Satsang- Exam Pragna- 1 Paper - 1

Swami ni Vaat

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Humble Offering

With the divine inspiration of our Guruhari Pramukh Swami, we have created a

reference guide for Pragna Satsang Exam students in English. This effort has been made

successful due to the efforts of the London Mandal and N.A. National Karyalay leads and

fellow volunteers, who have offered their precious time to do translations.

Translations are done using reference of Swamini Vaato, Vachanamrut and other

Satsang Exam syllabus books.

We sincerely wish that our compiled reading material is of significant help to Satsang

Exam students; who will work hard to earn Param Pujya Swamishri’s rajipo and strengthen

their understanding of Bhagwan Swaminarayan’s, Swamishri’s and the Sanstha’s mahima.

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Table of Contents

One Line Q & A ............................................................................................................................... 4 Answer the following questions in one line. .............................................................................................. 4

March 2014 ......................................................................................................................................................... 4 July 2013 .............................................................................................................................................................. 4 March 2013 ......................................................................................................................................................... 4 July 2012 .............................................................................................................................................................. 5 March 2012 ......................................................................................................................................................... 5 July 2011 .............................................................................................................................................................. 6 March 2011 ......................................................................................................................................................... 6 July 2010 .............................................................................................................................................................. 6 Exercise ................................................................................................................................................................ 7

Short Q & A ..................................................................................................................................... 8 Answer two of following questions to the point. (In about five lines) ............................................. 8

March-2014 ......................................................................................................................................................... 8 July-2013.............................................................................................................................................................. 8 March-2013 ......................................................................................................................................................... 9 July-2012.............................................................................................................................................................. 9 March 2012 .......................................................................................................................................................10 July-2011............................................................................................................................................................11 March-2011 .......................................................................................................................................................11 Exercise ..............................................................................................................................................................13

Example & Principle................................................................................................................... 14 March-2014 .......................................................................................................................................................14 July - 2013..........................................................................................................................................................15 March – 2013 ....................................................................................................................................................16 July – 2012 .........................................................................................................................................................16 March – 2012 ....................................................................................................................................................17 July- 2011...........................................................................................................................................................18 March - 2011 .....................................................................................................................................................19 July - 2010..........................................................................................................................................................20 Exercise ..............................................................................................................................................................21

Reference & Explanation........................................................................................................... 22 From the following events explain any 2 examples in reference to the context of curriculum Swami ni Vaato. .................................................................................................................................................. 22

March 2014 .......................................................................................................................................................22 July 2013 ............................................................................................................................................................23 March 2013 .......................................................................................................................................................25 July 2012 ............................................................................................................................................................25 March 2012 .......................................................................................................................................................27 July 2011 ............................................................................................................................................................28 March 2011 .......................................................................................................................................................30 July 2010 ............................................................................................................................................................31 Exercise ..............................................................................................................................................................32

Pragna 1 Paper 2 Swami ni Vaat .............................................................................................. 34

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One Line Q & A

Answer the following questions in one line.

March 2014 1. Who is compared with a fulvaadi? (3.5)

Sri Ramchandra & Sri Krishna are compared with fulvaadi.

2. What is the nature of the moksha attained by satsangis today? (3.10) It is like that of Kapil Dev, Dattatrey and Rishabhdev.

3. How can peace be experienced in the heart? (3.20) Peace is experienced if one sees the great Sadhu just as one sees God.

4. To install Purushottam, what does one need? (3.13) To install Purushottam, one has to become Brahmrup.

July 2013 1. Which five pillars has Bhagwan Swaminarayan established on this earth? (3.16)

Bhagwan Swaminarayan came on this earth and established five pillars: Nishkãm, Nirlobh, Nissvãd, Nissneh and Nirmãn.

2. How can one know the innermost principles of Maharaj and the great Sadhu? (3.25) When one serves such great sadhus as Muktanand Swami, Gopalanand Swami and Krupanand Swami for many years, then one comes to know them.

3. To whom did Swami give the third flower? (3.19) Swami gave the third flower to Achintyanand Brahmachari

4. What is intellect? (3.32) Knowledge by which God is pleased.

March 2013 1. What does Maharaj give when pleased? (3.32)

When pleased, Maharaj gives intellect or the company of a benevolent Sadhu.

2. How can one become true (ekantik like Parvatbhai) satsangis? (3.9) One can become such satsangis by overcoming all material qualities, believing one’s ãtmã as aksharrup and continuously remembering Maharaj’s murti.

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3. What should one do to go to Akshardham and therein serve Maharaj? Only when one knows Maharaj as Purushottam can one go to Akashardham and stay in the service of Maharaj.

4. Which five Vachanamruts did Swami make them read again? Gadhada I-23, Gadhada II-30, Gadhada II-45, Ahmedabad-2 and Ahmedabad-3

July 2012 1. What is the nature of the moksha attained by satsangis today? (3.10)

It is like that of Kapil Dev, Dattatrey and Rishabhdev.

2. Which four things are the life force of jiva? First, Maharaj’s upãsanã; second, Maharaj’s commands; third, attachment with the great God-realized Sadhu; and fourth, friendship with the devotees. (3.17)

3. How is one not entangled by mãyã? If true spiritual knowledge is attained, then one is not trapped in the net of mãyã.

4. What is the understanding of one who knows Maharaj and this Sadhu as they are? “Yo vetti yugapatsarvam pratyakshena sadã svataha.” (God simultaneously sees and knows

the intentions of all jivas without any aids or support.)

March 2012 1. Who are vãdi, fulvãdi and gãrdi as per the metaphor? (3.5)

Jivas, Ishwars, Purush and Akshar are the ones as per metaphor.

2. What is understanding of the great sadhu? 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.

3. What is the inspiration to spread satsang throughout the world? (pruthvinu veju) 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.)

4. Without the murti of Maharaj and without this Sadhu there is no (permanent) happiness or peace anywhere.” Having said that, what did Swami say? “Surpur narpur nãgpur e tinme sukh nãhi; Kã sukh Harike charanme kã santanke mãhi.” (There is no happiness in surpur (heaven), narpur (earth) or nagpur (nether-world); there is happiness only at the feet of God or his holy Sadhu.)

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July 2011 1. Where does the jiva hesitate? (3.19)

Jivas hesitate in describing Maharaj as Purushottam

2. How does one benefit when a great Sadhu is pleased? (3.32) And when the great Sadhu is pleased, one’s jiva becomes blissful.

3. Which five pillars has Bhagwan Swaminarayan established on this earth? (3.16) Bhagwan Swaminarayan came on this earth and established five pillars Nishkãm, Nirlobh, Nissvãd, Nissneh and Nirmãn.

4. What is the reason of Muktanand Swami’s greatness as per Shreeji Maharaj? (3.3) Muktanand Swami’s greatness is because he has association with the manifest human form of God who is seated in Akshardham, which is above all.

March 2011 1. What is the reason of Muktanand Swami’s greatness as per Shreeji Maharaj? (3.3)

Muktanand Swami’s greatness is because he has association with the manifest human form of God who is seated in Akshardham, which is above all.

2. How can peace be experienced in the heart? Peace is experienced if one sees the great Sadhu just as one sees God.

3. How should one act to ensure becoming Brahmrup? If one is totally honest then the jiva cannot remain without becoming Brahmarup. That is a fact.

