Vat Selection Prakaran 3

1.
Maharaj celebrated the ekãdashi festival in Dhoraji, under the red banyan tree.¹ At that time, Maharaj revealed his powers to all and established an understanding of the supreme faith in him. Then Atmanand Swami said to Maharaj, "Satsang has spread a lot." But Maharaj said, "Still Satsang has not spread." With this, he said, "When hundreds of thousands of people follow each sadhu, then know that the Satsang has spread." He added, "I have come with 1000 million huge ships (each of which can carry millions of jivas), that's the number of jivas I want to liberate. We want to fill the ships first with chintãmanis, then pãrasmanis, followed by diamonds, pearls, ornaments, gold coins, coins, rupees and koris²and finally, soil. Similarly, there are countless differences in released souls and countless types of moksha."

2.
One day Maharaj bathed in the Narmada, then sat in meditation and would not get up. Then Muktanand Swami approached him with folded hands and prayed two to three times, "O Maharaj! It would be good if you take some food." Then Maharaj said, "I want to eat, but I want to talk first." Then Swami said, "O Maharaj! Please talk." Then Maharaj spoke, "This earth is 500 million yojans. Water is ten times greater than earth; and ten times greater than water is light, and ten times greater than light is air; and ten times greater than air is space; and ten times greater than space is ahamkãr; and ten times greater than ahamkãr is mahatattva; and ten times greater than mahatattva is Pradhan-Purush; and an infinite times greater than Pradhan-Purush is Prakruti-Purush; and an infinite times greater than Prakruti-Purush is Akshardham. The countless akshar muktas residing in that abode have the company of Purushottam, but others do not. Some have the company of Indra, etc., some have the company of Brahmã, etc., some have the company of Vairat, etc., some have the company of Pradhan-Purush, etc., and some have the company of Prakruti-Purush, etc., but not of Purushottam." Then Muktanand Swami said, "What if someone has the company of Purushottam here?" Then Maharaj said, "That is all there is to understand. Since, only the liberated souls of Akshardham and you have the company of Purushottam, but nobody in between has."

3.
Maharaj asked Muktanand Swami, "Whichever abodes I go to, you are praised there. So, what is your greatness that all praise you?" Having said this, he asked, "If this wooden water pot breaks, can you repair it?" Then Muktanand Swami said, "No Maharaj." So, Maharaj said, "You do not now your own greatness." Having said this, he continued, "Here, I will describe it." Then he said, "This earth is very big and ten times greater than earth is water, and ten times greater than water is light; and ten times greater than light is air, and ten times greater than air is space; and ten times greater than space is ahamkãr; and ten times greater than ahamkãr is mahatattva; and ten times greater than mahatattva is Pradhan-Purush. And an infinite times greater than Pradhan-Purush is Prakruti- Purush. And above this Prakruti-Purush is Akshardham. And from that abode, if we drop a huge iron ball weighing 100,000 tonnes, then by the time it reaches earth, due to erosion from the atmosphere, it becomes a particle of dust. That's how far it is. But if there is an insignificant jiva here and if you so wish that this jiva goes to Akshardham, transcending the eight barriers, then it will go there immediately. Just as a stone gripped in a sling¹ is thrown away, such is the power in your wrist that you can push a jiva to Akshardham, but you do not know it." Continuing, he said, "Listen, I will tell you the reason why you have such greatness. You have association with the manifest human form of God who is seated in Akshardham, which is above all."

4.
All avatars are like magnets. Some of them weigh several kilos, some tens of kilos, some hundreds of kilos and some hundreds of thousands of kilos. Of them, a magnet weighing several kilos attracts the metal of this mandir; a magnet weighing tens of kilos attracts the metal of the entire city; a magnet weighing hundreds of kilos attracts the metal of the whole country; and a magnet weighing hundreds of thousands of kilos attracts metal of an entire region. And today, a whole mountain of magnet has come, otherwise how would the whole universe be attracted? With this, Swami said, "Jivas are drawn to previous avatars according to their powers. And today the source of all avatars, the cause of all causes, Purushottam, has come. And seeing him, the lords of countless abodes and the liberated souls in them are drawn to Maharaj's murti; just as on encountering a mountain of magnet, the nails of a ship are attracted.

5.
There are three grades of snake charmers: vãdi, fulvãdi and gãrdi. Of these, a vãdi captures meek snakes; a fulvãdi captures those which are easy to catch, otherwise uses a cloth tie to kill them; and before a gãrdi all types of snakes, even cobras, dance. Maharaj is like a gãrdi and before him jivas, ishwars, Purush and Akshar, etc., all stand with folded hands.

