. A resident of any dhaam of Bhagvaan who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikaashram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, aksharmukta, has attained ultimate kalyaan and is free from the bondage of Maayaa and the cycle of births and deaths. [Saarangpur – 17].

mukti To become free. Kalyaan. Moksh. Those who are bhaktas of Bhagvaan do not desire any of the four types of mukti: to reside in the dhaam of Bhagvaan; to stay near Bhagvaan; to assume a svarup similar to Bhagvaan; and to attain powers similar to Bhagvaan. A nishkaam bhakta of Bhagvaan does not wish for any of these. Instead, he only wishes for Bhagvaan's sevaa. [Gadhadaa I – 43].

Mul-Prakruti See Prakruti.

Mul-Prakruti-Purush See Prakruti-Purush.

Mul-Purush See Purush.

mumukshu A person in search of moksh.

muni Saadhu.

muni-mandal Group or assembly of munis.

murti 1) Sacred idol of Bhagvaan used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand,gems, and mental.
2) The form of Bhagvaan.

N

naadi Nerve or channel transmitting energy within the inner bodies of a person and interconnecting the chakras. There are said to be 72,000 naadis in all, of which three are major: the idaa naadi, the pingalaa naadi, and the sushumnaa naadi.

NaimishaaranyaKshetra 1) Wherever the jagged edges of the manomay chakra are worn away. A person should understand the mind to be the manomay chakra, and the ten indriyas to be its jagged edges. Wherever those jagged edges of the mind (the indriyas) wear away and become blunt, that place should be known as Naimishaaranya Kshetra. Religious deeds (jap, tap, vrat, dhyaan, and pujaa) commenced in that place flourish rapidly, day by day. Naimishaaranya Kshetra should be known to be wherever Bhagvaan's ekaantik sant resides.
2) A tirth in India.

naishtikbrahm-chaari A person who follows the eight types of brahm-chaarya, which prevent them from associating with the opposite gender in the following ways:

§ shravanam - listening to or of

§ keertanam - talking to or of

§ keli - frolicking with

§ prekshanam - intentionally looking at

§ guhyabhaashanam - privately conversing with

§ sankalp - fantasising about

§ adhyavasaaya - thinking of

§ kriyaa - intercourse with

Nandishvar A white bull. The vehicle of Shiv.

napunsak Impotent. Infertile. Unable to procreate.

Naarad An avataar of Bhagvaan. He incarnated in the svarup of a travelling rushi. Naarad showed that bhakti is the best way of attaining moksh. He was also a great bhakta of Bhagvaan and has guided many souls on the path of kalyaan by travelling all over the brahmaand.

Narak Where naastiks and sinners are sent after death to suffer for their sins at the hands of Yam-Raaj and the yamduts. After suffering for their sins, these jeevs continue to go on the cycle of births and deaths. Also called Yampuri.

Naaraayan The four-armed svarup of Bhagvaan. See Bhagvaan.

Naaraayan-Muni One of the names given to Shreeji Mahaaraaj by Raamaanand Swaami at the time of His initiation as the head of the sampradaay. The other name given was Sahajaanand Swaami.

Nar-Naaraayan An avataar of Bhagvaan. He incarnated in the svarup of twin brothers to kill a demon named Kunchi. Nar incarnated as Arjun, and Naaraayan incarnated as Shree Krishna. Nar-Naaraayan Bhagvaan forever performs tap in Badrikaashram for His bhaktas.

naastik 1) Atheist. Non-believer. Opposite of aastik. Person who does not believe in the existence of Bhagvaan, or who is not religious. One of the four types of kusangis.
2) Often refers specifically to the Jains, who propose that all activities and events are direct results of karmas, but who do not accept Bhagvaan as the all-doer or the giver of the rewards of karmas.
3) A person who states that the vidhi and nishedh prescribed by the shaastras are false.
4) Can also describe people or shaastras that do not accept the authority and authenticity of the Veds, or a person who does not trust the words of greats such as Naarad, the Sanakaadik, Vyaas, and Vaalmiki.

neti neti Indescribable. Incomprehensible. Beyond words.

nididhyaas Constant thinking and concentration. Repeated deep thoughts. After having mentally retained a talk with nishchay, the practice of continuously recalling the talk day and night.

nimish Blink. Duration of time equalling approximately 2/5 of a second. The time taken to blink.

nimit-pralay 1) Stimulated dissolution. Destruction of the lower ten loks of the fourteen loks of a brahmaand, including Svarg-Lok, Mrutyu-Lok and Paataal. This is stimulated by the end of the fourteen-manvantar day of Viraat-Purush, when his equally long night falls.
2) Brahmaa's state of sushupti (deep sleep) – when all of ishvar's responsibilities are absorbed – which lasts as long as his day. Equivalent to 4.32 x 109 human years.

nindraa Sleep.

niraakaar Formless. No svarup.

niranjan Describes a person whose eyes are not affected by maayaa in the form of attractive objects.

niranna-mukta A 'food-less' mukta. The muktas of Shvet-Dvip are called niranna-muktas, as they do not consume water (nir) or food (ann). Also, they are free from the shad-urmi (six physical and emotional feelings). The muktas that reside in this dhaam are aatmaas who have been freed from the cycle of births and deaths, but have not yet attained Akshardhaam. So, they perform continuous tap, in order to attain ultimate moksh.

niraavaran drashti The ability to see everywhere, like a siddh or yogi.

nirbij Seedless. Without the association of Bhagvaan.

nirgun 1) Without gun. Not possessing any qualities of the three guns of Maayaa – sattva-gun, rajo-gun, and tamo-gun. Beyond all maayik qualities. Divine.
2) Extremely subtle. [Kaariyaani – 8].

nirlobhi Without greed.

nirmaani Without pride.

nirvikalp Without alternatives or doubts. Used to describe faith or state in which a person sees only Bhagvaan – no doubts or distinctions remain whatsoever. [Gadhadaa I – 39].

nirvikalp samaadhi 1) Highest state of realisation, in which a person sees only Bhagvaan – no doubts or distinctions remain. [Gadhadaa I – 39].
2) The eighth and final stage of ashtaang-yog.

nirvishesh Description of that which is without any responsibilities. This describes Maayaa in her causal state when she is without all of the things that may develop from her (the twenty-four tattvas).

nishchay Unfaltering faith in Bhagvaan, no matter what is seen or heard.

nishedh The "don'ts". That which morally should not be done (in contrast to vidhi).

nishkaam bhakta Superficially appears to be a sakaam bhakta, but inwardly, that bhakta has perfect nishchay and wishes for nothing except the murti of Bhagvaan. If inner enemies cause disturbances within, or a desire for pleasures other than the murti of Bhagvaan arises, he feels intense guilt. Even if he has only a slight amount of aatmaa-nishthaa and vairaagya, such a bhakta still attains profound bliss in the dhaam of Bhagvaan after leaving his body.

nishkaami Without lust.

nishthaa Belief.

nisnehi Without affection.

nispruhi Without desire for worldly objects.

nisvaad No desire for tasty foods.

nitya-pralay 1) Constant destruction. The day-to-day dying of countless individual devs, demons, humans and other beings.
2) The jeev's state of sushupti (deep sleep) – when all of jeev's responsibilities are absorbed.

nivrutti 1) Inactivity. State of quietness and obedience. Retirement from social duties and affairs. In this sense, often used to refer to the path of tyaag.
2) Can also include retirement from all forms of activities and responsibilities, including religious activities, such as sevaa in the mandir, and attending to bhaktas of Bhagvaan. A person increases dhyaan and smaran at the expense of bhakti and sevaa.

niyam 1) Moral and spiritual disciplines and religious codes of conduct prescribed by Bhagvaan or the shaastras, to protect a bhakta on the path to Bhagvaan. Niyams may relate to either dharma or bhakti. Niyams keep the bhakta fit to travel closer to Bhagvaan and ultimately
earn the grace of Bhagvaan. Disobeying niyams causes the bhakta to fall from the path of Bhagvaan. Basic niyams for bhaktas are outlined in the Shikshaapatri.
2) The second step of ashtaang-yog, which involves the observance of religious practices and code of dharma for the control and refinement of the mind.

Nrusinh An avataar of Bhagvaan. He incarnated in the svarup of a lion-man. Hiranyakashipu was a demon who had immunity from being killed by man, beast, and Bhagvaan. For, this reason, Bhagvaan took birth as half-lion and halfman. He killed Hiranyakashipu, and saved His devout bhakta, Prahlaad.

O

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pachhedi A thin shawl.

paad Feet. Physical organ of walking (one of the indriyas).

paadma Lotus. The chihn of a lotus on the palm is called a padma. Also, a lotus held in the hand is called a padma.

paadma-kalp Period of time during the process of creation when Marichi and others jeevs are given their bodies by Bhagvaan. Length of paadma-kalp time is one of Brahmaa's days (4.32 x 109 human years). [Gadhadaa – 13].

paagh Turban. Long, thin piece of cloth tied around the head.

pakhvaaj Type of mrudang or double-sided drum. Indian percussion instrument with a deep, mellow sound, played to supply rhythm in the singing of kirtans.

paksh To be in favour of someone. Loyalty. We must always take the paksh of Bhagvaan and His bhaktas.

pal Duration of time equalling approximately 24 seconds.

paalkhi Palanquin. A covered seat carried on poles on the shoulders of four or more people.

panch Five.

panch-amrut Nectar of five. A mixture of five items, used in pujaas and abhishek.: milk, yoghurt, ghee, honey, and sugar.

panch-vishay The five types of objects that are perceived by the indriyas: shabda (sounds), sparsh touches), rup (sights), ras (tastes), and gandh (smells).

pandit Priest.

paani Hands. Physical organ of handling objects.

paraa The divine sound produced in the navel of Viraat-Purush is known as the 'paraa' speech. For the purpose of creating the Veds, Bhagvaan Himself has inspired that 'paraa' speech. [Saarangpur – 6]

paaraak-kruchhra Form of harsh tap which involves fasting for twelve continuous days.

Paramaatmaa Greater than the aatmaa. God. Supreme being. Bhagvaan. Lord of all. He is unparalleled, omnipotent and the alldoer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Maayaa, divine, always taking birth on earth for His bhaktas. Resides within the aatmaa.

param-bhaagvat Ideal bhakta of Bhagvaan, referring to a sat-purush or sant.

param-ekaantik sant Ideal ekaantik saadhu of Bhagvaan, referring to a sat-purush or sant.

Parameshvar See Bhagvaan.

paramhans 1) Supreme swan. A male saadhu of the highest order, characterised by his ability to discriminate between sat and asat – just as swans were traditionally considered to be able to distinguish between milk mixed with water.
2) Traditionally, they do not only abandon worldly activities, but also all religious accessories such as rites, symbols and objects – pujaa, chaandlo, kanthi – and lead a life of travelling and preaching. In the time of Swaaminaaraayan Bhagvaan, there were 2,000 educated, talented and devout saadhus of which 500 were initiated as paramhans. These were later re-initiated as saadhus and had returned to performing all traditional religious rites and rituals, but were still known as paramhans.

Parampad See Akshardhaam.

paraardhs Duration of time equalling 1 x 1017 human years.

paarasmani Alchemist's stone. Magical gem that turns iron into gold.

Parbrahm Beyond Brahm. God. Supreme being. Bhagvaan. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Maayaa, divine, always taking birth on earth for His bhaktas. Resides within the aatmaa. Also called Paramaatmaa, Parbrahm, Krishna Naaraayan, and Swaaminaaraayan. Highest of the five eternal entities (jeev, ishvar, Maayaa, and Brahm, and Parbrahm).

paarshad 1) Male tyaagi in the time of Swaaminaaraayan Bhagvaan, similar to a saadhu, but whose niyams were not as strict; they observed brahm-chaarya in general but were allowed to talk with women, and were allowed to touch money but not keep it for themselves. Most paarshads shaved their heads like other saadhus but wore a white dhoti and upper garment.
2) Attendant of Bhagvaan.

Parshuraam An avataar of Bhagvaan. He incarnated in the svarup of a brave warrior. Parshuraam had great devotion for His parents. However, His father was hot-tempered, and Parshuraam inherited this quality from him. Then, His father was killed by Kartavirya Raajaa. As Kartavirya was a kshatriya, Parshuraam vowed to kill all the kshatriyas on this earth. So, He saved the earth from the tyranny of the kshatriyas and destroyed all the kings who were harassing the people. However, Parshuraam became proud of his power. As He terrorised the kshatriyas, they all fled and no one remained to protect this earth. So, Kashyap Municalled them back and ordered Parshuraam to leave this world.

Paarvati Wife of Shiv. Mother of Ganpati. In her previous life, she was called Sati, and was married to Shiv. However, as she had vowed to always be married to Shiv, when she was reincarnated as Paarvati, she again married Shiv.

pashyanti When the 'paraa' speech reached the hruday-aakaash of Viraat-Purush, it became known by the name of 'pashyanti'.

pati vrataa A faithful wife. A wife who observes the vow of fidelity is called a pati vrataa. A true pati vrataa possesses great powers, and even Bhagvaan must obey her wishes.

patit-paavan The rescuer of the fallen and the wretched.

paayu Anus. Physical organ of excretion (one of the indriyas).

pingalaa naadi Nerve or channel of a masculine nature transmitting intellectual and mental energy within the inner body of a person, where the current of energy flows upward and ends on the right side of the body. One of the three major naadis.

Posh Seventh month of the aashaadhi Samvat year, normally falling between December and January.

pradakshinaa Look from all directions. To walk in the clockwise direction around the murti of Bhagvaan with a focused mind, and receive His darshan from all directions. A form of bhakti, signifying that Bhagvaan is the centre of our lives; just as the sun provide energy for the planets that orbit it, Bhagvaan provides energy for us. The pradakshinaa is performed in a clockwise direction so Bhagvaan remains on our right, which is the position of the master.

Pradhaan Pradhaan-Prakruti.

Pradhaan-Prakruti Prakruti half of the Pradhaan-Purush pair, 'conceived' by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmaand. Also called simply Pradhaan.

Pradhaan-Purush One of the countless pairs of Pradhaan-Prakruti and Purush 'conceived' by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmaand. Subsequently, from each pair of Pradhaan-Purush, the twenty-four tattvas are created, and in turn, the jeevs and ishvars receive their respective bodies.

