1.
One should continuously engage in delivering and listening to talks on the glory of God and his Sadhu. Maharaj has come here (to earth) with his Akshardham, pãrshads and all his powers. He is exactly the same (today).1 He whom we wish to attain after death, we have attained during this life; there is nothing more left to attain. If this truth is not understood properly, the jiva remains weak. Once this is understood, the jiva will no longer consider itself weak and will acquire a different mettle. Also, there is no greater endeavour than to understand the glory of God. Without understanding the glory, even countless other endeavours will not enable the jiva to attain spiritual strength. The means to understanding this glory is profound association with such a holy Sadhu, and without it the true glory of God cannot be understood.
2.
Without learning the teachings of Sãnkhya1, faults such as greed, lust, taste, attachment and ego, and the three miseries – due to adhyãtma, adhibhut and adhidaiv2 – cannot be removed. Without Sãnkhya, satsang is said to be only half complete. Thus, to remain happy learn the principles of Sãnkhya.
3.
Prahladji fought for many days with Narayan, but God was not won over. Then God told Prahlad, "I cannot be won over by such wars. The way to win me over is by singing my bhajans, thinking of me in your mind and cherishing my murti in your eyes. In this way, always remember me." Then, Prahlad tried this method and God was won over within six months. Thus, to please God, learn this method, which is the best.
4.
If one has from within (essentially and earnestly) understood the glory of God, then whatever difficult circumstances1 arise or whatever ill health arises, one still believes, "Without God's wish nobody can move even a leaf." With this understanding, one remains happy. And if one who does not understand this encounters difficult circumstances his satsang will be spoiled.
5.
What spiritual endeavours will this jiva undertake? Attaining moksha through spiritual means can be likened to farming with the aid of bullocks and a labourer to irrigate the field by drawing water from a well. It requires a great deal of effort. The little crop that is raised is eaten by cattle and birds. Attaining moksha through the grace of God is like raising a crop when the rainfall is plentiful. Then, even if the cattle and birds eat it or thieves steal it, the crop will never get exhausted. Wells, lakes and rivers may dry, but not oceans. Similarly, liberation through God is like that. This is extremely rare, but its glory is not understood.
6.
If one has served the great Sadhu and acquired his virtues then adverse circumstances will have no effect on one. This is like the darkness which disappears in the presence of the Sun, but is unable to exist there.
7.
One should attach one's jiva to a sadhu who is attached to God, obeys God's commands and knows God's wishes. From such a sadhu one can acquire all the virtues of dharma, spiritual knowledge, detachment, devotion and upãsanã along with the knowledge of God's glory. Apart from him, where else can they be acquired? A person acquires the virtues of the sadhu he serves; even if he is a genuine spiritual aspirant if he is not attached to a God-realized Sadhu, he may regress; and even an evil person may progress if he associates with a genuine Sadhu. Thus, the cause of everything is the company of a great Sadhu.
8.
One who is controlled by his senses can be suppressed, but one who is controlled by his ãtmã is not. The former is suppressed by serving him or giving him things. But why should the latter be suppressed? For, he does not desire anything. And he can control countless others but he himself is not controlled.
9.
One who renounces worldly life and becomes a renunciant overcomes all miseries and becomes happy. But even after becoming a renunciant, the misery associated with base instincts – greed, lust, taste, attachments and ego – remains. As these base instincts are (gradually) overcome, one becomes happier.
10.
The senses and inner faculties are all bad company. Since, they become engrossed in the sense pleasures they come into contact with. That is also the nature of the jiva. Such a jiva is given all the virtues of dharma, spiritual knowledge, detachment, devotion, glory of God and upãsanã by God's holy Sadhu.
11.
Even a satsangi who gets a beautiful wife, plentiful wealth and a good house is said to be in the grip of mãyã. Since, a jiva cannot escape from there. Thus, it is good if such things are attained sparingly.
12.
When faults (e.g. greed, anger, etc.) remain and are not overcome does it mean they are merely faults or is there some virtue even in them? That is the question. The answer, "Faults hurt, so one remains meek and humble in Satsang, one retains a need for Satsang and one prays to God. And if one experiences difficulty due to faults, knowledge develops. Without it, such a need does not arise. Therefore, this is a virtue (in a fault)."
13.
