1.
One person spends the whole day building a wall and another breaks it by throwing just a stone. In the end, the builder will tire. What is that small stone? Throughout the day, one builds a wall of desires and then at night comes to the great Sadhu. Then the Sadhu talks to him, "By any means, believe that this body is not yours." In this way, he nullifies it. This Sadhu, by every means possible, makes one forget worldly desires by calming one from within. And even if one wants to enjoy worldly pleasures, one is made to forget them. And as a last resort he would calm the desires through devotion and not allow anything worldly to be remembered. Thus, this Sadhu can make one brahmarup in countless ways, which one would never know. Just as the mere touch of sharp British steel weapons1 will cut a person without his realizing it, similarly, the truly enlightened have infinite ways of making one brahmarup, without one even realizing it."
2.
As a result of the impressions of previous births, desires are present in seed form (the causal body). It is when one surrenders one's mind to the great and pleases them that, through their grace, desires are destroyed. But they are not destroyed by any other means
3.
Among us, renunciation shines out and is highly valued, but there are obstacles in this; devotion also shines out a lot, but there are obstacles in that, too; and there are obstacles even in ãtmã-realization. But one who has surrendered his mind to the great Sadhu has no difficulties. To illustrate, Swami gave examples of some who had faced difficulties.
4.
When one sits to attain the state of profound tranquility, forget everything except the murti of God.
5.
It is stated in the Bhagvat: 'Yashcha mudhatamo loke.'1 One who knows God in this way has nothing left to know. So, one who has known Purushottam (God) has nothing left to know. All virtues will develop in him, just as by drinking nectar all medicines are included in it. Although we are learning other virtues, it is not proper that merely detachment or ãtmã-realization or dharma become predominant. They are all members of the marriage party, but the groom is God himself. Therefore, one who understands God as Purushottam (the supreme God) has nothing left to understand. All virtues will develop in him. We have attained such a great opportunity – it is not possible to describe it or compare it with anything.
6.
The experience of inner misery is proportional to the distance one keeps from God. God worries about us. God is protecting us. Just as children do not have to tell their parents to make ornaments for them, but the parents themselves have them made, similarly, we will not have to tell God, since he will protect us of his own accord. You may ask why a devotee of God suffers from disease. Well, it is because he has strong attachment for the body and to remove the attachment God first sends illness – then he purifies.
7.
Our God (Shriji Maharaj) is at present on this earth. There is much hidden meaning in this talk which is known to those who understand. And these talks and such a Sadhu have never come on this earth and indeed will not come hereafter.
8.
We have attained God in manifest human form, so rest assured that perfect moksha is guaranteed and do not believe it to be incomplete. And to engage in spiritual endeavours, or become a sadhu is so that obstacles do not arise. But by remaining firm in upãsanã, one reaches the goal. So, in whatever form God is attained at present, offer meditation and devotion to him and he will take you to Purushottam Bhagwan.
9.
The meaning of the word satsang is 'the association of the great Sadhu'. Also, one who has pleased the great Sadhu, has also pleased God.
10.
After talking at length about renouncing material pleasures, Swami said, "Applying the Sãnkhya philosophy like King Janak and detaching (from the material pleasures) is one path. But for us, the path is of renouncing material pleasures."
11.
One day, a sadhu offered sincere devotion. Seeing this, Maharaj was pleased and then said, "The inner enemies of lust, anger, etc. cannot be conquered by the jiva itself. But the great Sadhu and I are on your side and we will help you so that you can conquer. Therefore, continue your efforts with courage." To illustrate, Swami narrated the story told by Maharaj of the lapwing who filled the entire ocean with the help of the eagle.
12.
One who wants to do good for his jiva, should come to this Sadhu and listen to his talks.
13.
One, upãsanã; two, commands of Shriji Maharaj; three, company of the great Sadhu; and four, addiction to the scriptures – these four should be firmly kept.
14.