4. When should it be considered as Satsang has spread? When hundreds of thousands of people follow each sadhu, then know that the Satsang has spread.

July 2010 1. According to Maharaj who are real (ekantik) satsangis? (3.9)

According to Maharaj Gordhanbhai and Parvatbhai are real satsangis

2. What kind of liberation do Satsangis achieve? (3.10) Satsangis achieve liberation like that of avtars.

3. Listening to which five vachanamruts did Swami say, it seems I had never heard them before? (3.13) Gadhada I-23, Gadhada II-30, Gadhada II-45, Ahmedabad-2 and Ahmedabad-3.

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4. Who have managed to have both their feet in Akshardham? Those who have recognized this Sadhu have both feet in Akshardham.

Exercise 1. Which four things are the life force of jiva? 2. Listening to which five vachanamruts did Swami say, it seems I had never heard them

before? 3. Who stand in front of Maharaj with folded hands? 4. What does Maharaj give when He is pleased? 5. When should it be considered as Satsang has spread? 6. How far is Akshardham? 7. On basis of which Vachanamruts, should one recognize Maharaj as Purushottam? 8. How many times is Prakruti Purush bigger than Pradhan Purush? 9. Which five pillars have Bhagwan Swaminarayan rooted on this earth? 10. How did Muktanand Swami perform tasks? 11. With whom is the great sadhu pleased? 12. Why should one recognize Maharaj as Purushottam? 13. What is the momentum to spread satsang throughout the world? (pruthvinu veju) 14. Who all would have been liberated? What answer did Maharaj give to that question? 15. What is a fulvadi like? 16. Who can maintain satsang? 17. How can one become a satsangi like Govardhanbhai and Parvatbhai? 18. Why did Shivlal feel maãn? 19. Who nurtures via mental focus? 20. Why is Muktanand Swami said to possess powers to slingshot a jiva in akshardham? 21. What is a smarath purush able to do? 22. What would happen if one honestly confesses? 23. What is the reason of Muktanand Swami’s greatness? 24. Without what is there no peace or calmness? 25. For what has Maharaj spread different types of talks? 26. What did Shreeji Maharaj ask Brahmanand Swami? 27. Maharaj asked Anand Swami to keep whose company? 28. Shreeji Maharaj is like gardi, why was that said? 29. How does Maharaj intend to fill the ships?

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Short Q & A

Answer two of following questions to the point. (In about five lines)

March-2014 1. Who is a true satsangi and how can one become such satsangi?

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 atma as aksharrup and continuously remembering my murti. Then you can become such satsangis.”

2. What does a dull-witted jiva believe? The fool and dull-witted jivas consider them (God and his Sadhu) as a human being, but they do not believe that they (God and his Sadhu) are capable of making infinite millions of jivas brahmarup and bring them to Akshardham, and that is ignorance.

3. What did Gunatitanand Swami preach by giving an example of the woodcutter and

the bav sandalwood? Hemgopal represents this Bharatkhand and the bav 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.

July-2013 1. How should one know the Purushottam? And how can one become brahmarup?

Swami has said that Maharaj is supreme and the source of all the avatars, the cause of all the causes. Today in Satsang, even the sadhus, the acharyas, mandirs and murtis are all supreme, so what is there to say in Maharaj being supreme? We should understand that Maharaj is the one who is supreme. We should understand that Maharaj himself is the Purushottam. One can become brahmarup by believing this Gunatit Sadhu to be brahmarup and associating with him through mind, deeds and speech.

2. How will Maharaj fill up 1000 million huge ships?

Maharaj will fill the ships first with chintamanis, then parasmanis, followed by diamonds, pearls, ornaments, gold coins, coins, rupees and koris and finally, soil. In this manner Maharaj will fill the ships.”

3. How did Swarupanand Swami carried out Maharaj's commands?

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Swarupanand Swami said, “When I look at the task to be done, the object disappears and all I see is your murti.” Then Maharaj asked, “It is hard for everyone to believe that the object disappears and the murti is seen.” 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, so wherever my focus is directed, there God is seen.”

March-2013 1. When can one earn the grace of Shriji Maharaj and the great Sadhu? (3/25)

If one is firm in dharma, has very firm knowledge of atma and Paramatma and he has intense detachment from the sense pleasures and has single-minded devotion to Bhagawan Purushottam, coupled with the knowledge of His glory, then he earns the grace. But the one who is body-conscious does not earn the grace. Without the above, what appears to be grace will not last for sure.

2. Explain the different ways of carrying out Maharaj's commands. (3/7)

Aanand Swami replied, “I would do as you say.” Next, Muktanand Swami said, “When I extend out my inward focus by one hand-span, then the task is done; and when that focus, which has been extended out one hand-span, is drawn back inwards by two hand-spans then I am happy.” Then upon asked Swarupanand Swami said, “When I look at the task to be done, the object disappears and all I see is your murti.” Then Maharaj asked, “It is hard for everyone to believe that the object disappears and the murti is seen.” 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, so wherever my focus is directed, there God is seen.”

3. What resides in asatpurush? (3/17)

If an auspicious place, time, company, actions, scriptures, mantra, initiation (deeksha) and deities are encountered, they will make one believe Maharaj and other avatars are 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 unfavorable eight factors of place, time, etc. are found in an unrighteousness person (the asatpurush).

July-2012 1. What is the greatness of Muktanand swami? What is the reason behind it? (3/3)

The Akshardham is above prakruti purush. And from that abode, If we drop a huge iron ball as heavy as 100,000 tonnes, it turns into a tiny particle of dust by the time it reaches the earth, due to erosion from the atmosphere. That is how far it is. But if there is an

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insignificant jiva here, and if one who has association with the manifest human form of God, makes a wish that 'may this jiva go to Akshardham transcending the eight barriers', then it will go immediately. Just as a stone gripped in a sling is thrown away, such is the power in your wrist that you can push a jiva to Akshardham, but you do not know it. After that, Maharaj further 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 that is above all.”

2. What did Maharaj say when Brahmanand swami asked for the grace to become

satsangi like Parvatbhai, etc.? (3/9) “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?”

3. What is the gain when the God is pleased? And what should we do to please the God

eternally? (3/32) Maharaj himself has said that, “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.”

March 2012 1. What type of greatness comes to the one who has association with the manifest

human form of God. (3/3) The Akshardham is above prakruti purush. And from that abode, If we drop a huge iron ball as heavy as 1,00,000 tons, it turns into a tiny particle of dust by the time it reaches the earth, due to erosion from the atmosphere. That is how far it is. But if there is an insignificant jiva here, and if one who has association with the manifest human form of God, makes a wish that 'may this jiva go to Akshardham transcending the eight barriers', then it will go immediately.

2. How can peace be experienced in the heart? (3/20)

Answer: Peace is experienced in the heart, if one sees the great Sadhu just as one sees God. 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.

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3. In Satsang there is talk that the jiva becomes brahmarup, yet why does the jiva not become brahmarup? (3/33)

“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 become attached to the Satpurush, then why does trust not develop ?” Then Swami said, “This Jala bhakta 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.”