One who does things with his body and offers devotion to God with the understanding that his true form is different from the body (i.e. ãtmã) progresses a lot. But if he becomes one with his actions, that is not proper.
14.
Even by spoiling ten million tasks improve your moksha. In case ten million tasks are improved, but moksha is spoilt, what is achieved?
15.
The jiva is certainly purified through the nine forms of devotion and other endeavours, but not to the extent it is purified by the talks of God's holy Sadhu. There is nothing as powerful as the words of the Satpurush.
16.
God has said, "I am not as pleased by austerities, sacrifices, yoga, observance of vows, donations and other endeavours as I am by satsang." What is that satsang? "To fold one's hands before the great God-realized Sadhu and to do as he says."
17.
The jiva is very powerful. When it is in the body of a lion, how much strength does it have? But when in the body of a sheep, the same jiva becomes meek.
18.
Even by spending tens of millions of rupees, such a sadhu is unattainable. Even by giving tens of millions of rupees, such spiritual talks are unattainable. Even by giving tens of millions of rupees this human body cannot be attained. And we, too, have taken tens of millions of births. But never have we had such company of the God-realized Sadhu. Otherwise why would we have to take birth?
19.
Only, God and his holy Sadhu, can grant moksha. Detachment cultivates enmity towards material pleasures but does not do the job of God; ãtmã-realization breaks attachment from everything but does not do the job of God; and by dharma one remains happy but it also does not do the job of God. Thus, only God and his holy Sadhu give moksha. Therefore, do not find faults in them.
20.
It is said that a diamond cannot be cut in any way, except by using the blood of a bed bug. Similarly, desires cannot be destroyed in any way except by doing what the great (Sadhu) instructs, imbibing his virtues and admiring his actions. Otherwise, what remains to be said about the endeavours of Saubhari1 and others? Still their desires were not overcome.
21.
One can attain Satsang, but without close association, there is no happiness. How? It is like a person having food, but without actually eating there is no happiness. Also, one may have clothes but without wearing them there is no happiness. Similarly, without the association of the great Sadhu, one does not get the bliss of Satsang.
22.
Remembering this Sadhu in the mind destroys the sins of the mind; listening to his talks destroys the sins of the ears; and engaging in his darshan destroys the sins of the eyes. Understand his glory in this way.
23.
Satsang will grow ten million-fold and there will be ten million times more mandirs, but these talks and discourses will not be attained again and administrative duties will predominate. Therefore, only do that which comes naturally. These workshops (for building mandirs, pilgrim resthouses, etc.) will continue as long as the universe remains. So, cultivate the practice of listening to and giving spiritual discourses. We should aspire for all four spiritual endeavours – dharma, spiritual wisdom, detachment and bhakti – and not keep just one as predominant.
24.
After talking on renunciation, detachment, observance of rules and dharma, Swami said, "What is one to do with renunciation and detachment? Whatever the type of jiva, only one who has profound association with the enlightened Sadhu of God is a satsangi. Without this, what is the use even if one offers much devotion? And so what even if he can, through grace, continuously see the murti? Only profound association with the enlightened Sadhu of God is satsang. This satsang is attained by continuously practicing it until the very end of the entire universe. Then circumstances will not affect. So, do such satsang."
25.
One can become brahmarup through these talks. Then there will be an equal attitude towards young and old women, dust and gold – and one will not even like to look at these. You may say, "We listen to these talks, yet why does this not happen to us?" But if you plant a mango sapling today, how can mangoes grow by tomorrow? But ten years later that mango tree will give mangoes. This is what happens.
26.
We should think, "What is the benefit of getting 100 rupees or 100,000 rupees or 10 million rupees? Since we cannot eat more than a limited amount of food. Think thus and learn to step back from indulgence."
27.
The strife due to mãyã in the form of the inner faculties is very burdensome. See, Bharatji had such detachment and renounced his kingdom, yet he encountered difficulties. How great were Saubhari,1 Parashar2 and others. Yet, even they suffered. Thus, a Sadhu gives spiritual knowledge and (a new) life. When he prohibits indulgence in material pleasures, strife is resolved, but not otherwise. Even if one lives a whole lifetime with God, without spiritual knowledge, faults are not overcome.
28.