Pradyumna One of the four forms of Bhagvaan's Vishvarup svarup. His role is to explain the tattvas, and to cause the sustenance of the brahmaand (Viraat-Purush). During the state of sustenance, Viraat-Purush worships Pradyumna.

praagna Name of the jeevaatmaa in the sushupti state, when it is conscious of its kaaran body. [Saarangpur - 6]

prajaapati The maker of clay and mud pots. The devs that preside over procreation, and protect life. Brahmaa, Marichi, Daksh, and Kashyap are known as prajaapatis, as they are involved in creating life-forms and the world.

prakruti Refers to chaitanya prakruti and/or jad prakruti.

Prakruti 1) Divine energy or instrument of Bhagvaan that initiates the creation process by being 'impregnated' by Purush – also called Mul-Purush, Mahaa-Purush, or Akshar-Purush – and from which countless pairs of Pradhaan and Purush are 'conceived' for the creation and sustenance of each brahmaand. Taken to be feminine in nature, she is composed of the three gun, is both jad and chaitanya, eternal, nirvishesh, and in her dormant state houses all jeevs and all elements. Also called Mul-Prakruti, Mul-Maayaa, and Mahaa-Maayaa.
2) Also refers to Pradhaan-Prakruti.

Prakruti-Purush The pair of Mul-Prakruti and Mul-Purush, from which countless pairs of Pradhaan and Purush are formed for the creation and sustenance of each brahmaand. Also called Mul-Prakruti-Purush.

praakrut-pralay General destruction. Destruction of the body of Viraat Purush (all fourteen loks of one brahmaand, and the absorption of Pradhaan-Purush and the twenty-four tattvas, including maha-tattva, into Mahaa-Maayaa (Mul-Prakruti). This occurs when the two-paraardh lifespan of Viraat-Purush has elapsed.

pralay Destruction.

Praan A vital air. Breath. Life force or energy flowing within the primary life-currents of the body, called vaayu, which control crucial bodily functions. There are five main vaayus:

§ praan – forward moving air

§ apaan – air that moves away

§ samaan – balancing air

§ udaan – ascending air

§ vyaan – outward moving air

pranav A transformed form of the divine, transcendental vibration emanated at the moment of first creation, and from which all other sounds, and ultimately the sacred Veds, come forth. The speech of Viraat-Purush became the form of pranav by becoming the three sounds of 'A', 'U',and 'M', and then became the fifty-two syllables, and took the form of the four Veds. The three-syllable – 'A', 'U' and 'M' – sound known as AUM.

praanaayaam Controlling the praans. Fourth step of ashtaang-yog, which involves controlling of praans through breathing exercises leading to the calming of the chitt in preparation for concentration.

praarabdha Fate. Destiny.

praarabdha karma Deeds whose consequences are already set in motion The portion of the stock of karmas (sanchit karmas) that are presently giving rewards, based on the principle of past deeds shaping present events. The praarabdha karmas influence the nature of a person's body and associations, prevailing circumstances, and even personal strengths.

prasaad Food that has been blessed and sanctified after offering it to Bhagvaan

pratham First.

pratyaahaar Withdrawal of sensory inputs into the physical body, that enters through the five sense organs. The fifth step of ashtaang-yog.

pratyaksha Visible. Present on earth. Physical.

praudhaa 1) Highest. Best.
2) Used to describe the gopis. The praudhaa gopis would do only that which pleases Bhagvaan. In no way would they use any cunning methods to satisfy their selfishness. Their only wish would be to please Bhagvaan. Therefore, they remain happy with whatever pleases Bhagvaan. Also, they would never become angry at, or jealous of the other gopis who are equal to them. They would also abandon vicious natures, such as maan and matsar, and remain alert in the sevaa of Bhagvaan. They would never do anything that would displease Bhagvaan.

pravrutti 1) Activity in the form of social duties and affairs. In this sense, often used to refer to the path of a grahastha.
2) Can also include all forms of activities and responsibilities, including religious activities, such as sevaa in the mandir, and attending to bhaktas of Bhagvaan. A person increases bhakti and sevaa rather than dhyaan and smaran.

praayshchit Penance. Atonement.

prem-lakshanaa bhakti Profound, loving devotion.

Pruthu An avataar of Bhagvaan. He incarnated in the svarup of a king as it was the wish of the rushis. The earth had concealed all vegetation within herself and as a result the whole land had become barren. Pruthu returned all the vegetation to earth, and made the world beautiful and attractive again.

Pruthvi The devi of the earth. Mother Earth. She is a svarup of Lakshmi.

pruthvi Earth. One of the five bhuts, from which the physical world (Viraat-Purush) is formed. It supports all jeevs, and in the form of a physical body, the pruthvi is their home. It separates the other four bhuts, and gives a physical form to all life-forms.

Punam Full moon. The 15th day of the light half of an Indian calendar month.

Puraan Ancient. A set of eighteen shaastras recording ancient Hindu events that incorporate ethical and spiritual teachings, most popular of which is the Shreemad Bhaagvat Puraan. The other seventeen Puraans are, namely: the Brahma Puraan, Padma Puraan, Vishnu Puraan, Vaayu Puraan, Naarad Puraan, Maarkandey Puraan, Agney Puraan, Bhavishya Puraan, Brahma-Vaivart Puraan, Ling Puraan, Varaah Puraan,Skand Puraan, Vaaman Puraan, Kurma Puraan, Matsya Puraan,Garud Puraan, and Brahmaand Puraan. Forms a portion of the Smruti.

Purush 1) An akshar-mukta selected by Akshar-Brahm to 'impregnate' Prakruti for the creation process, from which countless pairs of Pradhaan and Purush are formed for the creation and sustenance of each brahmaand.
2) Purush half of the Pradhaan-Purush pair, 'conceived' by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmaand.
3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end.He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body.
4) Also called Mahaa-Purush, Mul-Purush or Akshar-Purush.

purushaarths Collective term for the four goals pursued by all Hindus: dharma (duties), arth (material wealth), kaam (desires), and moksh (liberation). [Amdaavaad – 5].

Purushottam God. Supreme being. Bhagvaan. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Maayaa, divine, always taking birth on earth for His bhaktas. Resides within the aatmaa. Also called Parbrahm, Paramaatmaa, Krishna Naaraayan, and Swaaminaaraayan.

purush-prayatna If a person keeps the company of a devout saadhu and becomes virtuous through his own thoughts, then that is known as purush-prayatna.

Q

R

Raadhaa/Raadhikaa A sevak of Shree Krishna. She eternally performs His sevaa in Akshardhaam.

rajaai A thick blanket.

raajarshi A householder or royal person with characteristics like that of a rushi. At a lower level than a brahmarshi.

raajas-ahankaar One of the three types of ahankaar that evolve from mahatattva and from which, the ten indriyas, the buddhi, and the praans evolve.

raajasi Relating to rajo-gun. Full of rajo-gun.

rajo-gun Quality of passion. One of the three gun of Maayaa (Prakruti) characterised by incoherence and desires for the vishays. When rajo-gun prevails, the antah-karan becomes polluted and many disturbing thoughts
regarding desires for the vishays arise, making it difficult to worship Bhagvaan's murti. Also, when rajo-gun is predominant, the rewards of any karmas performed by a jeev are experienced in the svapna state. The products of rajo-gun include lust, and desires for enjoying sense
pleasures. [Kaariyaani – 1] [Gadhadaa II – 43].

Raajput Son of the king. A class of people of the kshatriya varna descending originally from royal lineage, and extremely strong and brave.

raakhadi A decorative, strand-like bracelet traditionally tied by sisters on their brothers hands on the day of Rakshaa-Bandhan (Shraavan sud Punam) affirming their loving bond between each other, and in particular, the brother's vow to protect his sister.

Raam/Raamchandra An avataar of Bhagvaan. He incarnated in the svarup of a king. Shree Raam was the perfect human, the perfect son, the perfect husband, and the perfect king. He was exiled to the forest for fourteen years, with His wife Sitaaji and His brother Lakshmanji. When Sitaaji was kidnapped by the demon Raavan, Raam saved her with the help of
Hanumaanji and Lakshmanji, and killed Raavan.

Raamaayan The story of Raam. A shaastra narrating the story of Shree Raam Bhagvaan, which includes His 14-year exile from the throne of Ayodhyaa to the forest; Sitaa's abduction by the evil demon Raavan; Raam's ultimate victory over Raavan and his armies; and the return of Raam and Sitaa to Ayodhyaa. It contains principles for society through the characteristics exhibited by Raam, Sitaa, Lakshmanji, and Bharatji.

Raamnavmi Birthday of Shree Raam – Chaitra sud 9. A fast if kept on this day, and it is celebrated with great festivity. Also the birthday of Swaaminaaraayan Bhagvaan.

ras A taste. One of the panch-vishays. It is the physical element of jal, and is perceived by the tongue. The characteristics of ras are sweetness, spiciness, distastefulness, bitterness, sourness, and saltiness.

raas Traditional Indian folkdance normally played between a collection of partners, each partner having a pair of sticks to strike in accompaniment to the music while singing and dancing in a circular motion.

rasik Loving. Affectionate. Romantic. [Gadhadaa – 26].

raas-leelaa The divine raas episode of Shree Krishna with the gopis of Vraj, which is narrated in the chapters 29-33 in the tenth skandh of Shreemad Bhaagvat. Also called raas-panchaadhyaayi.

rasnaa Tongue. Physical organ of taste (one of the indriyas).

rath Chariot.

reto Feto, moliyu or shelu with silky, decorative edges woven with golden or silver threads. Tied around the head or waist, or left to rest upon the shoulders.

rotlo A basic unleavened bread-like food of many parts of Gujarat made generally of millet flour that is patted into a flat, circular shape before being cooked on an earthen or metal hot plate.

Rudra A svarup of Shiv. The dev of the ahankaar.

rup A sight. One of the panch-vishays. Rup is the physical element of tej, and is perceived by the eyes. Rup reveals the appearance of all objects, and resides in all objects in a small form, and changes as objects change.

rup-choki A platform on the side of a set of stairs.

Rushabh-Dev An avataar of Bhagvaan. He incarnated in the svarup of a king who became a tyaagi. He abandoned his kingdom and one hundred sons.

rushi A sage. A tyaagi who performs severe tap and dhyaan. The Veds were revealed by Brahmaa to rushis.

S

sabhaa Assembly. A group of satsangis listening to kathaa or singing kirtans.

sachidanand Eternal (sach), all-knowing (chid), and blissful (aanaand).

sadguru A great sant.

saadhan-dashaa A person in the process of attaining siddh-dashaa. Has attained the state of brahm. He identifies things separately; pleasant and unpleasant vishays do not appear to be equal.

saadhu Male person who has abandoned worldly duties and has chosen a strict life of religious activities under strict vows of poverty, brahm-chaarya, and obedience. A tyaagi.

saafo A paagh with one end hanging at the back or the side of the head.

sagun With gun. Possessing divine qualities and kalyaan-kaari gun.Also means great, when referring to the svarup of Bhagvaan.

sakaam bhakta A bhakta who superficially appears to be a tyaagi and nishkaami. However, he does not have wish for the murti of Bhagvaan, but instead has desires for the darshan of the aatmaa and the four types of mukti. Even if his nishchay is perfect, is a great tyaagi, has firm vairaagya, intense aatmaanishthaa, and he is not disturbed by inner enemies, if he desires anything other than the pratyaksha svarup of Bhagvaan, then even if he is in the higher loks, he will certainly attain less bliss.

saakar Large sugar crystals.

saakshaatkaar When that talk is recalled exactly as it was, with absolute clarity and sincerity. If a person engages in shravan, manan, and nididhyaas about the Bhagvaan and His svarup of the aatmaa, then he will attain saakshaatkaar of the aatmaa. Saakshaatkaar cannot be attained by doing shravan alone, without practicing both manan and nididhyaas. Also used to describe something that has been so well learned or understood that it becomes second nature.

samaadhi 1) Trance. A spiritual experience, usually of Bhagvaan or His dhaam, in which consciousness of the body and surroundings is lost.
2) Eighth and final step of ashtaang-yog. Spiritual experience of union with Bhagvaan, which is the highest level of yog.

sampradaay Sect. Fellowship.

samudra manthan Churning of the ocean. The devs decided to churn the ocean for precious gifts and amrut. However, they needed the demons to help them churn the ocean. The devs offered half of the amrut to the demons, and they accepted. First, they tore up Mount Mandaraanchal for use as a churning stick. Then, a serpent named Vasuki was used as a churning rope. The devs took hold of the tail, and the demons held the head. While they were churning,
Vasuki's breath became very hot, which almost suffocated the demons. Bhagvaan then took the avataar of Kurma to stop the mountain from sinking into the ocean bed. Finally, the ocean produced precious items: poison, a cow, a horse, a white elephant, a diamond, a wishing tree, an apsaaraa, alcohol, Lakshmi, Chandra, Surya, a jewel, a conch shell, and a bow. Shiv swallowed the poison, which caused his throat to turn blue. Finally, Dhanvantari (avataar of Bhagvaan) emerged from the ocean, holding an urn of amrut. The devs and demons fought over the amrut. However, Bhagvaan did not want the demons to obtain it as it would give them immortality. So, He assumed the avataar of Mohini to distract the demons.

Samvat The calendar established by Indian emperor Vikramaditya of Ujjain following his victory 56 BCE. It is a lunar calendar based on ancient Hindu tradition. The Vikram Samvat calendar is 56.7 years ahead of the solar Gregorian calendar. The calendar most commonly used is the Kaartiki Samvat, which begins on the first day of Kaartik. However, the Vachanaamrut is written using the Ashaadhi Samvat, which begins on the first day of aashaadh.