July-2011 1. What happens if one encounters 'inauspicious place, time, etc.? (3/1)

If an auspicious place, time, company, actions, scriptures, mantra, initiation (deeksha) and deities are encountered, they will make one believe Maharaj and other avatars are equal, show spiritual commands to be unimportant, equate the great Sadhu with one who is lax in Satsang, and attribute faults to the devout.

2. How does Shriji Maharaj want to fill 1000 million huge ships? (3/1)

“We want to fill the ships first with chintamanis, then parasmanis, followed by diamonds, pearls, ornaments, gold coins, coins, rupees and koris and finally, soil.”

3. What should one not burn up the human body for and what should one do with it? (3/30)

Hemgopal represents this Bharatkhand and the bav 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.”

March-2011 1. For whom did Shriji Maharaj say were His true satsangis? Which path did he show to become such satsangis? (3/9)

“My true satsangis are Gordhanbhai and Parvatbhai etc, who see me in all the three states.” Then showing the path to become such satsangis, Shriji Maharaj said, “You can become such satsangis by overcoming all material qualities, believing one's atma as aksharrup and continuously remembering my murti. Then you become such satsangis.”

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2. What did Swami say to a senior devotee explaining where Maharaj's bliss comes from? (3/20) 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 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 great God-realized Sadhu. When one attaches to him, then he gets the bliss of Maharaj. Just as the joy of drinking milk is obtained from the cow's udder.”

3. Which four principles are life-force of the jiva? (3/17)

“First, Maharaj's upasana; second, Maharaj's commands; third, attachment with the great God-realized (ekantink) Sadhu; and fourth, friendship with the devotees - these four principles are life-force of the jiva. They should never be given up. However, if an auspicious place, time, company, actions, scriptures, mantra, initiation (deeksha) and deities are encountered, they will make one believe Maharaj and other avatars are 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 unfavorable eight factors of place, time, etc. are found in an unrighteousness person (the asatpurush). Therefore, the one who wants to maintain the life-force of the jiva should recognize the Satpurush and attach one's jiva to him.”

July-2010 1. How do Aanand Swami, Muktanand Swami and Swarupanand Swami carry out Shriji Maharaj's commands and perform tasks? (3/7)

Aanand Swami replied, “I would do as you say.” Next, Muktanand Swami said, “When I extend out my inward focus by one hand-span, then the task is done. And when that focus, which has been extended out one hand-span, is drawn back inwards by two hand-spans then I am happy.” Then upon asked Swarupanand Swami said, “When I look at the task to be done, the object disappears and all I see is your murti.” Then Maharaj asked, “It is hard for everyone to believe that the object disappears and the murti is seen.” 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, so wherever my focus is directed, there God is seen.”

2. When can one earn the grace of Shriji Maharaj and the great Sadhu? (3/25)

If one is firm in dharma, has very firm knowledge of atma and Paramatma and he has intense detachment from the sense pleasures and has single-minded devotion to Bhagawan Purushottam, coupled with the knowledge of His glory, then he earns the grace. But the one who is body-conscious does not earn the grace. Without the above, what appears to be grace will not last for sure.

3. Describe the three flaws Swami described in answer to the question, 'Why does the

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jiva not become brahmarup?'. (3/33) “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 become attached to the Satpurush, then why does trust not develop?” Then Swami said, “This Jala bhakta 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.”

Exercise

1. How are God and the Great Sadhu pleased eternally? (3/32) 2. What did Swami say to Shivlal Sheth after he made him sit in his cart? (3/21) 3. When can one earn the grace of Shriji Maharaj and the Great Sadhu? (3/25) 4. Which four principles is the life-force of the jiva? 5. Explain the different ways of performing tasks following the commands (agna). 6. Why should one not attach his jiva to an unrighteousness person (asatpurush)? 7. How will Shriji Maharaj fill 1000 million huge ships? (3/1) 8. Why did a businessman go to Shri Vishnu's abode? (3/30) 9. What does Swami say to Shivlal explaining Maharaj's bliss? (3/21) 10. What will happen to those who describe and know the form of God as formless?

(3/16) 11. In Satsang there is talk that the jiva becomes brahmarup, yet why does the jiva not

become brahmarup? (3/33) 12. What does Hemgopal represent and what should not be burnt up? (3/30) 13. Explain the countless types of liberation. 14. What will happen to the ones who misinterpret the scriptures? (3/16) 15. What did Maharaj say when Brahmanand swami asked for the grace to become a

satsangi like Parvatbhai etc? (3/9) 16. Explain the different ways of carrying out Maharaj's commands and perform tasks.

(3/7) 17. Explain the supremacy of Maharaj using the example of vadi, fulvadi and garadi.

(3/5) 18. How can one not know Satsang as? Who can maintain it? (3/26) 19. What miseries will the ones suffer that describe and know the form of God formless

and misinterpret the scriptures? (3/16) 20. How great is the Akshardham compared to the earth? 21. How would Swarupanand swami carry out Maharaj's commands and perform tasks?

(3/7) 22. What does a dull-witted jiva consider? 23. Explain the meaning behind the statement “We traveled the country and saw no

people.” 24. What happens when one encounters the company of inauspicious place, time, etc.?

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Example & Principle

Describe any two of the following examples and write their principles. In

about eight lines) (Total marks 6) (Note: since the principle has to be written creatively, the examinee may have written a different answer than given below. In that case, the examiner will have to use his own judgment and give marks. Please give 2 marks for the event and 1 mark for the principle.)

March-2014 1. A horse had a dream in which its leg was broken. (3.19)

Example: 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.' Principle: The jiva gets confused by the words of the scriptures. So he tries to find the meanings of the actions of the human manifest form of God that is present on the earth in the scriptures. But scriptures were written before the present human manifest form of God came to the earth, so they cannot describe his actions just as one cannot write about marriage of someone before his birth. When the true Sadhu continuously bombards like this, it will clear up the confusion.

2. The example of a lemon and an arrow

Example: It is like placing a lemon at the tip of an arrow, and then wherever the arrow is turned, only the lemon is seen. Principle: We should also have God residing in our focus totally, so wherever it is directed, we can see Bhagwan.

3. Angad planted his leg in Ravan's assembly. (3.16)

Example: Bhagwan Swaminarayan came on this earth and established five pillars. Prove that rejecting them will help the jiva ? What are the five pillars? Nishkam, nirlobh, nissvad, nissneh and Nirman. Nobody is capable of uprooting these five. Just as nobody could move the leg planted by Angad in Ravan's assembly, similarly, the pillars which have been established by him cannot be uprooted by anyone. Principle: Eventhough Ravan's assembly was full of great warriors, no one could move the leg planted by Angad. Similarly, Maharaja has given five commands for the good of jiva. If one thinks that uprooting one of these five pillars will be good for jiva, then

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Maharaj denies. One may be very knowledgable, one May be will a lot of devotion, one may live by dharma, but he must obey these five vartamans.

July - 2013 1. Vadi, fulvadi and gardi (3.5)

Example: There are three grades of snake charmers: vadi, fulvadi and gardi. Of these, a vadi captures meek snakes; a fulvadi captures those which are easy to catch, otherwise uses a cloth tie to kill them; and before a gardi all types of snakes, even cobras, dance. Principle: Dattatrey and Kapil are in place of vadi, they liberate those who are easy to liberate. Ramchandra and Shri Krishna are in place of fulvadi, they liberate those who obey their discourse. They kill using a sword and liberate those who do not obey their discourse. But Maharaj is like a gardi and before him jivas, ishwars, Purush and Akshar, etc., all stand with folded hands.