After reading the Vachanamrut, Swami spoke, "Even if one becomes united with the murti of God (in samadhi), how much clarity of understanding will one have? So, understanding is superior to all, whether or not one can control one's pulse by yogic powers. And even greater than Sãnkhya and Yoga is to understand God as supreme."
29.
Maharaj had said, "Once in Alaiya village, countless jivas were sent to Badrikashram by my grace, but none remained there (due to lack of spiritual knowledge)." Thus, that which is achieved through spiritual wisdom is not possible through grace.
30.
The devotion of one who is affectionate is (shallow) like water in a tank, while the devotion of one who is spiritually wise is (deep) like the water of an artesian well. God and his Sadhu have to look after the affectionate (to keep them in Satsang), but not the spiritually wise.
31.
Some overcome greed, some taste, some attachment, some ego but the desire for women remains in the heart. There is nothing as powerful as beauty and this carnal desire resides in all jivas. It is overcome only with the blessings of the great Sadhu, otherwise it is not.
32.
I have analysed and found that the jiva has never walked the path of God. This is a totally new venture for it. All jivas constantly think only of eating, women and wealth. This is all they think about, talk about, sing about, discuss and meditate on. And wealth is peculiar only to the human race. But eating and females are desired by all species, since God has set the wheel of mãyã in motion. But one who does not desire this is a god of the gods, he is not human. And for eating, women and sleeping, one does not need a teacher. Rivers flow towards the ocean. Similarly, the jiva is inclined towards enjoying the sense pleasures. To turn back from this is the path of a sadhu.
33.
Even if we want to become attached to this body and this world, God will not allow us to. Just as Ravji Suthar1 was allowed to marry but not allowed to enjoy marital life. And then his ties with worldly life were broken and he became a sadhu. Similarly, God will not allow us to become bound to worldly ties.
34.
The body is subject to illness and other miseries. They are overcome when God cures them. No one else can do so. Just as one responds to a soldier carrying the king's orders, but not to an ordinary man of the village.
35.
Material pleasures are condemned in Akshardham, Shvetdwip, Badrikashram1 and in the presence of a great God-realized Sadhu in this world. Apart from these four places, everywhere else, material pleasures are respected.
36.
God's abode is Gunatit, i.e. above all material qualities. And we want to make all jivas gunãtit. We have heard this spiritual knowledge, which is not possible to get anywhere else, and we will be unable to stay elsewhere. And he whom we have attained is not likely to let us go elsewhere, since he knows how (to keep us with him). And those who listen to today's knowledge and go to his abode are not tempted by Shvetdwip and anything below it. This spiritual knowledge is like the Portuguese canons.1 Compared to it other knowledge is just like a firecracker.
37.
One can become brahmarup through these talks. Then there will be an equal attitude towards young and old women, dust and gold – and one will not even like to look at these. You may say, "We listen to these talks, yet why does this not happen to us?" But if you plant a mango sapling today, how can mangoes grow by tomorrow? But ten years later that mango tree will give mangoes. This is what happens.
38.
One should understand that the jiva is spoilt by enjoying the temptations of a big city, its power and wealth.
39.
Spiritual wisdom may not develop, even in one who is continually engaged in mandir service. Spiritual knowledge is attained only through close association with sadhus.
40.
Many difficult atonements for sins have been described in the scriptures. But they all become redundant in the company and darshan of such a Sadhu. Such is the importance of his darshan.
41.
A calf enjoys the taste of milk while a flea tastes only blood. Similarly, the pleasures of eating, drinking and worldly status are like blood, whereas the pleasure of 'Nijãtmãnam brahmarupam', i.e. believing oneself as brahmarup, is like milk.
42.
Even if one encounters intense misery, like the final destruction of the world, one who has firmly developed the upãsanã of God understands that the body will die one day and we (the ãtmã) will go to God's abode. With this understanding one remains happy.
43.
Such a Sadhu may hit devotees with boots, but will still take them to Akshardham. Others may give devotees comfortable beds to sleep on but will send them to hell.
44.
This world is a place for action. Thus, one fast here equals a hundred observed in Badrikashram and a thousand in Shvetdwip. And this moment and this Sadhu are rarely attained even after millions of years. But his glory is not fully understood, since he is in human form.