Sanakaadik An avataar of Bhagvaan. He incarnated in the svarup of the four sons of Brahmaa: Sanak, Sanaatan, Sanandan, and Sanat-Kumaar. Born from Brahmaa's mind, the four sons are described as great rushis who undertook lifelong vows of brahm-chaarya against the wishes of their father. From the Sanakaadik, the braahmans got the inspiration regarding the values and importance of tap and brahm-chaarya. Although they are eternally liberated souls from birth, they still became attracted to the devotional service of Bhagvaan. Despite being very senior in age, the Sanakaadik are said to wander the universe in the forms of small children. Also called Chaatur Kumaar or Kumaar San.

sanchit karma Accumulated deeds. Immeasurable stock of all deeds performed, in infinite past lives and in the present life. The karmas are retained in the kaaran body until the karmas 'ripen' to eventually give rewards as praarabdha karmas, either later in the present life or in a future life. [Vadtaal – 6].

sandhyaa 1) Evening.
2) The forth aarti of the day, performed in the evening.

sang (pronounced sung) Company. Association.Sankarshan One of the four forms of Bhagvaan's Vishvarup svarup. His role is to teach spiritual knowledge, and to cause the destruction the brahmaand (Viraat-Purush). During the state of destruction, Viraat-Purush worships Sankarshan.

Saankhya A philosophy that analyses the tattvas, and states that there are twenty-five tattva. Founded by Kapil-Dev.

saankhya Fundamental belief of the Saankhya philosophy. It proposes that all that evolves from Maayaa is perishable and vain. After developing thoughts of saankhya, the bhakta gradually becomes detached from worldly, maayik objects and become further absorbed in Bhagvaan.

saankhya-yogi A yogi who has abandoned activities. Term used for a bhakta who has abandoned his/her worldly duties – as opposed to a karma-yogi – and is sincerely striving for kalyaan. Refers to a tyaagi who is totally dedicated and committed to satsang. In the time of Swaaminaaraayan Bhagvaan, many widows and widowers chose to become saankhya-yogis after their spouse passed away. They dedicated their lives to Bhagvaan rather than any other family members. Often refers to female tyaagis.

sannyaas aashram Last of the four stages of life, when a person abandons all
worldly duties and lives as a tyaagi.

sannyaasi Person who has abandoned all worldly duties and is living as a tyaagi.

sanshay Curiosity. When questions arise in the mind.

sanskaar Impression. Refers to the pleasant and unpleasant impression of a karma performed earlier in the present life or in a previous life. It is imprinted and accumulated in the kaaran body. This impression in turn influences actions and achievements in the present and/or later lives.

sant A saadhu. A tyaagi. In the Vachanaamrut, sant refers to satpurush.

saarangi An Indian stringed musical instrument played by stroking the strings with a bow and depressing strings on a fretted neck. Of all Indian instruments, it is said to most resemble the sound of the human voice.

Sarasvati The devi of knowledge.

sarodaa An Indian stringed musical instrument played by plucking with a plectrum and depressing strings on a fretless neck.

sarvagna The power to see the creation of brahmaands.

sarvopari The lord of all.

sat 1) True. Real.
2) Permanent, imperishable and unchanging. Is unbound by the past, the present, and the future.

sataar Indian stringed musical instrument played by striking with a wire plectrum and depressing strings on a fretted neck. Similar to a sitaar.

saathvo A mixture of different types of roasted flour, which is then mixed with salt and water.

sati A widow who, out of her total dedication and commitment to her husband, voluntary kills herself by throwing herself on her dead husband's burning funeral pyre.

sat-purush A true sant. A sant who guides a person on the path of Bhagvaan. A guru for a mumukshu. Through whom Bhagvaan remains ever-manifest, passing on His divine energy and experience, love and guidance to all beings on earth. They ensure that the gateway to liberation and Bhagvaan is forever open for all seekers. Surrendering to a sat-purush, and striving to obey his aagnaa, is the root of all spiritual activities. Also called sant, bhakta, ekaantik bhakta, ekaantik sant, param-bhaagvat, param-ekaantik sant, and sadguru.

satsang 1) True company. The practice of associating with Bhagvaan's sant, other satsangis, the aatmaa, and the sacred shaastras, and also observing vartmaans and niyams.
2) Also refers to the sampradaay, which is the presence of good company.

satsangi A person who practises satsang.

sattva-gun Quality of goodness. One of the three gun of Maayaa (Prakruti) characterised by awareness and vairaagya towards the vishays. When sattva-gun prevails, the antahkaran is pure, and a person can pleasantly worship Bhagvaan's murti. Also, when sattva-gun is predominant, the rewards of any karmas performed by a jeev are experienced during the jaagrat state. The products of sattva-gun include happiness, gnaan, vairaagya, wisdom, tranquillity, and tap. [Kaariyaani – 1] [Gadhadaa II – 43].

saattvik Relating to sattva-gun. Full of sattva-gun.

saattvik-ahankaar One of the three types of ahankaar that evolve from mahatattva, and from which the man, and the presiding devs of the indriyas evolve.

satya Truth.

Satya-Yug First of the four yugs that mark the time-scale of the world. Lasting 1,728,000 human years, it is the purest and most righteous of the yugs, where people lived to be 100,000, all were braahmans, everyone's wishes were fulfilled, and everyone worshipped Bhagvaan.

savikalp With alternatives or doubts. Used to describe the state in which a person sees Bhagvaan, but with doubts or distinctions still remaining in his mind – in contrast to the nirvikalp state, in which no distinctions remain and a person sees only Bhagvaan. [Gadhadaa I – 39].

savikalp samaadhi A state of realisation, in which a person sees Bhagvaan but doubts or distinctions still remain – in contrast to nirvikalp samaadhi, in which no distinctions remain and a person sees only Bhagvaan. [Gadhadaa I – 39].

sevak Servant of Bhagvaan.

sevati Flower of the chrysanthemum genus, found to blossom unusually out of season. Also known as guldaavadi.

shabda A sound. One of the panch-vishays. Shabda is the physical element of aakaash, and is perceived by the ears. Shabda is indicator of all objects, the cause of all social interactions, and reveals the nature and class of the speaker.

shad-urmi The six physical and emotional feelings: thirst, hunger, grief, infatuation, old age, and death.

shakti-panthi Follower of a Shakti cult. They worship Shakti, as the governing power of the world, and they believe the consumption of meat and alcohol to be holy. Animals are sacrificed in front of a murti Shakti, and offered as prasaad. One of the four types of kusangis.

shaaligraam A small sacred stone (usually black) worshipped by Vaishnavs as a form of Vishnu. Found in the waters of the River Gandki, flowing through the foothills of Tibet, which is considered especially sacred because of the numerous rushis who performed tap on her banks.

shankh Conch shell.

sharabh A legendary beast thought to be fiercer than a lion, and which roams in the Himalayas.

Shaaradaa A svarup of Paarvati.

sharir 1) Embodiment. That which is pervaded, inspired and governed by the aatmaa.
2) Refers to the physical and non-physical world, which is pervaded, inspired, and governed by Bhagvaan, its shariri.

shariri 1) That which is embodied. That which pervades, inspires and governs the sharir.
2) Refers to Bhagvaan, who pervades, inspires, and governs the physical and non-physical world, His sharir.

shaastra Religious and scared scripture.

shat-sampatti The six spiritual activities prescribed by the Saankhya philosophy:

§ sham (tranquillity)

§ dam (self-control; restraint of sense organs)

§ uparati (abstinence; refraining from mundane objects and activities)

§ titikshaa (endurance; overcoming comforts and hardships)

§ samaadhaan (stability; balance of mind and focus on Bhagvaan)

§ shraddhaa (faith; persistence)

shelu Rich fabric with a silky finish woven with golden or silver threads and decorative edges. It is worn as an upper garment or tied around the head or waist, or even left to rest upon the shoulders.

Shesh A dev with the svarup of a cobra. He lives in Paataal where he acts as the bed of Vishnu. This gives Bhagvaan the name of Shesh-Shaayi-Naaraayan.

Shesh-Shaayi Naaraayan The svarup of Bhagvaan when He is resting upon Shesh in Paataal.

shikhaa A long tuft or lock of hair left at the back of the shaven head of males. The shikhaa is usually kept at the brahmrandhra.

shikhar The dome above a mandir.

shikhar-bandh mandir A mandir with domes on the top. Below each dome is a three-dimensional murti, carved in stone, wood, or metal

shikshaa Knowledge. Enlightenment. Wisdom.

Shikshaapatri Concise shaastra of 212 Sanskrit verses written by Swaaminaaraayan Bhagvaan on Vasant Panchmi (Mahaa sud 5), for all of His followers: male and female, married, young and old, tyaagi and grahastha, educated and uneducated, and even those in sovereign power. Serves as a fundamental code of conduct encompassing everything from basic civic norms (from personal hygiene to social ethics), up to universal philosophy and spirituality.

shingadiyo vachhnaag Type of aquatic plant whose leaves are potently
poisonous.

shishumaar chakra Shishumaar wheel. One of the centres of spiritual energy
located in the inner body, seen as a seat of instinctive consciousness.

shishya Disciple of a guru.

Shiv The dev of destruction. Part of the trimurti. He lives in Kailas with his wife Paarvati.

shlok A verse from shaastras.

shraddhaa The quality that incorporates determination, faith, trust, hope, patience, and persistence.

shravan 1) To listen to talks of Bhagvaan through the ears.
2) The term also means the initial intake of gnaan from any of the outer indriyas. In this sense, darshan, intake of gnaan through the eyes, is also considered a form of shravan. However, the intake of gnaan through the
process of shravan (listening) must be strengthened with manan (thinking) and nididhyaas (remember) if it is to lead to the saakshaatkaar (realisation) of that gnaan.

Shraavan Second month of the aashaadhi Samvat year, normally falling between July and August.

Shree 1) Name of Lakshmi.
2) Used before the names of Bhagvaan and devs to signify their high status.

Shreemad Bhaagvat Most popular of the eighteen Puraans written by Vyaasji. It narrates the life, leelaas, and charitras of various avataars of Bhagvaan, particularly Shree Krishna Bhagvaan. One of the eight shaastras accepted as trustworthy by Swaaminaaraayan Bhagvaan.

Shrivatsa Divine marking found on the chests of murtis of Bhagvaan and Shree Krishna, similar to a birthmark.

shrotra Ears. Physical organ of sound (one of the indriyas).

Shruti That which is revealed and heard. Philosophical and spiritual wisdom – as revealed to the rushis after strict tap and deep dhyaan. The four Veds are Shruti shaastras.

shudra Labourer. Skilled worker traditionally serving the other three varnas (braahmans, kshatriyas, and vaishyas). The lowest of the four varnas (castes) of the ancient Indian social system.

shuli Sharp, pointed vertical stake to which a criminal is bound and then allowed to be pierced by his or her own weight as the pole is turned. A form of brutal execution performed in public as an effective deterrent to major
crimes.

shushka-gnaan Dry knowledge. Refers to the Advait philosophy. It is called 'dry' as it disclaims the existence of a personal Bhagvaan, and so does not propose any form of bhakti towards Him.

shushka-vedaant Dry vedaant. The Advait philosophy. The Vedaant principle
proposing that the ultimate reality is only brahm. Referred to as 'dry' because it denies the existence of a personal Bhagvaan, His eternally divine svarup, and His dhaam. Therefore, it does not propose any form of bhakti or worship of Bhagvaan and His avataars. [Gadhadaa II – 19]
[Gadhadaa III – 28].

shushka-vedaanti A person who follows the shushka-vedaant philosophy.
One of the four types of kusangis.

Shvet-Dvip The dhaam of Vaasudev Bhagvaan. The muktas of Shvet-Dvip
are called niranna-muktas, as they do not consume water (nir) or food (ann). Also, they are free from the shad-urmi (six physical and emotional feelings). The muktas that reside in this dhaam are aatmaas who have been freed from the cycle of births and deaths, but have not yet attained Akshardhaam. So, they perform continuous tap, in order to attain ultimate moksh.

Siddh A yogi.

siddh-dashaa Elevated state. No differentiation is made between objects and pleasant and unpleasant vishays. Attained by those who have become yogis. A person with siddh-dashaa has the ability to see for thousands of miles while remaining in one place, and hear talks from thousands of miles away, and he has the ability to obtain any object with his own hands, even from other loks.

siddhi Wealth. Riches. The siddhi are shown to bhaktas on their way to Akshardhaam, to test their love for Bhagvaan.

sinhaasan Decorated throne.

Sitaaji The wife of Shree Raam. Also called Jaanki, Vaidehi, and Maithili.

skandh Chapter. Section. Volume of a shaastra.

smaran Remembrance. To remember.

Smruti That which is remembered. The Smruti shaastras were written after remembering past events. These include the Puraans, Upanishads, Mahaabhaarat, Raamaayan, and Shreemad Bhaagvat.

sneh Affection. Love.

sparsh A touch. One of the panch-vishays. Sparsh is the physical element of vaayu, and is perceived by the skin. The characteristics of sparsh are softness, hardness, cold, and heat.

sthaavar Immobile. Inanimate. Life-forms such as trees.

sthitapragna A person with a stable understanding. A bhakta of Bhagvaan who has no doubts at all regarding the svarup of Bhagvaan, and glorifies His strengths. He also glorifies those charitras of Bhagvaan that appear to be inappropriate, in exactly the same way that he glorifies charitras that are appropriate. [Gadhadaa II – 17].

sthiti 1) The level of the spiritual state of a bhakta.
2) Sustenance of the world.

Sthul Physical. One of the three bodies of the jeev. It is the visible, physical body of the jeev, which is composed of the five bhuts. The jeev attains a different sthul body upon each birth.

Stotra A hymn of praise.

Sud Bright half of a Hindu lunar month in which the moon is in its waxing phase. The days between Amaas up to and including Punam. Also called shukla paksh.

sudarshan chakra Fiery, disc-like weapon originally used by Bhagvaan, with
the power and radiance of several suns.sukshma Subtle. One of the three bodies of the jeev. It is the subtle body of the jeev, which is composed of nineteen tattvas: the five gnaan-indriyas, the five karma-indriyas, the five praans, and the four antah-karans. Unlike the sthul body, the sukshma body is not visible and is commonly thought of as the mental body.

Survaal Loose trousers.