6.
Jesangbhai asked Maharaj a question, "Everything happens according to the will of God and if God protects, then what is there that cannot be done?" Then Maharaj said, "God indeed protects a lot and if he did not protect, then Time, karma and mãyã would not allow anyone to worship him. Since, mul mãyã had not been chased away by anyone and we have done so. We put it to shame and repeatedly ridicule it. If God was not protecting us it would topple this wall and kill, or fell this tree and kill or split this earth and throw us in the chasm. That is how annoyed mãyã is." Then someone asked, "Until when will God protect?" So Maharaj said, "God always protects. Do not think that he protects now but will not do so later." Then Maharaj continued, "A man coming from the east, encountered hundreds of thousands of palm trees. Seeing them he pushed one tree, which resulted in the toppling of the other hundreds of thousands, and walked on. Similarly, I have come on this earth and pushed Time, karma and mãyã, so they will not be able to stand up and cause miseries."

7.
Maharaj asked Anand Swami, Muktanand Swami and Swarupanand Swami, "How do you carry out my commands and perform these tasks?" First, Anand Swami replied, "I would do as you say." Next, Muktanand Swami said, "When I extend out my inward focus by one handspan, then the task is done; and when that focus, which has been extended out one handspan, is drawn back inwards by two handspans then I am happy." Then he asked Swarupanand Swami, "What would you do?" He said, "When I look at the task to be done, the object disappears and only your murti is seen." Then Maharaj said, "Your statement that the object disappears and the murti is seen is not believed by all." Then Swarupanand Swami said, "It is like placing a lemon at the tip of an arrow, then wherever the arrow is turned, only the lemon is seen. Similarly, God totally resides in my focus and so wherever my focus is directed, there God is seen." Then Maharaj said, "The inclinations of all three are different. Therefore, Anand Swami should keep the company of Muktanand Swami and Muktanand Swami should keep the company of Swarupanand Swami. If you do this, each other's deficiencies will be resolved." Thus, this is the difference between the highest, medium and lowest levels of performing given activities.

8.
Once, Swarupanand Swami returned after a preaching tour to one area of the country. Maharaj¹ asked him, "How are the people in the country?" Slowly, Swarupanand Swami replied, "O Maharaj! People are only seen here below the neem tree and elsewhere there are no people." Then Maharaj said, "You've traveled the country and saw no people?" Then all the sadhus asked, "Whom did he liberate?" Then Shriji Maharaj said, "Others give codes of conduct and make people observe their duties to get liberation, but with Swarupanand Swami, his mere darshan confers liberation."

9.
Maharaj went and sat where Muktanand Swami and Brahmanand Swami were studying. Then he asked Brahmanand Swami, "How is Satsang in the land?" Brahmanand Swami replied, "There is a lot of Satsang." So, Maharaj said, "What type of satsangi have you become?" So, he replied, "We have become true satsangis." Then, Maharaj said, "You have become satsangis of the gunbuddhi category (not ekantik category) and if you have become true satsangis then tell me where I was and from where I have come?" Then Brahmanand Swami said, "No Maharaj, we have not become that type of satsangi." Then Maharaj said, "My true satsangis are Gordhanbhai and Parvatbhai, etc. They see me in all the three states." Then Muktanand Swami asked, "How can we become such satsangis?" Then Maharaj replied, "You can become such satsangis by overcoming all material qualities, believing one's ãtmã as aksharrup and continuously remembering my murti. Then you can become such satsangis." Then Brahmanand Swami asked, "Only with your grace can we become such satsangis." Then Shriji Maharaj said, "Still you want grace? See, I have come here from Akshardham and did not stay in the realm of Prakruti-Purush or Pradhan-Purush and did not stay in the countless other abodes and places. And I have come to stay with you, and you still want grace?"

10.
Without knowing Maharaj as Purushottam, it is not possible to go to Akshardham. And without becoming brahmarup, it is not possible to stay in the service of Maharaj. Then Shivlal asked a question, "How should Maharaj as Purushottam be known? And how can one become brahmarup?" Then Swami said, "Know that Maharaj is supreme, the source of all avatars and the cause of all causes." Based on this, he had Vachanamruts Gadhada II-9and Gadhada III-38 read and said, "Today, in Satsang, sadhus, ãchãryas, mandirs and murtis are all supreme. So what is there to say in Maharaj being supreme? One should understand that he is supreme. And one can become brahmarup by believing this Gunatit Sadhu to be brahmarup and associating with him through one's mind, deeds and speech. Then one becomes brahmarup." Based on this, he had Vachanamrut Vartal-11 read and said, "When one becomes like this (Gunatit Sadhu) then one stays in the service of Purushottam."

11.

This body has been given to worship God. But the sense pleasures are like the son of Damghosh¹ – they do not allow one to marry God. That is how bad they are. Then he asked, "Rukmini, on hearing the virtues of God, once said, 'If I marry, I'll marry only God. Otherwise I'll crush my tongue and die but I will not marry Shishupal, the son of Damghosh.' And today, Maharaj and the great Sadhu continually state this. Yet, why does one leave God and marry the sense pleasures?" Then he said, "We have not taken birth to marry God and Rukmini had taken birth to marry God."