One should continuously engage in delivering and listening to talks on the glory of God and his Sadhu. Maharaj has come here (to earth) with his Akshardham, pãrshads and all his powers. He is exactly the same (today).1 He whom we wish to attain after death, we have attained during this life; there is nothing more left to attain. If this truth is not understood properly, the jiva remains weak. Once this is understood, the jiva will no longer consider itself weak and will acquire a different mettle. Also, there is no greater endeavour than to understand the glory of God. Without understanding the glory, even countless other endeavours will not enable the jiva to attain spiritual strength. The means to understanding this glory is profound association with such a holy Sadhu, and without it the true glory of God cannot be understood.
2.
Without learning the teachings of Sãnkhya1, faults such as greed, lust, taste, attachment and ego, and the three miseries – due to adhyãtma, adhibhut and adhidaiv2 – cannot be removed. Without Sãnkhya, satsang is said to be only half complete. Thus, to remain happy learn the principles of Sãnkhya.
3.
Prahladji fought for many days with Narayan, but God was not won over. Then God told Prahlad, "I cannot be won over by such wars. The way to win me over is by singing my bhajans, thinking of me in your mind and cherishing my murti in your eyes. In this way, always remember me." Then, Prahlad tried this method and God was won over within six months. Thus, to please God, learn this method, which is the best.
4.
If one has from within (essentially and earnestly) understood the glory of God, then whatever difficult circumstances1 arise or whatever ill health arises, one still believes, "Without God's wish nobody can move even a leaf." With this understanding, one remains happy. And if one who does not understand this encounters difficult circumstances his satsang will be spoiled.
5.
What spiritual endeavours will this jiva undertake? Attaining moksha through spiritual means can be likened to farming with the aid of bullocks and a labourer to irrigate the field by drawing water from a well. It requires a great deal of effort. The little crop that is raised is eaten by cattle and birds. Attaining moksha through the grace of God is like raising a crop when the rainfall is plentiful. Then, even if the cattle and birds eat it or thieves steal it, the crop will never get exhausted. Wells, lakes and rivers may dry, but not oceans. Similarly, liberation through God is like that. This is extremely rare, but its glory is not understood.
6.
If one has served the great Sadhu and acquired his virtues then adverse circumstances will have no effect on one. This is like the darkness which disappears in the presence of the Sun, but is unable to exist there.
7.
One should attach one's jiva to a sadhu who is attached to God, obeys God's commands and knows God's wishes. From such a sadhu one can acquire all the virtues of dharma, spiritual knowledge, detachment, devotion and upãsanã along with the knowledge of God's glory. Apart from him, where else can they be acquired? A person acquires the virtues of the sadhu he serves; even if he is a genuine spiritual aspirant if he is not attached to a God-realized Sadhu, he may regress; and even an evil person may progress if he associates with a genuine Sadhu. Thus, the cause of everything is the company of a great Sadhu.
8.
One who is controlled by his senses can be suppressed, but one who is controlled by his ãtmã is not. The former is suppressed by serving him or giving him things. But why should the latter be suppressed? For, he does not desire anything. And he can control countless others but he himself is not controlled.
9.
One who renounces worldly life and becomes a renunciant overcomes all miseries and becomes happy. But even after becoming a renunciant, the misery associated with base instincts – greed, lust, taste, attachments and ego – remains. As these base instincts are (gradually) overcome, one becomes happier.
10.
The senses and inner faculties are all bad company. Since, they become engrossed in the sense pleasures they come into contact with. That is also the nature of the jiva. Such a jiva is given all the virtues of dharma, spiritual knowledge, detachment, devotion, glory of God and upãsanã by God's holy Sadhu.
11.
Even a satsangi who gets a beautiful wife, plentiful wealth and a good house is said to be in the grip of mãyã. Since, a jiva cannot escape from there. Thus, it is good if such things are attained sparingly.
12.
When faults (e.g. greed, anger, etc.) remain and are not overcome does it mean they are merely faults or is there some virtue even in them? That is the question. The answer, "Faults hurt, so one remains meek and humble in Satsang, one retains a need for Satsang and one prays to God. And if one experiences difficulty due to faults, knowledge develops. Without it, such a need does not arise. Therefore, this is a virtue (in a fault)."
13.
