1.
Having attained God, one must now maintain constant awareness, recognize the Sadhu and not harbour obstinacy, ego or jealousy.
2.
The characteristics of those with firm faith in God and the God-realized Sadhu are: Just as, one with a thousand million kilos of grains and rupees has no fear of death even in the worst drought, and just as a person with two thousand armed soldiers has no fear of being robbed, one is free from the fear of adverse Time, karma and mãyã. One believes oneself to be fulfilled and has no expectations from anyone.
3.
If the divine and human traits of God are understood as one, then no faults will be seen. Just as by meditating upon a bee, a worm turns into a bee; and by the touch of a pãrasmani, metal turns to gold; and by the close association of a jeweller, gems can be assessed; and by tolerating the beating of a potter, clay is turned into utensils; similarly, by recognizing the true form of God and the God-realized Sadhu, one becomes brahmarup. And after recognizing the God-realized Sadhu, there is nothing left to do.
4.
True satsang is one's close association with God and the God-realized Sadhu and the rest is known as just half-satsang.
5.
Only when ultimate moksha is attained can it be described as (true) moksha. And if one attains other abodes, then one will have to take re-birth. So, as long as one has to take re-birth, that cannot be called final moksha. Such moksha is attained by surrendering to the manifest form of God and God's enlightened Sadhu. Others cannot do it and the Sadhu is as capable as God.
6.
When children are afraid, they cling to the necks of their parents, similarly, in difficult times, we have to cling to God and this Sadhu, so they will protect us. Then Nathu Patel asked, "How should one cling to the neck?" Then Swami answered, "Remember them. One who has the company of God and this Sadhu has no obstacles on his head, since God protects him." Then he gave the example of the mare: while crossing the overflowing river, the rider fell off four times, and each time the mare came back and helped the rider to cross. Thus, she protected him.1
7.
Thakkar Naran Pradhan of Gadhada asked, "If the defects of the worldly pleasures have not been contemplated, how can the desire for worldly pleasures be overcome?" Then Swami answered, "The water in the oceans is not likely to dry up, but it dries up at the time of final dissolution. Similarly, when one attains ultimate spiritual wisdom, the desires for worldly pleasures are overcome. Ultimate spiritual wisdom is merely to recognize this Sadhu, and by this desires for worldly pleasures are overcome. And without this wisdom, merely by contemplating on the faults (of worldly pleasures), they are overcome only after a long time. Then he gave the example of the eagle – the eagle was left behind at the entrance and the sparrow reached Vaikunth.
8.
Sahajanand Swami gave darshan in a dream to Harishankarbhai in Surat and said, "There is deficiency in your resolute faith in God, hence you have been made to take birth. Therefore, consolidate your faith and follow the commands, so that you become fulfilled."
9.
Then Harishankarbhai asked, "Should we feel fulfilled because we have attained manifest God and this true Sadhu, or only when our material desires are overcome?" Swami replied, "Because conviction has developed, worldly desires will surely be overcome. Therefore, believe oneself to be fulfilled now and harbour a desire to follow the commands of God. And if the commands are transgressed due to adverse place, time, etc. still one faces no obstacles (on the path of moksha)."
10.
Some aspirants say that they do not want to go to Devlok, etc. But what is the reason that they are tempted by insignificant objects of pleasure? And will they go to Akshardham or not? Swami replied, "Because of ignorance, one is tempted by worldly pleasures, but, because one has firm refuge in manifest God and this Sadhu, one will certainly go to Akshardham. And one who does not have such firm refuge and yet talks as mentioned above will still not go to Akshardham. And whichever deity one has affection for, one will go to his abode." Then Swami gave the example of the son of the Gaekwad (ruler of Vadodara) – that he may cry for a radish but only he will inherit the kingdom.
11.
In the village of Bagad, Swami said, "One who can capture the thoughts of others is known as God." Then, Harishankarbhai asked, "What is the meaning of 'capturing the thoughts of others'?" Then Swami replied, "One who draws the jiva into his murti and knowing its faults talks about them and removes them – that is known as having captured the thoughts of others."
12.
In Surat, Shuk Muni had said, "From Gunatitanand Swami's talks one gets the same satisfaction as with the talks of Maharaj."
13.
Where a security post is established, nobody can enter. The message of this example is that if one has attached the jiva with the great Sadhu, knowing his glory, then even if one unwillingly has to separate from him, still one does not enjoy material pleasures and is not tempted by them.
14.
Material pleasures have been overcome through the company of the great Sadhu. However, we feel as if they have not been overcome. The reasons: deep grooves on the edge of a sword due to wear and tear can be removed by sharpening with a stone, but deep grooves made by rust cannot be removed like that. But they can be removed when the sword is melted and remoulded. Similarly, the grooves of material pleasures made on the jiva will be resolved only when one leaves the body and becomes brahmarup.
15.
This sadhu constantly remains in the presence of God. He is not likely to remain distant for even a moment. But he has stayed here, away from God, for the liberation of the jivas. At present, people say that such talks cannot be given by another sadhu in his lifetime, since he would not even know how to do it. And even if he studied for an entire lifetime, such talks cannot be learnt.