2. People are only seen here below the neem tree. (3.18)

Example: Maharaj asked Swarupanand Swami, "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." Principle: Swami has explained the importance of association here. Maharaj is present below the neem tree. Therefore, the people who are seen below the neem tree have association with Maharaj. They have recognized the present human manifest form of God. The people elsewhere neither have such association nor they have recognized the present human manifest form of God. Hence they are born as humans but they are as unfortunate as Yadavas who could not recognize Shri Krishna. That is why they are not humans even though they are human beings.

3. The bav sandalwood (3.30)

Example: There was a woodcutter who used to bring bundles of wood to sell. Then, one day, a piece of special bav 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 bav 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 Example and its principle is that Hemgopal represents this Bharatkhand and the bav 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. Principle: The woodcutter without realizing the value of the bav sandalwood burnt it in stove. But the businessman, who knew its true value, took it and offered to Shri Vishnu, and as a result he went to the abode of Vishnu. The principle is that we also without realizing the value of the human body, burn it for women, wealth, sons, daughters, the world, pleasures and the body, etc. But we do not use for its true purpose. Just as the

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woodcutter does not know the true value of the bav sandalwood, we also do not know the true value of this human body. The one, who knows it, uses it to achieve eternal happiness of Akshardham. The purpose of the human body is to use it to achieve the goal of ultimate liberation.

March – 2013 1. A huge iron ball weighing 100,000 tonnes becomes a particle of dust. (3.3)

Example: 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 is how far it is. But, if there is an insignificant jiva here and if you wish that this jiva goes to Akshardham, transcending the eight barriers, then it will go there immediately. Principle: Muktanand Swami had association with Maharaj – the manifest human form of God, and because of that he had such greatness. Similarly, Vashram Suthar had association with Gunatitanand Swami, so because of his wish, the ants got liberation.

2. A mosquito sitting in the wings of an eagle (3.31)

Example: "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." Principle: We have association with the great Sadhu. We should not leave his company. If we sit in the wings of his commands just as the mosquito sitting in the wings of an eagle, that is, if we obey his commands properly, then we will certainly become flawless.

July – 2012 1. Making money out of 1000 million kilos of agricultural waste (3.22)

Example: One day Swami asked Shivlal Sheth of Botad, “Where did you go today?” Shivlal Sheth replied with folded hands, “Today, I went to the city.” Then he added, “I have sponsored a meal.” Swami inquired, “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 up to Prakruti-Purush is just waste, and is of no value. By leaving the darshan and discourses of such a Sadhu, what have you earned?” Principle: When we go for darshan of Maharaj and the great Sadhu, we should not do any other activity leaving his darshan and discourses. All other activities are like trying to make money out of waste.

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2. The example of the reflection of the moon (3.29)

Example: 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 luster, its power and its capability. Principle: One is not able to know Maharaj and his Sadhu as they are, and their form, nature, virtues, power and capabilities. Humans believe them like themselves but they do not know them as they really are. They may look like us but they are capable of taking countless jivas like us to Akshardham.

3. The calf, the bulls and the joy of milk (3.21)

Example: A calf 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. Principle: When one encounters bad company and listen to them, he loses the company of the true Sadhu. Only true Sadhu has God. Just as the calf cannot get the joy of milk from the bulls, one cannot get the happiness of God elsewhere. Therefore, one must always keep the company of the true Sadhu.

March – 2012 1. A horse had a dream in which its leg was broken. (3.19)

Example: 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.' Principle: The jiva gets confused by the words of the scriptures. So he tries to find the meanings of the actions of the human manifest form of God that is present on the earth in the scriptures. But scriptures were written before the present human manifest form of God came to the earth, so they cannot describe his actions just as one cannot write about marriage of someone before his birth. When the true Sadhu continuously bombards like this, it will clear up the confusion.

2. The calf entered the cowshed one day. (3.21)

Example: The calf entered the cowshed one day 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 its own mother came; it was not able to suck.

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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 got to the mother.” Principle: When we leave the God-realized Sadhu and go to sadhus like bulls and listen to their talk, their words separate us from the true Sadhu and we go far away from the bliss of Maharaj or the great Sadhu.

3. A ship sailing in the ocean and a big fish. (3.29)

Example: 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 bale to cross the ocean and transport millions and trillions of rupees worth of goods. This is the Example 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 the large fish believes them to be like itself, but they do not know them as they really are.” Principle: Fool and dull-witted jivas consider Maharaj and the great Sadhu like humans. But they 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.

July- 2011 1. Vadi, fulvadi and gardi (3.5)

Example: There are three grades of snake charmers: vadi, fulvadi and gardi. Of these, a vadi captures meek snakes; a fulvadi captures those which are easy to catch, otherwise uses a cloth tie to kill them; and before a gardi all types of snakes, even cobras, dance. Principle: Dattatrey and Kapil are in place of vadi, they liberate those who are easy to liberate. Ramchandra and Shri Krishna are in place of fulvadi, they liberate those who obey their discourse. They kill using a sword and liberate those who do not obey their discourse. But Maharaj is like a gardi and before him jivas, ishwars, Purush and Akshar, etc., all stand with folded hands.

2. The Example of three types of birds (3.31)

Example: 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.” Principle: 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.

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3. These murtis are suitable only for a mandir worth hundreds of thousands of rupees. (3.13)

Example: When the sadhus went to get the murtis for this mandir (Junagadh), the sculptor asked, “What type of murtis shall I make for you?” Then the sadhus said, “Make them according to these designs.” Then sculptor said, “These murtis are suitable only for a mandir worth hundreds of thousands of rupees.” Then the sadhus said, “We have come to take murtis in accordance with such a mandir.” So the sculptor said, “Then I will make them.” Then the sculptor sculpted the murtis. Principle: You do have a murti, but without a mandir where will you install it? If you want to install God, then learn to prepare a mandir as described here. Then God will stay. Without becoming brahmarup where will we install Purushottam? So, if you want to install Purushottam, you have to become brahmarup.”

March - 2011 1. Angad planted his leg in Ravan's assembly. (3.16)

Example: Bhagwan Swaminarayan came on this earth and established five pillars. Prove that rejecting them will help the jiva ? What are the five pillars? Nishkam, nirlobh, nissvad, nissneh and nirman. Nobody is capable of uprooting these five. Just as nobody could move the leg planted by Angad in Ravan's assembly, similarly, the pillars which have been established by him cannot be uprooted by anyone. Principle: Eventhough Ravan's assembly was full of great warriors, no one could move the leg planted by Angad. Similarly, Maharaja has given five commands for the good of jiva. If one thinks that uprooting one of these five pillars, will be good for jiva, then Maharaj denies. One may be very knowledgable, one May be will a lot of devotion, one may live by dharma, but he must obey these five vartamans.