One who does things with his body and offers devotion to God with the understanding that his true form is different from the body (i.e. ãtmã) progresses a lot. But if he becomes one with his actions, that is not proper.
14.
Even by spoiling ten million tasks improve your moksha. In case ten million tasks are improved, but moksha is spoilt, what is achieved?
15.
The jiva is certainly purified through the nine forms of devotion and other endeavours, but not to the extent it is purified by the talks of God's holy Sadhu. There is nothing as powerful as the words of the Satpurush.
16.
God has said, "I am not as pleased by austerities, sacrifices, yoga, observance of vows, donations and other endeavours as I am by satsang." What is that satsang? "To fold one's hands before the great God-realized Sadhu and to do as he says."
17.
The jiva is very powerful. When it is in the body of a lion, how much strength does it have? But when in the body of a sheep, the same jiva becomes meek.
18.
Even by spending tens of millions of rupees, such a sadhu is unattainable. Even by giving tens of millions of rupees, such spiritual talks are unattainable. Even by giving tens of millions of rupees this human body cannot be attained. And we, too, have taken tens of millions of births. But never have we had such company of the God-realized Sadhu. Otherwise why would we have to take birth?
19.
Only, God and his holy Sadhu, can grant moksha. Detachment cultivates enmity towards material pleasures but does not do the job of God; ãtmã-realization breaks attachment from everything but does not do the job of God; and by dharma one remains happy but it also does not do the job of God. Thus, only God and his holy Sadhu give moksha. Therefore, do not find faults in them.
20.
It is said that a diamond cannot be cut in any way, except by using the blood of a bed bug. Similarly, desires cannot be destroyed in any way except by doing what the great (Sadhu) instructs, imbibing his virtues and admiring his actions. Otherwise, what remains to be said about the endeavours of Saubhari1 and others? Still their desires were not overcome.
21.
One can attain Satsang, but without close association, there is no happiness. How? It is like a person having food, but without actually eating there is no happiness. Also, one may have clothes but without wearing them there is no happiness. Similarly, without the association of the great Sadhu, one does not get the bliss of Satsang.
22.
Remembering this Sadhu in the mind destroys the sins of the mind; listening to his talks destroys the sins of the ears; and engaging in his darshan destroys the sins of the eyes. Understand his glory in this way.
23.
Satsang will grow ten million-fold and there will be ten million times more mandirs, but these talks and discourses will not be attained again and administrative duties will predominate. Therefore, only do that which comes naturally. These workshops (for building mandirs, pilgrim resthouses, etc.) will continue as long as the universe remains. So, cultivate the practice of listening to and giving spiritual discourses. We should aspire for all four spiritual endeavours – dharma, spiritual wisdom, detachment and bhakti – and not keep just one as predominant.
24.
After talking on renunciation, detachment, observance of rules and dharma, Swami said, "What is one to do with renunciation and detachment? Whatever the type of jiva, only one who has profound association with the enlightened Sadhu of God is a satsangi. Without this, what is the use even if one offers much devotion? And so what even if he can, through grace, continuously see the murti? Only profound association with the enlightened Sadhu of God is satsang. This satsang is attained by continuously practicing it until the very end of the entire universe. Then circumstances will not affect. So, do such satsang."
25.
One can become brahmarup through these talks. Then there will be an equal attitude towards young and old women, dust and gold – and one will not even like to look at these. You may say, "We listen to these talks, yet why does this not happen to us?" But if you plant a mango sapling today, how can mangoes grow by tomorrow? But ten years later that mango tree will give mangoes. This is what happens.
26.
We should think, "What is the benefit of getting 100 rupees or 100,000 rupees or 10 million rupees? Since we cannot eat more than a limited amount of food. Think thus and learn to step back from indulgence."
27.
The strife due to mãyã in the form of the inner faculties is very burdensome. See, Bharatji had such detachment and renounced his kingdom, yet he encountered difficulties. How great were Saubhari,1 Parashar2 and others. Yet, even they suffered. Thus, a Sadhu gives spiritual knowledge and (a new) life. When he prohibits indulgence in material pleasures, strife is resolved, but not otherwise. Even if one lives a whole lifetime with God, without spiritual knowledge, faults are not overcome.
28.