Surya-Dev The dev of the Sun.

sushumnaa 1) Uninterrupted path of light from the brahm-randhra to Prakruti-Purush. [Gadhadaa I – 65].
2) Path by which the sound produced by Parbrahm via Akshar-Brahm pervades the navel of Viraat-Purush. [Saarangpur – 6].

sushumnaa naadi Nerve or channel transmitting cosmic energy within the inner body of a person, where the current passes through the spinal column from the base of the spine and ends in the brahm-randhra located in the crown of the head. One of the three major naadis.

sushupti Unconscious. Deep sleep. One of the three mental states.The sushupti state is the result of the destruction state of ishvar. It is full of tamo-gun and is located in the region of the heart. In the sushupti state, the jeevaatmaa is known as praagna, and is conscious of its kaaran body. [Saarangpur – 6].

sutraatmaa The subtle body of the three bodies of Viraat-Purush and other ishvars. Equivalent to the sukshma body of the jeevs. [Kaariyaani – 12].

svabhaav 1) Nature.
2) Flaw. Negative characteristic. A person's vicious natures, such as kaam, krodh, lobh, and moh. Also used to refer to a person's natures in the form of habits formed after repeated actions, in this birth or in the past lives. A svabhaav must be eradicated in order to attain kalyaan, which is achieved by listening to the advice of Bhagvaan and His sant.

svaad Craving for taste.

svadharma A person's own dharma, related to his varna and aashram.

svapna Dream. One of the three mental states. The svapna state is the result of the creation state of Hiranyagarbh. It is full of rajo-gun and is located in the region of the throat. In the svapna state, the jeevaatmaa is known as taijas, and is conscious of its sukshma body. [Saarangpur – 6].

svarup A physical form.

svastik This sacred sign symbolises the focusing of Bhagvaan's energy from all four directions to the centre. A chihn on Swaaminaaraayan Bhagvaan's right foot. Performing dhyaan on this chihn grants the bhakta a happy life free of misery, and good luck.

svayam-prakaash To emit own light. Bhagvaan is described as svayamprakaash as he is luminous.

svedaj Born from sweat. Life-forms born from sweat (lower life forms, such as bacteria).

Swaaminaaraayan 1) The lord of the whole world. Creator and destroyer of
everything,
2) The mantra (mahaa-mantra) given by Swaaminaaraayan Bhagvaan to His bhaktas in when Faneni, after He became head of the sampradaay. Eventually people began to identify Shreeji Mahaaraaj by this mantra and called Him Swaaminaaraayan Bhagvaan. The mantra holds power greater than any other mantra. The greatness of the mantra is described in 'Je Swaaminaaraayan Naam Leshe' from Shree Hari-Leelaamrut.

§ The "Swaaminaaraayan" name burns the sins of those who speak it

§ Bhagvaan's names are in many shaastras, but this is considered the greatest

§ Saying "Swaaminaaraayan" once, is like saying other names thousands of times

§ No-one can describe the rewards we receive from saying "Swaaminaaraayan"

§ The mantra is so great, that all your desires are fulfilled by it

§ It brings happiness and destroys sorrows, and allows you to attains Akshardhaam

§ If it is heard at the end of life, even a sinner can attain moksh

§ Evil spirits run from the mantra

§ Wisdom awakens after hearing "Swaaminaaraayan"

§ The yamduts fear those who say "Swaaminaaraayan"

§ As water washes the body, "Swaaminaaraayan" cleanses the soul

T

Taijas Name of the jeevaatmaa in the svapna state, when it is conscious of its sukshma body. [Saarangpur – 6]

taamas-ahankaar One of the three types of ahankaar that evolve from mahatattva, and from which the five bhuts and the fivetanmaatraas.

Taamasi Relating to tamo-gun. Full of tamo-gun.

tamo-gun Quality of darkness. One of the three gun of Maayaa (Prakruti) characterised by unconsciousness and ignorance. When tamo-gun prevails, no thoughts arise in the antah-karan, and a person experiences a feeling of emptiness. Also, when tamo-gun is predominant, the rewards of any karmas performed by a jeev are experienced during the state of sushupti. The products of tamo-gun include laziness, sleep, anger, and greed. [Kaariyaani – 1] [Gadhadaa II – 43].

tanmaatraa A subtle element, in contrast to the five bhuts. There are five tanmaatraas in total and each one is the root cause of its corresponding bhut: sights (of tej), sounds (of aakaash), smells (of pruthvi), tastes (of jal) and touch (of vaayu). Also called vishay.

tap (pronounced tup) Physical strictness. Penance. Enduring harsh weather
conditions.

tapasvi A person who performs tap.

tapta-kruchhra Form of harsh tap which involves a twelve-day vrat: three days on three pali (340g) of warm water, followed by three days on two pali (227g) of warm milk, followed by three days on one pali (113g) of warm ghee, follow by three days of complete fasting.

tattva An element. That which is produced from Maayaa. There are twenty four tattvas that have evolved from Maayaa: the five gnaan-indriyas, the five karma-indriyas, the five praans, and the four antah-karans.

tej Fire or energy. One of the five bhuts, from which the physical world (Viraat-Purush) is formed. It is luminous, causes the digestion of food, absorbs liquids, eliminates cold, dries, creates hunger and thirst, and burns wood, ghee and other sacrificial offerings. [Gadhadaa I-12].

thaal Food devotionally offered to Bhagvaan as a form of bhakti, which in turn blesses the food – turning it into prasaad.

til A small mole (beauty spot).

tirth A place of pilgrimage.

toraa A tassel, usually hung from a paagh. Swaaminaaraayan Bhagvaan often wore toraa made of flowers.

Tretaa-Yug Second of the four yugs that mark the time-scale of the world. Lasting 1,296,000 human years, it was when purity and righteousness had slightly diminished, the instincts of the kshatriyas prevailed, people lived to be 10,000, and people's wishes were not so readily fulfilled. Called the Tretaa-Yug, or age of three, because the general ratio of good deeds performed to bad deeds was three to one.

trigunaatmik The three gun of Maayaa – sattva-gun, rajo-gun, tamo-gun.

trikon A triangle. A chihn on Swaaminaaraayan Bhagvaan's left foot. Performing dhyaan on this chihn frees a bhakta from the bondage and the three bodies – sthul, sukshma, kaaran; and the three mental states – jaagrat, svapna; sushupti. He becomes brahm-rup.

trimurti Three devs responsible for the control of a brahmaand. Brahma (creator), Vishnu (sustainer), Shiv (destroyer).

trushnaa Craving. Desire.

tulsi 1) Basil. Variety of plant in the mint family, native to warm regions. Its aromatic leaves have inherent healing qualities and also is often used as seasoning.Used as a fragrant offering to Bhagvaan. The wood of the plant is also used in the making beads for maalaas and kanthis.
2) Bhagvaan made a pati-vrataa named Vrundaa break her pati-vrataa vow. So, she cursed Bhagvaan and turned Him into shaaligraam (stone), and He in turn cursed Vrundaa and turned her into tulsi (plant). However, He also gave her the vardaan that she will be present in the
pujaa of Bhagvaan. Therefore, tulsi is considered to be extremely holy. The wedding of Tulsi and Bhagvaan is celebrated every year

turyapad Fourth mental state, which refers to Bhagvaan – who is beyond the three mental states of jaagrat, svapna, and sushupti. That which gives knowledge of the distinctions between the mental states to the jeevaatmaa, and who gives the jeev the rewards of its karmas accordingly within those states, is known as turyapad, as the antaryaami, as the drashtaa, as Brahm, and also as Parbrahm.

tvak Skin. Physical organ of touch (one of the indriyas).

tyaag To abandon.

tyaagi A person who has abandoned the world and worldly life.

U

udbhij Born from passing through. Life-forms born out of the ground (all forms of plant-life).

Uddhav Sampradaay The sampradaay of Uddhav. Name used by Swaaminaaraayan Bhagvaan to refer to the Swaaminaaraayan Sampradaay. Named after Raamaanand Swaami, who initiated Swaaminaaraayan Bhagvaan and who was considered the avataar of Uddhav – Shree Krishna's trusted advisor and one of his great bhaktas.

Upanishad Collection of philosophical texts written by the ancient rushis, that primarily revolves around the discussion of the nature of the aatmaa, the world, maayaa, and reality. Of the 108 Upanishads, ten are considered to be the 'principal Upanishads' upon which philosophers and aachaaryas have written commentaries.

upaasanaa 1) Literally means 'sitting near'. It is the philosophical understanding of the nature of Bhagvaan – What is Helike? How do we worship Him? This allows a bhakta to become closer to Bhagvaan.
2) A firm belief in the saakaar svarup of Bhagvaan.
3) Worship of Bhagvaan.

upastha Genitalia. Physical organ of procreation (one of the indriyas).

updesh Advice. Guidance.

upsham When a person becomes absolutely unaware of the world while meditating Bhagvaan or his aatmaa. When his indriyas are presented with attractive objects, he focuses his attention within, and forgets about the attractive objects. As a result, he becomes tranquil and peaceful.

upvaas A fast where food is not consumed. However, a person may drink water if required.

urdhva-pundra tilak A yellow 'U' mark applied to the forehead made with sandalwood paste, and a chaandlo of kum-kum if made in the centre. The tilak signifies Naaraayan (Bhagvaan), and the chaandlo signifies Lakshmi. The tilak and chaandlo are applied during pujaa in the morning. It must be applied everyday is it is the aagnaa of Swaaminaaraayan Bhagvaan for all of His bhaktas. The tilak and chaandlo shows that a person has completely surrendered his life to Bhagvaan and has become His bhakta. Females only apply the chaandlo of kum-kum.

urdhva-rekhaa Line. This chihn runs from the space between the big toe and the first toe to the heel of the right foot. Performing dhyaan on this chihn spiritually elevates the mind and takes the bhakta to Akshardhaam. The urdhva-rekhaa lines are also found on the left foot.

urdhvaretaa Strict brahm-chaari who does not allow the ejaculation of semen.

utpatti Creation.

uttam Highest. Best. Superior.

V

vachan 1) A command. An aagnaa.
2) A promise.
3) Words or speech.

Vachanaamrut Amrut in the form of words. A collection of 273 spiritual talks delivered by Swaaminaaraayan Bhagvaan, that were carefully noted and collated by His senior saadhus in His presence, and were authenticated by Him.Central philosophical shaastra of the Swaaminaaraayan Sampradaay that summarises the essence of all Hindu shaastras.

vad Dark half of a Hindu lunar month in which the moon is in its waning phase. The days falling between the day after Punam up to and including Amaas. Also called krishna paksh.

vadvaanal Form of fire that resides within the oceans, yet it never extinguishes.

vaijayanti Unique garland adorned by Bhagvaan and His avataars, generally depicted as reaching down to the feet. Made of five types of gems (rubies, pearls, sapphires, emeralds and diamonds – representing the five elements) and/or divine flowers that never wither.

vaikhari When the 'paraa' speech reached the mouth of Viraat-Purush, it became known by the name of 'vaikhari'.

Vaikunth The dhaam of Vishnu, and Raam Bhagvaan.

vairaagya Detachment. A hatred or strong dislike for the world and its maayik pleasures (the panch-vishays). Remaining detached from the body and the brahmaand, and from all things that are the products of Prakruti. One of the four attributes of ekaantik dharma.

Vaishaakh Tenth month of the aashaadhi Samvat year, normally falling between April and May.

Vaishnav Follower of Bhagvaan's various avataars, in particular ShreeKrishna Bhagvaan. Relating to Vishnu.

vaishvaanar Fire of digestion. The energy that allows food to be digested.

vaishya Merchant. Businessman or employer traditionally dealing with financial and commercial matters in society. The third of the four varnas (castes) of the ancient Indian social system.

vajra The vajra is a weapon that is as long as a trident carried by Indra. A chihn on Swaaminaaraayan Bhagvaan's right foot. Performing dhyaan on this chihn helps a bhakta overcome his inner enemies, and removes the desires for material pleasures, which enables the mind to focus on Bhagvaan.

vaak Voice. Physical organ of speech (one of the indriyas).

Vaaman An avataar of Bhagvaan. He incarnated in the svarup of a dwarf. Vaaman asked Bali (demon king) to grant Him three steps of Bali's kingdom, to which Bali agreed. With the first step, Vaaman covered all of the earth. With the second step, he covered all of the heavens. With the third step, Vaaman pushed Bali into Paatal.

Vaaniyaa A class of people of the vaishya varna, traditionally engaged in commercial activities.

vaanprasth ashram Third of the four stages of life, when a person withdraws
from some social duties and serves merely as an elderly advisor. Literally implying 'taking to the forests'.

van-vicharan Wondering the forest. The pilgrimage of Nilkanth Varni is called van vicharan, as He walked through many forests.

Varaah An avataar of Bhagvaan. He incarnated in the svarup of a wild boar. Hiranyaksha was a demon who stole the Veds and drowned the earth. Varaah killed Hiranyaksha, retrieved the Veds, and saved the earth by lifting it from the ocean on his tusks.

vardaan Blessing. Gift.

varna A caste of the ancient Indian social system: braahman, kshatriya, vaishya, and sudra.

vartmaan A vow.

Varun-Dev The dev of water.

vaasnaa Desire. A desire within the antah-karans to enjoy vishays that have been previously seen, heard, or encountered, and those that have not yet been encountered. It remains with the jeev after death of the body. The vaasnaa must be destroyed in order to attain kalyaan. It can be destroyed by performing dhyaan upon Bhagvaan. A person whose only vaasnaa is Bhagvaan is called an ekaantik bhakta.

Vaasudev / Vaasudev-Naaraayan One of the four forms of Bhagvaan's Vishvarup svarup. His role is to be worshipped by the jeevs in the brahmaand (Viraat-Purush). The four-armed svarup of Bhagvaan. He
holds four different weapons: gadaa, padma, shankh, and chakra.

Vaasudev Mahaatmya A portion of the Skand Puraan describing how an ekaantik bhakta should offer bhakti to Bhagvaan while possessing dharma, gnaan and vairaagya. One of the eight shaastras accepted as trustworthy by Swaaminaaraayan Bhagvaan.

vaayu Air. One of the five bhuts, from which the physical world (Viraat-Purush) is formed. It causes trees to shake, gathers leaves and other objects, carries the panch-vishays (sights, sounds, smells, tastes, and touches) to their indriyas, and is the vital force of all of the indriyas.

Vaayu-Dev The dev of wind and air.

Ved Knowledge. Most sacred and respected set of shaastras, the oldest portions of which are also recognised as the most ancient writings in history. It is a collection of divine revelations imparting philosophical wisdom as revealed to the rushis after strict tap and deep dhyaan. Therefore, the Veds are called Shruti shaastras, as the knowledge was revealed and heard. Consists of four parts: Rig Ved, Saam Ved, Yajur Ved, and Atharva Ved.