Towards the end of the Vikram Samvat year 1859 (1803 CE), in the village of Alaiya, I had the darshan of Maharaj for the first time and for a short time we looked directly at each other. In that time, the conviction that he is God was established, miseries were removed, pains were healed, glory was understood and everything was accomplished! Therefore, if the jiva has the darshan of God, who is Gunatit, it becomes brahmarup, but the power of God's mãyã is such that nobody even does darshan of God.
15.
The jiva cannot enjoy sense pleasures independently. It can only enjoy those which God, the giver of the fruits of one's deeds, permits it to enjoy.
16.
To become brahmarup, one has to talk like one with the knowledge of brahman.1 So, anybody can rob them. And first, belief in the ãtmã2 arises and then one can behave as ãtmãrup.
17.
As we have a body, faults will exist. But what is the burden of these deficiencies for one who lives intuitively as per God's wish? None. Let them be, since what we have to do is being done and we are removing these obstacles. Faults are like a thicket which cannot be instantly removed. By listening to spiritual talks, as the glory of God is realized, faults will be removed. There is a deficiency in understanding the glory of God. Then, after listening toVachanamrut Gadhada II-13, Swami said, "The focus of the eyes, ears, and in fact, of all the senses resides in the heart. So, nobody's influence remains. This is the essence of spiritual discourses."
18.
Only this has to be understood, that the one whom we wanted to meet after leaving this body, the one whom we wanted to attain and the one whom other devotees, after leaving their bodies, have attained, that same God we have attained while alive. It is that same God and that same Sadhu. But this attainment, glory, bliss and advantage we have gained is not recognized by us, as we have been bound by the mãyã of God. And that ignorance causes misery. This talk was repeated five times. After shedding the body, there is nothing left to see. After leaving the body, we want to go to the one whom we have attained here. It is this same God and this same Sadhu.
19.
Women, wealth, body-consciousness and innate instincts – learn how to deal with these four1 from one who knows how. If there is one person who has all four virtues, then learn the virtues from him.
20.
Those of this world, merge with this world. Those not of this world, who are from a higher realm, do not merge with this world. And if they do mix, they believe themselves to be gunãtit and observe their spiritual disciplines and mix. And here, when they see everything as beyond the gunas, what enthusiasm remains? Therefore, prohibit (worldly enjoyments) through spiritual knowledge and detachment. And those who enjoy passion, greed, ego, taste beyond the limits prescribed are possessed by a brahmarakhsas.
21.
Such talks are not found anywhere else. These talks are from Akshardham, and are of God, of Narayan. Those who are intelligent recognize the importance of the God-realized Sadhu and Satsang. Therefore, Maharaj has said, "I have affection for the intelligent."
22.
I only consider those who listen to these talks as satsangis. Otherwise, even if they wear saffron clothes, they are not considered as satsangis.
23.
One may observe ten million commands, but without resort to manifest God one will not attain moksha. And by observing even just one command by the order of this manifest God and manifest Sadhu, moksha is attained. And today, bliss is showered and this happiness is priceless. Therefore, observe the eleven codes of conduct, and understand Maharaj to be Bhagwan Purushottam and the cause of everything. One who realizes this spiritual knowledge has nothing left to do. Do not worry if less worship is offered or fewer pilgrimages are performed.
24.
With the "Swaminarayan" name, even if a poisonous snake bites, the poison will not be effective; but if one's lifespan was over, then they will die. Otherwise, whoever chants the name will not die. And this Bhagwan, this mantra, and this Sadhu is not found elsewhere.
25.
'Others are not troubled by lust; and only I am troubled by lust. Others do not have even one fault; only I have faults.' If one does not understand like this and looks at the faults of others, one will suffer.
26.
In the village of Haliyad, Swami said, "Without listening to discourses, spiritual knowledge is not attained. And without spiritual knowledge, one goes out of control, feels depressed or becomes unrighteous. Therefore, the intellect of those who have served the pious sadhu is not affected. To illustrate this, Swami recited a shlok: 'Kãmãdibhir-vihinã ye.'
27.