"We have the company of Maharaj and the great Sadhu. And, at present, we find it difficult to stay with God, but later, it will be difficult to leave him – that is the power of satsang." Then someone asked, "What will we become when we leave this body?" Then Swami said, "Even if one becomes nothing else, one will become like Swarupanand Swami. That is the power of Maharaj and the great Sadhu."

12.

If one understands Maharaj and this Sadhu as they really are, then one has nothing left to understand or do. Then someone asked, "What is the understanding of one who knows Maharaj and this Sadhu as they are?" Swami replied, "Yo vetti yugapatsarvam pratyakshena sadã svataha."¹ After reciting this verse, he said, "If one has this understanding, then one can be said to have known God and the great Sadhu." Then again someone asked, "If one has this understanding, then why does one behave improperly?" Then Swami said, "One who has this understanding does not even have an improper thought, so how can he behave improperly? And whatever improper behaviour one performs reflects the extent of ignorance one has. And whatever be the level of ignorance, that is the extent of bad company."

13.

One day, Swami talked to a Vedanti scholar. "Those who describe and know the form of God as formless and misinterpret the scriptures will, for countless births – for ten thousand years in Treta-yug; for a thousand years in Dwapar-yug and for a hundred years in Kali-yug – not even be able to cry with relief when they are cut out from the womb.¹ In this way, they will endlessly suffer miseries for an infinite period of time, but they will not get any happiness."

"Bhagwan Swaminarayan came on this earth and established five pillars. Prove that rejecting them will help the jiva? What are the five pillars? Nishkãm, nirlobh, nissvãd, nissneh and nirmãn. Nobody is capable of uprooting these five. Just as nobody could move the leg planted by Angad² in Ravan's assembly, similarly, the pillars which have been established by him cannot be uprooted by anyone."

14.

Maharaj has delivered countless discourses for the moksha of the jiva. Of them, four are the life-force of the jiva. What are they? First, Maharaj's upãsanã; second, Maharaj's commands; third, attachment with the great God-realized Sadhu; and fourth, friendship with the devotees. These four principles are the life-force of the jiva and they should never be given up. However, if inauspicious place, time, company, actions, scriptures, mantra, initiation and deities are encountered, they will make one believe Maharaj and other avatars as equal, show spiritual commands to be unimportant, equate the great Sadhu with one who is lax in Satsang, and attribute faults to the devout. These unfavourable eight factors of place, time, etc. are found in an unrighteousness person. Therefore, one who wants to maintain the life-force of the jiva should recognize the Satpurush and attach one's jiva to him. Then, a devotee asked with folded hands, "I have a lot of attachments, so what should I do (to free myself)?" Then Swami said, "I can make you extremely happy, but you will not be able to do what I say. And if you do as I say, you will be rejected from the other side. But without doing what I say, it is not possible to achieve freedom. Then (someone) asked, "How can one who does as you say be excommunicated?" Then Swami said, "These two people (Pragji Bhakta and Shamji Bhakta) do as I say so they are rejected by that diocese.¹But if Maharaj and the great Sadhu are pleased then everyone is pleased."

15.

When Maharaj formed groups of sadhus, he told them all, "Those who are gurus stand up and sit on one side." Then all the gurus got up and sat on one side. Then Maharaj said, "Whoever one is compatible with, go and sit there with them." So, everyone sat where they found compatibility." Then Swami said, "I used to stay with Brahmanand Swami, but I got up and sat near Atmanand Swami. Since Brahmanand Swami would not tell one off. And as he himself was the best of poets so a lot of food was gifted to him. This is not appropriate for the young sadhus. Then Maharaj got up and came to where the groups of sadhus were seated. Inspecting everything, when he came to where Atmanand Swami was seated, he said to me, 'Were you not previously staying with Brahmanand Swami?' Then I said, 'Atmanand Swami is an elderly sadhu, and because there is nobody to serve him I have decided to stay with him.' Then Maharaj said, 'OK.' " Then Swami said, "My nature was that I would not keep even one sadhu (in my service). But considering Maharaj's wish, I have had to care for the whole of Satsang. Otherwise, I need nothing except Maharaj's murti. Then, one day, the Vachanamrut fell out of my hands as I was putting it away after reading it. After that incident, I have not bound it. Since, if the book is bound and put away, when will we remember God (if not by reading about him)?"

Balmukundanand Swami used to say that others are piling slabs of stone in their heart (i.e. people are becoming attached to the work) and if someone makes them leave it, it is like death for them. I pile them on the outside only and keep Maharaj in the heart. These are the talks of the enlightened.

16.

The jiva does not hesitate anywhere, but hesitates in describing Maharaj as Purushottam. Then Raghuvirji Maharaj asked a question, "Why does one who has seen and heard of Maharaj's divine actions still hesitate to describe and write about them?" Then Swami said, "A horse had a dream in which its leg was broken. When it awoke, it stood as if the leg was really broken, and would not put it on the ground. Then it was shown to the vet, who said, "This horse's leg is not broken. It is not ill. It has had a dream so it is standing holding its leg up." Then someone asked, 'What should be done?' The vet said, 'Prepare 200 horses and fire canons and guns. When it is startled, it will forget its dream.' Similarly, people have been confused by the words of the scriptures, so when we continuously bombard like this, it will clear up the confusion." This much was said. Then Raghuvirji Maharaj placed three champa flowers on his seat and said, "Some have reached upto this first flower and some reach upto this second flower, but nobody reaches this third flower." Thus he spoke in code. Then Swami gave the third flower to Achintyanand Brahmachari and Raghuvirji Maharaj said, "Has Swami become really pleased?"¹ Then he went to eat.