Vedaant A conclusion of the Veds. The principle of thought explained in the Upanishads, which reveals the conclusive teachings of the Veds. The principle centres on the nature of the aatmaa, the world, reality, and personal experience. Although different aachaaryas have written extensive commentaries upon the Upanishads and proposed their personal principles that can also be called Vedaant, the term is often used specifically to refer to the Advait philosophy.

vedaanti A person who promotes or follows the Vedaant philosophy, but generally used for someone who accepts the Advait philosophy.

vedic From the Veds.

Ved-Stuti A portion of the Shreemad Bhaagvat (skandh ten) in which the Veds praise the glory and greatness of Bhagvaan.

vidhi The "do's". That which morally should be done (in contrast to nishedh).

Vidur-Niti The code of political ethics explained Vidur, the educated statesman, to his elder brother, Dhrutraashtra Raajaa. It forms portion of the Mahaabhaarat. One of the eight shaastras accepted as trustworthy by Swaaminaaraayan Bhagvaan.

vidyaa Knowledge of attaining Bhagvaan.

vidyaadhars A heavenly servant of Indra, thought to live between the skies and earth.

vimaan Flying vehicle.

viraat The physical body of the three bodies of Viraat-Purush and other ishvars. Equivalent to the sthul body of the jeev. [Kaariyaani – 12].

Viraat-Purush 1) An ishvar 'conceived' by one of the countless pairs of Pradhaan-Purush. A svarup assumed by Bhagvaan through Purush and Prakruti, and through whom He then grants Brahmaa and other jeevs their bodies. By nature, he is like a jeev, with his actions also being
similar to that of a jeev – but with a lifespan of two paraardhs (2 x 1017 human years). The creation, sustenance, and destruction of this brahmaand are his three states. [Gadhadaa II – 31].
2) He is also the physical world (Viraat-Purush) or a brahmaand, which is a human form. However, it is beyond visualisation due to its immense size. Also known as Purush-Avataar. [Gadhadaa I – 63].

vishalya-karani An ancient herbal medicine considered to relieve a person of any stab wounds in the body by causing the weapon that he has been stabbed with to fall out from the body.

vishay An object indulged in by the jeev through the ten indriyas (senses). The five types of vishays are: sights, sounds, smells, tastes, and touches (panch-vishays). The jeev cannot remain without indulging in the vishays. However, vishays related to Bhagvaan strengthen the jeev, while vishays related to the world pollute the jeev. The jeev's deep desire to indulge in the pleasures of the vishays deflects it from the path of kalyaan. [Gadhadaa I – 8].

Vishnu The dev of sustenance. Part of the trimurti. He lives in Vaikunth with his wife Lakshmi.

vishnupad A kirtan written by the great Vaishnav bhakta Narsinh Mehtaa, which narrates the charitras of Krishna Bhagvaan. Can also refer to a general kirtan of Bhagvaan or His avataars.

Vishnu-Sahasranaam A shaastra praising the thousand sacred names of Vishnu.One of the eight shaastras accepted as trustworthy by Swaaminaaraayan Bhagvaan.

Vishnu-Yaag A yagna performed to seek the blessings of Vishnu, and Bhagvaan

vishva Name of the jeevaatmaa in the jaagrat state, when it is conscious of its sthul body. [Saarangpur – 6]

Vishvarup Literally means 'svarup of the world'. This svarup was shown to Arjun by Shree Krishna Bhagvaan. The svarup consists of four different forms: Vaasudev, Pradyumna, Aniruddha, and Sankarshan. They each have different roles and responsibilities in a brahmaand (Viraat-Purush).
Sankarshan, Aniruddha, and Pradyumna are the sagun svarups of Vaasudev Bhagvaan, and it is the strength of the upaasanaa of Viraat-Purush that he becomes capable of performing the activities of creation, sustenance, and destruction. Also, as long as Viraat-Purush worships these three, his association with Maayaa – in the form of creation, sustenance, and destruction – is not broken. It is when he worships Vaasudev Bhagvaan, who is nirgun, that Viraat-Purush abandons Maayaa and becomes brahm-rup.

vivek Wisdom. Discretion. Carefulness. Good judgment.

vrat An observance, usually consisting of an upvaas.

vrutti Concentration. Focus. The jeev's vrutti can be thought of as the jeev's focus of attention. The jeev can experience the physical world (Viraat-Purush) through the indriyas. Similarly the jeev can think about, or have a desire about the world through the antah-karans. When the jeev's attention is focused on a physical object through the indriyas, it can be said that the vruttis of the indriyas are focused on that object. Similarly, when the jeev's attention is focused on an object via the antah-karans, it
can be said that the vruttis of the antah-karans are focused on that object. Also, like the focus of attention, the vrutti can be focused on many things at once with different levels of intensity. Also, just as the jeev can focus its vrutti outwards, it can also focus it inwards on itself or on Paramaatmaa residing within.

Vyaas An avataar of Bhagvaan born to Satyavati and Paraashar Rushi. Bhagvaan incarnated in the svarup of a great scholar. Vyaas made divisions in the Veds, and wrote eighteen Puraans, including Shreemad Bhaagvat.

Vyaas Sutra Extremely concise, cryptic sayings, explaining the essence of the Upanishads, written by Vyaas. Also known as the Brahm Sutra or Vedaant Sutra. One of the eight shaastras accepted as trustworthy by Swaaminaaraayan Bhagvaan.

vyatirek Separate. Distinct. Independent. Unconnected. When used for Bhagvaan, implies He is beyond everything. [Gadhadaa I – 7].

vyom Space (aakaash); present in pruthvi, jal, tej, and vaayu, but it remains unaffected by them. A chihn on Swaaminaaraayan Bhagvaan's left foot. Similarly, a bhakta performing dhyaan on this chihn remains detached from the material world and Bhagvaan resides within the purified space of his heart (hruday-aakaash).

W

X

Y

Yagna An avataar of Bhagvaan. He incarnated in the svarup of the king of the devs, and temporarily replaced Indra. His teaching was based on the values of helpfulness and protecting each other during the time of crisis.

yagna Sacrificial worship. Ceremonial ritual performed as a form of worship to seek the good favour and receive the blessings of the devs. Different items, such as ghee, grains, wood, and spices, are offered into a sacred pit of fire in accordance with strict scriptural niyams with the chanting of mantras that are prescribed in the Veds.

Yaagnavalkya Smruti One of the principal ancient Smruti shaastras. Written by Yaagnavalkya Rushi. He drew on the works of Manu, and sometimes even paraphrased several of Manu's verses into his own words. The teachings of the shaastra include dharma, legal procedures, tyaagis, tap, and moksh. One of the eight shaastras accepted as trustworthy by Swaaminaaraayan Bhagvaan.

yagnopavit A sacred white thread, worn from the left shoulder to the waist. It is worn by braahmans. A ceremony (upanayan) is performed when the yagnopavit is received, usually after the age of seven. Traditionally, the ceremony was performed to mark the point at which boys began their formal education. The yagnopavit is also given to a sant when he receives his dikshaa.

yam Restraint. First step of ashtaang-yog, which involves moral living for purity of mind and unobstructed concentration.

yamduts The terrifying servants of Yam-Raaj, who punish those who have sinned.

Yampuri The city of Yam-Raaj. Where naastiks and sinners are sent after death to suffer for their sins at the hands of Yam-Raaj and the yamduts. After suffering for their sins, these jeevs continue to on the cycle of births and deaths. Also called Narak.

Yam-Raaj The dev of justice. The lord of Yampuri, who protects dharma by punishing those who have sinned. Also called Dharma-Raaj.

yati A person who firmly follows brahm-chaarya and has conquered all of his indriyas should be known as a yati. [Jetalpur – 2].

yaatraa Pilgrimage. Spiritual journey.

yog The philosophy of focusing and quieting the fluctuations of the mind through various physical and mental practices, and ultimately aiming for the union with Bhagvaan. Also called ashtaang-yog.

yogi 1) A person who has mastered the art of yog.
2) A person who has attained siddh-dashaa and other extraordinary powers.

yogic That which is of a yog or yogi. [Vadtaal – 4].

yog-samaadhi Samaadhi attained as a result of perform yog.

yog-yagna When a person performs a saattvik yagna by withdrawing the ten indriyas and the mind (the eleventh indriya) from whichever vishays they have become attached to, and then offers them into the brahm-agni. By continuously making these offerings, Bhagvaan incarnates Himself with the
brahm-svarup self of the person who performs a yogayagna, just as Bhagvaan grants darshan to the performer of a yagna. This is the reward of the yog-yagna.

yojan Measure of distance equalling four gaaus (approximately 3- 4 miles).

yug Era. Age. Division of time used to outline the time-scale of the world. There are four yugs: Satya-Yug (Era of Goodness), Tretaa-Yug (Era of Three), Dvaapar-Yug (Third Era), and finally, the present age, Kali-Yug (Era of
Darkness). The dharmas of the yugs exist externally as well as internally in the heart. [Saarangpur – 9].

Z

APPENDIX

Appendix A – Satsang Information

The four purushaarths

The four goals pursued by all Hindus.

dharma – the fulfilment of personal, domestic, and social duties.

arth – the fulfilment of desires for material objects, such as wealth.

kaam – the fulfilment of a person’s personal and social desires.

moksh – breaking free from the cycle of births and deaths, and attaining Akshardhaam.

The five religious vows (vartmaan)

Most of the references to the vartmaans in the Vachanaamrut refer to vartmaans of saadhus, which include the vartmaan of grahasthas.

The five religious vows prescribed for saadhus:

nishkaam – vow of celibacy

nirlobh – vow of non-greed

nisvaad – vow of detachment from the pleasures of taste

nisneh – vow of detachment from bodily relations

nirmaan – vow of humility

The five religious vows for grahasthas:

Do not consume meat

Do not consume alcohol

Do not steal

Do not commit adultery

Do not change someone’s dharma of their varna and ashram by force, and do not change your own dharma of your varna and ashram.

The five great sins (mahaa-paap)

A person who commits any of these sins will suffer the miseries of Narak.

brahm-hatya – killing a braahman

madya-paan – drinking alcohol

suvarnani chori – stealing gold or money

guru-stri no sang – having illicit relations with the wife of one’s guru

charmaahino sang – company of a person engaging in any of the previous four sins

The nine types of bhakti

shravanam – listening to kathaas or kirtans related to Bhagvaan.

kirtanam – singing or talking about Bhagvaan.

smaranam – remembering Bhagvaan.

paad-sevanam – massaging Bhagvaan’s holy feet.

archanam – performing Bhagvaan’s pujaa (aarti, thaal, sandalwood paste)

vandanam – bowing before Bhagvaan.

daasyam – behaving as the servant of Bhagvaan.

sakhyam – behaving as the friend of Bhagvaan.

aatma-nivedanam – unconditionally offering everything to Bhagvaan.

The antah-shatru (inner-enemies)

These inner enemies must be defeated in order to attain kalyaan.

kaam

krodh

lobh

moh

maan

irshyaa

asuyaa

mad

matsar

aashaa

trushnaa

ahankaar

The four types of mukti

A nishkaam bhakta of Bhagvaan only wishes for His sevaa. He does not desire any of the four types of mukti.

saalokya – to reside in the dhaam of Bhagvaan

saameepya – to stay near Bhagvaan

saarupya – to assume a svarup similar to Bhagvaan

saarshti – to attain powers similar to Bhagvaan

The eight barriers (asht-aavaran)

Eight barriers encircle each brahmaand, beyond which is the divine light Chidaakaash. A jeev must cross the eight barriers before it can reach Akshardhaam.

pruthvi

jal

tej

vaayu

aakaash

maha-tattva

Pradhaan

Prakruti

The five eternal entities

The five eternal entities will never be destroyed.

jeev

ishvar

Maayaa

Brahm

Parbrahm

The three gun of Maayaa

Maayaa is the power of Bhagvaan, but is full of darkness and is the source of attachment.

satva-gun – full of purity, goodness, and awareness

rajo-gun – full passion and desires

tamo-gun – full darkness, ignorance, and laziness

The four parts of the antah-karan

man – mind; generates thoughts and desires, and governs all of the indriyas

buddhi – intelligence; consolidates thoughts, makes decisions, forms beliefs

chitt – consciousness; contemplates and thinks

ahankaar – ego; gives rise to the sense of self and the sense of individual existence

The twenty-four tattva

The twenty-four tattvas are the maayik products of maha-tattva. The sthul body is composed of the five bhuts, and the sukshma body is composed of the five gnaan-indriyas, the five karma-indriyas, the five praans, and the four antah-karans.

five bhut – pruthvi, jal, tej, vaayu, aakaash

five gnaan-indriyas – shrotra, tvak, chakshu, rasnaa, ghran

five karma-indriyas – vaak, paani, paad, paayu, upastha

five praans – praan, apaan, udaan, samaan, vyaan

four antah-karans – man, buddhi, chitt, ahankaar

The five mahaa-bhut

The physical world is created from the five bhut.

pruthvi – earth

jal – water

tej – light

vaayu – air

aakaash - space

The three bodies (deh)

Each embodied soul (jeev) possesses three bodies. A bhakta should worship Bhagvaan, understanding his true self as an aatmaa, which is distinct from the three bodies.

sthul body – the physical body, which is the visible body

sukshma body – the subtle body, which is the invisible mental body

kaaran body – the fundamental body, which stores the jeev’s karmas and is the cause of rebirth

The three mental states of the jeev (avasthaa)

The jeevaatmaa indulges in the vishays in three different mental states.

jaagrat – awake

svapna – dream

sushupti – deep sleep

The five vishay

The five types of objects that are perceived by the indriyas:

shabda – sounds

sparsh – touches

rup – sights

ras – tastes

gandh – smells

The ten indriyas

The ten indriyas are the senses that perceive the vishays around them. Even though the indriyas (senses) are distinct from the physical body, each indriya is linked to a sense organ. However, the name given to the indriyas are the names of the organs.

five gnaan-indriyas

shrotra – ears

tvak – skin

chakshu – eyes

rasnaa – tongue

ghran – nose

five karma-indriyas

vaak – voice

paani – hands

paad – feet

paayu – anus

upastha – genitals

The presiding devs

shrotra (ears) – Digpaal-Dev

tvak (skin) – Vaayu-Dev

chakshu (eyes) – Surya-Dev

rasnaa (tongue) – Varun-Dev

ghran (nose) – Ashvin-Kumaar-Dev

vaak (voice) – Agni-Dev

paani (hands) – Indra

paad (feet) – Vishnu

paayu (anus) – Yam-Raaj

upastha (genitals) – Prajaapati

man (mind) – Chandra

buddhi (intelligence) – Brahmaa

chitt (consciousness) – Vaasudev

ahankaar (ego) – Rudra

The five praans

Life force or energy flowing within the primary life-currents of the body, called vaayu, which control crucial bodily functions. They are vital airs that evolve from raajas-ahankaar.

praan – forward moving air

apaan – air that moves away

udaan – upward moving air

samaan – balancing air

vyaan – outward moving air

The four types of bhaktas

aarta – a person who is distressed after falling from the path of attaining siddh-dashaa, but still wishes to attain them

jignaasu – a person who seeks knowledge of the aatmaa (aatmaa-nisthaa)

arthaathi – a person who desires material objects, such as material pleasures and powers

gnaani – a person with gnaan

The eight factors of influence

If these influences are pleasant, they purify the mind; and if they are u npleasant, they pollute the mind.

desh – place

kaal – time

kriyaa – action

sang – company

mantra – phrase

shaastra – scripture

dikshaa – initiation

dhyaan – mediation

The twenty-four svarups of Vishnu

The twenty-four svarups forms of Vishnu are the twenty-four names given to Vishnu based on the variations of the four objects he holds in his four hands. For example, in the svarup of Vaasudev, he holds the gadaa in his lower right hand, and padma in his upper right hand, the shankh in his upper left hand, and the chakra in his lower left hand; but, in the svarup of Naaraayan, he holds the chakra in his lower right hand, the gadaa in his upper right hand, the padma in his upper left hand, and the shankh in his lower left hand.