Swami talked at length about becoming deluded by the human traits of God. But human traits cannot be ascribed to God at all. Since, our jiva (which is divine) and body (which is material) are separate, but this cannot be said of God (both the body and soul of God are equally divine).
28.
There is no limit to the gain from the company of this Sadhu and if drawn away from him, there is no limit to the loss. This is an extremely big gain, such that it cannot be described.
29.
When Vachanamrut Sarangpur-11 was being read, a devotee asked, "When death is mere moments away, how should one remember God?" Then Swami replied, "If someone has a strong desire to unite with God, and his life is about to end, then God and his Sadhu will help and protect him so that he can join with God. Therefore, harbour good intentions."
30.
Then Swami said, "One should worship God according to the prevailing customs of the time. Thus, the customs at the time of Ram avatar were different, the customs at the time of Krishna avatar were different, the customs at the time of Rishabhdev and Parshuram were different, the customs at the time of Shukji were different, and today, Maharaj's customs are different. Therefore, worship God according to the methods current at the time." Then a devotee said, "In this human birth, we have recognized you. That is a great thing." Then Swami said, "Yes, the Sadhu has become dearer than one's life."
31.
A devotee named Karsan, of the village Kunkavav, declared, "In Junagadh, I do not like to sit with anyone else except you, and do not like to listen to anyone else's talks except yours. So, I sit alone." Then Swami said, "All this depends upon one's liking."
32.
Ranchhod Bhakta said, "When adverse conditions of place and time arise, then God is not remembered and worries arise. So, how should we understand that?" Swami replied, "God is the all-doer. In adverse place and time nobody ever remembers God. But do not become attached to this world. If one develops detachment from the world, one will not become attached. For this reason, God has kept us in misery (so that we develop detachment). Therefore, understand God to be the all-doer." In this way, he talked a lot about adverse conditions of place and time.
33.
After leaving Haliyad and arriving in Bagasra, Swami spoke, "At any given time, moksha is attained from one whom God has entrusted the task of granting moksha. Just as, when Parikshit was cursed to die, Vyasji and many other greats were present, but moksha was attained only when Shukji came."
34.
This Sadhu appears to be like a human but is not. And today, God is manifest, the Sadhu is manifest and dharma is manifest. And those who do not understand this at this time will bitterly regret afterwards.
35.
If the wind blows from the direction of a sinner, then 60,000 years of merits are lost. And if the wind blows from the direction of a Sadhu, then 60,000 years of sin are burnt away and merits accrue.
36.
God has become pleased and gifted us with his Akshardham. He is so generous that he gifts his abode to anyone he is pleased with. Satsang will later multiply ten thousandfold but this Sadhu and these talks of his will not be available. And it is because Maharaj incarnated that this Sadhu has been seen. Otherwise, this Sadhu would not be anywhere else, except Akshardham.
37.
By the grace of God, the Pandavs passed through their ocean-like difficulties as easily as if stepping across a cow's hoof-print. Therefore, we must defeat lust and anger which are stronger than the demon Timangal and the army of Duryodhan. But by living by the commands of God, we will be able to swim across. Therefore, have faith in the strength of God's prowess.
38.
In Junagadh, Swami said to Kadva Vania, "As long as one has a body, faults will exist. But God has entered within the soul. So, even though one will die, God is not the type to leave from within the soul."
39.
In the village of Babapar, Swami said to a devotee, "Whatever there is has come before you and now in Junagadh there is only a mountain."
40.
Householders should fulfill their worldly duties but should not become attached to them. We have attained everything; but previously God had not been attained – now even he has been attained. So now is there anything left to attain? No, nothing is left, everything has been attained.
41.
In the village of Devrajiya, Swami said, "The one whom we wanted to attain after leaving this body, the one whom we wanted to meet, that God we have met. That God and that Sadhu we wanted to attain after shedding this body, that (very same) God and Sadhu are the ones we have met." Then Swami banged his hand on the seat and said, "And this Sadhu is the abode of God. You have attained him in this very life. Therefore, observe the Shikshapatri so that we are not faulted by anyone. That is the reason why Maharaj has written it."
42.