17.

A senior devotee called Swami and requested, "Come onto the cart." So Swami sat in the cart. Then the devotee asked, "How can peace be experienced in the heart?" Swami replied, "Peace is experienced if one sees the great Sadhu just as one sees God." Then Swami said, "The heifer of a cow does not get the joy of drinking milk by sucking any random part of the cow's body, but only gets the pleasure of drinking milk when it sucks from the udder. That is an example and its message is that this entire Satsang is the body of Maharaj, but Maharaj eternally resides through the manifest human form of the God-realized Sadhu. When one attaches to him, one gets the bliss of Maharaj. Just as the joy of drinking milk is obtained from the cow's udder."

18.

One day Swami made Shivlal¹ sit in his cart and said, "In your mind you feel, 'I have sponsored the consecration of the murti of Shri Harikrishna Maharaj in Gadhada and sponsored Raghuvirji Maharaj's visit to Bhavnagar and that I have done a big job.' But when I look at your jiva, only half your satsang remains." Then Shivlal folded his hands and said, "Yes Maharaj." Then Swami said, "Leaving this Sadhu and wishing for other pleasures is like the calf who one day entered the cowshed thinking that it will enjoy some milk. There, some bulls had arrived. So, wherever the calf attempted to place its mouth, it received a kick. As a result of these kicks, its mouth became swollen, but it did not get the pleasure of drinking milk. Then, even when its own mother came, it was not able to suck. Similarly, leaving this Sadhu and seeking happiness elsewhere is like receiving kicks. Since, when one lapses in observing God's commands and understanding his true form, one will not be able to sit with such a Sadhu – just as the calf could not go to the mother." Then Swami said, "When I talk like this for two months then once again your jiva will join with God as before. That is how much deficiency has set in. And these talks are for uniting with God."

19.

One day Swami asked Shivlal Sheth of Botad, "Where did you go today?" Shivlal replied with folded hands, "Today, I went to the city." Then he added, "I've sponsored a meal." Swami enquired, "How?" Then Shivlal said, "I bought some gold from one place and sold it at another place – from this I earned a profit of 150 rupees. I sponsored the meal with that amount." Then Swami said, "It is proper that you thought of trading in gold. But have you ever thought of taking 1000 million kilos of agricultural waste and making some money?" Then he said, "No Maharaj." Then Swami said, "According to the understanding of the great Sadhu, except for the murti of Maharaj, everything upto Prakruti-Purush is just waste, and is of no value. By leaving the darshan and discourses of such a Sadhu, what have you earned?" Saying this, Swami destroyed the intellectual ego (of Shivlal).

20.

With whatever commands I give, I give Maharaj's murti. But those who do not have spiritual wisdom do not understand this point. Maharaj and the great Sadhu have only one principle – that Maharaj wants to give the bliss of his own murti, but not the joy of powers. Since, otherwise, the jiva continually desires powers. In the same way, the great Sadhu is of the opinion that jivas should be united with the murti of Maharaj, but not be attached to worldly pleasures or the body. One who joins them to worldly pleasures is not a God-realized Sadhu and one who joins them to powers is not Bhagwan Purushottam. This principle was well understood by Prahlad – that one who gives worldly pleasures is not God and one who asks for worldly pleasures is not a devotee. Therefore, one who wants to be truly faithful to God should not desire for anything except the murti of God. That is the principle. Saying this, Swami said, "Even the yogic powers are not able to assume the form of this God and this Sadhu, since they are not comprehensible. However, the forms of other avatars are assumed by yogic powers, but yogic powers are not able to assume the form of this manifest Maharaj and this manifest Sadhu. Just as an actor cannot impersonate a ruling king."

21.

To understand the innermost principles of Maharaj and the great Sadhu is very difficult. When can they be known? When one serves such great sadhus as Muktanand Swami, Gopalanand Swami and Krupanand Swami for many years, then one comes to know them. But without this, they cannot be known; that is a fundamental fact. And without that, whatever we come to know is due to the grace of Shriji Maharaj and this great Sadhu. And when is this grace earned? When one is firm in dharma, has very firm knowledge of ãtmã and Paramatma, has intense detachment from the sense pleasures and has single-minded devotion to Bhagwan Purushottam, coupled with knowledge of his glory. Such a person earns grace, but one who is body-conscious does not earn grace. Without the above, what appears to be grace will not last. Of that there is no doubt.

22.