2. The woodcutter and the bav sandalwood (3.30)

Example: There was a woodcutter who used to bring bundles of wood to sell. Then, one day, a piece of special bav 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 bav 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 Example and its principle is that Hemgopal represents this Bharatkhand and the bav 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. Principle: The woodcutter without realizing the value of the bav sandalwood burnt it in stove. But the businessman who knew its true value, took it and offered to Shri Vishnu, and as a result he went to the abode of Vishnu. The principle is that we also without

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realizing the value of the human body, burn it for women, wealth, sons, daughters, the world, pleasures and the body, etc. But we do not use for its true purpose. Just as the woodcutter does not know the true value of the bav sandalwood, we also do not know the true value of this human body. The one, who knows it, uses it to achieve eternal happiness of Akshardham. The purpose of the human body is to use it to achieve the goal of ultimate liberation.

3. The Example of a stick of sugarcane (3.27)

Example: In a stick of sugarcane, its trunk (the lower part) is hard to chew, the upper portion is bland in taste and its center 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. Principle: In the times of Maharaj, the satsangis were being harassed by the ascetics, but there was no such harassment in the times of Gunatitanand swami. Hence, it was convenience in worshiping God. On top of that, the company of the great Sadhu is there, who who and bring us to Maharaj. Therefore, if we are lazy to follow his commands, then we will be at big loss.

July - 2010 1. A horse had a dream in which its leg was broken. (3/19).

Example: 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 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." Principle: People have been confused by the words of the scriptures. So the jiva upon seeing the actions of the present human manifest of God tries to find the meaning in the scriptures. But just as one's wedding cannot be described before his birth, the actions of the present human manifest form of God cannot be described in the scriptures that were created before he came on the earth.

2. Vadi, fulvadi and gardi (3/5)

Example: Vadi, fulvadi and gardi; of these, a vadi captures meek snakes; a fulvadi captures those which are easy to catch, otherwise uses a cloth tie to kill them; and before a gardi all types of snakes, even cobras, dance. Maharaj is like gardi and before him jivas, ishwars, Purush and Akshar, etc., all stand with folded hands. Principle: Dattatrey and Kapil are in place of vadi. They liberate the ones who want to be free. Ramchandra and Shri Krishna are in place of fulvadi. They liberate the ones who obey them. They kill the ones who do not obey with sword and free them. Maharaj is in

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place of gardi. And in front of him, the jivas, ishwars, Purush and Akshar, etc., all stand with folded hands.

3. 1000 million packets of ash in trunks. (3/3)

Example: 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? Principle: Without the murti of God and without the Sadhu, all things upto Prakruti-Purush are packets of ash. Without the murti of Maharaj and without this Sadhu there is no happiness or peace anywhere.

Exercise

1. A horse had a dream in which it's leg was broken. (3.19) 2. Angad planted his leg in Ravan's assembly. (3.16) 3. Maharaj's bliss using example of a cow. (3.21) 4. The woodcutter and the bav sandalwood. 5. Just as one sees lemon wherever the arrow is turned. (3.7) 6. The sculptor asked, "What type of murtis shall I make for you?" (3.13) 7. Everything up to Prakruti-Purush is just waste. (3.22) 8. The Example of three types of birds (3.31) 9. People are only seen here below the neem tree. (3.8) 10. A swordfish (3.27) 11. A horse had a dream in which its leg was broken. (3.19) 12. What type of satsangi have you become? (3.9) 13. The forest of Hemgopal. (3.30) 14. The happiness in Maharaj's murti using the example of 1000 million packets of ash

(3.28) 15. Swarupanand Swami's mere darshan confers liberation. (3.8) 16. Nobody reaches this third flower. (3.19) 17. The woodcutter and the bav sandalwood (3.30) 18. I want to fill 1000 million huge ships. 19. Explain the Example of the three types of birds and write its principle. (3.31) 20. One who has recognized this Sadhu, has his both steps in Akshardham. (3.26) 21. People have been confused by the words of the scriptures. (3.19) 22. Target of the earth (3/27) 23. The calf received the kicks of bulls (3/21) 24. If this wooden water pot breaks, can you repair it? (3/3)

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Reference & Explanation

From the following events explain any 2 examples in reference to the context of curriculum Swami ni Vaato.

March 2014

1. When Pramukh Swami was asked of opinion after returning from US, Swami said it was like falling in a toilet heads down.

Reference: 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. (3.22) 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. (3.28) “Surpur narpur nãgpur e tinme sukh nãhi; Kã sukh Harike charanme kã santanke mãhi.” (3.28)

Explanation: There is no peace anywhere except in the presence of Bhagwan and Satpurush. Shanti is just present in the divine feet of Bhagwan, hence we must take the refuge of Bhagwan and Satpurush.

2. Ego centric faiba of machhiyav did not earn Maharaj’s grace. (3.25)

Reference: 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. Explanation: Shreeji Maharaj has been to Foiba’s house in Machiyav, 32 times before, but due to Foiba’s ego, she could not follow his Agna. It was also due to her ego that she failed to earn Maharaj’s rajipo of from all his 32 visits to her house. She not only lost his rajipo, but the whole village had to suffer though

consequences because Maharaj and his saints never went back to that village after the incident. When asked to Yogiji Maharaj if he had been to this village Machiyav, he said “ I am not even aware which direction this village is at.” This clearly shows that Maharaj and Satpurush always stay away from those with any level of ego.

3. Although mahila haribhakto are not in direct contact with Pramukh Swami, yet their satsang is ever increasing. (3.31) or (3.8) Reference: There are three types of birds. Of them, some birds nurture their

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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. (3.31) or

Others give codes of conduct and make people observe their duties to get liberation, but with Swarupanand Swami, his mere darshan confers liberation. (3.8)

Explanation: Pramukh Swami Maharaj being like Gopalanand Swami and Kripanand Swami, putting ourselves in his wings no deficiencies remain. Hence although not being in direct contact with Pramukh Swami, mahila wing’s satsang keeps progressing.

4. Although a parasmani might be in a iron box, yet a layer of wrap, the box does not turn into gold. (3.33) Reference: 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” (3.33) Explanation: If one becomes truly honest with Satpurush without any layer of hesitation, then one truly becomes free of faults. One is able to achieve God. If there is a thinnest of layer as thin as a paper is, then one does not become brahmrup.

July 2013

1. Ravji Suthar acted against Maharaj’s wish of him wearing fine clothes and directly talking to women, hence Maharaj was displeased. (3.32)

Reference: “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.” Explanation: ‘Kahan kahu chhabi aapki, bhale birajo naath; tulsi mastak tab name jab dhanush baan lo haath.’ (When Krishna bhagwan gave darshan to Tulsidasji he said “Your image is glorious but I will bow to thee only when you acquire the form of Sri Ram.”- depicting his pativrata). Hence whatever joy we may expect we must expect it from Pragat Bhagwan. And to please Him, we must not disobey His agna.

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2. Yadavas were recognized as ignorants. (3.29)

Reference: 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. Explanation: A fish/crocodile residing in water are not able to understand the glory of a ship. Similarly yadavas who lived with Sri Krishna were not able to realize the glory of Him, and hence remained ignorants. And in the same way those who live with God and are yet not able to recognize His divine form, virtrues, nature and glory are as ignorant as yadavas.