God is manifest (i.e. within our reach), the Sadhu is manifest and moksha is manifest. Therefore, live according to dharma and complete your life. We have attained a very big gain so guard it carefully. Otherwise, just as someone throws dust in the eyes and takes away the chintãmani, somebody will snatch it (the gains) away. And the miracle shown by God is that, except for God, others are not able to purify this many jivas from within. Only God can capture one from within. And this is a very great gain. What is that? Maharaj has incarnated and in this period, we have been born. Thus we have attained these talks – and this is a big gain. He repeated this statement many times.
43.
People do not become desireless through samadhi, but they become desireless through spiritual knowledge. Then Chatarbhujdasji asked, "Why are both a sadhu and a householder described as being equally desireless?" Then Swami replied, "If a naked ascetic and a householder with all his possessions want to cross the ocean, then both will need a ship. Even though the ascetic is not even wearing a loincloth, it is not possible for him to swim across the ocean. Therefore, both the ascetic and the householder with all his possessions sit in the ship. The householder has his wife, children, buffalo, spinning wheel with him – and all will cross the ocean safely. But, without this ship, even one who does not touch money, observes eight-fold brahmacharya, is a great renunciant, but has not met God, does not attain liberation and does not cross mãyã; whereas the householder attains liberation and crosses mãyã." Then, after having Vachanamrut Gadhada II-11 read, Swami said, "If all householders understand this Vachanamrut, they will remain at peace within. But this talk is difficult to understand." Then he gave an example, "On seeing a householder who has a wife, eight children, sixteen ploughs, sixteen buffaloes and other things, one feels that he will not attain liberation, but he has met God so he and everyone with him will attain moksha. This talk is just like one who has become ill by eating ghee and is cured by again eating ghee. Others cannot understand it, only Maharaj can understand it. And the answer to this question can only be given by Maharaj, but not by anybody else. The very same qualities of rajogun, tamogun and sattvagun by which one goes to hell are the same qualities by which moksha is also attained. To illustrate, he quoted the shlok, 'Ãmayo yena bhutãnãm!"
44.
Akshardham is very far, but for our sake God has brought it near. He is seated here in human form. That we can understand and deliver these talks like the liberated souls of Akshardham is all due to the grace of God and this Sadhu. That we have attained such company and do not exclaim 'wow! wow!' is because we have never delivered these talks. We have only talked about worldly things.
45.
In the village of Chadiya, Swami said, "Live in the home, like a guest."
46.
In the village of Maliya, Swami said, "This Sadhu is like God. He is not an ordinary sadhu or ascetic."
47.
In the village of Pithvajal, Swami said, "Someone may ask what Akshardham is like. Well, we have seen God, seen those who live in Akshardham, seen the servants of God, seen those who live near God and have talked to them. Now, the only thing left is that we cannot see the divine light of Akshardham. And God resides in this Sadhu, therefore keep trust in him."
48.
In the village of Charkha, Swami said, "We have attained a great benefit. Therefore, collect enough grains to eat and sit near the Sadhu."
49.
How much loss do we suffer? Well, we do not understand the glory, as it is, of the God whom we have attained. And the gain we have made is also not known. Just as the son of the Gaekwad,1 the powerful ruler of Vadodara, cries for an insignificant thing like a radish – that is the extent of loss.
50.
On the way back from the village of Savar, Swami said, "Without association with the great Sadhu, deficiencies will remain. One who is spiritually powerful will remain stagnant and will not progress. Also without this company, desires will remain. But God cares for us. He will arrange the company of someone great for us and through his association remove our deficiencies. And these talks are not realized at present, but in the future they will bear fruit."
51.
In the village of Gadhada, Swami said, "One may be full of sattvagun but not have firm faith in God; whereas one who is full of tamogun may develop firm faith in God." Then he gave the examples of Alshi (a Muslim devotee) and Mayaram Bhatt.1 Therefore, there is no correlation between the development of firm faith and the gunas. So, it is better to become gunãtit – above the three gunas of sattvagun, tamogun and rajogun.