16.
He who has attained the knowledge of the real importance and worth of God and this Sadhu has nothing left to achieve. He is here, yet is already seated in Akshardham. Therefore, there is no worry whether five rosaries more or less are turned; that should be done according to one's capacity. But keep only God and this Sadhu in the jiva. And, for us, greatness is not due to endeavours but due to upãsanã.
17.
Even if by the wish of God, one were to engage in worldly activities, one may still become attached. But by obeying commands, blessings are attained. An example was given of the soldier who, on the command of the king, fell into the well seven times and emerged wet each time, and still the king gave him a village.
18.
By being inactive, i.e. abstaining from sense pleasures, both the senses and jiva are purified. Such purity is not attained through the path of activity. Therefore, retreat from the various material pleasures.
19.
By attaining the company of manifest God and understanding him to be free of all faults, moksha is attained. And if faults remain (in us), then by making an effort to remove them, they are overcome. Otherwise, as long as the body remains, misery will persist. But because one has conviction (in the manifest form) of God, one attains the abode of God. On this, Swami had Vachanamrut Gadhada III-34 read.
20.
Swami said that the effort to turn a fly (an insignificant person) into the sun (a powerful person)1 can be done by one who is like God, but not by others
21.
While engaging in satsang, first one gains vivek – by which one understands right and wrong. Then vimok1 is gained – by which desires for women, etc. are overcome. Then we learn how to do things according to the traditions of Satsang and which are in accordance with all. When one believes one's form to be brahmarup, above all else, then God accepts him. Thereafter, just as the jiva protects the body and the wife protects the husband, similarly, God protects satsangis in all ways.
22.
The one whose association we have been praying for, his association God has given to us hand-to-hand.
23.
The scriptures do not prescribe atonement for one who commits the five grave sins. Still, if he has darshan of this assembly his sins are washed away, since in this assembly are God, Sadhu and everyone..
24.
With Purushottam, Akshar himself has come, but he has not been recognized. And in this assembly, if I declare who this (Akshar) is, it will not be believed. Therefore, to say openly is not the proper method. And when his (Akshar's) devotees state that he is Akshar then one is convinced.
25.
All jivas are good, but continual focus on God does not remain because it has not been practiced. But with practice it is possible.
26.
One who tries to hide his thoughts from the (omniscient) indweller is a fool. Swami explained what is meant by serving the Satpurush, "Fold your hands, understand his inner wishes and glory, and no deficiencies will remain (in you)."
27.
All good virtues are attained through practice and the company of good people. However, faith in God and his Sadhu is attained due to the favourable impressions of past births and the consequent grace of the great. So, the time for which one is able to stay in the company of the great should be understood as due to one's past meritorious deeds and his grace. And a person's greatness should be understood according to the faith in God he has propagated.
28.
If one has performed good deeds in past births, but encounters bad company, then the good impressions are destroyed. And one destined to become good only after a hundred births immediately becomes good, if he attains the good company of a Satpurush.
29.
If the great (sadhus) have given happiness in all respects, and if God has given in the past and one has truly understood the glory of God, still one should not go around telling everyone. And if one wants to tell anyone, then say only a little.
30.
The merits earned by the darshan of God even once are limitless. And do not listen to talks other than those of God. We have this great opportunity to associate with God. All jivas are attracted towards the murti of God. For one who is knowledgeable, affection for God remains, while for the ignorant, it is lost.
31.
This world is like cow-dung stuck to a shoe. So, once one starts walking on stony ground, it will be rubbed off in a short time..
32.
After a guru is attained, if the miseries of rebirth, etc. are not removed, then he is not a true guru.
33.
Offering devotion, etc. as per the whims of one's mind does not bring peace within, but if one does as per the guidance of God and his Sadhu, one attains peace.
34.
At present, God has showered much grace. What is that? That we have met the true Sadhu who compels us to offer devotion, observe our duties and listen to spiritual discourses. By associating with him in this way and overcoming affection for the body and world, one develops affection for God. Then, when spiritual knowledge is attained one becomes detached.
35.
Either the spiritually wise is happy or one who believes what the Sadhu says is happy.
One should persist until the path of immorality is conquered. And when it cannot be defeated, (pray and) God will help.
36.
The body and senses are material, like the material objects of this world. As they belong to the same category they attract each other. One who has good impressions from previous births is not attached to material objects.
37.
'Kalau kirtanãt.' The meaning of this is that, in Kali-yug there is a predominance of tamogun and rajogun, therefore, sing devotional songs and offer worship so that tamogun does not enter within. And sing devotional songs in such a way that worldly desires are unable to enter. Just as, when a herd of two thousand horses is passing by, nobody can go through it directly, similarly, offer worship rapidly so that (worldly) desires are not able to enter.
38.
The mind and senses have a habit of provoking (desires) without any reason, so know this and remain separate from them.
39.