1. Keshav | 9. Shridhar | 17. Purushottam
2. Naarayan | 10. Hrushikesh | 18 Adhokshaj
3. Maadhav | 11. Padmanaabh | 19 Nrusinh
4. Govind | 12. Daamodar | 20. Achyut
5. Vishnu | 13. Sankarshan | 21. Janaardan
6. Madhusudan | 14. Vaasudev | 22. Upendra
7. Trivikram | 15.Pradyumna | 23. Hari
8. Vaaman | 16. Aniruddha | 24. Krishna

The avataars of Bhagvaan

Bhagvaan incarnates on Earth for the welfare of society and for the kalyaan of the jeevs. Bhagvaan is always present in Bharat-Khand through these incarnations or His saadhus. He assumes various avataars according to whichever task needs to be accomplished in whichever place, and each avataar possesses varying amounts of Bhagvaan’s power. There are countless millions of avataars of Bhagvaan, each with varying amounts of Bhagvaan’s power.

Descriptions of many avataars are written in the shaastras, of which twenty-four avataars are considered to be of most importance. From the twenty-four avataars, ten avataars are considered as major avataars, with a greater degree of the presence of Bhagvaan than others.

The most common list of the twenty-four avataars stated in the Puraans are:

1. Sanakaadik | 9. Mohini | 17. Nrusinh
2. Varaah | 10. Pruthu | 18 Vaaman
3. Matsya | 11. Naarad | 19 Parshuraam
4. Hayagriv | 12. Rushabh-Dev | 20. Vyaas
5. Hans | 13. Dattaatrey | 21. Raam
6. Yagna | 14. Kapil-Dev | 22. Krishna
7. Kurma | 15.Nar-Naaraayan | 23. Buddh
8. Dhanvantari | 16. Hari | 24. Kalki

Of these, the ten major avataars of Bhagvaan are:

1. Matsya | 6. Parshuraam
2. Kurma | 7. Raam
3. Varaah | 8. Krishna
4. Nrusinh | 9. Buddh
5. Vaaman | 10. Kalki

The eight sat-shaastras

The eight shaastras held as trustworthy and of special significance by Swaaminaaraayan Bhagvaan. He extracted the essence from all these shaastras and wrote them in His notebook.

The Veds

The Vyaas Sutra

The Shreemad Bhaagvat Puraan

The Vishnu-Sahasranaam from Mahaabhaarat

The Bhagvad Geetaa

The Vidur-Niti

The Vaasudev Mahaatmya, from the Vishnu-Khand of the Skand Puraan

The Yaagnavalkya Smruti

The six physical and emotional feelings (shad-urmi)

thirst

hunger

grief

infatuation

old age

death

The nine types of emotions

The nine emotions are different dramatic moods that produce different emotional effects.

shrungaar – affectionate

haasya – humorous

karun – sad

vir – heroic

raudra – fierce

bhayaanak – horrific

bibhatsa – vulgar

adbhut – wondrous

shaant – tranquil

The four types of speech

paraa – the divine sound produced in the navel of Viraat-Purush.

pashyanti – when the paraa speech reached the hruday-aakaash of Viraat, it became known as pashyanti.

madhyamaa –when the paraa speech reached the throat of Viraat-Purush, it became known by as madhyamaa.

vaikhari – when the paraa speech reached the mouth of Viraat-Purush, it became known as vaikhari.

The four weapons carried by Bhagvaan

shankh – conch shell

gadaa – mace

padma – lotus

chakra – razor-bladed disc

The four aspects of ekaantik dharma

dharma – the practice of morality, religious duties and responsibilities

bhakti – devotion to Bhagvaan

gnaan – knowledge that lead to kalyaan; the knowledge of the aatmaa and the svarup and greatness of Bhagvaan.

vairaagya – detachment; a hatred or strong dislike for the world and its maayik pleasures

The four types of kusangis

A person who is bad company is called a kusangi, and they have a bad influence on someone’s progress in satsang, and leads them astray from satsang. There are four types of kusangis:

shakti-panthi – They worship Shakti, as the governing power of the world, and they believe the consumption of meat and alcohol to be holy. Animals are sacrificed in front of a murti Shakti, and offered as prasaad.

kudaa-panthi – A follower of a cult whose beliefs are against the teachings of the Veds. They falsely state the five ‘M’ as a means to kalyaan. They are: madya (alcohol), maans (meat), matsya (fish), mudraa (occult markings on the body), and maithun (illicit sex).

shushka-vedaanti – A follower of the Advait philosophy, proposing that the ultimate reality is only brahm. They deny the existence of a personal Bhagvaan, His eternally divine svarup, and His dhaam.

naastik – An atheist. A person who does not believe in the existence of Bhagvaan, or who is not religious.

The 8.4 million births

The cycle of births and deaths consists of 8.4 million births. These births are divided into six categories.

life-forms that have two arms (human, monkey, bear) – 400,000 births

small life-forms (insects) – 1,100,000 births

immobile life-forms (trees, plants, mountain) – 2,000,000 births

animals (cow, dog, elephant) – 3,000,000 births

birds (peacock, pigeon) – 1,000,000 births

life-forms that live underwater (fish) – 900,000 births

The fourteen loks ofJambu-Dvip

Satya-Lok | Atal
Tap-lok | Vital
Jan-Lok | Sutal
Mahar-Lok | Talaatal
Svarg-Lok | Mahaatal
Bhuvar-Lok | Rasaatal
Mrutyu-Lok(earth)     | Paataal

The eight siddhi powers (asht-siddhi)

The powers obtained by those who have become a yogi or siddh.

animaa – the ability to make rocks

mahimaa – the ability to become large; a yogi can become as large as a mountain

garimaa – the ability to make oneself heavy; a yogi is not moved even by the strongest of winds

laghimaa – the ability to make oneself into light; the ability to travel with a ray of light to the lok of Surya

ishitva – the ability to create, sustain, and destroy living and non-living entities

vashitva – the ability to exert control over living and non-living entities

praapti – the ability to grasp; a yogi can fetch objects that may be extremely far away

praakaamya – the ability to make wishes come true

The eight types of murti

There are eight types of murtis that are worthy of worship:

shaili – stone

daarumayi – wood

lauhi – metal

lepyaa – earth or sandalwood paste

lekhyaa – engraved or drawn

saikati – sand

manimayi – gems

manomayi – mental

The seven components of the physical body

ras – bodily fluids

rakta – blood

maans – muscle

med – fat

asthi – bones

majjaa – marrow

shukra – semen

The ten topics to realise Bhagvaan

The ten characteristics of topics of discussion by which Bhagvaan can be realised:

sarg – creation from maha-tattva to the five bhuts (up to Viraat-Purush)

visarg – creation by Brahmaa

sthaan – supremacy of Bhagvaan in battle

poshan – Bhagvaan’s compassion, as He protects the world

uti – karma and vaasnaa

manvantar-kathaa – dharma of Manu and the other kings

ishaanu-kathaa – charitras of the avataars of Bhagvaan and His bhaktas

nirodh – dwelling in a subtle form within the various form of Prakruti

mukti – renouncing the svarup of a dev or human, and residing in His original svarup

aashray – Bhagvaan as the refuge of the creation, sustenance, and destruction of the brahmaand

The ten directions

uttar – north

ishaan – northeast

purva – east

agni – southeast

dakshin – south

nairutya – southwest

pashchim – west

vaayavya – northwest

urdhva – up

adhah – down

The six spiritual activities prescribed by Saankhya (shat-sampatti)

sham – tranquillity

dam – self-control; restraint of sense organs

uparati – abstinence; refraining from mundane objects and activities

titikshaa – endurance; overcoming comforts and hardships

samaadhaan – stability; balance of mind and focus on Bhagvaan

shraddhaa – faith; persistence

The eight parts of ashtaang-yog

The practice of ashtaang-yog involves focusing and minimising the fluctuations of the mind through various physical and mental practices, and ultimately aiming for the union with Bhagvaan. There eight progressive steps of ashtaang- yog. The first four steps are physical practices, whereas the last four steps are mental practices.

yam – restraint; involves moral living for purity of mind and unobstructed concentration.

niyam – observance of religious practices and code of dharma for the control and refinement of the mind.

aasan – seat or posture; involves physical exercises of postures to promote concentration.

praanaayaam – involves controlling of praans through breathing exercises leading to the calming of the chitt in preparation for concentration.

pratyaahaar – Withdrawal of sensory inputs into the physical body, that enter through five sense organs.

dhaarnaa – concentration; involves focusing of the mind to guide the flow of consciousness.

dhyaan – meditation; involves sustaining a concentrated state where the mind is clear and calm.

samaadhi – spiritual experience of the union with Bhagvaan, which is the highest level of yog.

The four stages of life (aashram)

A person passes through four stages of life, called aashrams. They each have different duties and responsibilities.

brahm-chaarya – when a person fulfils his duty as a student and brahm-chaari

grahastha – when a person enters married life to fulfil the duties of a householder

vaanprasth – when a person withdraws from some social duties and serves merely as an elderly advisor

sannyaas – when a person abandons all worldly duties and lives as a tyaagi

The two wings of satsang

aagnaa – following the commands of Bhagvaan and His sant

upaasanaa – a firm belief and worship of the saakaar svarup of Bhagvaan

The four social classes (varna)

All Hindus are divided into four castes. A person must follow the dharma of their own varna, and should not follow the dharma of another varna.

braahman – priest ; a religious and educated person traditionally assigned duties of worship, performing rites and rituals, and teaching.

kshatriya – warrior ; a person of power and courage, traditionally responsible for both the formation and enforcement of law within society, as well as its safety.

vaishya – merchant; businessman or employer traditionally dealing with financial and commercial matters in society.

shudra – labourer; skilled worker traditionally serving the other three varnas

The twenty-nine vrats

These vrats must be kept by all bhaktas. These vrats are kept by Vaishnavs, which means ‘twenty-nine; vish-nav’.

Janmaashtami – the birthday of Shree Krishna

Raamnavmi / Swaaminaaraayan Jayanti – the birthday of Shree Raam; and the birthday of Shree Swaaminaaraayan Bhagvaan

Shivraatri – the day Shiv returns to Kailaas, after staying in Paataal four months with Bali Raajaa

Vaaman Jayanti – the birthday of Shree Vaaman

Nrusinh Jayanti – the birthday of Shree Nrusinh

The 24 Ekaadashi – the eleventh day of the bright and dark halves of the lunar month

The three qualities of a true satsangi

niyam – to follow moral, spiritual, and religious codes of conduct prescribed by Bhagvaan or the shaastras

nishchay – to have unfaltering faith in Bhagvaan, no matter what is seen or heard

paksh – to be loyal to Bhagvaan and His bhaktas

Extra niyams of chaatur-maas

During the monsoon season (chatur-maas), a bhakta must take extra niyams. These are prescribed by Swaaminaaraayan Bhagvaan in the Shikshaapatri.

listen to kathaas

read kathaas

sing kirtans

perform a mahaa-pujaa and the abhishek of Bhagvaan

reciting of a mantra

reciting of a stotra

pradikshanaa of the murti of Bhagvaan

dandvat pranaam

Names Of Swaaminaaraayan Bhagvaan

Ghanshyaam – given by Bhakti-Maataa

Hari – given by Maarkandey Rushi

Krishna - given by Maarkandey Rushi

Hari-Krishna - given by Maarkandey Rushi

Nilkanth - given by Maarkandey Rushi

Sahajaanand Swaami – given by Raamaanand Swaami

Naaraayan Muni – given by Raamaanand Swaami

Swaaminaaraayan - – given Himself

Items taken on van-vicharan

Swaaminaaraayan Bhagvaan travelled all over India for seven years, between the age of eleven and eighteen. He established dharma and destroyed adharma. He carried eleven items with Him:

mrug-charma – deerskin

munj-mekhlaa – a grass rope worn around the waist to tie a loin-cloth

kamandalu – wooden water pot with a handle

batvo – a small box to keep shaaligraams and Baal-Mukund

palaas – a T-shaped wooden stick used as a hand-rest

gutko – small notebook containing summaries of shaastras

gaaranu – cotton cloth to filter water

maalaa – rosary

bhikshaa-paatra – bowl for alms

yagnopavit – sacred thread worn from left shoulder to waist

tulsi kanthi – double-threaded necklace made of tulsi beads

The major pilgrimage places visited by Nilkanth Varni on van-vicharan

Pulaashram (Mukti-Naath)      | Padmanaabh
Shirpur | Janaardan
Nav-Lakhaa Mountain | Aadi Keshav
Baalvaa-Kund | Pandharpur
Kapil-Aashram | Dand-Kaaranya
Jagan-Naath-Puri | Naasikpur
Shiv Kanchi | Trambakeshvar
Vishnu Kanchi | River Taapi
Shree-Rang Kshetra | River Narmadaa
Setubhandh Raameshvar | River Mahi
Bhut-Puri | River Saabarmati
Kumaarikaa | Bhim-Naath

The six mandirs

Six mandirs were constructed by the wish of Swaaminaaraayan Bhagvaan, and He installed the murtis Himself.