One person spends the whole day building a wall and another breaks it by throwing just a stone. In the end, the builder will tire. What is that small stone? Throughout the day, one builds a wall of desires and then at night comes to the great Sadhu. Then the Sadhu talks to him, "By any means, believe that this body is not yours." In this way, he nullifies it. This Sadhu, by every means possible, makes one forget worldly desires by calming one from within. And even if one wants to enjoy worldly pleasures, one is made to forget them. And as a last resort he would calm the desires through devotion and not allow anything worldly to be remembered. Thus, this Sadhu can make one brahmarup in countless ways, which one would never know. Just as the mere touch of sharp British steel weapons1 will cut a person without his realizing it, similarly, the truly enlightened have infinite ways of making one brahmarup, without one even realizing it."
2.
As a result of the impressions of previous births, desires are present in seed form (the causal body). It is when one surrenders one's mind to the great and pleases them that, through their grace, desires are destroyed. But they are not destroyed by any other means
3.
Among us, renunciation shines out and is highly valued, but there are obstacles in this; devotion also shines out a lot, but there are obstacles in that, too; and there are obstacles even in ãtmã-realization. But one who has surrendered his mind to the great Sadhu has no difficulties. To illustrate, Swami gave examples of some who had faced difficulties.
4.
When one sits to attain the state of profound tranquility, forget everything except the murti of God.
5.
It is stated in the Bhagvat: 'Yashcha mudhatamo loke.'1 One who knows God in this way has nothing left to know. So, one who has known Purushottam (God) has nothing left to know. All virtues will develop in him, just as by drinking nectar all medicines are included in it. Although we are learning other virtues, it is not proper that merely detachment or ãtmã-realization or dharma become predominant. They are all members of the marriage party, but the groom is God himself. Therefore, one who understands God as Purushottam (the supreme God) has nothing left to understand. All virtues will develop in him. We have attained such a great opportunity – it is not possible to describe it or compare it with anything.
6.
The experience of inner misery is proportional to the distance one keeps from God. God worries about us. God is protecting us. Just as children do not have to tell their parents to make ornaments for them, but the parents themselves have them made, similarly, we will not have to tell God, since he will protect us of his own accord. You may ask why a devotee of God suffers from disease. Well, it is because he has strong attachment for the body and to remove the attachment God first sends illness – then he purifies.
7.
Our God (Shriji Maharaj) is at present on this earth. There is much hidden meaning in this talk which is known to those who understand. And these talks and such a Sadhu have never come on this earth and indeed will not come hereafter.
8.
We have attained God in manifest human form, so rest assured that perfect moksha is guaranteed and do not believe it to be incomplete. And to engage in spiritual endeavours, or become a sadhu is so that obstacles do not arise. But by remaining firm in upãsanã, one reaches the goal. So, in whatever form God is attained at present, offer meditation and devotion to him and he will take you to Purushottam Bhagwan.
9.
The meaning of the word satsang is 'the association of the great Sadhu'. Also, one who has pleased the great Sadhu, has also pleased God.
10.
After talking at length about renouncing material pleasures, Swami said, "Applying the Sãnkhya philosophy like King Janak and detaching (from the material pleasures) is one path. But for us, the path is of renouncing material pleasures."
11.
One day, a sadhu offered sincere devotion. Seeing this, Maharaj was pleased and then said, "The inner enemies of lust, anger, etc. cannot be conquered by the jiva itself. But the great Sadhu and I are on your side and we will help you so that you can conquer. Therefore, continue your efforts with courage." To illustrate, Swami narrated the story told by Maharaj of the lapwing who filled the entire ocean with the help of the eagle.
12.
One who wants to do good for his jiva, should come to this Sadhu and listen to his talks.
13.
One, upãsanã; two, commands of Shriji Maharaj; three, company of the great Sadhu; and four, addiction to the scriptures – these four should be firmly kept.
14.