It is very difficult to know satsang as it is, and even if somebody knows, it is not practised. If somebody does practise satsang then it is not practised as it should be. And if it is practised as it should, then it is difficult to maintain it – either he goes out of control or becomes mad, but is unable to maintain it. So, who can maintain this satsang? Only one who has knowledge of the glory of Maharaj and the great Sadhu, coupled with intense love for them. Others are just not able to maintain it.

Then he said, "Today, those who have taken birth in human form have one foot in Akshardham and those who have recognized this Sadhu have both feet in Akshardham. But, those who do not have knowledge of these talks will not understand them.

"In this Satsang there are countless people who are like Prahlad, Ambrish and Parvatbhai. But without close association with a sadhu, they cannot attain spiritual knowledge; and without spiritual knowledge, the glory of God and his holy Sadhu is not known, and without knowing the glory one cannot become happy. There is no doubt about it."

23.

If true spiritual knowledge is attained, then one is not trapped in the net of mãyã. Just as water cannot wet a waterfowl, similarly, if such a person encounters mãyã, it is unable to taint him. And just as a swordfish cannot be confined to a net because it has sharp edges on both sides – so it cuts the net and gets out – similarly, such a powerful person frees countless jivas from mãyã. You have the target of spreading satsang throughout this earth. What is that? You have the great fortune that the manifest form of Maharaj and the manifest form of the Sadhu are present. (They will inspire you to spread Satsang throughout.)

In a stick of sugarcane, its trunk (the lower part) is hard to chew, the upper portion is bland in taste and its centre portion is sweet. Similarly, it is convenient for you to worship God at present since you have the company of the great Sadhu. Formerly, satsangis were beaten and did not get food and today there is convenience in every respect – so worship God and do not be lazy.

24.

If one fills many trunks with 1000 million packets of ash, locks and keeps them, and if when, someday, one needs them (to pay for something) one takes them out, will something useful come out? Then (someone) said, "No, Maharaj." Then Swami said, "Without the murti of God and without the Sadhu, all things upto Prakruti-Purush are packets of ash. If you forget the murti and go to any abode of the gods or the abode of any ishwar or the abode of any Purush, still, without the murti of Maharaj and without this Sadhu there is no (permanent) happiness or peace anywhere." Having said this, Swami said, "Surpur narpur nãgpur e tinme sukh nãhi; Kã sukh Harike charanme kã santanke mãhi."

25.

On seeing the reflection of the moon fall on the water, the fish become happy and think that it, too, is a fish like them. But the fish do not know the moon as it is – its orb, its lustre, its power and its capability. Also, on seeing a ship sailing in the ocean, a big fish believes that it is a fish like itself, but it does not know that a ship is able to cross the ocean and transport millions and trillions of rupees worth of goods. This is the analogy and its principle is that one is not able to know Maharaj and his Sadhu as they are, and their form, nature, virtues, power and capabilities – just as a fish and large fish believe them (moon and ship) to be like themselves. Similarly, humans believe them (God and his holy Sadhu) to be like themselves, but they do not know them as they really are." Saying this he had the shlok below recited:
Avajãnanti mãm mudhã mãnushim tanumãshritam;
Param bhãvamajãnanto mama bhutamaheshvaram.¹
Such a fool and dull-witted jiva considers them as like humans. But they (God and his Sadhu) are able to make countless jivas brahmarup and take them to Akshardham. Thus a fool does not know them as they are. This is ignorance.

26.

One devotee left worldly life and came (to become a sadhu). Swami called him and said, "There was a woodcutter who used to bring bundles of wood to sell. Then, one day, a piece of special bãv sandalwood came from the Hemgopal Forest. Without realizing its value, he burnt it in the stove and its scent was noticed by a rich businessman. Then, the businessman asked, 'Who is so wealthy in this village that he burns bãv sandalwood?' Then everyone said, 'A woodcutter lives in this village.' So the businessman went there and took what little unburnt sandalwood was left in the stove and offered it daily to Shri Vishnu. And when he died he went to the abode of Vishnu. That is the analogy and its principle is that Hemgopal represents this Bharatkhand and the bãv sandalwood represents the human body. Without realizing its value, it is burnt up for women, wealth, sons, daughters, the world, pleasures and the body – we should not burn it like this. We should ensure that one attains the goal of life at any cost." Then Swami said, "Koti janma lagi ragad hamãri, varu Shambhu ke rahu kumãri."

27.

A devotee asked a question, "Distinctions from a mosquito up to an eagle have been described (regarding liberated souls).¹ How can a mosquito attain the state of an eagle? Such doubts remain." Then Swami said, "If an eagle has come to land and a mosquito sits in its wings, then how much effort is needed by the mosquito to fly?" The devotee replied, "No effort is needed." Then Swami said, "Gopalanand Swami and Muktanand Swami are like eagles. We have sat in their wings, so do not have any worries." Then the devotee asked, "What should we understand the wings to be?" So Swami said, "Obeying God's commands and upãsanã are the two wings, never let go of them. Then, one can easily go to Akshardham. Of that there is no doubt." Then Swami said, "There are three types of birds. Of them, some birds nurture their eggs through their mental focus on them, some birds nurture them by sight, and some birds nurture them by keeping them under their wings. Of them, if an egg being nurtured by mental focus is kept in sight, will it become dirty?" The devotee said, "No, it will not." Then Swami said, "If that egg comes under the wings, will it remain dirty? No it will not. That is the analogy, and its principle is that Gopalanand Swami and Kripanand Swami nurture the disciples by their mental focus. We have put ourselves under their wings, so know that no deficiencies will remain."