Place | Murti | Year | Head of Construction
Amdaavaad    | Nar-Naaraayan Dev | VS 1878    | Aanandaanand Swaami
Bhuj | Nar-Naaraayan Dev | VS 1879 | Vaishnavaanand Swaami
Vadtaal | Lakshmi-Naaraayan Dev | VS 1881 | Brahmaanand Swaami
Dholeraa | Madan-Mohanji Mahaaraaj | VS 1882 | Nishkulaanand Swaami
Junaagadh | Raadhaa-Raman Dev | VS 1884 | Brahamaanand Swaami
Gadhadaa | Gopinaathji Mahaaraaj | VS 1885 | Viraktaanand Swaami

The five authors of the Vachanaamrut

The Vachanaamrut contains the words spoken by Swaaminaaraayan Bhagvaan. However, it was written and compiled by five sants, after hours of listening, remembering, and writing.

Muktaanand Swami

Gopaalaanand Swami

Nityaanand Swami

Shukaanand Swaami

Brahmaanand Swami

After each sabhaa, the sants would write down the discussions of the sabhaa. They would then merge their scripts, to finally create one final manuscript. Even though Swaaminaaraayan Bhagvaan held thousands of sabhaas, the discussions from only 273 are included in the Vachanaamrut.

The eight body parts of ashtaang dandvat pranaam

Men perform ashtaang pranaam with eight parts of their body, whereas women perform panchaang pranaam with five parts of the body. These body parts are offered to Bhagvaan when bowing before Him.

ashtaang-pranaam
panchaang pranaam

feet

hands

thighs

chest

head

eyes

mind

speech

head

hands

feet

mind

speech

The five aarti of the day

mangalaa – performed before sunrise, when Bhagvaan wakes up

shangaar – performed after Bhagvaan is dressed

raajbhog – performed before lunch

sandhyaa – performed after sunset

shayan – performed before bedtime

The five parts of panch-amrut

A mixture of five items is used in pujaa and for the abhishek of Bhagvaan.

dudh – milk

dahi – yoghurt

ghee – pure butter

madh – honey

saakaar – sugar

The thirty-nine characteristics of Bhagvaan as a king

satya – truthfulness; kindness to all beings

sauch – inner purity; flawlessness

dayaa – compassion; intolerance of the pain of others

kshaanti – patience; tolerance of contempt from enemies

tyaag – renunciation; abandoning all things

santosh – happiness; free from impatience

aarjav – sincerity; honesty; harmonising of mind, speech, and body

sham – tranquillity

dam – self-control; restraint of outer sense organs

tap – strictness

saamya – equality; equal behaviour with friends and foe

titikshaa – endurance; withstanding comforts and hardships

uparati – self-discipline; refraining from unnecessary activities

shrut – learning; knowledge of precise meanings of the shaastras

gnaan – knowledge useful in helping a mumukshu attain the pleasant and avoid the unpleasant

virakti –repulsion towards the pleasures of the senses

aishvarya – power; control over all things

shaurya – valour; courage in battle

tej – brilliance; resistance to defeat

bal – strength; power to govern all beings

smruti – memory; remembering of bhaktas

svaatantrya – independence

kaushal – skilled

kaanti – splendour

dhairya – courage

maardav – gentleness

praagalbhya – maturity

prasharay – courteous; polite

sheel – pure

saha – strength; force

ojas – vitality; energetic

bal – strength; power to support all things

bhag – excellence

gaambheerya – wisdom

sthairya – stability

aastikya – faith in Bhagvaan and shaastras

keerti – glory; fame

maan – self-respect

anahankruti – without ego; humility

The thirty characteristics of a saadhu

krupaalu – selflessly showers grace upon others

sarvedehinaam akrutadroh – does not harm any living being

titikshu – remains dignified in all situations – during praise and insult, happiness and misery

satyasaar – strength comes from satya

anavadhyaatmaa – devoid of jealousy or other such vices

sam – views others with equality

sarvopakaarak – does only good to others

kaamairahatadhihi – not disturbed by indulging in vishays

daant – indriyas are restrained

mrudu – gentle-natured

shuchi – inner and outer purity

akinchan – without any worldly desires

aniha – without any desires for worldly gains

mitabhuk – eats in moderation

shaant – mind is restrained

sthir – composure

machharan – only refuge is Bhagvaan

muni – has noble thoughts

apramatta – aware

gambhriaatmaa – motives are beyond our understanding

dhrutimaan – patient even in difficult circumstances

jitashadgun – one who has defeated: thirst, hunger, grief, infatuation, old age, and death

amaani – humility

maanad – can praise others

kalp – ability to speak for the benefit others

maitra – does not deceive others

kaarunik – compassionate without any selfish motive

kavi – fully knows the sthaavar, the jangam, and Bhagvaan

worships Bhagvaan

has single-minded worship with the realisation of Bhagvaan in His true glory

The chihn on the feet of Swaaminaaraayan Bhagvaan

Right Foot

jav
A barley grain; located on the right toe. Performing dhyaan on this chihn destroys all sins, purifies the mind, and grants a person with the knowledge of aatmaa and Paramaatmaa. It also grants worldly wealth and comforts.

jaambu
A berry. Performing dhyaan on this chihn ensures that a bhakta loses interest in everything else and feels that all worldly affairs are worthless.

vajra
The vajra is a weapon as long as a trident which is carried by Indra. Performing dhyaan on this chihn helps a bhakta overcome his inner enemies, and removes the desires for material pleasures, which enables the mind to focus on Bhagvaan.

urdhva- rekhaa
Line. This chihn runs from the space between the big toe and the first toe to the heel of the right foot. Performing dhyaan on this chihn spiritually elevates the mind and takes the bhakta to Akshardhaam.

dhvaj
A flag. A flag sits above a mandir, and is also carried by the chief warrior of an army. A flag also symbolises victory. Performing dhyaan on this chihn leads a bhakta to live by the aagnaa of Bhagvaan, just as a flag flutters according to the direction of the wind. It also helps a bhakta overcome lust and other material desires.

kamal
A lotus. Performing dhyaan on this chihn enables a bhakta to remain free of material attachments and focus his mind on Bhagvaan. Just as a kamal is able to blossom even in muddy water, similarly, a bhakta is able to remain free of material attachments, despite fulfilling all his worldly duties obligations. Also, just as a kamal does not sink into water, a bhakta is not submerged by the forces of inner enemies, attachments, and material pleasures.

ankush
An instrument used to control an elephant. Performing dhyaan on this chihn enables a bhakta to control his mind, and to become strong in worshipping Bhagvaan.

ashtakon
An octagon. Performing dhyaan on this chihn grants a bhakta the fruits of ashtaang-yog. He also attains Akshardhaam, which is beyond the eight barriers.

svastik
This sacred sign symbolises the focusing of Bhagvaan's energy from all four directions to the centre. Performing dhyaan on this chihn grants the bhakta a happy life free of misery, and good luck.

Left Foot

matsya
A fish. Performing dhyaan on this chihn grants a bhakta with a stable mind. It also empowers him to live life absorbed in the murti of Bhagvaan.

trikon
A triangle. Performing dhyaan on this chihn frees a bhakta from the bondage and the three bodies – sthul, sukshma, kaaran; and the three mental states – jaagrat, svapna; sushupti. He becomes brahm- rup.

gaupad
A cow's footprint. Performing dhyaan on this chihn causes the vast material world to become the size of a cow's hoof.

dhanush
A bow; symbolises humility and strength. Performing dhyaan on this chihn makes a bhakta humble, wise, polite, and fearless. It also enables him to overcome inner enemies.

vyom
Space (aakaash); present in pruthvi, jal, tej, and vaayu, but it remains unaffected by them. Similarly, a bhakta performing dhyaan on this chihn remains detached from the material world, and Bhagvaan resides within the purified space of his heart (hruday-aakaash).

ardha- chandra
Half moon. The moon symbolises peace. A bhakta performing dhyaan on this chihn overcomes all miseries and experiences inner peace and profound happiness. Also, just as the night-lotus blossoms due to the light of the moon, the bhakta blossoms with bhakti and shraddhaa through the light of Bhagvaan.

kalash
A brass water-pot. By performing dhyaan on this chihn a bhakta attains total fulfilment and becomes akshar-rup. A kalash occupies the highest point on the shikhar of a mandir, and so the bhakta attains the highest dhaam, Akshardhaam.

Appendix B – Biography Of Swaaminaaraayan Bhagvaan

The Purpose Of His Avataar

Swaaminaaraayan Bhagvaan incarnated on earth, along with His dhaam and some of His muktas, to establish ekaantik dharma, and grant kalyaan to those who became His bhaktas. He incarnated at Dharma-Dev’s house in Chhapaiyaa in Kaushal-Desh, to save Bhakti-Maataa and Dharma-Dev from harassment by demons. He also incarnated to take mumukshu bhaktas to Akshardhaam, by imparting knowledge of His svarup, dharma, vairaagya, and bhakti.

While on earth, He established ekaantik dharma, which had been destroyed many years ago, and He destroyed adharma. He initiated over 2000 saadhus, of which 500 were initiated as paramhans. Also, He built mandirs, and installed murtis, which will always remain on earth. In this way, Bhagvaan forever resides on this earth through His saadhus and His murtis. Swaaminaaraayan Bhagvaan also wrote and narrated shaastras, authenticated ancient shaastras, and instructed His saadhus to write shaastras.

Birth Name:
Ghanshyaam (given by Bhakti-Maataa)

Other Names:
Hari, Krishna, Hari-Krishna, Nilkanth
(given by Maarkandey Rushi in Chhapaiyaa)
Sahajaanand Swaami, Naaraayan Muni
(given by Raamaanand Swaami in Piplaanaa) Swaaminaaraayan
(given by Himself in Faneni)
Shreeji Mahaaraaj
(given by His bhaktas)

Birth Date:
Chaitra sud 9, VS 1837 (2nd April 1781) - Raamnavmi

Birthplace:
Chhapaiyaa, near Ayodhyaa in Kaushal-Desh
(later moved to Ayodhyaa)

Father's Name:
Dharma-Dev (Dev-Sharma)
(son of Baal-Sharma and Bhaagyavati)

Father's Birth Date:
Kaartik sud 11, VS 1796

Father's Birthplace:
Itaar

Mother's Name:
Bhakti-Maataa (Baalaa, Premvati)
(daughter of Krishna-Sharma and Bhavaani)

Mother's Birth Date:
Kaartik sud 15, VS 1798

Mother's Birthplace:
Chhapaiyaa

Brothers:
Raamprataapji (married to Suvaasini-Baai)
Ichhaaraamji (married to Variyaari-Baai)

Varna:
Sarvariya Brahman

Family Ved:
Saam Ved, Kauthmi Shaakhaa

Guru:
Raamaanand Swami

Van-Vicharan

Start date:
Aashaadh sud 10, VS 1849 – the day he left Ayodhyaa

Age at start:
11 years, 3 months, and 1 day

Place:
Ayodhyaa

Length of van-vicharan:
7 years, 1 month, and 11 days

End date:
Shraavan vad 6, VS 1856

Age at end:
18 years, 4 months, and 12 days

Place:
Loj

Bhaagvati Dikshaa

Age:
19 years, 7 months, and 2 days

Date:
Kaartik sud 11, VS 1857

Place:
Piplaanaa

Head Of The Sampradaay

Age:
20 years, 7 months, and 2 days

Date:
Kaartik sud 11, VS 1858

Place:
Jetpur

Satsang

Years in satsang:
30 years, 9 months, and 19 days

Time on earth:

49 years, 2 months, and 1 day

Date He left earth:
Jyeshth sud 10, VS 1886

Accomplishments On Earth

Established ekaantik dharma, and destroyed adharma

Initiated over 2000 saadhus, of which 500 were initiated as paramhans - He remains on earth through these saadhus

Built mandirs, and installed murtis for bhaktas to always have the darshan of Bhagvaan’s murti

Established two seats of leadership (gaadi), and two aachaaryas to protect and promote the sampradaay

Revealed the philosophy of the Veds in simple words

Wrote shaastras, and authenticated ancient shaastras, and shaastras written by His saadhus

Summarised the essence of all the shaastras in the Shikshaapatri

Worked to assist the poor by distributing food and drinking water

Opened charity-houses for the poor

Organised food and water aid for people during times of drought

Stopped the practice of sati, as it was suicide/murder (some were forced) – human life is only given and taken by Bhagvaan

Stopped female infanticide (killing of baby girls)

Encouraged the bhaktas to educate females, which meant they were able to give talks about Bhagvaan

Stopped the sacrifice of animals in yagnas

Allowed members from all varnas (castes) into the Swaaminaaraayan Sampradaay; He instructed His paramhans to collect alms from all sections of society and appointed people from the lower varnas of society as His personal attendants; He ate along with members of lower varnas. However, taking food from members of lower varnas was not supported by Him.

Dispelled the myth that moksh was not attainable by everyone. He taught mumukshu bhaktas that the jeev is neither male nor female and that everyone is equal in the eyes of Bhagvaan

Had good relationships with the British Imperial Government, so they gifted Him with land to build a mandir in Amdaavaad

Maintained good relationships with people of other religions; had followers from other religions; even though some of His attendents were Muslims, they wore a kanthi and followed the panch-vartmaan

Gave the Governor of Bombay, Sir john Malcolm, a copy of the Shikshaapatri (is kept in Bodleian Library in Oxford)

Appendix C – Introductory Paragraphs

The introductory paragraph of each Vachanaamrut begins with the date and location, which takes the reader back in time to the exact environment in which the sabhaas were held. This is followed by a detailed description of Shreeji Mahaaraaj’s svarup, which allows the readers and listeners to visualise Him sitting in the sabhaa, giving His spiritual talks to the saadhus and haribhaktas.