Towards the end of the Vikram Samvat year 1859 (1803 CE), in the village of Alaiya, I had the darshan of Maharaj for the first time and for a short time we looked directly at each other. In that time, the conviction that he is God was established, miseries were removed, pains were healed, glory was understood and everything was accomplished! Therefore, if the jiva has the darshan of God, who is Gunatit, it becomes brahmarup, but the power of God's mãyã is such that nobody even does darshan of God.
15.
The jiva cannot enjoy sense pleasures independently. It can only enjoy those which God, the giver of the fruits of one's deeds, permits it to enjoy.
16.
To become brahmarup, one has to talk like one with the knowledge of brahman.1 So, anybody can rob them. And first, belief in the ãtmã2 arises and then one can behave as ãtmãrup.
17.
As we have a body, faults will exist. But what is the burden of these deficiencies for one who lives intuitively as per God's wish? None. Let them be, since what we have to do is being done and we are removing these obstacles. Faults are like a thicket which cannot be instantly removed. By listening to spiritual talks, as the glory of God is realized, faults will be removed. There is a deficiency in understanding the glory of God. Then, after listening toVachanamrut Gadhada II-13, Swami said, "The focus of the eyes, ears, and in fact, of all the senses resides in the heart. So, nobody's influence remains. This is the essence of spiritual discourses."
18.
Only this has to be understood, that the one whom we wanted to meet after leaving this body, the one whom we wanted to attain and the one whom other devotees, after leaving their bodies, have attained, that same God we have attained while alive. It is that same God and that same Sadhu. But this attainment, glory, bliss and advantage we have gained is not recognized by us, as we have been bound by the mãyã of God. And that ignorance causes misery. This talk was repeated five times. After shedding the body, there is nothing left to see. After leaving the body, we want to go to the one whom we have attained here. It is this same God and this same Sadhu.
19.
Women, wealth, body-consciousness and innate instincts – learn how to deal with these four1 from one who knows how. If there is one person who has all four virtues, then learn the virtues from him.
20.
Those of this world, merge with this world. Those not of this world, who are from a higher realm, do not merge with this world. And if they do mix, they believe themselves to be gunãtit and observe their spiritual disciplines and mix. And here, when they see everything as beyond the gunas, what enthusiasm remains? Therefore, prohibit (worldly enjoyments) through spiritual knowledge and detachment. And those who enjoy passion, greed, ego, taste beyond the limits prescribed are possessed by a brahmarakhsas.
21.
Such talks are not found anywhere else. These talks are from Akshardham, and are of God, of Narayan. Those who are intelligent recognize the importance of the God-realized Sadhu and Satsang. Therefore, Maharaj has said, "I have affection for the intelligent."
22.
I only consider those who listen to these talks as satsangis. Otherwise, even if they wear saffron clothes, they are not considered as satsangis.
23.
One may observe ten million commands, but without resort to manifest God one will not attain moksha. And by observing even just one command by the order of this manifest God and manifest Sadhu, moksha is attained. And today, bliss is showered and this happiness is priceless. Therefore, observe the eleven codes of conduct, and understand Maharaj to be Bhagwan Purushottam and the cause of everything. One who realizes this spiritual knowledge has nothing left to do. Do not worry if less worship is offered or fewer pilgrimages are performed.
24.
With the "Swaminarayan" name, even if a poisonous snake bites, the poison will not be effective; but if one's lifespan was over, then they will die. Otherwise, whoever chants the name will not die. And this Bhagwan, this mantra, and this Sadhu is not found elsewhere.
25.
'Others are not troubled by lust; and only I am troubled by lust. Others do not have even one fault; only I have faults.' If one does not understand like this and looks at the faults of others, one will suffer.
26.
In the village of Haliyad, Swami said, "Without listening to discourses, spiritual knowledge is not attained. And without spiritual knowledge, one goes out of control, feels depressed or becomes unrighteous. Therefore, the intellect of those who have served the pious sadhu is not affected. To illustrate this, Swami recited a shlok: 'Kãmãdibhir-vihinã ye.'
27.