The jiva is certainly attached to touch and taste. Therefore, for someone who is not attached to them, it is because of favourable past impressions. And this path is as difficult as raising water falling from the roof back onto the roof.
40.
One who seeks refuge of the king is forgiven for his crimes. Similarly, God forgives the jiva for its mistakes. But the way of the jiva is improper since it believes itself to be good and does not seek refuge in God. But, God continues to forgive the jiva for its mistakes up to a certain limit when it takes refuge in him.
41.
All day long believe that 'I am not this body'. And when Sãnkhya and Yoga are attained or gnãn pralay is attained then the causal body is destroyed and one will become a complete mukta. Therefore, study the ultimate spiritual wisdom.
42.
Believe one's true form to be separate from the three bodies. Know Maharaj as God, Purushottam, the controller of all, Parabrahman, the doer, the non-doer and the doer of even that which is not destined to happen. Such powers cannot be attributed to anyone else, but only to Maharaj himself. Everyone else is a Purush, while Maharaj is Purushottam. And there are countless millions of Purushes and countless millions of ishwars and countless millions of akshars.1 Then Vagha Khachar asked, "Akshar is said to be one and why do you say countless millions?" Then Swami said, "Akshar, in the form of God's abode is only one, while there are countless millions of akshar muktas." Then Harishankarbhai asked, "How does Akshar, the abode of God, have a manifest form?" Then Swami explained, "He has a form just like us and it can also be said to be like God. And the work that can be done by God can be done by him. He is the master of Purush, Prakruti and all akshar muktas and is subservient only to Purushottam." Again, Harishankarbhai asked, "Purushottam has incarnated here, so, has Akshar, the abode, come here with him or not?" Then Swami replied, "He has come here with Purushottam and by the wish of Purushottam has stayed here for liberating countless jivas." Again, Harishankarbhai asked, "How does Akshar, the abode, absorb the other akshar muktas?" To this, Swami replied, "He is capable of absorbing them and can absorb them if he wills."
43.
From its position around the neck of Shivji, the cobra hissed at the eagle. Then the eagle said, "This is not your strength, but that of Shivji. That is why my strength does not work." Similarly, when one faces difficulties cling to God and his Sadhu so that the influence of Time, karma and mãyã does not affect.
44.
One who wants to worship God cannot please everybody. He can only fulfill the wishes of God.
45.
Whosoever's house the enlightened Sadhu of God goes to for begging alms that house becomes a place of pilgrimage. Also, the giver of alms earns the merits of having been to every pilgrim place. And if in that time he were to die, he would attain the abode of God. Such is the glory of the God-realized Sadhu. That God we have attained, so we ourselves have become places of pilgrimage. And, the power which the devotees and sadhus have today is not found in the other past avatars. On this, Swami narrated the story of the old woman of Ghanla: the old woman told her husband, "I have massaged the legs of God, so my hands have been sanctified. So, anyone who has drank water from my pot or has eaten food made by me will be liberated. So, is there any doubt about your liberation?"
46.
To understand the God-realized Sadhu, who is greater than all, as equal or inferior to other ordinary sadhus is an insult to him. Consider it to be a sin.
Currently, God is present, the Sadhu is present, and all others are here. That the power and strength of his form is not understood is a grave sin. And, at present, God is here along with his Akshardham. Therefore, do not be like the Yadavs (who did not understand Shri Krishna's glory) but be a devotee like Uddhavji. God has come here from Akshardham exactly as he is there and if this understanding remains forever then one will experience great elation and excitement. After saying this, Swami said, "The Sadhu has not been truly recognized as he is." In this way, he narrated many talks of great meaning.
47.
In the farm, Manjibhai asked Swami, "Many talks on upãsanã have been delivered, but why are they not understood?" Then Swami replied, "Upãsanã is attained, dharma is observed, deficiencies are overcome, but we do not realize that all this is happening. And what do those children whose parents are powerful have to fear? An employee whose employer is powerful has vigour." Then he gave an example, "The Batliboi company gave one of their employees 35,000 rupees as a gift and Karsanji Desai was given 5,000 rupees."
48.
In one kirtan it is said that one who has sought refuge in God has nothing left to do. And other avatars are like magnets of five pounds or ten pounds. But, today, a mountain of magnet has come and is pulling all jivas towards it. In the view of the spiritually wise, the activities of this world are like child's play – just as children make ladoos out of sand daily and feed everyone, all this is just like that.
49.
Even after tens of millions of years there is no happiness, except by worshipping God. And at this time God is present, and the talks are of the present manifest form of God, while others are like a painted sun. And those who have known Swaminarayan as God will be separated from their body at the time of death as easily as a hair is pulled and removed from butter. And this world is a sixteen-day shrãddh (i.e. it offers happiness for a very short period and for the rest of the time it is full of misery).
50.
On the farm, Nathu Patel asked, "How can one give up one's faith from everywhere else and apply it to one place?" Then Swami replied, "Believe every deity to be his form. And be faithful to the one we have attained. What need do we have of the others? For us, the one who we stay with while alive will come to take us (to Akshardham), others will not come. And after death we want to stay with him."
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