3. A roadside beggar cannot have a place to own a fridge. (3.13)

Reference: “You do have a murti, but without a mandir where will you install it? So, if you want to install God, then learn to prepare a mandir as described here, then God will stay.” Then he continued, “When the sadhus went to get the murtis for this mandir (Junagadh), the sculptor asked, ‘what type of murtis shall I make for you?’ Then the sadhus said, ‘Make them according to these designs.’ Then the sculptor said, ‘These murtis are suitable only for a mandir worth hundreds of thousands of rupees.’Then the sadhus said, ‘We’ve come to take murtis in accordance with such a mandir.’ So the sculptor said, ‘Then I’ll make them.’ Explanation: Murtis should be in proportion to a mandir. If one has a small mandir one cannot install large murtis. A beggar residing on a road cannot have a place to have a fridge; likewise we have to upgrade ourselves for God to reside in us.

4 Lots of things are required for the body to sustain but air, water, food and rest are indispensable. (3.17) Reference: “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.” Explanation: Just the way water air and food are invariable for body to sustain; in the same way for a jiva to live it needs agna, upasna, love for satpurush and friendship with devotees. Hence we must not quit either of these four.

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March 2013

1. Upendranand Swami could completely overcome lust, because he was honest to Gunatitanand Swami. (3.33)

Reference: 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” (3.33)

Explanation: Upendranand Swami managed to be completely honest with Gunantitanand Swami and so Swami made him overcome his fault in no time.

2. A child did not eat an apple even in solitude, knowing that Bhagwan saw him everywhere. (3.15) Reference: God simultaneously sees and knows the intentions of all jivas without any aids or support. Explanation: God is all prevalent and those who believe that experience that too. And it is reflected in their behavior too.

3. Only when Girdharbhai of Thasra attached with Bhagatji Maharaj, could he feel the real bliss of Shreeji Maharaj. (3.20) Reference: 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. Explanation: Out of the whole body of a cow, the only place to get milk from is the udder. Similary the whole satsang is like Maharaj’s body but one can experience the bliss of Maharaj thru Satpurush only.

4. Haribhakto offer great deal of luxurious things to Swamishree, but Swami does not get attached to anything. (3.27) Reference: 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. Explanation: The one who has recognized Pragat Satpurush and Bhagwan has everything taken care of. They are never held in the clutches of maya.

July 2012

1. A destitute woman became a queen, marrying a king. (3.3) or (3.31)

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Reference: 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. (3.3) “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. (3.31) Explanation: 1) One who has a relationship with God has achieved everything and even a poor Jiv becomes strong due to God’s power. Muktanand Swami himself could not realize his power that he had obtained by engaging with Maharaj. 2) We too have taken a shelter of God realized Sadhu such that we will also be empowered without any restraints.

2. Girdharbhai did lots of spiritual endeavors in satsang but did not experience Maharaj’s bliss until he became attached to Bhagatji Maharaj. (3.20) Reference: “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. Explanation: A cow’s body is worth worship, but we can only get milk from its udder. In a similar way, we can understand that the entire Satsang is a body of Maharaj, but he only resides through a God –realized Ekantik Sadhu.

3. A person may be a millionaire’s or a president’s son/daughter but in order to be a doctor one has to join a medical school. (3.13) Reference: ‘These murtis are suitable only for a mandir worth hundreds of thousands of rupees.’ Then the sadhus said, ‘We’ve come to take murtis in accordance with such a mandir.’ So the sculptor said, ‘Then I’ll make them.’ Then the sculptor sculpted the murtis. Similarly, without becoming brahmarup where will we install Purushottam? So, if you want to install Purushottam, you have to become brahmarup.”

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Explanation: A king’s son can be a king without any substantial efforts, but he cannot become a doctor without doing hard work. He must get into a Medical School and study hard in order to become a doctor. In a similar way, to become Brahmrup, one does not need to be a son of anyone, but needs to install Satpurush in his speech, thoughts, and actions.

4. Vasta khachar was affected by the kusang of Budho Dhadhal and Jiva khachar and as a result he left without even meeting Shreeji Maharaj. (3.15) Reference: 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. Explanation:

March 2012

1. At the adalaj step well Maharaj vowed, to liberate as many jivas as many mustard seeds could be filled in the step well. (3.1) Reference: 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. Explanation: Shreeji Maharaj wanted to liberate as many jivas as possible living on this Earth. He repeated his intentions multiple times and implanted the seeds of Satsang and made efforts to make them firm and strong even among the low casts as well.

2. Gunatitanand Swami helped Atmanand Swami develop a firm conviction so at the age of 116, he could go to Akshardham. (3.12) Reference: “Know that Maharaj is supreme, the source of all avatars and the cause of all causes.” “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.” Explanation: Atmanand Swami realized the true from of Maharaj after Gunatitanand Swami explained him Upasana related talks through Vachnamrut. After engaging with Gunatitanand Swami, he could only firmly believe Maharaj as he was and also realize the glory of Gunatitanand Swami at the same time. Thus, without understating Upasana, one cannot go to Akshardham. If one dies before

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understanding the true Upasana, one does not attain Akshardham after dying, but goes to a different abode than Akshardham.

3. Although a shepherd had precious jewel tied to his goat, yet he remained a shepherd and poor. (3.26) Reference: 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. Explanation: A Bharvad had a priceless gem, but he only saw it as a shining rock due to lack of knowledge. To him the wealth was goat and ship. He tied the priceless gem to one of his goat’s neck. In a similar way, we have the priceless God-Purna Purushottam Bhagwan Narayan and his present form in Swamishri, we do not realize their actual price. We have attained a lot, but since we lack the true knowledge, we cannot fully enjoy and remain as Bharvad.

4. If a small organism like an ant got inside a suitcase, they would make it abroad without putting much effort. (3.31)

Reference: 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.” Explanation: A small ant by itself cannot do much, but by getting inside a suitcase, it can easily without much efforts or obtaining visa, it can make it to abroad. In a similar way, we can also make it to Akshardham without much efforts only by keeping a company of Satpurush.

July 2011

1. Listening to Muktanand swami talk, Ambasheth could get rid of his perceived manushyabhav and could attach himself to Shreeji Maharaj again. (3.21)

Reference: 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. Explanation: When one is engaged in worldly actions, one tends to forget God, In order to attach again to God, one must listen to discourse (Katha-Varta).

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2. King Parikshit had doubts in his mind after listening to the description of Krishna Bhagwan’s Raslila. (3.29) Reference: 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. Explanation: Explanation: Just how 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 do far more then it can imagine. 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 believe the 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.

3. Shreeji Maharaj said to Sakarba, your Mulji sees us in all three states (avasthas). (3.9) Reference: “My true satsangis are Gordhanbhai and Parvatbhai, etc. They see me in all the three states. Explanation: One who attains the level of Brahmarup, sees Maharaj’s Murti in all three stages (Swapna, Jagrut, Sushupta) and everything seems same at that level.

4. Maharaj says in G-II-61, of all the renunciates, the one who travels in countries far and wide but is not allured by wealth or women is the greatest of all. (3.27)

Reference: 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. Explanation: One should understand that once one attains true spiritual knowledge, one is not trapped in the net of maya even when one faces maya by money, fame, and women. In fact, these are really considered detached who do not get tempted and trapped in these situations. They then have the power to uplift those who have been trapped in Maya.

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March 2011

1. Yogiji Maharaj used to insist on going to ravisabha even if one made a loss of 25000 rupees. (Listening to katha varta). (3.22) Reference: “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?”