Swami talked at length about becoming deluded by the human traits of God. But human traits cannot be ascribed to God at all. Since, our jiva (which is divine) and body (which is material) are separate, but this cannot be said of God (both the body and soul of God are equally divine).
28.
There is no limit to the gain from the company of this Sadhu and if drawn away from him, there is no limit to the loss. This is an extremely big gain, such that it cannot be described.
29.
When Vachanamrut Sarangpur-11 was being read, a devotee asked, "When death is mere moments away, how should one remember God?" Then Swami replied, "If someone has a strong desire to unite with God, and his life is about to end, then God and his Sadhu will help and protect him so that he can join with God. Therefore, harbour good intentions."
30.
Then Swami said, "One should worship God according to the prevailing customs of the time. Thus, the customs at the time of Ram avatar were different, the customs at the time of Krishna avatar were different, the customs at the time of Rishabhdev and Parshuram were different, the customs at the time of Shukji were different, and today, Maharaj's customs are different. Therefore, worship God according to the methods current at the time." Then a devotee said, "In this human birth, we have recognized you. That is a great thing." Then Swami said, "Yes, the Sadhu has become dearer than one's life."
31.
A devotee named Karsan, of the village Kunkavav, declared, "In Junagadh, I do not like to sit with anyone else except you, and do not like to listen to anyone else's talks except yours. So, I sit alone." Then Swami said, "All this depends upon one's liking."
32.
Ranchhod Bhakta said, "When adverse conditions of place and time arise, then God is not remembered and worries arise. So, how should we understand that?" Swami replied, "God is the all-doer. In adverse place and time nobody ever remembers God. But do not become attached to this world. If one develops detachment from the world, one will not become attached. For this reason, God has kept us in misery (so that we develop detachment). Therefore, understand God to be the all-doer." In this way, he talked a lot about adverse conditions of place and time.
33.
After leaving Haliyad and arriving in Bagasra, Swami spoke, "At any given time, moksha is attained from one whom God has entrusted the task of granting moksha. Just as, when Parikshit was cursed to die, Vyasji and many other greats were present, but moksha was attained only when Shukji came."
34.
This Sadhu appears to be like a human but is not. And today, God is manifest, the Sadhu is manifest and dharma is manifest. And those who do not understand this at this time will bitterly regret afterwards.
35.
If the wind blows from the direction of a sinner, then 60,000 years of merits are lost. And if the wind blows from the direction of a Sadhu, then 60,000 years of sin are burnt away and merits accrue.
36.
God has become pleased and gifted us with his Akshardham. He is so generous that he gifts his abode to anyone he is pleased with. Satsang will later multiply ten thousandfold but this Sadhu and these talks of his will not be available. And it is because Maharaj incarnated that this Sadhu has been seen. Otherwise, this Sadhu would not be anywhere else, except Akshardham.
37.
By the grace of God, the Pandavs passed through their ocean-like difficulties as easily as if stepping across a cow's hoof-print. Therefore, we must defeat lust and anger which are stronger than the demon Timangal and the army of Duryodhan. But by living by the commands of God, we will be able to swim across. Therefore, have faith in the strength of God's prowess.
38.
In Junagadh, Swami said to Kadva Vania, "As long as one has a body, faults will exist. But God has entered within the soul. So, even though one will die, God is not the type to leave from within the soul."
39.
In the village of Babapar, Swami said to a devotee, "Whatever there is has come before you and now in Junagadh there is only a mountain."
40.
Householders should fulfill their worldly duties but should not become attached to them. We have attained everything; but previously God had not been attained – now even he has been attained. So now is there anything left to attain? No, nothing is left, everything has been attained.
41.
In the village of Devrajiya, Swami said, "The one whom we wanted to attain after leaving this body, the one whom we wanted to meet, that God we have met. That God and that Sadhu we wanted to attain after shedding this body, that (very same) God and Sadhu are the ones we have met." Then Swami banged his hand on the seat and said, "And this Sadhu is the abode of God. You have attained him in this very life. Therefore, observe the Shikshapatri so that we are not faulted by anyone. That is the reason why Maharaj has written it."
42.