28.

By remembering God while performing activities, one remains at peace within. Seeing the peace within the devotee, the great Sadhu is pleased. And when the great Sadhu is pleased, one's jiva becomes blissful. And how can he be pleased on seeing one who is burning within? Then Swami said, "God and the Sadhu have become very pleased." Then he said, "If Maharaj is not pleased, how is this association possible?" Maharaj himself has said, "If I am pleased, I give intellect or the company of a benevolent Sadhu. What is this intellect? Such knowledge by which God is pleased." Then someone asked, "How is God eternally pleased?" Then Swami said, "To keep God always pleased, never disobey his commands. And never wish for happiness anywhere except in the form of God we have attained. Also, the company of a true Sadhu of God should be kept. Then God and the great Sadhu will always remain happy on one. Of that, there is no doubt."

29.

In Satsang there is talk that the jiva becomes brahmarup. Then someone asked, "There is such talk in Satsang, yet why does the jiva not become brahmarup?" Then Swami said, "Because the jiva has not become attached to the Satpurush with affection. And even if the jiva has become attached to the Satpurush, it does not trust him." Then someone asked, "If the jiva has been attached with affection, why does trust not develop?" Then Swami said, "This Jala Bhakta¹ has firmly attached his jiva to me but does not trust me." Then he added, "There may be trust, but one does not honestly confess. And if one is totally honest then the jiva cannot remain without becoming brahmarup. That is a fact."

30.

One day, Swami looked at the younger sadhus, pãrshads and brahmachãris and said,
"Desh deshãnter bahot firyã, manushyakã bahot sukãl;
Jãku dekhe chhãti thare, vãkã padyã dukãl."¹
Then he said, "Just as one enters samadhi on seeing Maharaj and the jiva becomes blissful, similarly, on having the darshan of Niranjananand Swami, one experiences samadhi-like bliss – there is a shortage of such people." Then someone asked, "What are the qualities of one, on seeing whom, another feels peace within?" Swami replied, "When one's worldly desires cease on seeing someone then one feels peace within; and if on seeing someone, one's mind becomes excited, i.e. harbours material desires, then one will not feel peace within." Again someone asked, "How does one attain the virtues that cause peace within others?" Then Swami said, "Such virtues are not easily attained; however much an aspirant stays together with or serves (the Satpurush) and however much he does as told, still the virtues of the great are not easily attained." Then again someone asked with folded hands, "O Maharaj, by what means are such virtues attained? And it is said at many places in the Vachanamrut that the virtues of the Satpurush are attained by the aspirant." Then Swami said, "The virtues of the Satpurush are attained only if one understands him as being free of any faults, as all-knowing and if one keeps no distance² from him. Then the virtues of the Satpurush develop in the aspirant, but without this, they never develop."

31.

Maharaj used to say, "Others are unfortunate but Yadavs are eternally unfortunate."¹ Then, Swami said, "Those who do not understand Maharaj as he is and the Sadhu as he is, are eternally unfortunate like the Yadavs. They are like the famine of 1876 (1820 CE) which occurred despite the torrential rains, and like one who bathes in the Ganga but keeps his head dry. Since, without knowing the glory they stay in this satsang. They remain ignorant like children. But they are not able to understand the true glory of God and his Sadhu. The glory of satsang is very great. Maharaj used to say that this Satsang is divine and infinite. Saying this, he said,
"Dhanya dhanya so jan shodhi Satsangati ãyo,
Tirath vrat jap jog sabanko fal so pãyo;
Kiyo vachanme vãs bhayo tehi vihad vãsã,
Hari harijan rasrup rahat tahã pragat prakãshã;
Jehi man vachan par Veda kahe tehi sukhme santat rahe,
Jan Mukund so satsangko mahimã ko mukhse kahe?"²
This is how the glory of satsang is described.

32.

One day, Swami was sleeping. He got up and asked, "What is the best of all and what is the worst of all?" At that time, nobody spoke. So Swami said, "The best of all is that we have attained the association of this God and this Sadhu. There is nothing better than this and there is nothing better to understand than this. And what is the worst of all? That one attributes human traits to this Sadhu – there is nothing worse than this. And how does this attribution of human traits arise? It is due to desires for worldly possessions, worldly enjoyments, one's selfish body interests and bias. Of these, the extent to which the jiva is maligned by bias does not happen even by the enjoyment of the sense pleasures. Due to such bias, those who have maligned a senior sadhu have been consigned to the realm of ghosts. And if there is someone like this, he, too, will go there. As a result of this sin he suffers miseries such as having to eat faeces and drink urine. He suffers such misery, but does not get any happiness at all, anywhere."