Explanation: Swamishri here explains the importance of discourses (Katha-Varta). We all understand the importance of money and gold, therefore giving that example; he wants us to understand that doing darshan of this Sadhu is more important than god and money. One must understand this and have a company of such sadhu to do his darshan and listen to his discourses. Any other worldly earning one gains, apart from a company of such Sadhu earns nothing valuable.

2. Paramhanso did not hesitate in going thru 114 arduous tests but hesitated in describing Maharaj as Sarvopari. (3.12) Reference: “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.” Explanation: During the time when the Granth Satsangi Jivan was being written, the saints present had seen Maharaj’s true form live and even then these saints had difficulties describing Maharaj as Supreme God. Only Nityanand Swami was brave enough to go against everyone to show Maharaj as the Supreme God. Doing this, he even had to stay away from Satsang, but he didn’t give up his faith and understanding.

3. Ego centric faiba of machhiyav did not earn Maharaj’s grace. (3.25)

Reference: 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. Explanation: Shreeji Maharaj has been to Foiba’s house in Machiyav, 32 times before, but due to Foiba’s ego, she could not follow his Agna. It was also due to her ego that she failed to earn Maharaj’s rajipo of from all his 32 visits to her house. She not only lost his rajipo, but the whole village had to suffer though consequences because Maharaj and his saints never went back to that village after the incident. When asked to Yogiji Maharaj if he had been to this village Machiyav, he said “ I am

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not even aware which direction this village is at.” This clearly shows that Maharaj and Satpurush always stay away from those with any level of ego.

4.Maharaj said in Loya 17 that the one who understands the mahima (glory) of Bhagwan and Satpurush has a strong foundation in Satsang. (3.26) Reference: 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. Explanation: Dadakhachar, Zamkuba, mota Rambai, Parvatbahi, Gordhanbhai, Aashabhai were the strong devotees who never gave up company of Maharaj and Sadhu, even after going through so many difficulties and agony. They could tolerate everything and sustain firmly in Satsang only because they had realized the true form of Maharaj and Sadhu.

July 2010

1. Gunatitanand Swami helped Atmanand Swami develop a firm conviction so at the age of 116, he could go to Akshardham. (3.12) Reference: “Know that Maharaj is supreme, the source of all avatars and the cause of all causes.” “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.” Explanation: Shreeji Maharaj ensures that his devotees understand the true knowledge of Upasana without any restraint and brings them to Akshardham. In a case where a devotee still doesn’t understand, Shreeji Maharaj puts that devotee in touch with God realized Sadhu who will teach pure knowledge of Upasana. Thus, without knowing Maharaj as Purushottam, and understanding the true Upasana, it is not possible to go to Akshardham, and without becoming brahmarup, it is not possible to stay in the service of Maharaj.

2. In Vachanamrut G-II-39 Maharaj says,”the one who recognizes Bhagwan as formless is a sin much graver than even the five sins.”

Reference: “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-

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yug – not even be able to cry with relief when they are cut out from the womb. In this way, they will endlessly suffer miseries for an infinite period of time, but they will not get any happiness.” Explanation: God’ always exists in a form. Just like how everything in this planet exists, has a form, then the one who created the planet must also have a form. One who misinterprets the scriptures and understands that God has no form, indeed suffers.

Exercise

1. In Gadhada I 21 Maharaj said, “Hari Bhakta’s laziness is the only reason of his own imperfection.

2. In Yogiji Maharaj’s farwell assembly Yogiji Maharaj said,”The whole city will prosper.”

3. Shriji Maharaj said in Gadhada I 64,” A person who meditates on God and does his u san believing Him to be formless is consigned to brahma-sushupti, from which he never returns. Nor does such a person ever acquire any spiritual powers from God.”

4. Ghad. pra. 14 Shriji Maharaj said,”‘The profound association of the Sant that I have attained is like a magnificent h nt an and a kalpavruksh.”

5. Maharaj wrote a letter to four Hari Bhakta of Bhadra requesting to leave everything and go see him in Gadhada and that way they would make Him very happy.

6. Amothanand Swami went to Vainkunth instead of Akshardham. 7. Mukatanand Swam said,”Maya has spread from 14 realms all the way to

Vaikunth.” (Chaud lok Vainkunth lagi maya ni pagi). 8. Machhiyaav’s arrogant and egotistic Foibaa lost Maharaj’s attention. 9. Guanatitanand Swami offered 60,000 rupees to Bhagatji Maharaj who declined

it. 10. A beggar living on a footpath was given a fridge where would he keep it? 11. ”Infinite types of happiness but the ultimate happiness lies in an ekantik saint,

so said Shriji Maharaj.” 12. A child always sees God one thought and he did not eat the apple. 13. Uppendra Swami served very frankly and with no doubt that Gunatitanand

Swami burnt his lust and all the faults he had and made it him pure.” 14. To Hanumanji nothing is of any value except Lord Rama. He even broke the

900,000 rupees worth necklace which was given by Sitaji because he could not find Rama in it.

15. In Vartal, Hindustani sadhu Keshavjivandasji asked Gopalanand Swami,”Will I be liberated or not?”

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16. Shriji Maharaj said in Gadh. pra.71,”Of all mistakes made against God, to denounce the form of God is a very grave mistake. One should never make this mistake. One who does do so commits a sin more serious than the five grave sins”.

17. Mulji Brahmchari followed all the niyams of not eating sweet or greasy food and not wearing any shoes even though Maharaj excommunicated him.

18. Shriji Maharaj said in Gadh. madhya 9, “A person may be in the Satsang fellowship at present, and he may even be abiding by the commands prescribed in the scriptures, but if his conviction of God is not firm, then when he leaves his body, he will either go to the realm of Brahma or to the realm of some other deity; but he will not go to the abode of Purushottam Bhagwa n.”

19. A multimillionaire’s son or a president’s son either wishes to be a doctor they have to apply for medical school.

20. The shepherd who owned a goat who had a priceless stone tied around his neck but he was unaware of it and was left out.

21. At the death bed, the one who had firm faith in his atma and the one who does not have faith in his atma both needs to sail in the boat of a true god”s upasana.

22. Raghuvirji Maharaj spent time with Gunatitanand Swami who destroyed all his basic instincts.

23. In a village called Ganla an old lady who had personlly met Maharaj was firm in her faith that she said that whoever ate her cooked food too would go to Akshardham.

24. In samadhi, Shitaldasji saw jiva, Ishwar, Purursh all were humbly standing with folded hands in front of Maharaj.

25. Vasta Kahachar had influence of kusangis Jiva Khachar and Budhadhadhal, so he left Gadhada without meeting Maharaj.

26. Maharaj told Shakar baa, “Maa your son, Mulji always sees us in all three states.”

27. Paramhansas did not fall from 114 tough nyiams(114 prakrans) Maharaj asked them to observe yet they fell behind in spreading the word to the public that Maharaj being Sarvopari.

28. Parikshit was materialistic therefore he asked Shukhdecji,”God who is dharma himself, why is attached to the worldly material thing?”

29. In Mahuva, Shastri Yagnapurushdasji proved to everyone that Maharaj resides in Bhagatji Maharaj.

30. During the opening of the Akshardham, Swamishri blessed everyone and said,”Anyone who has darshan of Akshardham shall be redeemed.”