God is manifest (i.e. within our reach), the Sadhu is manifest and moksha is manifest. Therefore, live according to dharma and complete your life. We have attained a very big gain so guard it carefully. Otherwise, just as someone throws dust in the eyes and takes away the chintãmani, somebody will snatch it (the gains) away. And the miracle shown by God is that, except for God, others are not able to purify this many jivas from within. Only God can capture one from within. And this is a very great gain. What is that? Maharaj has incarnated and in this period, we have been born. Thus we have attained these talks – and this is a big gain. He repeated this statement many times.
43.
People do not become desireless through samadhi, but they become desireless through spiritual knowledge. Then Chatarbhujdasji asked, "Why are both a sadhu and a householder described as being equally desireless?" Then Swami replied, "If a naked ascetic and a householder with all his possessions want to cross the ocean, then both will need a ship. Even though the ascetic is not even wearing a loincloth, it is not possible for him to swim across the ocean. Therefore, both the ascetic and the householder with all his possessions sit in the ship. The householder has his wife, children, buffalo, spinning wheel with him – and all will cross the ocean safely. But, without this ship, even one who does not touch money, observes eight-fold brahmacharya, is a great renunciant, but has not met God, does not attain liberation and does not cross mãyã; whereas the householder attains liberation and crosses mãyã." Then, after having Vachanamrut Gadhada II-11 read, Swami said, "If all householders understand this Vachanamrut, they will remain at peace within. But this talk is difficult to understand." Then he gave an example, "On seeing a householder who has a wife, eight children, sixteen ploughs, sixteen buffaloes and other things, one feels that he will not attain liberation, but he has met God so he and everyone with him will attain moksha. This talk is just like one who has become ill by eating ghee and is cured by again eating ghee. Others cannot understand it, only Maharaj can understand it. And the answer to this question can only be given by Maharaj, but not by anybody else. The very same qualities of rajogun, tamogun and sattvagun by which one goes to hell are the same qualities by which moksha is also attained. To illustrate, he quoted the shlok, 'Ãmayo yena bhutãnãm!"
44.
Akshardham is very far, but for our sake God has brought it near. He is seated here in human form. That we can understand and deliver these talks like the liberated souls of Akshardham is all due to the grace of God and this Sadhu. That we have attained such company and do not exclaim 'wow! wow!' is because we have never delivered these talks. We have only talked about worldly things.
45.
In the village of Chadiya, Swami said, "Live in the home, like a guest."
46.
In the village of Maliya, Swami said, "This Sadhu is like God. He is not an ordinary sadhu or ascetic."
47.
In the village of Pithvajal, Swami said, "Someone may ask what Akshardham is like. Well, we have seen God, seen those who live in Akshardham, seen the servants of God, seen those who live near God and have talked to them. Now, the only thing left is that we cannot see the divine light of Akshardham. And God resides in this Sadhu, therefore keep trust in him."
48.
In the village of Charkha, Swami said, "We have attained a great benefit. Therefore, collect enough grains to eat and sit near the Sadhu."
49.
How much loss do we suffer? Well, we do not understand the glory, as it is, of the God whom we have attained. And the gain we have made is also not known. Just as the son of the Gaekwad,1 the powerful ruler of Vadodara, cries for an insignificant thing like a radish – that is the extent of loss.
50.
On the way back from the village of Savar, Swami said, "Without association with the great Sadhu, deficiencies will remain. One who is spiritually powerful will remain stagnant and will not progress. Also without this company, desires will remain. But God cares for us. He will arrange the company of someone great for us and through his association remove our deficiencies. And these talks are not realized at present, but in the future they will bear fruit."
51.
In the village of Gadhada, Swami said, "One may be full of sattvagun but not have firm faith in God; whereas one who is full of tamogun may develop firm faith in God." Then he gave the examples of Alshi (a Muslim devotee) and Mayaram Bhatt.1 Therefore, there is no correlation between the development of firm faith and the gunas. So, it is better to become gunãtit – above the three gunas of sattvagun, tamogun and rajogun.
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