Garments

Garment         | Description
angarkhu | A long-sleeved, upper garment that is made of a thin cloth. It reaches down to the knees, and is tied with strings on the left side of the chest.
bokaani | Cloth tied around the head, with one end crossing from under the chin to cover the ears and cheeks.
chaadar | A thin blanket.
dagli | Waistcoat with inner lining. Shorter and thicker than an angarkhu.
dhoti | An unstitched, long piece of cloth traditionally worn by males as a lower garment. It is usually wound around the waist with one end tucked in after passing it between the legs
feto | Long piece of cloth that can be twisted and tied around the head, or placed over the shoulder and tied around the waist.
jaamo | A long-sleeved, upper garment that is made of a thick cloth, with rich embroidery. It reaches down below the knees, and is tied at the waist with long strings.
khes | Piece of cloth that can be worn as a shawl to cover the upper body, or worn as a dhoti to cover the lower body.
paagh | Turban. Long, thin piece of cloth tied around the head..
rajaai | Thick blanket.
reto | Feto, moliyu or shelu with silky, decorative edges woven with golden or silver threads. Tied around the head or waist, or left to rest upon the shoulders.
shelu | Rich fabric with a silky finish woven with golden or silver threads and decorative edges. It is worn as an upper garment or tied around the head or waist, or even left to rest upon the shoulders.
survaal | Loose trousers.

Garments worn in cold weather

Mahaaraaj wore warm clothes during the winter. For example, during the kathaa in Gadhadaa I – 24, He wore a warm dagli. Also, in Loyaa 1, Loyaa 3, and Loyaa 7, Shreeji Mahaaraaj wore a cotton-padded survaal. From all the garments worn by Shreeji Mahaaraaj, we can deduce that the three coldest days in the Vachanaamrut may have been in Loyaa, as Mahaaraaj wore double layers on top of His warm dagli.

The three coldest days:

Loyaa | Day | Garments
15 | Maagshar vad 13 | a warm dagli, khes, feto around His head, tied a bokaani with another feto, covered Himself chofaal and a pachhedi
17 | Maagshar vad Amaas | a warm dagli with an angarkhu inside, khes, tied a feto around his head, tied bokaani with another feto, covered Himself chofaal and a rajaai
18 | Posh sud 1 | a warm dagli, khes, tied a feto around his head, tied bokaani with another feto, covered Himself chofaal and a rajaai

Notes:

As Shreeji Mahaaraaj possessed intense vairaagya, He preferred simple white clothing.

Shreeji Mahaaraaj generally wore a dhoti, referred to as a khes. A white dhoti is only mentioned twice in the Vachanaamrut, in Gadhadaa II – 34 and in Jetalpur – 5.

He rarely wore a survaal, but when He did, He preferred a white one, rather than one made of kinkhaab. He only wore a kinkhaab survaal when it was presented by a loving bhakta.

He rarely wore an angarkhu, dagli, or jaamo. He usually draped one of the following garments on His upper body: thin cotton cloth, thick cotton cloth, chaadar, khes, reto, or shelu.

Shreeji Mahaaraaj rarely wore rich garments with embroidery.

He wore a white, English-milled cloth during the kathaa in Gadhadaa III – 31.

Adornments

The paramhans and bhaktas often adorned Mahaaraaj with various items. They offered Him flowers, hung garlands around His neck, placed bunches of flowers above His ears or inserted them into His paagh, hung tassels of flowers from His paagh, and tied strings of flowers to His wrists and arms.

Adornments
Vachanaamrut

berkhaa (string of flowers tied to the wrist)
Gadhadaa I – 30

baajubandh and gajaraa
Vadtaal – 1, Amdaavaad – 2, 4, Gadhadaa III – 1, 3, 5, 9

guchh (bunches of flowers
placed above the ears)
Gadhadaa 1 – 12, 20, 22, 34, 36, 37, 39, 41, 42, 43
Saarangpur 14, Gadhadaa II – 21, 32, Vadtaal – 5 (two on each ear)
Amdaavaad – 1, 4, 6, Jetalpur – 3

both toraa and garlands
hanging on Mahaaraaj's paagh
Gadhadaa I – 62, Gadhadaa II – 49, Amdaavaad – 3

held in the hands:
- gajaraa
- large bunch of roses
- bunch of flowers
- a ball of flowers
- sevati flower in right hand
- pomegranate
- lemon
- handkerchief
- tulsi maalaa

Gadhadaa I – 49
Amdaavaad – 6
Gadhadaa I – 14
Gadhadaa I – 36
Gadhadaa I – 14
Vadtaal – 13, Jetalpur – 3
Jetalpur 1, 3
Jetalpur – 2
Gadhadaa I –70, Panchaalaa –4, Amdaavaad –5, Jetalpur –2

tulsi kanthi
Gadhadaa I – 64, Gadhadaa II – 48

raakhadis
Gadhadaa II – 9
(Shraavan sud 14, one day before Rakshaa Bandhan)

pearl necklace and pearl
tassels hanging from paagh
Gadhadaa I – 13

sandalwood paste smeared
on forehead
Gadhadaa I – 32, 59

sandalwood paste smeared
on whole body
Jetalpur – 4

Flowers | Vachanaamrut
chameli | Vadtaal – 20, Amdaavaad – 3, 6, Jetalpur – 3
mograa | Gadhadaa II – 21, 24, 54, 61, Gadhadaa III – 1, 2, 3, 5, 7, 13, 15, 16, 19
dolariyaa | Jetalpur 1, 2, 3
gulaab | Gadhadaa I – 14, 63, Vadtaal 1, 3, 5, 12, Amdaavaad 1, 2, 4, 5, 6, 7, 8
hajaari | Jetalpur – 3
borsali | Jetalpur – 3
guldaavadi/sevati | Gadhadaa I – 14, 22, 26, Kaariyaani – 11, Gadhadaa II – 27, 66, Jetalpur – 1, 3, 4
champaa | Vadtaal – 2, Jetalpur – 3
karnikaar | Gadhadaa I – 36, Gadhadaa II – 14, Gadhadaa III – 19

Notes:

There are no flowers in the Panchaalaa sabhaas, either because the area was not fertile enough for growing flowers or the weather in Faagan was not warm enough for flowers to grow.

There are no flowers in the Loyaa sabhaas. This may be due to the cold winter. Also, there are no flowers in winter months of Gadhadaa II, until the month Chaitra.

The rose only appears twice in the sabhaas in Gadhadaa. Roses probably did not grow in the Sauraashtra region. So, the roses in the two sabhaas may have been brought by bhaktas visiting from other regions. All the other references to roses occur in the Gujarat sabhaas (Vadtaal and Amdaavaad). In the Amdaavaad sabhaas, Mahaaraaj adorns roses in the form of toraa, baajubandh, guchh, and garlands.

The dolariyaa flower only appears in the Jetalpur kathaas.

In Jetalpur 3, Mahaaraaj adorns six varieties of flowers: champaa, borsali, guldaavadi, chameli, dolariyaa, and hajaari, in addition to holding a lemon in one hand and a pomegranate in the other.

Sandalwood paste is usually applied during the summer months for its cooling effect. In the Vachanaamrut, it was smeared on Mahaaraaj three times: one during the month of Posh, and twice during the month of Faagan. Both months have low temperatures, with Posh being colder than Faagan. Therefore, Mahaaraaj may have accepted the sandalwood from a great saadhu or a devout bhakta, as it is only soothing during the summer months.

Appendix D – Questions

Place

NUMBER OF QUESTIONS ASKED

A
B

C

D

E

F

G

H

I

J

K

L

Gadhadaa I

78

40

22

32

5

4

3

8

41

-

-

17

Saarangpur

18

6

4

12

-

4

-

-

15

-

-

2

Kaariyaani

12

5

7

5

2

3

-

2

8

-

-

2

Loyaa

18

3

47

8

2

-

3

3

15

-

-

1

Panchaalaa

7

5

1

-

-

-

-

-

2

-

-

1

Gadhadaa II

67

46

31

17

-

2

2

2

8

1

1

3

Vadtaal

20

5

8

4

1

1

1

1

-

-

-

11

Amdaavaad

8

3

3

1

-

-

1

-

-

-

-

7

Ashlaali

1

1

-

-

-

-

-

-

-

-

-

-

Jetalpur

5

4

1

1

-

-

-

1

-

-

-

1

Gadhadaa III

39

44

17

11

1

-

11

-

7

1

1

6

Column Heading Description:

Number of Chapters

Talks given by Shreeji Mahaaraaj of His own accord

Shreeji Mahaaraaj

Muktaanand Swaami

Gopaalaanand Swami

Nityaanand Swaami

Shukaanand Swaami

Brahmaanand Swami

Other Sant

Ayodhya Prasadji Mahaaraaj

Raghuvirji Mahaaraaj

Haribhaktas

Appendix E – Creation

Appendix F – Timescale

Brahmaa lives for 100 years (3.1536 x 1014 human years). Each year is made up of 365 days. At the end of his 100-year lifespan, praakrut-pralay occurs, in which the whole brahmaand (the 14 loks) is destroyed. A new brahmaand is then created, with a new Brahmaa.

Brahmaa’s whole day is made up of 24 hours: a 12-hour day and a 12-hour night (8.64 x 109 human years).

During Brahmaa's day, the lower 10 loks of the brahmaand are created; and they are destroyed during the night. This is called nimit- pralay. The lower 10 loks are then created the next day. (The upper four loks are created during Brahmaa’s first day, and they are not destroyed until Brahmaa dies, and praakrut-pralay occurs)

During Brahma's 12-hour day (4.32 x 109 human years), 14 Manus and Indras reign and die, and 1000 Mahaa-Yugs (chokadis) occur.

A chokadi is the passing of four yugs: Satya-Yug lasts for 1,728,000 human years; Tretaa-Yug lasts for 1,296,000 human years; Dvaapar-Yug lasts for 864,000 human years; and Kali-Yug lasts for 432,000 human years. This means one chokadi is completed in 4,320,000 human years. Therefore, 1000 Mahaa-Yugs occur during one day of Brahmaa. The destruction that occurs during the day of Brahmaa is called nitya-pralay

Appendix G – Conversion of Measurements

In the Vachanaamrut, Swaaminaaraayan Bhagvaan has referred to various measurements of time using traditional Hindu time scales. Below is a list of Indian time measurements with modern conversion equivalents.

1 krati

34,000th of a second

1 truti

300th of a second

2 truti

1 luv (1/150 of a second)

2 lav

1 kshan (1/75 of a second)

30 kshan

1 nimish (2/5 of a second)

60 nimish

1 pal (24 second)

60 pal

1 ghadi (24 minutes)

2.5 ghadi

1 horaa (1 hour)

24 horaa

1 diwas (1 day)

7 diwas

1 saptaash (1 week)

4 saptaa

1 maas (1 month)

2 maas

1 rutu (1 season)

6 rutu

1 varsh (1 year)

100 varsh

1 shataabda (1 century)

10 shataabda

1 sahasraabda (1,000 years)

432 sahasraabda

1 yug (length of Kali-Yug, 432,000 years)

2 yug

1 Dvaapar-Yug (864,000 years)

3 yug

1 Tretaa-Yug (1,296,000 years)

4 yug

1 Satya-Yug (1,728,000 years)

10 yug

1 Mahaa-Yug = 1 chokdi (4,320,000 years)

1000 mahaa-yug

1 kalp (4,320,000,000 years)

1 kalp

4.32 billion years

Appendix H – Hindu Calendar

The Hindu calendar year is based on the Vikram era, after King Vikram of Ujjain. The system is still widely used in Northern and Western India. The calendar began in 57-56 BCE.

The twelve months of the year are lunar-based, where each month is divided into the bright half (waxing of the moon), known as the ‘shukla’ or ‘sud’, and the dark half (waning of the moon), known as the ‘krishna’ or ‘vad paksh’. The 15th day of the sud half (full moon), is known as Punam, while the last day of vad half (new moon), is known Amaas.

In Northern India, the months end on the day of the full moon, while in Gujaraat, the months end on Amaas, the darkest night. The lunar calendar, is approximately 354 days long. To keep it synchronised with the solar calendar, in which years are approximately 365 days long, adjustments are made to the lunar-based calendar every 2.5 years. This is achieved by adding an additional month called an ‘adhik’ or ‘Purushottam’ month to the calendar.

In Gujaraat, the Kaartiki Samvat is used, where the new year begins after Divaali on Kaartik sud 1. The Ashaadhi Samvat still prevails in some parts of Raajasthaan and Gujaraat – in Kutch and Sauraashtra. In this system, the new year begins on Ashaadh sud 1. The Vachanaamrut is written using the Ashaadhi Samvat.

The Common Era year corresponding to the Samvat year is obtained by subtracting 57 years from the Vikram year if the date falls between AAshaadh sud 1 and December 31st; and 56 years if the date falls between January 1st and Jyeshtha vad 15.

Appendix I – Months and Seasons

Appendix J - Places

GADHADAA

The neem tree in the darbaar of Daadaa Khaachar in Gadhadaa
Inset: The residence of the paramhans

GADHADAA

The rooms in the darbaar of Daadaa Khaachar in Gadhadaa

SAARANGPUR

The darbaar of Jeevaa Khaachar in Saarangpur

KAARIYAANI

The darbaar of Vastaa Khaachar in Kaariyaani

LOYAA

The darbaar of Suraa Khaachar in Loyaa
Inset: The residence of the paramhans

PANCHAALAA

The darbaar of Jinaa-Bhaai in Panchaalaa

VADTAAL

The Swaminarayan mandir in Vadtaal

AMDAAVAAD

The Swaminarayan mandir in Amdaavaad

Appendix K – Garments and Adornments

Toraa of flowers hanging from a paagh, and roses place above the ears.

A bokaani tied with one end of the paagh.

Angakhu.

survaal.

Appendix L – Flowers

gulaab

chameli

hajaari

champaa

guldaavadi

kanikaar

mograa

dolariyaa

guldaavadi

borsali

Appendix M – Instruments

sataar

pakhvaaj

sarodaa

mrudang

saarangi

manjiraa

jhaanjh