31. Dhandhukari felt very content after he spent time with Gohkaran.

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Pragna 1 Paper 2 Swami ni Vaat

Swami ni Vaat are from Chapter 3 of Gujarati Book. The order is not the same in English version and syllabus vaats are in different chapters so here is a list of them put together. In the bracket is Gujarati listing. Total 20 Points Ch 47 # 2 (3.1)

Maharaj celebrated the ekãdashi festival in Dhoraji, under the red banyan tree. 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 koris (A currency in use at the time) and finally, soil. Similarly, there are countless differences in released souls and countless types of moksha.” Ch 31 #2 (3.3)

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 know 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 tons, 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 wish that this jiva goes to Akshardham, transcending the eight barriers, then it will go there immediately. Just as a stone gripped in a sling 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.”

Ch 42 #7 (3.5)

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

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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. Ch 18 #25 (3.7)

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 hand-span, then the task is done; and when that focus, which has been extended out one hand-span, is drawn back inwards by two hand-spans 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. Ch 32 #12 (3.8)

Once, Swarupanand Swami returned after a preaching tour to one area of the country. Maharaj 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 travelled 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.” Ch 42 #8 (3.9)

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

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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?” Ch 42 #24 (3.10)

In Nagadka Swarupanand Swami asked Maharaj, “Gurusaheb, what is the nature of the moksha attained by satsangis today?” Then Maharaj said, “It is like that of Kapil Dev, Dattatrey and Rishabhdev.” “Oh! Then that is great moksha.” Ch 42 #9 (3.12) 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-9 and 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.” Ch 29 #17 (3.13) A devotee read five Vachanamruts, namely, Gadhada I-23, Gadhada II-30, Gadhada II-45, Ahmedabad-2 and Ahmedabad-3. Then, Swami sat up and said, “It is as if I had never heard these Vachanamruts.” With this, he said, “Read them again.” Then he (the devotee) read them again. Then Swami said, “Listening to these Vachanamruts, I have concluded that even after millions of years, without behaving in this way there is no final release. So, for us, there is no alternative but to do that way. Also, even if one is an ãchãrya, a son of God, an ishwar or some small or big deity, still there is no release without behaving in that way. Since, that is Maharaj’s belief.” Based on this, Swami recited some shloks quoted by Maharaj:

Nijãtmãnam brahmarupam dehatrayavilakshanam; Vibhãvya tena kartavyã bhakti Krishnasya sarvadã.

(Ident fy ng one’s self w th Brah an, se arate fro the three bod es (gross, subtle and ausal), one should offer devotion to God.- Shikshapatri 116)

Brahmabhutah prasannãtmã na shochati na kankshati; Samaha sarveshu bhuteshu, madbhaktim labhate parãm.

(One who has attained the state of brahman is always happy, does not grieve or have any desires; he views everyone with equanimity and attains my supreme devotion.- Bhagvad Gita 18.54)

Parinishthitopi nairgunye uttamashlokalilayã; Gruhitachetã rãjarshe ãkhyãnãm yadadhitavãn.5

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(Shukdevj says to Par ksh t, “O k ng! I have atta ned the erfe t state of n rgun brah an, yet my mind is drawn towards the divine episodes of God and so I have studied the epic Shrimad Bhagvat.” - Shrimad Bhagvat 2/1/9)

Atmãramãshcha munayo nirgranthã apyurukrame; Kurvantyahaitukim bhaktimittham bhutaguno Harihi.

(Sut Puran tells Shaunak R sh , “Even the sages who have overcome all attachments and experience the bliss of ãtmã offer selfless devotion to God, since God is the source of all divine v rtues.”) After reciting many such shloks, he said, “When one becomes like this, then God resides in one’s heart.” Then, looking at a devotee, he said, “You do have a murti, but without a mandir where will you install it? So, if you want to install God, then learn to prepare a mandir as described here, then God will stay.” Then he continued, “When the sadhus went to get the murtis for this mandir (Junagadh), the sculptor asked, ‘What type of murtis shall I make for you?’ Then the sadhus said, ‘Make them according to these designs.’ Then the sculptor said, ‘These murtis are suitable only for a mandir worth hundreds of thousands of rupees.’ Then the sadhus said, ‘We’ve come to take murtis in accordance with such a mandir.’ So the sculptor said, ‘Then I’ll make them.’ Then the sculptor sculpted the murtis. Similarly, without becoming brahmarup where will we install Purushottam? So, if you want to install Purushottam, you have to become brahmarup.” Having said this, he got up. Then he held a devotee’s wrist and while walking told him, “Beware, never have any (worldly) desires.” Then that devotee’s desires stopped. And Swami said, “If one can remain like this all the time, doubts, strong attachments to one’s karma, desires, affection for worldly relations, body-consciousness, etc. and countless other strong material bonds are destroyed and one can continually stay focused on God.” Ch 31 #3 (3.14) This body has been given to worship God. But the sense pleasures are like the son of Damghosh4 – 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.” Ch 15 #8 (3.15) 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

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pratyakshena sadã svataha.” (God simultaneously sees and knows the intentions of all jivas without any aids or support.) 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 behavior one performs reflects the extent of ignorance one has. And whatever be the level of ignorance, that is the extent of bad company. Ch 15 #9 (3.16) 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. 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 Angad (To reach a peaceful settlement with Ravan and secure the release of S ta, Ra sent Angad, the son of Val , to negot ate. Angad stood n Ravan’s asse bly hall and challenged, “If anyone an ove y leg, even sl ghtly, then bel eve that Ra has lost S ta.” All of Ravan’s en tr ed, but nobody ould ove h s leg.) in Ravan’s assembly, similarly, the pillars which have been established by him cannot be uprooted by anyone.” Ch 16 #11 (3.17)

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. But if Maharaj and the great Sadhu are pleased then everyone is pleased.”

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Ch 42 #10 (3.19) 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 up to this first flower and some reach up to 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?” Then he went to eat. Ch 30 #45 (3.20) 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.” Ch 4 #9 (3.21) 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.”

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Ch 27 #13 (3.22) 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). Ch 34 #8 (3.25)

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. Ch 30 #46 (3.26) 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. Ch 32 #13 (3.27) 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.) Ch 1 #13 (3.28)

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

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useful come out? Then (someone) said, “No, Maharaj.” Then Swami said, “Without the murti of God and without the Sadhu, all things up to 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.”

(There is no happiness in surpur (heaven), narpur (earth) or nagpur (nether-world); there is happiness only at the feet of God or his holy Sadhu.) Ch 44 #5 (3.29) 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.

(Fools deride me as having a human form, but they do not realize my transcendental nature as the supreme Lord of all beings. - Bhagvad Gita 9/11) 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. Ch 13 #6 (3.30) 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,

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“Koti janma lagi ragad hamãri, varu Shambhu ke rahu kumãri.” (For a million lives I shall try; but I’ll e ther arry Sha bhu (God) or re a n un arr ed.) Ch 30 #47 (3.31) A devotee asked a question, “Distinctions from a mosquito up to an eagle have been described (regarding liberated souls) (Sarangpur-17). 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.” Ch 34 #9 (3.32)

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.” Ch 29 #18 (3.33) 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 Bhakta has firmly attached his jiva to me but does not trust me.” Then he added, “There may be trust, but one

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does not honestly confess. And if one is totally honest then the jiva cannot remain without becoming Brahmarup. That is a fact.”