After reading the Vachanamrut, Swami spoke, "Even if one becomes united with the murti of God (in samadhi), how much clarity of understanding will one have? So, understanding is superior to all, whether or not one can control one's pulse by yogic powers. And even greater than Sãnkhya and Yoga is to understand God as supreme."
29.
Maharaj had said, "Once in Alaiya village, countless jivas were sent to Badrikashram by my grace, but none remained there (due to lack of spiritual knowledge)." Thus, that which is achieved through spiritual wisdom is not possible through grace.
30.
The devotion of one who is affectionate is (shallow) like water in a tank, while the devotion of one who is spiritually wise is (deep) like the water of an artesian well. God and his Sadhu have to look after the affectionate (to keep them in Satsang), but not the spiritually wise.
31.
Some overcome greed, some taste, some attachment, some ego but the desire for women remains in the heart. There is nothing as powerful as beauty and this carnal desire resides in all jivas. It is overcome only with the blessings of the great Sadhu, otherwise it is not.
32.
I have analysed and found that the jiva has never walked the path of God. This is a totally new venture for it. All jivas constantly think only of eating, women and wealth. This is all they think about, talk about, sing about, discuss and meditate on. And wealth is peculiar only to the human race. But eating and females are desired by all species, since God has set the wheel of mãyã in motion. But one who does not desire this is a god of the gods, he is not human. And for eating, women and sleeping, one does not need a teacher. Rivers flow towards the ocean. Similarly, the jiva is inclined towards enjoying the sense pleasures. To turn back from this is the path of a sadhu.
33.
Even if we want to become attached to this body and this world, God will not allow us to. Just as Ravji Suthar1 was allowed to marry but not allowed to enjoy marital life. And then his ties with worldly life were broken and he became a sadhu. Similarly, God will not allow us to become bound to worldly ties.
34.
The body is subject to illness and other miseries. They are overcome when God cures them. No one else can do so. Just as one responds to a soldier carrying the king's orders, but not to an ordinary man of the village.
35.
Material pleasures are condemned in Akshardham, Shvetdwip, Badrikashram1 and in the presence of a great God-realized Sadhu in this world. Apart from these four places, everywhere else, material pleasures are respected.
36.
God's abode is Gunatit, i.e. above all material qualities. And we want to make all jivas gunãtit. We have heard this spiritual knowledge, which is not possible to get anywhere else, and we will be unable to stay elsewhere. And he whom we have attained is not likely to let us go elsewhere, since he knows how (to keep us with him). And those who listen to today's knowledge and go to his abode are not tempted by Shvetdwip and anything below it. This spiritual knowledge is like the Portuguese canons.1 Compared to it other knowledge is just like a firecracker.
37.
One can become brahmarup through these talks. Then there will be an equal attitude towards young and old women, dust and gold – and one will not even like to look at these. You may say, "We listen to these talks, yet why does this not happen to us?" But if you plant a mango sapling today, how can mangoes grow by tomorrow? But ten years later that mango tree will give mangoes. This is what happens.
38.
One should understand that the jiva is spoilt by enjoying the temptations of a big city, its power and wealth.
39.
Spiritual wisdom may not develop, even in one who is continually engaged in mandir service. Spiritual knowledge is attained only through close association with sadhus.
40.
Many difficult atonements for sins have been described in the scriptures. But they all become redundant in the company and darshan of such a Sadhu. Such is the importance of his darshan.
41.
A calf enjoys the taste of milk while a flea tastes only blood. Similarly, the pleasures of eating, drinking and worldly status are like blood, whereas the pleasure of 'Nijãtmãnam brahmarupam', i.e. believing oneself as brahmarup, is like milk.
42.
Even if one encounters intense misery, like the final destruction of the world, one who has firmly developed the upãsanã of God understands that the body will die one day and we (the ãtmã) will go to God's abode. With this understanding one remains happy.
43.
Such a Sadhu may hit devotees with boots, but will still take them to Akshardham. Others may give devotees comfortable beds to sleep on but will send them to hell.
44.
This world is a place for action. Thus, one fast here equals a hundred observed in Badrikashram and a thousand in Shvetdwip. And this moment and this Sadhu are rarely attained even after millions of years. But his glory is not fully understood, since he is in human form.
Wow! Why would you steal from another website instead of linking to the original website? This is stolen from Anirdesh.com. Shameful.
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