33.

One day, Swami awoke in the middle of the night and said, "Some think that Swami is on our side and some think that Swami is on our side. But even the senior sadhus have not been able to understand my opinion. So, today, what will you know?" Then someone asked, "Can a junior devotee know the views of one who is extremely great?" Then Swami said, "No way can he know! Can a butterfly know the worth of the sun? No. Similarly, the views of the senior sadhus cannot be known. That is a fact."

34.

Previously, Maharaj was pleased in many ways, such as, meditation, renunciation, spreading Satsang, establishing mandirs and teaching, etc. – all these pleased him. Presently, by what is Maharaj pleased? Well, in the Vachanamrut entitled 'The Maya of a Magician' (Panchala-7), God's form is described as without any faults. Maharaj's form should be understood in that way and this Sadhu's form should also be understood like that. Also Maharaj's commands should be followed and the company of a good sadhu should be kept – with such a person Maharaj is truly, truly, truly pleased.

"There is nothing more to understand and this is all that needs to be understood: know Maharaj as Purushottam (supreme God) and this Sadhu as Akshar. All these are akshar, but he is Mul Akshar – and he also has assumed a human body and incarnated. These two principles have been described in Vachanamrut Gadhada I-71. For one who has not understood these two things his entire life is futile:
Pingal purãn shikhyo gãtã vãtã, shikhyo shikhyo sarve surme;
Ek Rãm Rãm bolvã na shikhyo, to shikhyo sarve gayo dhurme.

35.

Today, God is manifest in Satsang through the God-realized Sadhu. Otherwise would 20-year-olds renounce the world and come here to live as celibate sadhus?

Lust, anger, etc. are so powerful that they have embarrassed even Shiv, Brahmã, etc. And whoever is plagued by lust, etc., is engulfed by it. But, today, Maharaj and the great Sadhu have controlled them – just as above the universe is the great ocean. In it the fish are so big that if they come near a universe, they will swallow even the universe. But Pradyumna has been kept as a guard. If they come near a universe to swallow, then he hits them on the head with a mace, such that they go tens of millions of miles away. Similarly, Maharaj and the great Sadhu have suppressed lust, anger, etc. Otherwise, it is not possible to stay (free from them) like this. Then he said, "Do you ever think of uprooting this Girnar mountain?" Someone said, "No, Maharaj." Then Swami said, "You have not contemplated it in your mind, otherwise you would uproot it. Since, if all the people of the world are assembled together and all the blacksmiths begin to prepare the metal (chisels) and all of us begin to strike and break it up, then in 4-5 years, we can break it into pieces. Similarly, no matter how powerful lust, anger, etc. are, but if we resolve in the mind, we can crush them. Of this, there is no doubt.

36.

Others are born to remove their own deficiencies and to understand the correct form of Purushottam. However, the God-realized Sadhus take birth to make countless jivas brahmarup and explain the form of Purushottam. For this, they incarnate on this earth. These talks are dear to Gopalanand Swami, Muktanand Swami and Swarupanand Swami. They have been transmitted to these ordinary jivas, who cannot understand them and so are rejected. Just as the Soma juice herbal medicine is digested only by a Brahmin who has been pure for a hundred births, but is not digested by anyone else, similarly, liberated souls of Akshardham understand this talk and others discard it, but they are not able to understand it.

37.

Establish rapport with God or his Sadhu. Then, someone asked, "How can one who has established rapport with God be recognized? And how can one who has established rapport with the Sadhu be known?" Then Swami said, "One who has rapport with God cannot live without talking or listening about the physical descriptions, divine actions and natural mannerisms of God, throughout the day and night. And one who has a rapport with the Sadhu cannot live without engaging in his darshan and service or listening to his talks throughout the day and night. Then one knows that one has a rapport with the Sadhu." Then Swami said, "The extent to which the jiva is attached to the Sadhu is the extent of its good company and the extent to which the jiva is not attached is the extent of its bad company." Then someone asked, "Even when the jiva is attached to the Sadhu in this way, why does it leave Satsang?" Then Swami said, "The jiva is not attached to the Sadhu in this way, since if it was attached, it would not leave. This neem tree was only two hands tall when we were building this mandir (in Junagadh), and could be uprooted by even one person. But, today, even if all these people of the village get together they cannot uproot it. Similarly, if over the course of many days the jiva has become strongly attached to satsang, it does not fall from satsang due to the temptations of the five types of sense pleasures or instincts, such as, lust, etc." With this, Swami said,
Prasangamajaram pãshamãtmanah kavayo viduhu;
sa eva sãdhushu kruto mokshadvãramapãvrutam.¹
"For one who can live like this, the gateway to moksha is open. And if one cannot live like this, then the door to moksha is closed, locked and sealed."

38.

Gopalanand Swami asked all the sadhus, "How do you perform meditation and mãnsi?" All of them said, "In mãnsi puja we meditate remembering where Maharaj used to sit, and offer food at the place he sat to eat." Then Swami said, "Has anyone learnt meditation which is performed after overcoming the three bodies?" Then all asked, "How can the three bodies be won over?" Swami replied, "When one sits in meditation and an insect bites, if the physical body is not allowed to move, then know that the physical body has been controlled; and if the meditation is performed without worldly thoughts, desires and wishes, know then that the subtle body has been controlled; and when sleep and laziness are not allowed to interfere in meditation then know that the causal body has been controlled. In this way, control the three bodies and meditate." At that time Siddhanand Swami said, "The causal body is hard like the black rock mountain and only by much effort can it be controlled. It is like when one wants to cut away stones from a well and one digs using a hammer and chisel, then by evening (only) a basketful of chippings will be removed – that is how difficult it is." Then Swami said, "If we explode them then 200 cartloads of stones are removed. That is, we drill holes in the form of spiritual discourses and fill them with gunpowder in the form of absolute faith in God and then ignite them with fire in the form of the knowledge of the greatness and glory of God and his holy Sadhu. As a result ignorance in the form of the causal body, which is like the black mountain, is shattered. Thus, after making one brahmarup, we keep one in the service of Maharaj in Akshardham. This is not difficult."

39.

In Satya-yug man has a lifespan of 100,000 years, a deathbed of 1,000 years, and after a hundred years of terminal illness the jiva leaves the body; and today, one can go to Akshardham with the third gasp for breath, that is how easy it has been made. But as long as there is ignorance, happiness is believed to be in women, wealth, sons, daughters, homes, mansions, regal prosperity and royal wealth. Just as children build dirt houses, cows of broken mud pots and horses out of hollow stones and coconut shells, and feel happy about it, similarly, people attribute happiness to the above mentioned things. But when one acquires true spiritual knowledge, everything is negated. In the arid and flat region of Bhal, a Brahmin was walking along and he met a cowherd, who asked, "O Brahmin, how come you are happy?" Then the Brahmin said, "Why should I not be happy? I have walked twenty miles and finally found some water, so I will wash and bathe and have a snack." Then the cowherd said, "Do not have such a heartbreaking expectation. I have just walked from there wearing these shoes and the appearance of water there is due to a mirage." Then all the plans of the Brahmin collapsed. Similarly, when spiritual knowledge is attained everything is negated. The jivas, who are like deer, believe the material pleasures to be true and keep chasing after them – just as a deer sees the water mirage and runs after it. Man also sees the mirage, but knows that it is an optical illusion. And one seated in the chariot of the Sun does not see the mirage of water; similarly, one with knowledge does not attach any importance to worldly objects.

40.

When does satsang develop? When there are places like Badrikashram and Shvetdwip; the continuous company of great sadhus like Muktanand Swami, Gopalanand Swami and Swarupanand Swami; and a lifespan equal to a kalpa of Brahmã during which one engages in learned discussion, then satsang develops. But without this, satsang does not develop. Then Swami said, "Has one accepted a guru? If a guru has been accepted, his virtues should develop in us, should they not?
Sarvopanishado gãvo dogdhã Gopãlanandanaha
Pãrtho vatsah sudhirbhoktã dugdham Gitãmrutam mahat.¹
"Just as God turned the Gita into a cow and Arjun into a calf and fed him milk, have you suckled anyone (as guru) like that? Those who have suckled enthusiastically like this do not retreat from observing moral codes, etc. But, as long as one has not overcome greed, lust, gluttony, attachment and ego, one has not sincerely accepted a guru. And one who has accepted a guru would never retreat from observing austerities, etc.

41.

In Vartal, four Patels told Maharaj, "Maharaj, when we look at your holy feet (with the auspicious marks) you appear to be Purushottam and when we look at your body you appear to be human." Then Maharaj said, "Vairat Brahmã prayed at these holy feet for a period of his 50 years and 4½ hours and then these holy feet have come on this earth. So understand what you can from this." Then, someone asked, "We have seen assemblies in many places, but how do we understand the fact that here all are looking at you with total concentration?" Maharaj said, "I have incarnated as the sun in the form of a Sadguru¹ and all these lotuses (in the form of devotees), have blossomed and they are looking at me." Then, after practising satsang, they went to their own homes. These are the qualities of a spiritual aspirant.

42.

The jiva does not hesitate in anything else, but hesitates in understanding Maharaj as Purushottam. Just like the horses of Gujarat, which are very tall and well-built, but when they see a stream of water they stop and are afraid to enter. Then, even if you cut them they will not move and if one just threatens them with a shoe, they will run far away. But, if the horses of Alaiya Khachar are mounted and placed in the midst of a group of 200 children surrounding them, even then they would not stop anywhere. Like Samat Patang¹ killed the son of Motera in the presence of 500 armed soldiers and returned. One who is brave like that does not hesitate anywhere.